Recently, humans have negatively altered ecosystems more rapidly and extensively than in any other time in human history, contributing to gains in well-being and economic development for some, while threatening the security of most, particularly oppressed populations. We comprehensively reviewed recent social work literature (2010–2015) to examine gaps in environmental sustainability themes relevant to social work practice. Peer-reviewed manuscripts, dissertations/theses and white papers were examined. A total of 71 papers (less than 1% of social work literature) met inclusion criteria. Although our call is to protect human health and well-being, recent literature does not account for sustainability even with evidence that environmental issues directly impact clients, hindering practice efficacy.

This study builds on the concept of “psychoterratic” conditions, an array of mental health experiences related to global environmental change. Among these conditions are those referring to emotional distress caused by changing of familiar landscapes due to anthropogenic factors. This study asks, if humans can experience psychological distress due to changing familiar landscapes, can they also experience distress from the loss of cherished other-than-human neighbors? Little research has looked at the biodiversity crisis nor wildlife declines and psychological impacts on wildlife professionals. This study used photovoice methodology as a reflective process to communicate a message using retrospective photography. Participants ( n = 6) shared their stories by selecting and describing career photographs that answered research questions about negative emotional responses from their work and their personal contributions to conservation. Participants then shared their photographs in a focus group. Major themes identified are areas of risk and areas of resilience. Conservation professionals were profoundly affected by grief from the losses of individual animals, as well as by the extinction of species, which were caused by anthropogenic harms. Findings also showed that conservation professionals were ill prepared to cope with the emotional toll of their work and were forced to build resilience in the face of the unprecedented extinction crisis.

We present the ideas, conditions, and environments that motivated our co-creation of a Center for a Regenerative Future at the University of Denver. There is an emerging consensus among scholars and a widening realization among younger generations that the concept of sustainability has exhausted its utility as a framework and rhetorical narrative for creating a viable future for humanity. Growing levels of eco-anxiety related to climate change, loss of biodiversity, and their social and economic consequences suggest that efforts to achieve ‘sustainability’ or ‘sustainable development’ are not succeeding. Dominant sustainability paradigms typically rest on an anthropocentric culture–nature dualism and a mechanistic worldview that perpetuates a growth-based economic system that is socially inequitable and ecologically destructive. Regenerative paradigms offer holistic understandings of Earth systems, with accompanying commitments to social and ecological justice. They support the development of resilient communities that allow for wider economic prosperity, security, and global environmental healing. We share the successes, challenges, and experiences associated with our effort to create a Center for a Regenerative Future in the hope that others can leverage this information to build their own regenerative institutions, communities, and practices.

The research on the relationships between free-roaming dogs, also referred to as reservation dogs or rez dogs, and Indigenous communities is extremely limited. This study aimed to document the cultural significance of rez dogs, challenges related to rez dogs, and community-specific solutions for rez dog issues affecting community health and safety from members of the Mandan, Hidatsa, and Arikara (MHA) Nation, also referred to as the Three Affiliated Tribes (TAT), who live on the Fort Berthold reservation in North Dakota, U.S.A. One hour semi-structured interviews with 14 community members of the MHA Nation were conducted in 2016. The interviews were analyzed via systematic and inductive coding using Gadamer’s hermeneutical phenomenology. The primary intervention areas described by the participants included: culturally relevant information sharing, improved animal control policies and practices, and improved access to veterinary care and other animal services.