Suchergebnisse

Between 2009 and 2013 Cymene Howe and Dominic Boyer conducted fieldwork in Mexico's Isthmus of Tehuantepec to examine the political, social, and ecological dimensions of moving from fossil fuels to wind power. Their work manifested itself as a new ethnographic form: the duograph—a combination of two single-authored books that draw on shared fieldsites, archives, and encounters that can be productively read together, yet can also stand alone in their analytic ambitions. In her volume, Ecologics, Howe narrates how an antidote to the Anthropocene became both failure and success. Tracking the development of what would have been Latin America's largest wind park, Howe documents indigenous people's resistance to the project and the political and corporate climate that derailed its renewable energy potential. Using feminist and more-than-human theories, Howe demonstrates how the dynamics of energy and environment cannot be captured without understanding how human aspirations for energy articulate with nonhuman beings, technomaterial objects, and the geophysical forces that are at the heart of wind and power.

This essay is an examination of how sensing capacities can draw in, and from, other-than-human entities—both animate and inanimate. Based upon ethnographic field research in Iceland, it describes sensory encounters that are realizable through the bodies, sensations, and ontological status shifts of other beings and entities, namely, in bears and ice and earth. As anthropogenic impacts deepen, the essay argues, sensing ought to be practiced as a collaborative effort among human and other-than-human entities. Sensing by other means entails sensing through others' means and beyond the human sensorium.

AbstractRenewable energy projects are ethically laudable for their cleansing intentions, but they also produce effects upon other‐than‐human beings in their orbit. Taking the case of Mexico's Isthmus of Tehuantepec, which is home to the densest concentration of on‐shore wind parks anywhere in the world, and following Foucault's reading of the speech form 'parrhesia', this essay argues that the bodies of affected nonhuman beings, particularly those whose existence is actively balanced against a 'greater good' for humanity, enact a form of other‐than‐human speech, first in their threatened status and, secondly, through environmental management regimes that seek to synchronize human and nonhuman lives in settings of both local and global ecological failures.

Between 2009 and 2013 Cymene Howe and Dominic Boyer conducted fieldwork in Mexico's Isthmus of Tehuantepec to examine the political, social, and ecological dimensions of moving from fossil fuels to wind power. Their work manifested itself as a new ethnographic form: the duograph—a combination of two single-authored books that draw on shared fieldsites, archives, and encounters that can be productively read together, yet can also stand alone in their analytic ambitions. In her volume, Ecologics, Howe narrates how an antidote to the Anthropocene became both failure and success. Tracking the development of what would have been Latin America's largest wind park, Howe documents indigenous people's resistance to the project and the political and corporate climate that derailed its renewable energy potential. Using feminist and more-than-human theories, Howe demonstrates how the dynamics of energy and environment cannot be captured without understanding how human aspirations for energy articulate with nonhuman beings, technomaterial objects, and the geophysical forces that are at the heart of wind and power.

Between 2009 and 2013 Cymene Howe and Dominic Boyer conducted fieldwork in Mexico's Isthmus of Tehuantepec to examine the political, social, and ecological dimensions of moving from fossil fuels to wind power. Their work manifested itself as a new ethnographic form: the duograph—a combination of two single-authored books that draw on shared fieldsites, archives, and encounters that can be productively read together, yet can also stand alone in their analytic ambitions. In her volume, Ecologics, Howe narrates how an antidote to the Anthropocene became both failure and success. Tracking the development of what would have been Latin America's largest wind park, Howe documents indigenous people's resistance to the project and the political and corporate climate that derailed its renewable energy potential. Using feminist and more-than-human theories, Howe demonstrates how the dynamics of energy and environment cannot be captured without understanding how human aspirations for energy articulate with nonhuman beings, technomaterial objects, and the geophysical forces that are at the heart of wind and power.

Each of the articles included in this special issue of theJournal of Language and Sexualityasks us to imagine queer im/migration, asylum and sexual citizenship in multiple dimensions and to probe the discursive operations that establish the parameters of sexual subjectivity. This review article argues that these processes are illustrative of "sexual adjudication:" the discursive coordinates, legal logics and linguistic sensibilities that produce the category of the sexual migrant, the sexual refugee and the sexual asylum seeker. The discussions featured here engage questions of how sexual epistemics work in both sending and receiving countries, as well as the role of borders in constituting narratives of sexual subjectivity. In addition to analyzing the theoretical overlaps and reciprocal conversations between the articles included in the special issue, this essay provides a historical, comparative context by situating these discussions within larger theoretical and terminological questions regarding queer im/migration, asylum and subjectivity.

This article analyzes the development of wind parks across the Isthmus of Tehuantepec (Oaxaca, Mexico) and, in turn, how a politics of resistance and local perceptions of environmental peril have challenged renewable energy transitions. In the fraught debates surrounding the massive Mareña Renovables wind park, dramatic distinctions have emerged between local perceptions of ecological conditions and forms of environmental knowledge calibrated to global climate remediation. These divergences indicate distinct ways of imagining and articulating "anthropocenic ecoauthority"—a series of experiential, scientific, and managerial truth-claims regarding ecological knowledge and future forecasting in an era of global anthropogenic change. Whether enunciated by resident communities, state officials, corporate representatives, or environmental experts, ecoauthority gains its particular traction by asserting ethical claims on behalf of, and in regards to, the anthropogenically altered future of the biosphere, human and nonhuman. The article concludes with a discussion of how biopolitical and ecoauthoritative positions coincide, suggesting that although the original sites of biopolitical intervention have been population and the human species, the energic, atmospheric, aquaspheric, and lithospheric shifts that have been dubbed the Anthropocene demand that we account for life in its local dimensions as well as on the scale of the greater planetary bios.

The conditions of the Anthropocene, and the relative novelty of renewable energy forms, demonstrate the experimental plasticity of our era. Existing infrastructures of energy, political power, and capital can resist the more revolutionary ambitions of renewable energy to mitigate climate change and promote collaborative energy production, such as community-owned wind parks. Even when states adopt bold energy transition targets, as Mexico has done, the methods of transition can be deeply problematic.

Solarities: Elemental Encounters and Refractions is a transdiciplinary essay collection that explores the physical, conceptual, and political possibilities materialized by "solarity"— a form of relation to the sun and its elemental force upon planetary life. The authors propose that a different set of questions becomes possible when the material specificities of solar become the compass for thought, prompting us to uncover our relationship to the sun. How does solarity materialize in the bodies and lives of humans and non-humans now and in the future? What can we learn if we no longer take the sun for granted? How do we continue to persist on a planet that is so intimately bound up in a state of love, fear, and dependence on this primary source of all living energy? Each of the essays in Solarities take solar radiation as an interpretive lens that takes multiple forms, often transforming as it does so.

Solarities draws inspiration from Black ecologies, Indigenous philosophy, feminist science & technology studies, and more-than-human discussions in the human sciences, recognizing the phenomenological and ontological openings they make available. The authors understand solarity as an energy source (channeled through photovoltaic cells, for example), but the essays gathered here focus on the lives that solarity creates or impedes. The experimental task is to find how solarities work their way into materials and processes across our work, seeking out the particular influences of solarity in making being(s). These relations are core to thinking the elemental conditions of solarity, since it is through particular forms of focalizing the sun that life is sustained, or made to wither, across the planet.

In these ways, the elemental condition of solarity is at once hyper-particular and also shared across organic and inorganic bodies, conditioned by physical form and material composition. Throughout the collection, the authors explore how solarity appears or recedes from view when we concentrate our attentions on it, surfacing the existential omnipresence of the sun to open new thought possibilities, inspire new actions, and refract new dimensions of socionatural encounter.