This paper explores the role of speculative anticipation in ethics during the COVID-19 pandemic and provides a structure to think about ethical decision-making in times of extreme uncertainty. We identify three different but interwoven domains within which speculative anticipation can be found: global, local, and projective anticipation. Our analysis aims to open possibilities of seeing the situatedness of others both locally and globally in order to address larger social issues that have been laid bare by the presence of SARS-CoV-2. Our (...) account of speculative anticipation builds on the analyses of the gendered impact of anticipation in technoscience by Vincanne Adams, Michelle Murphy and Adele Clarke; studies in cultural anthropology by Ann Laura Stoler; and the recent research on speculative fiction by Esther Jones. Like theirs, ours is intended to be useful. We offer it as a tool to recast questions and revisit assumptions in the context of the COVID-19 pandemic. It is hoped that by using the frame of the ethics of speculative anticipation, one might be able to consider how to avoid those futures that reproduce inequity, and instead actively and responsibly envision those futures that are informed by equity and sustainability. (shrink)

This paper appraises the role of critical-feminist figurations within the environmental humanities, focusing on the capacity of figures to produce situated environmental knowledges and pose site-specific ethical obligations. We turn to four environments—the home, the skies, the seas and the microscopic—to examine the work that various figures do in these contexts. We elucidate how diverse figures—ranging from companion animals to birds, undersea creatures and bugs—reflect productive traffic between longstanding concerns in feminist theory and the environmental humanities, and generate new insights (...) related to situated knowledges, feminist care-ethics and the politics of everyday sensory encounters. We also argue, however, that certain figures have tested the limits of theoretical approaches which have emerged as the product of dialogue between feminist theory and environmental studies. In particular, we explore how particular figures have complicated ethical questions of how to intervene in broad environmental threats borne of anthropogenic activities, and of who or what to include in relational ethical frameworks. (shrink)

Drawing on Roberto Esposito’s conceptualization of ‘affirmative biopolitics’, this article examines the relationship between bedbugs and humans in the Glasgow neighbourhood of Govanhill. Through an analysis of ethnographic field notes and interviews with people who live in the area, this article traces their experiences from first encounters. The trajectory of this experience shows a shift from a desire to immunize their homes through total annihilation of the creatures to the more pragmatic position of learning how to live with them through (...) an orientation toward ‘shared vulnerability’. This case study raises interesting questions for biopolitical theory: how can we conceive of affirmative biopolitics when the limitations of species being are evident, and is it possible to conceive of a multi or even interspecies munus or obligation? (shrink)

This dissertation is based around conceptual conflicts introduced by the notion of rewilding and the challenges rewilding poses to place and cultural landscapes. Rewilding is a recent conservation strategy interested in the return of wilder, less human-managed environments. Often presented as an antidote to increasingly homogenized, organized, and managed environments, rewilding deliberately opens up space for the return of wild nature, typically by removing human elements that have obstructed or diminished its free reign or by reintroducing locally extinct species to (...) re-activate trophic cascades. There is, however, an increasing awareness that rewilding in many places will threaten cultural landscapes that are prized for their human meanings and histories. This dissertation does not attempt to resolve this conflict but instead takes a hermeneutic interest in it and tries to understand better what is at stake in such a conflict. This is attempted by means of a hermeneutic detour through the concepts of place and of wilderness, and ultimately the dissertation argues that instead of understanding rewilding simply as undermining notions of place, we should understand rewilding itself as placemaking. This conceptual work is informed by actual cases of rewilding and an examination of the conflicts arising out of the various modes of placemaking rewilding performs. Three modes of placemaking are demonstrated: wilderness placemaking, experimental placemaking, and place-regenerative placemaking. Taken in total, these reveal ways in which rewilding confronts us with relations with nonhuman others and with questions of belonging and not belonging that are increasingly at issue. (shrink)

We members of settler colonial culture—the latest form of what novelist and cultural critic Daniel Quinn calls Taker culture—are constrained by myriad institutions that leave us with little choice but to engage in practices that are profoundly damaging to the planet, to others, and to ourselves. Our path to living otherwise, Andrew Frederick Smith argues, lies in the threefold struggle, which is inspired by Quinn's focus on the interweaving roots of ecological, social, and personal wellbeing. These three forms of wellbeing (...) are co-implicated. We cannot enjoy one without equally enjoying the others; they are a package deal. As such, what works for people individually and collectively works for the planet, and vice versa. Reclaiming our lives and revitalizing our human and more-than-human communities are salient acts of resistance against Taker culture. They offer means of escape from our cultural captivity and an opportunity for full-spectrum wellbeing. (shrink)

Drones deployed to monitor endangered species often crash. These crashes teach us that using drones for conservation is a contingent practice ensnaring humans, technologies, and animals. This article advances a crash theory in which pilots, conservation drones, and endangered megafauna are relata, or related actants, that intra-act, cocreating each other and a mutually constituted phenomena. These phenomena are entangled, with either reciprocal dependencies or erosive entrapments. The crashing of conservation drones and endangered species requires an ethics of care, repair, or (...) reworlding. Diffractions, disruptions that expose difference, result from crashes and reveal the precarious manner by which technologies, laws, and discourses bring nature and culture together. To support crash theory, this article presents three ethnographic cases. A drone crash in the United Kingdom near white rhinoceroses while building machine learning training data exhibits the involvement of the electromagnetic spectrum; the threat of crashes in the Pacific Northwest near Puget Sound orcas discloses the impacts of drone laws; and drone crashes in Sri Lanka among Asian elephants presents the problems of technoliberal ideals around programming natural worlds. Throughout the article, a methodology is developed, parallelism, which attends to the material similarities in lateral phenomena. (shrink)

The mass extinction visited upon us by capitalism involves many kinds of devastation. Here I clarify the grounds for assessing the most obvious of these harms, i.e., decimation of species diversity. The thesis that variety among species has intrinsic value motivates, and in turn follows from, the “variable value view” (VVV) of abundance within any given species. In contrast, standard axiologies have no place for the intrinsic value of species diversity. I show that the VVV provides a better justification than (...) the latter do, of the way in which a widely-used empirical indicator summarizes the overall state of life on Earth. These considerations favor ecocentric value theory – which ascribes intrinsic value to properties of ecological wholes, like species diversity, that do not supervene on the well-being of their constituent organisms – over its main competitors. I conclude by widening the focus from wild nature alone to the biosphere comprising both wilderness and the domesticated realm. This broadened perspective helps to link the science and ethics of biodiversity with the political struggle to extract ourselves from the moral abyss of mass extinction. (shrink)

This paper is an exploration of evolving ideas, urgencies, and actions that we have experimented with in our teaching of an environmental sustainability subject with pre-service teachers at an Australian university. It is a work in progress. Through this shared educator-student teaching and learning process we feel the tensions of contradictory forces that disrupt the flow of prior teaching as we all become unsettled by hope and reality, grief, and loss, all mixed in with a sense of urgency and tempered (...) by a set of often unimaginative contemporary pedagogical practices. These tensions often resort educators like us, to perpetuate well-worn and critiqued tropes such as how to ‘care for the planet’ through ‘greening’ practices in schools such as recycling and energy conservation. Always inadequate and limited we are experimenting in our pedagogical repertoire with new ways to teach as we could no longer keep up the charade of agitating for change in the same way. In this paper we explore some of the opening and closures that effect environmental sustainability teaching. We consider how through a reimagining of sustainability education with new pedagogical openings of ‘making kin’ we first attend to these emotional tensions as a means of waking up to who we are in the Anthropocene and then find ways to identify relational ethico-onto-epistemologies in our teaching. By disrupting humanist paradigms and embracing critical posthumanist sensitivities the educators and students nuzzle into new ways of knowing and being in the world. (shrink)

In a tribute to the intellectual legacy of Peter Fitzpatrick, this article explores the poiesis of modern law, as a constitutive ambivalence distilled in the affinity between law and literature. Reading with Fitzpatrick, the resolution of the contradictions of this law in myth depends, paradoxically, upon its fundamental irresolution. Reflecting upon the profound significance of his revelation of the mythology of modern law and its scholarly reverberations, I consider the constitutive tensions of this law as exemplified in the relation between (...) praxis and poiesis, the operative function of the former dependent upon the creative unfolding of the latter. The alchemy of autopoiesis, by which law boldly proclaims itself law, is made explicit in the eschatology of its archive and the formation of its sovereign subject in negation. Revealing the literary dimensions of this law, the conceit of autonomy is nonetheless subject to the subversive substitutions of the supplement. Pressing yet further, the autopoiesis of law is found to be enfolded within a generative sympoiesis, constituted by the movement between its apposite dimensions. Ultimately, extending Fitzpatrick’s rendering of the irresolution of modern law as decolonial, I explore the possibilities afforded by a reading of the fundamental mutuality of myths, and the decolonial conviviality of poiesis. (shrink)

This paper begins by exploring the anti-colonial work of Tunisian scholar Albert Memmi in his classic book The Colonizer and the Colonized and determining whether the characteristics of colonization that he names can be successfully applied to the current relationship between modern humans and the “natural world”. After considering what we found to be the five key characteristics: manufacturing the colonial, alienation and unknowability, violence, psychological strategies (bad faith), and language, history, and metaphor we draw clear parallels, through selected examples, (...) to the exploitative relationships enacted in many realms of the modern human/nature relationship. In so doing the paper posits that the beings that comprise the “natural world” are colonized. It then continues from that position to explore the possibility of cultivating practices of listening to the voices of these colonized others to inform anti-colonial ecopedagogy as allies. We employ the term “shut-up” as an anti-colonial gesture to remind ourselves as much as others of the importance of first listening to the colonized other before engaging in “post-colonial” theorizing about prospective relationships or liberatory solutions “for” them. Given the fast-paced and cacophonic urban life many humans increasingly inhabit, and the disciplined and reiterative practice(s) required to learn to listen to other voices, we suggest caution and care when importing postcolonial theory into “environmental” contexts and seek to instigate further discussion as to how we might enact solidarity with other beings as anti-colonial allies in education. To this end, we conclude the paper with some educational implications based on research at a place-based school and focus on the role history, language and metaphor play in manufacturing a colonial relationship, but also provide a potential means for changing relationships with the diverse beings with whom we share the planet. (shrink)

In this paper we articulate how time and temporalities are involved in the making of living things. For these purposes, we draw on an instructive episode concerning Norfolk Horn sheep. We attend to historical debates over the nature of the breed, whether it is extinct or not, and whether presently living exemplars are faithful copies of those that came before. We argue that there are features to these debates that are important to understanding contemporary configurations of life, time, and the (...) organism, especially as these are articulated within the field of synthetic biology. In particular, we highlight how organisms are configured within different material and semiotic assemblages that are always structured temporally. While we identify three distinct structures, namely the historical, phyletic, and molecular registers, we do not regard the list as exhaustive. We also highlight how these structures are related to the care and value invested in the organisms at issue. Finally, because we are interested ultimately in ways of producing time, our subject matter requires us to think about historiographical practice reflexively. This draws us into dialogue with other scholars interested in time, not just historians, but also philosophers and sociologists, and into conversations with them about time as always multiple and never an inert background. (shrink)