Recognizing that Wikipedia is the first point of entry for curious people everywhere, we are launching a new project to increase the representation of key environmental figures on the Wikipedia platform. We are especially interested in women, people of color, and social justice activists, as well as in terms, concepts, or key historical events in the realms of environmental justice and feminist environmental practices.
Who are the people, concepts, or events you have found missing from Wikipedia? Who is there, but needs a more up-to-date or more nuanced entry?
Please feel free to consult either the Swedish or English-language sites, and specify below from which Wikipedia your person, concept, or event is missing. For example, perhaps the English site has a person the Swedish site does not, or vice versa. We aim to update pages for both audiences.
Over the next few months, we’ll be focusing on adding and revising entries within the broad areas of environmental justice and feminist environmental studies, and we’ll keep you posted about our results.
Join the 8th Biennial Conference of the European Association for the Study of Literature, Culture and Environment (EASLCE): “The Garden – Ecological Paradigms of Space, History, and Community” at the University of Würzburg (Germany) from September 26 -29, 2018.
The International Network for ECOcritical and DECOlonial Research in collaboration with The Posthumanities Hub and with a generous support by Konstfack University of Arts, Crafts, and Design present:
The Second International Symposium
Eco/Decolonial Arts: Re-imagining Futures
28th August 2018, 10:15 – 18:00
Venue: Konstfack University of Arts, Crafts, and Design, Stockholm
As the current ecological crises and different forms of oppression, discrimination and injustice around the globe demonstrate, the questions of the environment and the people, as well as of social and environmental justice, are not isolated from one another. These concerns and connections come to the fore in both implicit and explicit ways in the work of artists, activists and academics working with the issues of decolonisation, on the one hand, and ecology, on the other.
The network was officially launched at the workshop ‘Eco/Decolonial Arts: Open-ended Poetic/Philosophical Forays’, which took place on 28-29 June 2017 in Linköping. The two-day event was focused on the developing of transversal dialogues between various ways of engagement with both decolonial and ecocritical/ecological perspectives. The slash [‘/’] in the name of the workshop (‘Eco/Decolonial’) refers to feminist scholar Karen Barad’s (2014) concept of ‘cutting together apart’ that points to the necessary entanglement of nature and culture; the environment and the human; epistemic, symbolic and physical violence towards nonhumans and humans alike; and finally, to the call for environmental and social justice.
The rich conversations that arose during the last-year workshop and still fuel the network’s activities have also inspired us to organise the second edition of ‘Eco/Decolonial Arts’ – yet, this time in a form of a one-day symposium. Thus, the upcoming event, scheduled on 28th August 2018 and taking place at Konstfack University of Arts, Crafts, and Design in Stockholm, will focus not only on the urgency of posing questions that combine concerns with the environment and decolonial critique in their broadest understanding, but also on the arts’ unique potential for a diverse, multifaceted, creative and critical query of what such transdisciplinary engagements might mean for reimaging a different future in a ‘more-than-human’ world.
10:00 – 10:30 – Introduction
10:30 – 11:05 – Katja Aglert, Turning over the grounds of sgulS and.
11:05 – 11:40 – Vera Weetzel, White tears and tear art. Reflections on whiteness and complicity in bio/eco art
11:40 – 12:15 – Marietta Radomska, Non/living Archives: Deterritorialising Death
12:15 – 13:30 – Lunch break (self-paid basis)
13:30 – 14:05 – Madina Tlostanova, On the way to a pluriverse? A Feetless Bird in a Vanished Forest-garden
14:05 – 15:15 – Camila Marambio and Nina Lykke, Vulnerable Story Telling. Queering cancer beyond the life/death hierarchy
15:15 – 15:45 – Coffee break (self-paid basis)
15:45 – 16:20 – Cecilia Åsberg, Why the environmental humanities needs art, worldly situatedness and integrative feminist theory-practices
16:20 – 16:55 – Anne Gough, Walking to Al Quds
16:55 – 17:30 – Dalida Maria Benfield, Where We Are Now: A Dispatch From “Indigenous Knowledges and Sustainable Pasts/Futures”
17:30 – 18:00 – Final discussion: the future of the network (‘where do we go from here?’)
Existential concerns around environmental health today involve a much wider set of issues (and a wider set of bodies) as we intra-act with antibiotics, nanoparticles, and untested chemical cocktails through the food we eat, the make-up we wear, the new sofas we sit on, or the environments we dwell in. We are more acutely aware today of how we are in nature, and nature – polluted as it may be – in us. With the recognition of the ecological crisis and its gravity, we have – according to some scientific experts – entered a new geological period: the Anthropocene, in which it is the human who constitutes the biggest threat to the survival of the earth and its human as well as more-than-human inhabitants.
Through the proliferation of plastics and chemical pollution more generally, petrochemicals constitute in effect forms of social, material, and biological writing of toxic embodiment. This makes toxic embodiment an urgent concern for environmental humanities and for environmental literacies at large.
Advancements in genetic engineering, the chemicalization of food production, and the rapid growth of the pharmaceutical industry have made human, animal, and plant embodiments simultaneously enhanced and debilitated. They become ‘toxic bodies’, ‘pharmaceutical subjects’, and they leave a toxic footprint in the world.
By approaching the theme of ‘toxic embodiment’ from a broad and transdisciplinary perspective (eco-cultural studies; body and gender studies; medicine and life sciences; posthumanities; science, technology, and society; and, especially, the environmental humanities), this webinar will explore the risks and the opportunities that these changes may bring.
More specifically, the session will engage with the topic of toxic embodiment as our always-already environed technobodies, and how they/we are shaped by health norms and toxic realities that put into question the notions of health and disease, vulnerability and well-being, as well as life/death, and the dis/ability of the ‘natural’ human body. Here, the ‘human’ emerges as a set of toxic embodiments – ones that are radically tethered to, or shaped by, their milieus, including their more-than-human companions (synthetic molecules, microbes, fungi, plants, and animals), and the ways they/we all come together.
How do questions of toxicity and its impact on both human and nonhuman bodies influence environmental discourses? How do they influence the articulation of environmental problems? What kind of imaginaries do they mobilise and what futures do they seek to envision?
What conceptualisations of the body emerge from the present narratives on toxicity? What are the understandings of the subject that are (re)produced through these narratives?
Environmental discourses that engage with the issues of toxicity often put emphasis on the ideas of the natural and the anthropogenic, the normal and the abnormal, as well as health and illness. How are these notions understood in the context of the webinar readings? Are they reworked or abandoned? What does the enquiry of toxic embodiment do to their conventional understandings?
What new approaches, methodologies, and methods does the work on toxic embodiment offer?
Giovanna DiChiro (2010) ‘Polluted Politics? Confronting Toxic Discourse, Sex Panic, and Eco-Normativity’ in Queer Ecologies, eds. C. Sandilands & B. Erickson. Bloomington: Indiana University Press: 199-230.
Haraway, Donna. 2016. ‘Awash in Urine: DES and Premarin in Multispecies Response-ability’ in Staying with the Trouble. Durham: Duke University Press: 104-116.
Deterritorialising the Future: A symposium on heritage in, of and after the Anthropocene
14th September 2018, 9:30 – 17:30
Senate House London
What does it mean to conserve, collect, curate or interpret ‘the past’ in the shadow of the Anthropocene? How might we reimagine issues of care, vulnerability, diversity and inheritance in this new geological/conceptual framework? Drawing on current investigative work in the environmental humanities, comparative literature, media studies, archaeology, museology, and cultural geography, this transdisciplinary symposium seeks to ‘deterritorialise’ the future by exploring new modes of doing and thinking heritage in more-than-human worlds.
Lecturers: Prof. Rosi Braidotti (Utrecht University), Dr. Rick Dolphijn
(Utrecht University), Lucas van der Velden (Sonic Acts), and Simone
Bignall (Flinders, University of South Australia)
The 2018 summer school, titled “Posthuman Ethics, Pain and Endurance,” which will take place between the 20th-24th of August 2018 at Utrecht University, in Utrecht, the Netherlands, combines an introduction to the basic tenets of Braidotti’s brand of critical posthuman theory with an overview on contemporary debates about the ethical implications of posthumanism and the so-called ‘posthuman turn’.
While the emphasis of the course will be on the mutually enriching relationship between the posthuman, neo-materialism, and the ethics of affirmation, this year the main topic will be both the practical and theoretical issues around the notions of pain and endurance in the contemporary world.
How does a vision of the posthuman subject as a process of interaction between human, non-human and inhuman forces help us cope with the multi-facetted challenges of the contemporary world, caught between the Fourth Industrial Revolution and the Sixth Extinction? How does the neo-Spinozist notion of endurance foster the project of constructing an affirmative ethics for posthuman subjects, at a time of social and political regression on so many fronts? How does
this vital ethics of affirmation help us confront suffering, death and dying? What does it mean to lead an anti-fascist life in brutal times?
Following an established tradition, each day of the course is structured as follows: the mornings are devoted to plenary keynote lectures, by the course leader, invited teachers and special guests. The afternoons are devoted to parallel seminar sessions. All of the participants will be sub-divided into smaller tutoring groups, led by a team of tutors who follow the same group throughout.
Participants will be notified of the group they have been assigned to and receive the name and contact details of their tutor before the summer school starts. Rosi Braidotti will be present every afternoon, will visit all the groups and will participate in all of them in turns. Adjustments and changes to the assigned groups can be made if necessary. At the end of the afternoon all the tutorial groups come together for a closing plenary discussion session, chaired by Braidotti.
Please click on the following registration link if you are interested in participating: https://www.utrechtsummerschool.nl/courses/culture/posthuman_ethics_pain_and_endurance
Or send an e-mail to receive more information to: email@example.com
*Please note that all participants of this summer school are expected to
have read several selected entries of The Posthuman Glossary
(Bloomsbury 2018, see https://www.bloomsbury.com/uk/posthumanglossary-9781350030244/),
plus the Posthuman (Polity 2013).
*Please note that the course fees (excluding housing) are 300.00 euros.
You can receive 2.0 ECTS for active participation during this summer
Becoming with Alien Encounters and Speculative Storytelling
5th April 2018
13:15 – 16:30
Room: Faros, Tema building (Campus Valla)
Speculative fiction – as an ‘umbrella term’ – refers to a wide range of narrative fiction that employs ‘fantastic’, supernatural or non-mimetic elements. In the times of the climate change and environmental crises accompanied by futuristic ‘technology-will-save-us’ scenarios on the one hand, and visions of ‘doom and gloom’, on the other, speculative fiction has gained a momentum as an alternative way to reimagine the future in the ‘Anthropocene’.
As feminist scholar Donna Haraway writes, the ‘speculative’ element of story-telling leads to ‘opening up what is yet-to-come in protean entangled times’ pasts, presents, and futures.’ (2011).
Taking this as our starting point, we see speculative narratives that combine reality and fiction, and philosophy, science and art, as a prolific site for the emergence of different ontological, epistemological and ethico-political possibilities. Through the stories of experimental encounters with alien species, in/organic entities, non/living assemblages and the void, we explore ethico-onto-epistemologies of becoming in a more-than-human world.
Human nature is not the oxymoron we imagined it to be. In this new planetary age of the Anthropocene, defined by human-induced climatic, biological, and even geological transformations, we humans are fully in nature. And nature is fully in us. This was, of course, always the case, but it is more conspicuously so now than ever before: people are entangled in co-constitutive relationships with nature and the environment, with other animals and organisms, with medicine and technology, with science and epistemic politics. We live and die, play, thrive, and suffer by each other. For example, think of “mad cow” disease, where humans feeding cows with by-products from slaughtered sheep infected with the prionic disorder “scrapie” in turn generates prion disorders in cows that get transmitted to human beef consumers through a series of transcorporeal (Alaimo 2010) gestures across species. We can think, too, of pollen allergies and their increased prevalence as an index of our environed embodiment. Or how hormone-like substances seep from plastics into microorganisms, fish bodies, human infants in increasingly aggressive polymere ecologies. While culture and nature never were in fact separated but for academic divisions of labour, we live in a time when the so called “human mastery”, alterations, and especially the “slow violence” (Nixon 2011) of these naturcultural relationships of embodied environments and environed embodiments appear to us more clearly. For such power-imbued yet generative relationships, we need a more-than-human humanities. We also need expertise on human differences; those between men and women; between men and men, or women and women; transgender, and internal to our, after all, not-so-fully rational human (and microbial) Selfhood. More-than-human and human differences (gender, class, race, nationality, age, sexual orientation, specie- or land relationality, etc) interplay in intricate ways, socially. Our work at the Posthumanities Hub, take such differences very seriously as we make our case for diverse feminist forms of the posthumanities (Wolfe 2003). Our starting points are diverse too; a love for science, art and philosophy, postnatural feminisms, technological empowerment, humanities disciplines like history, literature, philosophy, languages, the cyborg ontology and situated epistemology of Donna Haraway (1991), anti-racist justice movements and anti-colonial environmentalism, veganism, plant theory, and multispecies justice. All of these are critical and creative endevours that provide mind-sets and society’s psyche with new concepts to guide thought and practice. At The Posthumanities Hub, we embrace a feminist posthumanities that stands able to frame naturecultures unfolding and recalibrate humanities analytics for an Anthropocene of many differences. We aim for alliances and research worthy of our complex times, a humanities for our “postnatural” condition of human and nonhuman co-constitution of the planetary.