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This paper addresses the discussion on the Anthropocene in environmental education research. It aims to enrich and widen the debate about the appropriateness of humanist approaches to environmental education and sustainability. In response to criticism about anthropocentric responses to human-made environmental destruction, the authors introduce a version of Eastern humanism: Tu Weiming's 'Anthropocosmism'. This idea of a non-anthropocentric humanism embedded in the cosmic order is strikingly different from the anthropocentric separatism typical of Western humanism. Moving beyond a blanket condemnation of humanism, this paper explores what a specific, non-Western form of humanism may have to offer in response to anthropogenic ecological crises. The argument is developed that Anthropocosmism can help us fully recognize humans' exceptional ethical responsibility in light of these crises without falling into the mistake of Western humanism's dominant discourse that connects this exceptionalism to forms of human superiority over and domination of other-than-human nature. [ABSTRACT FROM AUTHOR]

The Deleuze/Guattari text Anti-Oedipus burst onto the intellectual scene in 1972 as a radical new means to reconceptualise capitalism and its effects. At the heart of Anti-Oedipus and its analysis of capitalism is the concept of deterritorialization, and how it evacuates identities, culture, values, and, indeed, coherent thought itself, and it makes them susceptible to the equations and dynamics of capital flows. Anti-Oedipus presents the mechanisms with respect to how deterritorialization interacts with and to an extent liberates desire as 'desiring-machines'. This philosophy of education paper applies the workings of deterritorialization and desire from Anti-Oedipus to the dynamics of contemporary climate change education and the Anthropocene. As such, it posits this dynamic as being critical to present day approaches to the philosophy of education that wish to engage with capitalism and its effects, and at the same time positively enter the climate change debate. This paper suggests that understanding the matrix of deterritorialization, desire, climate change and learning, is perhaps the most important work that can be performed in the philosophy of education today and with respect to the future. [ABSTRACT FROM AUTHOR]

This paper analyzes the future of education, especially the future changes in education and the people that will occupy the field. What kind of people are we educating for the future? To answer this question, I will analyze the Deleuzo-Guattarian concept of people-yet-to-come by taking into account the new perception and explanation of time and space as well as the context of the Anthropocene. In the empirical part, interviews with experts from non-educational fields are used to discuss time and space in education. Statements about the new features of people in the future reveal the picture of the future of education in the eyes of the experts and its correspondence to theoretical considerations and prognoses. [ABSTRACT FROM AUTHOR]

This paper takes its departure from Cooper's paper 'The culture of information', written in 2006 but first published in this issue of ephemera. This is an exemplary text that calls out to current organization studies with passion and urgency, in part because it has no obvious evidence of commercial journal publishers over-zealous editorial or reviewer lobotomising. In this paper, we follow in unadulterated form a writing that invites its readers to experience what Cooper calls unformation which he shows shadows and subverts our attempts to order the world with information. We carefully trace the textual work of Cooper's paper and discover the work of a contemporary Hermes, a trickster who deploys secret meanings and erratic signs that demand something close to an apprenticeship in what we call here the cult of information. Via an 'ontological turn' he borrows from contemporary anthropology, we show how Cooper takes us to the brink of what is possible to think or say in organization studies, a point where originary thinking might begin again and in ways vital and responsive to the precarity of our existential condition in the epoch of the Anthropocene. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

Singer-songwriter Jack Johnson is known for his laid back, inoffensive and seemingly uncontroversial music; however (perhaps paradoxically), he is also known for his environmental activism and accountability measures, measures that may seem at odds with his relaxed personality and musical output. In the 2016 short documentary film The Smog of the Sea, Johnson partakes as a citizen scientist in an expedition to the Sargasso Sea. Here he comes to the realization that the ocean is no longer this pristine wilderness; instead, the effects of human action (in the form of plastic) can be seen everywhere. In this short film, we see the coming together of Johnson's laid-back aesthetic with a keen and urgent message to effect positive environmental change, amounting to what some commentators have referred to as a kind of 'quiet activism.' In this paper we critically explore the role and value of quiet activism in contradistinction to other modes typically associated with ecomedia, especially the trope of the apocalypse. We argue that the hope associated with such quiet activism may be an effective approach to environmental politics in the epoch of the anthropocene. [ABSTRACT FROM AUTHOR]

Eco-miserabilism—the thought that it is already too late to avert the collapse of human civilization—is gaining traction in contemporary environmentalism. This paper offers a "reparative" reading of this post-apocalyptic approach by defending it against those who associate it with defeatism and fatalism. My argument is that authors like Roy Scranton and the members of the Dark Mountain collective, while rejecting mainstream activism, remain invested in a specific kind of (radical) hope. Eco-miserabilists, hence, promote an affective politics for our climate-changed world that is both negative and iconoclastic. Without offering blueprints for a desirable future, they critically interrogate reality and disenchant the "cruel optimism" (Lauren Berlant) behind reformist plans for a "good Anthropocene." The ultimate target of the eco-miserabilist position is the illusion that groundbreaking innovations, either in the realm of science and technology or of ordinary representative politics, could redeem us on an environmentally ravaged planet. [ABSTRACT FROM AUTHOR]

In the context of information literacy (IL) research, the Anthropocene age offers an opportunity for researchers to explore to develop a more sophisticated understanding of the complexity of information literacy which result from rapid and complex social, political and economic change; to address the risk of societal fragmentation which is created by misinformation/disinformation; and to understand the risk to democratically encouraged information environments that will come with increasing incorporation of AI and opinion-driven social platforms into everyday life. For library practitioners who provide instruction or education, challenges exist in relation to scaffolding and encouraging sustainable, transferrable information and technological practices, not only in our own inward facing professional practice but in our outward facing practice with the myriad communities we support. Against this problematisation, this brief, but broad ranging paper aims to identify a range of questions for thinking about the practice of IL in the Anthropocenic age. No attempt is made to answer these questions, instead they act as an impetus for future researchers and practitioner researchers. [ABSTRACT FROM AUTHOR]

Research on animal ethics in tourism has gained traction but posthumanist approaches to wildlife (eco)tourism remain sparse. There has never been a more urgent need to redress this paucity in theory and practice. More than 60% of the world's wildlife has died-off in the last 50 years, 100 million-plus nonhuman animals are used for entertainment in wildlife tourist attractions (WTAs), more than one billion "wildlife" live in captivity, and some scholars argue that earth has entered its sixth mass extinction event known as the Anthropocene. This paper presents a posthumanist multispecies livelihoods framework (MLF) based on an applied ethnographic study of 47 wildlife ecotourism (WE) operators and wildlife researchers in protected area WTAs across four countries. Like any framework, it is a snapshot of the authors' thinking at a particular time and must be improved upon. The MLF does not purport to solve the negative treatment of nonhumans that can occur in tourism settings, but rather responds to calls in the tourism literature to acknowledge our effects on other species and advocates for equitable human-nonhuman livelihoods. This paper argues that we have a moral responsibility to nonhumans and the environment, and the authors hope to generate reflexive discourse concerning the role tourism can play in redressing the ecological crisis and improving the treatment of individual nonhumans to foster wildlife-human coexistence. [ABSTRACT FROM AUTHOR]

In The Fifth Season (2015), N.K. Jemisin depicts speculative seismological and volcanic events to defamiliarize the outcomes of slavery from their American instantiations, making them starkly visible again and again. I argue that analyzing how The Fifth Season articulates this understanding requires a geological or, more precisely, a tectonic lens. In this paper I focus on The Fifth Season specifically for its tripartite narrative stratification, which reproduces the geological mechanisms of building and destroying mountains in the space of a human lifetime. Jemisin uses volcanos, tectonic plates, slip strikes, and especially earthquakes to parallel, echo, amplify, and foreshadow her characters' responses and actions. This is a tectonic tactic, not only for negotiating the violent ruptures of the novel's ironically named world of "The Stillness" but also for tracing slavery's historical arc, requiring multifaceted transnational analyses across centuries to track its devastating trajectories. [ABSTRACT FROM AUTHOR]

This paper is a call for educators to respond to the problematics that arise from reducing the Earth to a resource for human activities. The concept of 'Anthropocene' is a burning invitation to rethink education by putting the human to its place. We therefore argue for a spatial-embodied conceptualization of learning, which involves the more-than-human and nonrepresentational. In this effort, we use Latour's concept of 'geostory' to problematize the prevailing anthropocentrism in education. We discuss the power of experimentation by introducing a learning experiment that took place at a pop-up greenhouse in Helsinki. The idea was to encourage upper secondary geography students to playfully discard their human perspective and study the city from the viewpoint of plants: to probe the presumed human/nature divide through brief but moving encounters with 'others'. We argue that through affective encounters with nonhuman others, the Earth speaks: it tells stories with us. If humans let themselves be addressed by these encounters, geostories can temporarily re-place human-centred narrative storytelling practices (histories), voiced by the modernist 'I', and generate alternative forms of knowledge that emerge from our belonging together. These stories emerging from geographical experimentation entail potential to cultivate both knowing and care that exceed the human. [ABSTRACT FROM AUTHOR]

Humans are living in damaged landscapes within a new geographical epoch known as the Anthropocene. The COVID-19 outbreak fuels uncertainty, instability, and ambiguity for humans. This viral disaster has been blamed for losing and further exacerbating ecological imbalance, and prompts a need to re-examine multispecies relations and, in particular, human exceptionalism. The authors, by applying a new theoretical assemblage that brings the new materialist turn entangled with Buddhist philosophies into our stories and diffractions of child-virus bodies, have been prompted to raise two questions about how multispecies justice could disrupt environmental sustainability education. The questions we will engage with in the paper include: Can we explore these new theoretical assemblages (east-west) with child-virus relations as a means for raising multispecies justice that critiques the universalisation of human forces in the Anthropocene? What possibilities does the pandemic offer to rethink multispecies relations as an entangled ecological crisis by exploring what a 'new normal' in post-COVID-19 sustainability education could emerge? [ABSTRACT FROM AUTHOR]

There is little room left for doubt or even debate at the severity of the ecological, indeed planetary crises that we find ourselves in during this period coined the Anthropocene. As educators working in the face of these crises, we have asked ourselves the question 'how do we carry on?' We reflect on a set of sensory, multimodal, meditative and arts-based pedagogical activities that bridge the geographical, biological, sociological and environmental dimensions of learning using the concepts from Hannah Arendt and John Dewey, in a higher-education context in Sweden. The first-cycle (undergraduate level) course in which these activities are conducted—Teaching sustainability from a global perspective - engages students in a range of pedagogical activities designed to encourage greater awareness of sustainability issues in diverse educational settings. In this paper we reflect on pedagogical practices as praxis in a sustainability focused course, and use the theory of practice architectures to question what people do in a particular time and place. We explore how educating for the future using multimodal and arts-based pedagogies could be a strategy to support new ways for reconfiguring environmental sustainability education in the Anthropocene. [ABSTRACT FROM AUTHOR]

The abandonment of urban areas in anticipation of climate change constitutes a kind of ghosting: a veil is drawn that divides spaces of being (that are valued and preserved) from spaces of non-being (that are deemed expendable and 'dead'). These spaces of non-being can be understood as the 'sacrifice zones' of a capitalist worldview that orders the world through simplified dualistic categories. Opposed to this sacrificial logic, David Farrier has proposed a relational way of thinking that haunts the dualisms of capitalist modernity via spectres of human-nonhuman entanglement. Building on existing work from decolonial and Black studies, this paper extends understandings of such entanglements by exposing how they are tied up with racial and colonial logics. It does so by focusing on two Anthropocene imaginaries that 'open up' the city as a place haunted by complex relationality. First, my reading of Jan van Aken's 'Proximale Falanx' (2019) shows how its portrayal of a submerged Amsterdam can be read as an Anthropocene imaginary of relationality but is also haunted by colonial paradigms. Second, my reading of Teju Cole's Open City (2011) expands this narrow understanding of the climate crisis by articulating decolonial ways of being in New York City. [ABSTRACT FROM AUTHOR]

Human-wildlife coexistence has increasingly been known for providing diverse ecological services to humans. However, the global repercussions of the Anthropocene epoch have changed the status and future of human-wildlife relationships. In this paper, we shed light on the significance of a positive attitude towards sharing space with animals in identifying and managing both conflict and ecological aspects of human-wildlife interactions in an agrarian landscape. We tried to understand how interactions between meso-carnivores like jungle cats (Felis chaus) and humans influence their survival in dense human populations. We evaluate the abundance and habitat use by jungle cats seasonally and diet, as well as their interactions with farmers in West Bengal, India. The mean encounter rate of jungle cats was assessed and used as a proxy for their abundance. Using a combination of direct sign surveys, we found that the habitat preference and seasonal distribution of jungle cats were influenced by the change in seasons with respect to different habitats. Our results indicate that jungle cats were more associated with human settlements during the monsoon. Scat analysis revealed the dominance of rodents in the diets of jungle cats. This activity helps to control the rodent population from destroying crops. However, our interactions with farmers showed their negative attitude towards the species due to the instances of livestock (poultry birds) depredation. We suggest that, more interdisciplinary researches are required to address how affectively socioeconomic structures shape up positive human-wildlife interaction. Planning and implementation of conservation education programmes are also necessary to help people for understanding the economic and ecological benefits provided by jungle cats and other wide-ranging carnivores. We chose an agrarian landscape to evaluate threats to jungle cats and their persistence with humans. The encounter rate of jungle cats indicated that the intensity of habitat use varies seasonally in different natural surroundings. People had a generally negative perception of jungle cats, despite the fact that they have been found to feed primarily on rodents in farmlands. [ABSTRACT FROM AUTHOR]

In the present geological epoch of the Anthropocene, the question increasingly arises of how to encounter the human-made planetary environment, which increasingly suggests being both a traumatized and traumatizing entity. For this endeavor, Bracha L. Ettinger's matrixial theory offers an important reference point beyond prevailing environmental discourses and the notion of nature as total otherness. Lifting the split between the I and the Other, conceived through a "co-lapse of the gaze" and the praxis of "gazing-with," this paper explores the radical rethinking of humans and nature as entangled in a psycho-planetary continuum and a shared unconscious sphere. Introducing such trans-subjective and trans-objective dynamics, aimed at unfolding a fragile and carrying relationship between humans and nature, the paper expands the Freudian psychic apparatus toward a mountainous psychic topography and draws, for the first time, the outlines of an Ettingerian environmental ethics. [ABSTRACT FROM AUTHOR]

In this paper, I present the concept of global citizenship from the perspective of virtue theory, namely as a disposition to do the right thing, for the right reason and in the right way. The paper consists of two parts. In the first part, I show that global citizenship is a virtue that is needed to respond in the right way to the challenges that Anthropocenians meet. In the second part, I focus on the possibility of including the virtue of global citizenship in global education. I present arguments for including virtues in global education programmes and an example of a successful virtue education programme in Australia. [ABSTRACT FROM AUTHOR]

This paper discusses new types of naturecultural heritage that have emerged during the Anthropocene. The authors trace and analyze novel records of the ongoing geological event and propose a method of surface-oriented ethnography to investigate heritage in the Anthropocene. We argue that rethinking history in the Anthropocene means to think through new forms of heritage that emerge in the course of ecological processes of decomposition, decay and loss. The case studies analyzed in the article focus on matzevahs colonized by lichens and mosses, and on plasticrusts, a new form of tangible heritage characteristic for the Anthropocene. By investigating these two examples, the paper considers the significance of future heritage for studies in the history of the Anthropocene. [ABSTRACT FROM AUTHOR]

Bernard Stiegler highlights many of the problems faced by education with respect to the 'bringing forth' of knowledge on an individual, collective, and technical level in the Anthropocene. These problems include the short-circuiting of dreams, automatization of thought, and toxic digital networks. Stiegler's φάρμακον (pharmakon) seeks to treat the toxicity of the Anthropocene with a care-ful hermeneutic approach that is directed towards the disautomatized, inventive, co-individuating knowledge act. This paper first explores Stiegler's Anthropocene and his development of Heideggerian ποίησις (poeisis) in terms of the challenge of the 'bringing forth' of knowledge acts, which are illustrated by free software. It then explores, through the additional example of free radio, of Félix Guattari's work in free radio, the problem and possibility of creative co-individuating ex-pression in the Anthropocene by expanding on Stiegler's emphasis on the importance of hermeneutics. This raises the question of how to read Stiegler's own ex-pression of the future of knowledge. Next, the paper reviews Stiegler's educational project involving a dis-automatizable hermeneutic web. Finally, the paper gives an autoethnographic account of an attempt to 'bring forth' learning through the implementation of free software in local, online classrooms. The free software example does not solve the problem of the Anthropocene but does raise the question of our responsibility to choose our digital tools care-fully and the importance of maintaining the possibility of co-individuating ex-pression like the kind that is remembered in song and which online education should remind us of. [ABSTRACT FROM AUTHOR]

The article announces call for paper proposals for The Anthropocene and Beyond Conference to be held in Hong Kong, China in 2018.

Many Indigenous and post-development commentators view the hegemony of western conceptions of 'development' as profoundly implicated in the Anthropocene's global ecological crises and underpinned by modernity's extractivist and anthropocentric worldview and sensibilities. Meanwhile, as Kothari et al. note, secular modernity's defenders persist in the presumption that modern science affords the definitive account of nature and reality, while the worldviews of Indigenous peoples are frequently delegitimised as unsophisticated or mere superstition. Accordingly, many Indigenous critics call for today's Indigenous movements globally to challenge the dominance of western 'heteropatriarchal' styles of thinking. They suggest modernity needs to learn from Indigenous movements and traditions, not least for insights into ethical relationality with the animate Earth. Likewise, Arturo Escobar insists that contemporary academic 'theory' needs re-enlivening: bringing it closer to life and the Earth and to the work of those who struggle to defend them. This paper asks how Indigenous decolonization agendas, which struggle in defense of life and the Earth, might inform historiography in the Anthropocene. For example, Beverley Southgate has suggested that history has a utopian and therapeutic purpose – helping us escape the thrall of the past and orientate ourselves towards emancipatory futures. This paper suggests – in an era of ecological emergency – that history's utopian imaginaries will need to be commensurate with that vivid experience of sensed ethical reciprocity with nature, to which indigenous traditional ecological knowledges (ITEK) bear witness. Some western historians question whether a coherent story for humanity is possible, given how systems thinking suggests global feedback and radical uncertainty condition our future. However, systems thinking also highlights the hierarchical nature of human-ecological systems and suggests that the deepest level for intervening in any human-ecological system is at the level of a society's 'mental models' and 'worldview'. This is the level at which interventions have the greatest leverage for radical system transformation and is the level that this essay focuses upon. [ABSTRACT FROM AUTHOR]

This paper follows young people's shifting sense of inheritance in the context of the environmental and ontological crises of the epoch named the Anthropocene. It discusses a research project in which young people were invited to work critically and creatively with a British university museum to explore its storerooms and exhibits. The ethnographic and artistic engagements led to the curation of a 'cabinet of curiosities' within the museum itself. We use the concept of atmosphere to examine the ways in which space, time, and affect entangle with museological practices of curiosity, care, and curation to produce particular feelings and figurations of inheritance. We propose atmospheric attunement as a means of critically and care-fully examining and re-curating the inheritance of the Anthropocene, including the failures and absences due to colonial disinheritance. [ABSTRACT FROM AUTHOR]

Plastics, as supermodern artefacts of the Anthropocene, form a significant part of waste landscapes. But they also pollute landscapes - cultural and natural, marine and terrestrial - across the globe, including in the most isolated of places. The material's resilience means that plastic pollution is one of the biggest global challenges facing contemporary society. Taking a multidisciplinary approach, this paper demonstrates how archaeological methods can help address the issue of plastic pollution in Galapagos, which is listed as a UNESCO World Heritage Site for its "Outstanding Universal Value" to humanity. Studied archaeologically, plastics are artefacts that through careful observation can yield precious information about their journey to this archipelago. As objects of story writing and the focus of object itineraries, they can also be used as a window into perceptions of plastic litter locally, as well as providing an opportunity to engage students in the topic. [ABSTRACT FROM AUTHOR]

This paper presents an integrated study on the effects of human activity, climate change and crustal movement on the changes of the middle reaches of the Tarim River in China. Remote sensing images and rainfall data from 38 stations from 1970 to 2021 were used for the research. The precise point positioning (PPP) approach was applied to ascertain the crustal movement of the study area using 256 Global Positioning System (GPS) station data of the recent 20 years. The results show that in the past 50 years the studied reaches of the river has moved north at maximum 2940 m or 57.9 m on average, and human activity may have played a dominant role in this change though extreme events of climate may have also taken a part in it. However, before the Anthropocene, its northeast migration is likely associated with crustal movement as the basin bottom inclines to northeast. [ABSTRACT FROM AUTHOR]

Anxieties around the relationship between livestock agriculture and the environmental crisis are driving sustained discussions about the place of beef and dairy farming in a sustainable food system. Proposed solutions range from 'clean‐cow' sustainable intensification to 'no‐cow', animal free futures, both of which encourage a disruptive break with past practice. This paper reviews the alternative proposition of regenerative agriculture that naturalises beef and dairy production by invoking the past to justify future, nature‐based solutions. Drawing on fieldwork in the UK, it first introduces two of the most prominent strands to this green rebranding of cattle: the naturalisation of ruminant methane emissions and the optimisation of soil carbon sequestration via the use of ruminant grazing animals. Subsequent thematic analysis outlines the three political strategies of post‐pastoral storytelling, political ecological baselining and a probiotic model of bovine biopolitics that perform this naturalisation. The conclusion assesses the potential and the risks of this approach to grounding the geographies and the temporalities of agricultural transition in the Anthropocene: an epoch in which time is out of joint and natures are multiple and non‐analogue, such that they provide slippery and contested grounds for political solutions. [ABSTRACT FROM AUTHOR]

One was the Planetary Boundaries framework, introduced by Johan Rockström and colleagues in 2009, which aims to provide a natural-science based framework for describing a Holocene-like state of the Earth System and the intrinsic boundaries of the Earth System that should not be transgressed if such a stable state is to be maintained (Rockström et al. [10]). Introducing the Anthropocene: The human epoch: This article belongs to Ambio's 50th Anniversary Collection. The other is the polycentric governance systems approach introduced by the late Elinor Ostrom ([9]), which, in the context of the S et al. paper, was proposed as a more appropriate governance system for the Anthropocene than the present governance systems that are driving us deeper towards a planetary crisis. The SCM paper foreshadowed the debate on the start date for the Anthropocene, which became prominent from 2009 with the formation then of the Anthropocene Working Group to explore the Anthropocene as a potential new interval in the Geologic Time Scale (AWG [1]). [Extracted from the article]

The ethnographic focus of this paper is a group of sourdough bakers based in Finland, with a specific view on a fermentation workshop in 2019. In this workshop, emerging human-microbe relations were drawn, bringing attention to a post-antibiotic world. Studying bread making necessitates a more-than-human analysis that foregrounds microbes as central characters situated in the political climate of increasing populism and the Anthropocene. In this paper I describe bakers, termed microbiohackers, putting forward critiques of capitalism that link ecological extraction, political oppression, and industrial food production. Crafting an alternative to the dominant public health narrative of microbes as a threat and antimicrobial resistance, I use the notion of diffraction to discuss the complex entanglements of the microbial/material and social/political. In the hands of the bakers, fermentation, sourdough, and antimicrobial resistance present an opportunity to question dualisms of how microbes are thought about and to create emergent post-antibiotic futures. [ABSTRACT FROM AUTHOR]

The notion of the Anthropocene as a geological epoch where Humankind has become a key influential force on Earth's biophysical dynamics addresses directly to Geography, which has historically defined itself as a science focused on the study of the interaction between Society and Nature. Although Anglo-American geography has already reflected on the implications for Geography of the acceptance of the Anthropocene thesis, there is little analysis of this issue in Spain. This paper argues that, in such anthropocenic context, it is no longer possible to consider that Society is subordinated to the rule of Nature, as it was assumed by classical Geography. On the contrary, social processes are nowadays an overarching factor in the construction of territory due to the technical capacity developed by Humankind to affect the behaviour of Earth systems. This new perspective has implications for the teaching, research and applied practice of Geography which are discussed in this paper, and which can be synthesised in the need to place territorial processes at the centre of teaching, of research, and of the design of intervention policies. [ABSTRACT FROM AUTHOR]

This paper will map out the geographical contours of life in the Anthropocene borne out of the ruins produced by the particular relations of globalized capitalism and modernizing aspirations in Iceland. The focus on Iceland is in recognition of islands as scenes where these relations play out with particular intensity and visibility. Therefore, the paper will outline the island scene upon which our earthly entanglements can be readily scrutinized. Secondly, our planetary state of emergency will be outlined in relation to the logic of the Moderns, translating into the Anthropocene, setting up for the third part wherein the time of islands will be introduced and their particular relevance for analysis. The paper then proceeds to exemplify the emerging earths of the Anthropocene through a topo-ecological mapping of geothermal living in Iceland. As such, the paper argues for the need to realize two things: (a) the Earth per se does not care and (b) life will go on. Under the current state of planetary emergency, change is inevitable and will be drastic, but the emerging Earth(s) will necessarily reside in geographically specific responses, evolving from the ruins of what is, in this case, the geothermal landscapes of Iceland. [ABSTRACT FROM AUTHOR]

The GeoCapabilities project asks how powerful geographical knowledge can be brought into a curriculum to enhance students' capabilities to be free to make choices for a life they value. This paper reports on the GeoCapabilities phase 3 project which explored the social justice dimension of GeoCapabilities by working with teachers and students in challenging schools. The capabilities lens, made practical through tools for curriculum making and evaluation, shows how geographical knowledge (of migration in this case) can enhance a person's capabilities to make real choices about how to live. It also shows that the affective dimension is strongly connected to geographical knowledge including feelings, moral standpoints and values. The inequalities, injustices, fears and hopes raised when students engage with migration geography, open a space for thinking about problems, causes and alternative futures, inviting a critical lens to how political economy shapes the world. The literature and the project of GeoCapabilities have focussed on powerful disciplinary knowledge. Whilst geographical knowledge is a crucial component, I argue that an exclusive attention to disciplinary knowledge may be misleading and the concept of geographical capabilities should broaden to attend to how knowledge across disciplines, feelings, attitudes and values operate together for futures-oriented capabilities. [ABSTRACT FROM AUTHOR]

This paper offers a close reading of "The Geology of Morals," the third and possibly most important chapter, or plateau, of Deleuze and Guattari's magnum opus A Thousand Plateaus. I analyse some of the many philosophical and scientific sources informing Deleuze and Guattari's densely argued text. The authors' shift of emphasis from the critique of psychoanalysis to a geological or stratigraphic register is emphasized and explained by situating their project in relation both to contemporary debates surrounding the Anthropocene and to the problem of nihilism as this was articulated by Nietzsche and Heidegger. I argue that Deleuze and Guattari's stratigraphy, a topic that has received comparatively little attention in the secondary literature, helps us to understand the history of nihilism in terms of humanity's planetary impact. [ABSTRACT FROM AUTHOR]

The 1951 Refugee Convention defines a refugee as someone with a “well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion.”1 Environmental refugees do not fall within its scope, nor does international human rights law adequately cover these migrants. If climate change results in widespread environmental damage, including massive ill-health for large parts of the world, there will likely be immense human suffering and potentially the greatest human migrations in all of humanity’s history. Moreover, these refugees largely come from areas of the world least responsible for global warming. Wealthy societies largely caused the problem while the poorest suffer. This increases the moral obligation of the rich, polluting states to deal responsibly with the human rights issues raised by climate change. In this respect, our moral obligations and self-interest align. Human suffering leading to civil strife is in no one’s interest, and our moral obligation to mitigate suffering that we caused and are responsible for is plain. This Paper argues that if we do not modify international law in order to deal with the inevitable human migrations spurred by climate change and its accompanying pandemics then suffering, strife, and violence will be the unavoidable outcome. [ABSTRACT FROM AUTHOR]

The aim of neoliberal environmentalism was to unleash the market to protect the environment; but as it turns out, things are getting worse on our way to catastrophe. Despite persistent failures, neoliberal environmentalism remains prevalent—and apparently without alternative. This paper directs focus on an often-overlooked dimension of this apparent stasis: the nexus of self and society in advanced capitalism, as shown in the linkage between neoliberal environmentalism and the autonomous ecoconsumer. Marcuse's concept of repressive desublimation is engaged to better understand how environmentalist desire is currently being thwarted in ways that inhibit movement toward socioecological emancipation. The paper provides an illustrative example of desublimated environmentalist desire in the current recycling crisis. [ABSTRACT FROM AUTHOR]

David Claerbout is a contemporary artist working in the field of photography, film and digital animation, employing a range of aesthetic strategies to address shifting ideologies of vision: attention to light and time; the erasure of narrative in cinematic representation. This paper considers the political import of such strategies from an Australian perspective, in light of recent environmental catastrophe and extinction in the Anthropocene, whereby the depiction of worlds without humans occupies a space in the collective imagination signifying ruination. The paper examines Claerbout's recent works, Olympia (the Real-Time Disintegration into Ruins of the Berlin Olympic Stadium over the Course of a Thousand Years) (2016) and The pure necessity (2016). It argues for the relevance of his work to posthumanist writings on extinction; for instance, Claire Colebrook and Joanna Zylinska, whereby the human desire to visualize 'the world without us' is problematized as an overtly anthropocentric celebration of human vision. I argue that Claerbout's expanded photo-filmic practice reveals how artistic production might tackle the problem of responsibly providing frameworks to consider the world outside of an anthropocentric viewpoint. Considering his work from such a framework, I ask, what does it take to represent the world without us? [ABSTRACT FROM AUTHOR]

This study explores the potential of the interdisciplinary zone that is created when art meets environmental education in the Anthropocene. It shares the findings of an eco‐art project that took place in the framework of an environmental education course, where the undergraduate students were encouraged to create eco‐art pieces, to investigate environmental problems/issues through art and to communicate their findings with the class. The research reflects on students' artworks and reveals the environmental problems and issues that were important for them. Furthermore, it discusses four dimensions of students' ecological consciousness that emerged: a) criticism for the ecological crisis and overconsumption, b) human‐nature relationship, c) empathy for nonhuman beings and d) vision of an ecological future. The paper highlights the need for an experiential and creative pedagogical path in the process of the empowerment of the ecological consciousness in the field of environmental education. [ABSTRACT FROM AUTHOR]

The current epoch is often described by cultural theorists as facing an ontological turn with regard to the question of nature. In the Anthropocene, 'Mother Nature' makes space for 'Gaia', a nature that is inseparably related to culture. In turn, Gaia has vehemently been criticized as a harmonious figure of whole-ism. Utilizing a psychoanalytic framework, this paper traces the shift from Nature to Gaia through Jacques Lacan's 'formulas of sexuation'. From a Lacanian standpoint, sexual difference paves the way towards two different ways of relating nature and culture. Addressing the case of ruination, the author engages with the two underlying ontologies taking place in debates on nature: the narrative of Mother Nature based on a 'masculine' ontology, and the notion of Gaia as following a 'feminine' ontology. The paper concludes by outlining a feminine reading of the Anthropocene that captures nature and culture as ruined and immanently out of joint. [ABSTRACT FROM AUTHOR]

Theories of a new phase of earth history, the Anthropocene, position human world-making activity as a bio-geological force. Social interventions into earth systems have been extensive and malignant, altering the earth's surface, atmosphere, oceans, and systems of nutrient cycling. To adapt and respond to emerging planetary dangers requires the collaboration of scholars from many different disciplines. In this paper, I argue that a coalition of the arts and sciences might draw upon György Márkus's extensive studies of the topography of 'high' culture. I reconstruct Márkus's conceptual map of the arts and sciences as regions of 'high' cultural activity, each with their own criteria of value yet subject to an integral unity and shared ambition. Both regions of 'high' culture aim to create original works of significance for an engaged public. I then examine the implications of Márkus's claim that the classical vocation of robust, public-oriented culture has run aground. The field of problems that this paper traverses are not the ecological crises of the Anthropocene per se. I attend rather to Márkus's account of the neoliberal erosion of cultural infrastructure where democratic publics might engage with such problems. [ABSTRACT FROM AUTHOR]

One key aspect of the Anthropocene is the inherent disparities between the Global North and the Global South. These differences manifest in the causes and impacts of pollution, climate change, and species extinctions, but are they also present in the ways we write about the Anthropocene? We examine 77 peer‐reviewed papers spanning 2009–2019 that explicitly feature conservation in an Anthropocene context. We compare these papers to a control group of papers that feature conservation but do not engage specifically with the Anthropocene literature. We found that both "Anthropocene" and "conservation" papers include a disproportionately large number of authors with affiliations in the Global North, despite half of the research taking place in the Global South. Moreover, this overrepresentation occurs regardless of author position or journal impact factor. We find that 84% of Anthropocene articles and 91% of conservation articles occurring in the Global North had a first author from the country of study, as opposed to only 55% of Anthropocene articles and 62% of conservation articles from the Global South. Studies occurring in the Global North almost always had at least one coauthor from the country of study (96% of Anthropocene articles and 97% of conservation articles). In contrast, only 81% of Anthropocene articles and 83% of conservation articles occurring in the Global South had any local coauthors. We used two text‐mining algorithms to characterize the authorship networks and topics occurring in Anthropocene and conservation papers. These analyses showed that while both groups are interdisciplinary, Anthropocene papers had more distributed authorship networks and greater linkages across topics, and therefore have a flatter "topic surface" than the conservation papers. Our work suggests that conservation research programs that are explicitly grounded in the Anthropocene as a theoretical framework are more likely to reach across disciplinary lines. [ABSTRACT FROM AUTHOR]

It is growingly accepted that the Planet has entered into a new geological era, the Anthropocene. Even if it is controversial to assess the changes in the Earth System brought by this geological transformation, it seems clear that the increasing exchange between society and its biophysical support gives as a result a global ecosocial network of astonishing complexity. Consequently, it has been concluded that the Anthropocene would be a more unstable geological period compared with the Holocene, with escalating plausibility of nonlinear disruptive events. International institutions and governments of states continue to produce environmental regulations, inspired in a constitutional framing of the global environmental crisis. This approach is largely based in the concept of sustainable development, which implies a negation of planetary change and ignores the growing uncertainty of planetary processes, according to the complexity of interactions of human agency and planetary evolution in the Anthropocene. The occurrence of nonlinear events is at odds with a political and legal vision which is essentially static, because of the confidence in some kind of technological fix of global environmental crisis. This paper is focused on the inability of sustainability to capture the implications of the narrative of planetary transformation, and explores the concept of resilience as alternative. [ABSTRACT FROM AUTHOR]

This paper proposes a philosophy of STEAM education in the current moment, the Anthropocene. Whereas many proponents of STEAM focus on outcomes related to cultivating a more creative and competitive generation of STEM workers, it is, more importantly, an approach to education that can foster spaces for transdisciplinary conversations surrounding critical issues of the Anthropocene – those of ethics, sustainability, and relationality. Thus, the question arises, How might we understand/practice STEAM education differently? This philosophy of STEAM in the Anthropocene is inspired by the guiding notions of Braidotti's affirmative ethics as well as Stengers and Ulmer's conceptions of slow(ing). These perspectives challenge the ideologies and practices that have created and sustained divisions between the arts and sciences, while also promoting different ways of engaging in/with the world. Entangled in this conceptual framework are three concepts that might guide STEAM education moving forward: transdisciplinarity, relationality, and responsibility. With these notions as inspiration, this paper asserts a philosophical vision that takes seriously the realities of our Anthropocenic present and considers how educators might move with, rather than push against, the challenges that continue to present themselves. [ABSTRACT FROM AUTHOR]

Childhood studies scholars have increasingly sought to examine the complex entanglements of children's lives with nonhuman materials, animals, plants and earthly processes. Doing so has enabled new insights into children's relationships with global challenges such as climate change. Now, researchers from many disciplines are reflecting critically upon whether such challenges can be obviously ascribed to human activity, suggesting that we are entering a new (geological) epoch: the Anthropocene. The present collection of papers offers a range of empirically-informed, critical and theoretical analyses of the (possible) relationships between children and the Anthropocene. This paper frames the key debates covered in the symposium, introducing recent scholarship in childhood studies and opening out critical reflections on the term 'Anthropocene'. It also provides an introduction to the papers making up the symposium. [ABSTRACT FROM AUTHOR]

Heritage relies, to a large extent, on notions of endangerment and consequential attempts to arrest or reverse processes of loss and change. The papers in this special issue engage critically with this underlying orientation, exploring the social and cultural work which is produced through efforts to avert loss. In doing so, the papers also point towards alternative ways of valuing objects, places and practices which are not solely determined by notions of endangerment and risk. We suggest three general themes which connect critical investigation of these issues across the varied natural and cultural heritage contexts through which these papers work – the inevitability of loss; the politics of loss; and the potential in loss. These themes have significant implications not only for the future of natural and cultural heritage preservation, conservation and management but also in mapping out future research directions for critical heritage studies. [ABSTRACT FROM AUTHOR]

In his lifetime, Gilbert Simondon was known as a philosopher of technical objects. After 1989, interest in his metaphysical work grew, leading to a study of its ontogenetic, psychosocial and ethical-political implications. Yet these two takes are not exclusive: Simondon's philosophy of technics is also an ethics and contains the seeds of a politics, which unfolds into proposals with pedagogical and formative import. This paper describes and examines Simondon's ethical and pedagogical concerns through his concepts of "technicity", "technical mentality", "technology" and "encyclopedism". The paper explores the question of how Simondon's contributions can help to shed light over contemporary problems that have technical, pedagogical, ethical and political significance. [ABSTRACT FROM AUTHOR]

In this paper, we offer a childist reading of school strikes for climate in an overheated world. We argue that school strikes can be understood as offering a dynamic counterweight to formal education, by providing opportunities for children to self-educate, and for others, especially adults, to learn from them. We suggest that taking school strikes seriously as sites of political appearance—which highlight interdependencies and vulnerabilities in the face of crises in Anthropocene neoliberalism requires rethinking the boundaries of democratic participation and education. In particular, we highlight that school strikes for climate serve as an invitation for adults to let children contribute to their own ongoing formation. A childist philosophical attitude that emphasises mutual teaching—i.e. the adult capacity to see and hear what children show and say—can expand through an engagement with, rather than against school strikes. Children's political appearance on streets to influence political priorities from an intergenerational global justice point of view is a gift for adults and adultist structures. It is a passage to grasp deep interdependence and to assume appropriate responsibility. If 'education' is a beacon of hope in times of overheated despair, then the hope is in educational philosophies that have room for mutual teaching. The philosophical assumption that it is adults who must always, and necessarily, teach children to prepare them for a better future would have to be discarded. [ABSTRACT FROM AUTHOR]

This paper draws upon Actor Network Theory (ANT) to explore material and social dynamics of a coastal community garden site on public housing grounds in Rockaway, NY after Hurricane Sandy. Through a participatory design-research project, we examine shifting associations between humans and non-humans as a way of interrogating agency, power dynamics, and governance. Acknowledging our own outsider status, we draw upon the frame of 'contact zones' for thinking through encounters in conditions of power differentials. In describing our encounter with the Beach 41st Street Community Garden as a contact zone, we identify three assemblages with different governance arrangements – tidal shore, garden plots, and treed lawn. These assemblages are networked through material flows and include nonhuman actants such as freshwater, soil, plants, and wood. Unruly actors and actants – people, saltwater, poison ivy, dogs, and trash – can spark controversy and resist governing. We reflect upon the role of design, research, and community organizing as interventions that can cause rearrangements of the assemblages, shedding new light on power dynamics and potential apertures for change in a dynamic site. In so doing, we mobilize contact zones and ANT to better understand and act within shifting associations between humans and non-humans. [ABSTRACT FROM AUTHOR]

Bonhoeffer's Creation and Fall guides readers through a "theological" exegesis of Genesis chapters 1–3 and was an early manifestation of the "German Church Struggle" (Kirchenkampf) against National Socialism. In this paper, I propose a re-reading of Creation and Fall attentive to contemporary environmental and political conditions. Drawing on the work of William E. Connolly, I outline points of affirmation, critique, and supplementation. Just as Bonhoeffer recognized the need for a "crisis theology" in the face of Nazism, so now global warming and the rise of "aspirational fascism" demands analogous efforts. I argue that Bonhoeffer's focus on biblical myth as a counter to fascist myth, his articulation of a relational ontology and embrace of "incarnational humanism," are all relevant to the task of Christian political theology today. There is a need, however, to transcend Bonhoeffer's anthropocentric bias, supplementing his readings of Eden's mythic symbols to encourage forms of "entangled humanism" that are essential to Creation's defence. [ABSTRACT FROM AUTHOR]

What is the significance of a human life in relation to the timespan of the geological processes that shape and reshape the terrain under our feet? Here, we ask how we might think on a planetary scale while being grounded in the everyday, tracing the relationship between biographical time and geological formation. Examining social relationships through the materiality of sandstone, uranium, and concrete, this paper presents a collaborative deep time practice, realized through the iterative process of walking, reading and inscribing a specific site, the West Shore of Stromness, Orkney. [ABSTRACT FROM AUTHOR]

Carbon-based systems of energy are rapidly unravelling. The imperative of climate emergency is reshaping energy landscapes, in some instances leading to the reappraisal of energy options hitherto sidelined. This paper deals with the emerging energy landscapes of the Netherlands and Iceland through historically informed tales that focus on islands. While vastly different in historical and geographical context and scale, these cases reveal the necessity of geographical nuance facilitated by the ways insular places offer insights into energy imaginaries of the Anthropocene. The former is a historicised narrative about the reinvention of wind energy as natural gas is being ousted. It focuses on the proposed Dogger Bank Power Link Islands, the first of which is scheduled to emerge in the coming years. The latter, also historically informed, identifies the context for current large wind energy proposals in Iceland, and then contrasts these with the authors' empirical observations from the small peripheral island of Grímsey. There wind energy is also being reinvented for ousting the predominant oil infrastructure on the island. These cases represent experimental opportunities for envisioning Anthropocene futures intended to destabilize imaginaries of growth in ways that open spaces for negotiation and contestation. They problematize dominant narratives that render wind energy development visible and knowable as a necessary intervention. Emergent from this is wind's decentred energy landscape in the Anthropocene; an epoch where energy is revealed in its importance to our societies, dispelling the human exceptionalism implicit in the nomenclature whilst at the same time showing how our actions come to matter. The collision of the Earth and ourselves under the terms of climate emergency begs the question whether our differences are the only ones that matter? But also, if it matters what we have done, then surely it matters what we have not done and chosen to ignore. [ABSTRACT FROM AUTHOR]

The study focuses on the necessity of an anthropomorphic approach in deconstructing the symbolic understandings of animals in children's literature, and considers how such an approach can be used to draw ethical attention to the unnatural history of animals in the Anthropocene. The paper analyses three children's novels that depict animals without representing their subjectivity in characteristically human terms. These novels are Eva Hornung's ferality tale Dog Boy (2009), Sonya Hartnett's fable The Midnight Zoo (2011) and Kate Applegate's animal autobiography The One and Only Ivan (2012). Informed by Jacques Derrida's anti-anthropocentric views and the ethical discourse of creaturely vulnerability, this essay argues that the world's present state of cascading environmental impoverishment demands an anthropomorphic approach that is not inherently anthropocentric, along with an emerging kind of creaturely consciousness. [ABSTRACT FROM AUTHOR]