It’s an hon­or to be here, in so many ways, and I want to begin under the title of this talk with three sto­ries that are too big but also not big enough. The Anthropocene, the Capitalocene, and my favorite, the Cthulucene. The Cthonic ones, the not yet fin­ished, ongo­ing, abyssal, and dread­ful ones that are gen­er­a­tive and destruc­tive, and make Gaia look like a junior kinder­garten daughter.

I’m going to pro­pose to us in the course of the next twenty-five min­utes that the Cthulucene might be a way to col­lect up the ques­tions for nam­ing the epoch, for nam­ing what is hap­pen­ing in the airs, waters, and places, in the rocks, and oceans, and atmos­pheres. Perhaps need­ing both the Anthropocene and the Capitalocene, but per­haps offer­ing some­thing else, some­thing just maybe more liv­able. I’m struck by the fact that two kinds of insights seem to have over­tak­en the intel­lec­tu­al schol­ar­ly world, inter­na­tion­al­ly real­ly, and across the divi­sions of the dis­ci­plines. Simultaneously I pro­pose that it has become lit­er­al­ly unthink­able to do good work in any inter­est­ing field with the premis­es of indi­vid­u­al­ism, method­olog­i­cal­ly indi­vid­u­al­ism, and human excep­tion­al­ism. None of the most gen­er­a­tive and cre­ative intel­lec­tu­al work being done today any longer spends much time (except as a kind of foot­note) talk­ing, doing cre­ative work with the premis­es of indi­vid­u­al­ism and method­olog­i­cal indi­vid­u­al­ism, and I’ll try to illus­trate that a bit, pri­mar­i­ly from some of the nat­ur­al sciences.

Simultaneously, there has been an explo­sion with­in the biolo­gies of mul­ti­species becoming-with, of an under­stand­ing that to be a one at all, you must be a many and it’s not a metaphor. That it’s about the tis­sues of being any­thing at all. And that those who are have been in rela­tion­al­i­ty all the way down. There is no place that the lay­ers of the onion come to rest on some kind of foundation.

How is it, if these are tru­ly the intel­lec­tu­al rev­o­lu­tions and I believe cul­tur­al rev­o­lu­tions that are infus­ing this plan­et at this time, how is it that the name of our epoch that is seri­ous­ly pro­posed and being stud­ied in the inter­na­tion­al geo­phys­i­cal union and else­where, with a report to be issued in 2016, that the name pro­posed for our epoch is the Anthropocene, with the fig­ure of the Anthropos? What an extra­or­di­nary kind of con­tra­dic­tion is implied in nam­ing th epoch that way. But it of course is named that way because of the cor­rect under­stand­ing that peo­ple, for­get the Anthropos, peo­ple have been doing on this plan­et has in fact changed the plan­et for­ev­er, and for every­one. Anthropogenic process­es are what give war­rant to that name. I will try both to jus­ti­fy and trou­ble that in the next few minutes.

Jim Clifford last night read a lit­tle quote from Always Coming Home that I think has got to stand along with Virginia Woolf’s epi­graph from Three Guineas. Actually, it’s not the epi­graph of Three Guineas but in the midst of the three guineas Virginia Woolf insists, Think we must.” Think we must. If ever there has been a time for the need seri­ous­ly to think, it is now, and it has got to be the kind of think­ing that Hannah Arendt accused [Adolph] Eichmann of being inca­pable of. (That was not an English sen­tence, but it’s okay, I’m talk­ing about Germans.) Namely, the banal­i­ty of evil in the fig­ure of Eichmann was con­densed in Hannah Arendt’s analy­sis into the inca­pac­i­ty to think the world that is actu­al­ly being lived. The inabil­i­ty to con­front the con­se­quences of the world­ing that one is in fact engaged in, and the lim­it­ing and think­ing to func­tion­al­i­ty. The lim­it­ing of think­ing to busi­ness as usu­al. Being smart, per­haps, being effi­cient, per­haps, but that Eichmann was inca­pable of think­ing, and in that con­sist­ed the banal­i­ty and ordi­nar­i­ness of evil. And I think among us, the ques­tion of whether we are Eichmanns is a very seri­ous one.

Perhaps the utopist should heed this unset­tling news at last. Perhaps the utopist would do well to lose the plan, throw away the map, get off the motor­cy­cle, put on a very strange-looking hat, bark sharply three times, and trot off look­ing thin, yel­low, and dingy across the desert and up into the dig­ger pines.
Ursula K. Le Guin, A Non-Euclidean View of California as a Cold Place to Be

An underwater photograph of an octopus.

I’m giv­ing this talk under a par­tic­u­lar gor­geous image of Octopus cyanea, or the day octo­pus, who you can see in the cur­rent Tentacles” exhib­it at the Monterey Bay Aquarium. As I have been for a long time, I’ve been try­ing to stay with the trou­ble under the sign of sci­ence of SF, of string fig­ures, sci­ence fact, sci­ence fic­tion, spec­u­la­tive fab­u­la­tion, spec­u­la­tive fem­i­nism, so far. The sky has not fall­en, not yet. And I have been inspired by the think­ing of Marilyn Strathern and oth­ers, who tell me that it mat­ters what sto­ries tell sto­ries, it mat­ters what thoughts think thoughts, it mat­ters what worlds world worlds. That we need to take seri­ous­ly the acqui­si­tion of that kind of skill, emo­tion­al, intel­lec­tu­al, mate­r­i­al skill, to desta­bi­lize our own sto­ries, to retell them with oth­er sto­ries, and vice ver­sa. A kind of seri­ous denor­mal­iza­tion of that which is nor­mal­ly held still, in order to do that which one thinks one is doing. It mat­ters to desta­bi­lize worlds of think­ing with oth­er worlds of think­ing. It mat­ters to be less parochial. If ever there was a time, it is sure­ly now, and I think all of us lack many of the skills.

As you know, Ursula Le Guin is my prin­ci­pal inspi­ra­tion for a great deal, not least her way of approach­ing ques­tions of nar­ra­tion, evo­lu­tion, writ­ing, The Carrier Bag Theory of Fiction.” That rather than a hero­ic sto­ry told yet one more time with the first beau­ti­ful words and weapons, or words as weapons and weapons as words, instead rethink the ques­tions of evo­lu­tion in a much small­er vein, with the tiny, hollowed-out neg­a­tive spaces, the shell which can hold some water that can be shared, the net bag that can car­ry food back to the camp, that can car­ry the baby. The kind of social­i­ty that comes from com­mu­ni­ties mak­ing their lives togeth­er. Not any kind of Utopia, cer­tain­ly not absent con­flict, but it is not the hero­ic sto­ry of the priv­i­leged sig­ni­fi­er mov­ing across matrix space to bring back the prize at the end and die.

Hand-drawn map of the lanscape of <i>Always Coming Home</i>

Always Coming Home is a sto­ry that acti­vates that par­tic­u­lar the­o­ry of being, the­o­ry of evo­lu­tion, real­ly. The Anthropocene is that name that was pro­posed in about 2000. The word was invent­ed, actu­al­ly, by a man who is a great lover and studi­er of diatoms in the Great Lakes of North America. It’s impor­tant to remem­ber that Eugene Stoermer is a fresh­wa­ter biol­o­gist and a lover of the diatoms. His term the Anthropocene was in fact invent­ed in order to sig­nal the Anthropogenic process­es that are acid­i­fy­ing the waters and chang­ing the nature of life on Earth. But it was picked up and pop­u­lar­ized by Paul Crutzen, an atmos­pher­ic chemist who won a Nobel Prize. Paul Crutzen and Eugene Stoermer joined togeth­er to pop­u­lar­ize the name Anthropocene specif­i­cal­ly in rela­tion­ship to those sorts of process­es ema­nat­ing par­tic­u­lar­ly from the mid-18th cen­tu­ry and the steam engine and the extra­or­di­nar­i­ly expand­ing use of fos­sil fuels that acid­i­fy the oceans, bleach the corals (They were par­tic­u­lar­ly wor­ried about a vib­rio infec­tion in coral reefs that’s respon­si­ble for bleach­ing— We’ll be hear­ing more about vib­rio bac­te­ria both from me and from Margaret [McFall-Ngai] in a few min­utes. Vibrio is respon­si­ble for cholera, anoth­er vari­ant of it. Vibrios are genius­es at com­mu­ni­ca­tion. They are sig­nallers, queuers par excel­lence. Those are guys who real­ly get into the world and change it. In the case of the Hawaiian bob­tail squid, we can cheer for them. In the case of the bleached coral and cholera in Haiti, I think we have quite anoth­er atti­tude toward the encour­age­ment of vib­rio on this planet.

I think the prop­er icon for the Anthropocene, I think of that human being that is sig­nalled by the Anthropocene, this Anthropos, the one who looks up, is Fossil-Making Man, burn­ing fos­sils as fast as pos­si­ble. And what else would sig­nal this man but the Burning Man fes­ti­val in the deserts of Nevada? 

The Burning Man effigy, burning

This is of course the burn­ing effi­gy at one of the Burning Man fes­ti­vals. They start­ed on the beach, Baker Beach in San Francisco in a much small­er way. Rather small wood­en effi­gies of a man (and a dog, I might point out) that were burned as part of the cel­e­bra­tion of the sum­mer sol­stice, and they grew in the way of Fossil-Making Man’s atti­tudes toward things, from a rather mod­est effi­gy to a 104 foot-tall burn­ing thing in the desert, such that every­body who takes a snap­shot of burn­ing man has to sign a con­tract that the copy­right is owned by the Burning Man organization.

The Anthropocene is also tight­ly tied to a god­dess fig­ure, Gaia, the fig­ure of the Earth who is Gaia part­ly because Gaia was invoked by James Lovelock to sig­nal what a liv­ing plan­et looks like from space. Very much part of the NASA project, the Apollo mis­sions, the search for life on Mars. Gaia is a fig­ure who emerges into the con­scious­ness of the Anthropos from space. She is an earth­ly fig­ure, not a female fig­ure but an it, one who fig­ures the metab­o­lism of a plan­et, that a plan­et is a whole, autopoi­et­ic system.

[This pho­to] is from one of the Apollo mis­sions, the pho­to­graph of the Earth ris­ing from the Moon. That is the per­spec­tive from which Gaia is the fig­ure of the Anthropocene. 

[This] dia­gram is one that James Lovelock used in one of his lec­tures on Gaia that gives us a sense of what an autopoi­et­ic sys­tem looks like. It’s a sys­tems the­o­ry. It def­i­nite­ly has to do with com­plex sys­tem process­es. It is not a the­o­ry of addi­tive change but of sys­tem change. It is about self-making and lay­ers of self-making. It’s about order out of dis­or­der. It’s about home­o­sta­t­ic mech­a­nisms in autopoi­et­ic sys­tems. The lim­its of home­o­sta­t­ic mech­a­nisms. The moments of flip from accom­mo­da­tion, accom­mo­da­tion, accom­mo­da­tion, whoops, col­lapse. accom­mo­da­tion, Accommodation, accom­mo­da­tion, whoops, col­lapse. Autopoietic the­o­ries accom­mo­date col­lapse as they accom­mo­date adjust­ment in their sys­temic ways of think­ing. These are the fun­da­men­tal kinds of log­i­cal appa­ra­tus­es that have been used in sci­en­tiz­ing the Anthropocene in its major research orga­ni­za­tions and pol­i­cy bod­ies, most cer­tain­ly includ­ing the IPCC, the Intergovernmental Panel on Climate Change. IPCC has been issu­ing its reports now for a num­ber of years. It uses the pho­tographs, the snap­shots from the cell­phone, of the plan­et Earth, and it engages that kind of sys­tem think­ing that pro­duces a very par­tic­u­lar kind of scale called glob­al.”

In Anna Tsing’s Friction she does a very inter­est­ing ethno­graph­ic study of what pro­duces the scale called glob­al, and how the mod­els work, how the insti­tu­tions work, how it is that some­thing as big as some­thing called glob­al” emerges as a work object. Anna is not a trash­er, Anna is not the sort of thing that says, Oops, gotcha. Done with that.” but rather, Oh, that’s how it works. How can this both work and not work for any­thing that needs to be done on this Earth?” So I am not argu­ing that we don’t need the kinds of oper­a­tions that go on under the sign of the Anthropocene, Gaia, autopoi­et­ic think­ing, and glob­al scale, but I am sig­nalling their very his­tor­i­cal and mate­r­i­al speci­fici­ty, and their lim­i­ta­tions both mytho­log­i­cal and otherwise.

I would also argue (and this is much more ten­u­ous) that the Anthropocene main bio­log­i­cal sci­ences are those of the so-called mod­ern syn­the­sis that was put togeth­er crude­ly from the 30s to the 50s, and then again from the 50s to the 70s, and at some very deep sense these sci­ences are gross­ly inad­e­quate to the kind of think­ing required for our urgent times. They are pow­er­ful. I’m not talk­ing about trash­ing them. Again I’m talk­ing about under­stand­ing what they did, can do, can’t do, and what they stopped. So that the sci­ences of the mod­ern syn­the­sis work with genes, cells, organ­isms, pop­u­la­tions, species, put them into rela­tion­ships with each oth­er that were well-described by the math­e­mat­ics of com­pe­ti­tion, the com­pe­ti­tion equa­tions derived ulti­mate­ly from the ther­mo­dy­nam­ics of Gibbs, and that the world is pro­found­ly math­e­ma­tized in terms of those sorts of units that can suc­cess­ful­ly leave copies of each oth­er in com­pe­ti­tion with oth­er copy­ing units. Powerful appa­ra­tus for under­stand­ing the biologies. 

But what the sci­ences of the mod­ern syn­the­sis could not do and did not do was have any grip on micro­bi­ol­o­gy, part­ly because micro­bi­ol­o­gy works in such a weird way. The lit­tle crit­ters just do things we would not per­mit in the aver­age mid­dle school. They could not and did not deal with sym­bio­sis. The many bio­log­i­cal process that have come to be shown as gen­er­al to life on Earth were ungras­pable with­in the sci­ences of the mod­ern syn­the­sis, basi­cal­ly. They were real­ly minor­i­ty sci­ences. Everything to do with lichens and coral reefs that became so excit­ing in the late 19th cen­tu­ry in some sig­nif­i­cant way dis­ap­peared from the lead­ing sci­ences until very recent­ly. And they could not and did not deal with devel­op­men­tal phe­nom­e­na. They could not deal with change through time in any very seri­ous way.

I would like to pro­pose for per­fect­ly obvi­ous rea­sons that for all of the fail­ings of the Anthropos and the Anthropocene, and all of the strengths of both, the Anthropos did not do this thing that threat­ens mass extinc­tion, and that if we were to use only one word for the process­es that we’re talk­ing about, it should be the Capitalocene.

Furthermore, those process­es that are sig­nalled by the extra­or­di­nary prim­i­tive accu­mu­la­tions and extrac­tions of orga­ni­za­tions of labor and pro­duc­tions of tech­nolo­gies of very par­tic­u­lar kinds for the extrac­tion and mald­is­tri­b­u­tion of prof­it, so on and so forth, did not start in the mid-18th cen­tu­ry, nor do we need to go back to deep time” and the end of the last Ice Age and play the notion that human ver­sus nature is as old as our species itself. Stark non­sense. But we do need to go deep­er in time than the mid-18th cen­tu­ry, and I use this slide sim­ply to sig­nal the for­ma­tions of mar­kets and accu­mu­la­tions of wealth in the great trade routes, many of which fig­ured China as a major play­er, and the Indian Ocean as a major play­er. I do this sim­ply to sig­nal that those metab­o­lisms of the oikos and [ikos?], of econ­o­my and ecol­o­gy, and of world­ing, and of trad­ing and mak­ing, need to be fig­ured old­er than the mid-18th cen­tu­ry, and that does not mean going back to some kind of deep ecology.

Clearly, the melt­ing of the ice around the Arctic is very impor­tant to the Capitalocene, in no small part because some­thing like 30% of the nat­ur­al gas reserves are in the Arctic seas under the ice, or the no-longer ice. I give you here an old ship that did­n’t quite make it, and a new ship which is quite capa­ble, thank you. 

And then I give you the third age of car­bon, which I believe we are liv­ing in. I’m indebt­ed to Michael Klare for this. That is to say that even though sus­tain­able tech­nolo­gies of all kinds are get­ting vast invest­ments, way more mon­ey is going into suck­ing the last calo­rie of fos­sil fuel out of the tis­sues of the Earth and the melt­ing of the ice in the Northwest Passage. The melt­ing of ice in the Hudson Bay is a big part of this.

What we have here is Greenpeace going against a Russian oil rig in the Russian areas of the Arctic. The inter­na­tion­al com­pe­ti­tion in the Northern seas is aston­ish­ing. The mil­i­tary com­pe­ti­tion, the cor­po­rate com­pe­ti­tion. The suck­ing of the last calo­rie of car­bon out of this plan­et is a big deal. 

So we get to the Cthulucene. My fig­ure [on the left] is Potnia Theron, or Medusa. Medusa is the Greek ver­sion of this snake-haired cthon­ic enti­ty who is Potnia Theron, Potnia Melissa the god­dess of the bees, who is a very old and cthon­ic fig­ure who is in no one’s pock­et. A fig­ure of cre­ation and destruc­tion, an enti­ty of extra­or­di­nary pow­ers, and I would sug­gest to you that those who think the cthon­ic ones are old, tra­di­tion­al, done, been there, sup­plant­ed by civ­i­liza­tion, are sim­ply wrong. I fig­ure that for this pur­pose with the Ood out of Doctor Who sci­ence fic­tion film TV series that I bet every­body in the room has at least seen some of. And I remind you that the ten­tac­u­lar ones, whose faces are ten­ta­cles and not eyes, whose face are feel­ers, that the Ood had their hind­brain out­side their body and that the bad enslavers came and cut their hind­brain, which was the part of them that tied them to each oth­er and to the pos­si­bil­i­ty of what they call a hive-mind but let’s just call it com­mu­ni­ty or think­ing with each oth­er, and replaced it with a lit­tle glow­ing globe that could be con­trolled by the slave­mak­ers. So I think of the Ood as a per­fect­ly appro­pri­ate Cthonic One for the Cthulucene. 


Shoshanah Dubiner, Endosymbiosis: Homage to Lynn Margulis

But let’s move to the biolo­gies and go to Lynn Margulis. This is Endosymbiosis: Homage to Lynn Margulis,” a giant paint­ing of sev­er­al feet by sev­er­al feet, on the wall between the bio­log­i­cal sci­ences and the geo­sciences at the University of Massachusetts Amherst, where Lynn pro­posed, and she and her labs showed, that the ori­gin of com­plex cel­lu­lar­i­ty on this Earth is an endosym­bi­ot­ic event. That is, some bac­te­r­i­al sorts of crit­ters ate oth­ers and got indi­ges­tion and stuck around with each oth­er. That the ori­gin of com­plex cel­lu­lar­i­ty is an act of indi­ges­tion. This paint­ing is of the crit­ters involved in indi­ges­tion that is per­haps the world’s first com­plex world­ing, except Lynn would dis­agree with that since she was quite sure the bac­te­ria were already quite com­plex enough, thank you.

You’ll hear more about this from Margaret, but it’s not just mul­ti­cel­lu­lar­i­ty which is at a sym­bio­genet­ic event of cthon­ic pro­por­tions, but also if you take this love­ly lit­tle Hawaiian bob­tail squid, get it hatched and fill a lit­tle spe­cial­ized pouch with very par­tic­u­lar bac­te­ria at a very par­tic­u­lar time, those very par­tic­u­lar bac­te­ria will sig­nal meta­mor­phic changes in the squid that allows it to build a cer­tain kind of struc­ture that’s real­ly cru­cial for its being able to har­bor light-emitting bac­te­ria as an adult and look like a star­ry sky from below so that it can swim along and get its prey. It’ll glue sand to its back so from above it looks like a sandy bot­tom and from below it looks like a star­ry sky, and it can shoot its way through the waters gob­bling up din­ner because of sym­bio­genet­ic events. So that’s about devel­op­men­tal pro­gram­ming. It’s about, to devel­op prop­er­ly through time, we need each oth­er in an oblig­ate sym­bio­sis, and this proves to be way more gen­er­al than one would think.

The oth­er slide is a sim­i­lar kind of argu­ment out of Nicole King’s lab­o­ra­to­ry at Berkeley, which is about the ori­gin of ani­mal mul­ti­cel­lu­lar­i­ty from the clump­ing of choanafla­gel­lates in the pres­ence of cer­tain kinds of bac­te­r­i­al infec­tion. Infection is nec­es­sary to complexity. 

We are all lichens now. We have nev­er been indi­vid­u­als. From anatom­i­cal, phys­i­o­log­i­cal, evo­lu­tion­ary, devel­op­men­tal, philo­soph­ic, eco­nom­ic, I don’t care what per­spec­tive, we are all lichens now.

Art-science activisms inspire me at a lev­el— and I refuse to give any of my pre­sen­ta­tions with­out a kind of potent alliance with those who are work­ing with beau­ty and fury in their enlist­ing the pos­si­bil­i­ty of ongo­ing­ness. The first pic­ture that you see up there is from Margaret and Christine Wertheim’s Institute for Figuring. The hyper­bol­ic Crochet Coral Reef, where the prac­tices of wom­en’s cro­chet­ing the non-Euclidian fig­ures became very impor­tant math­e­mat­i­cal fig­ures. Something like 27 coun­tries and more than 7,000 peo­ple have been involved in the col­lab­o­ra­tions to make dis­plays of coral reefs from cro­chet­ing. They’d enact a sol­i­dar­i­ty with the reefs through wom­en’s fiber arts, envi­ron­men­tal­ism, the math­e­mat­ics of com­plex non-Euclidian spaces, the inter­na­tion­al col­lab­o­ra­tions of instal­la­tion art. They are an extra­or­di­nar­i­ly inter­est­ing acti­va­tion. This is the Toxic Reef,” made sig­nif­i­cant­ly out of dis­card­ed reel-to-reel tape and oth­er tox­ic fibers. 

The oth­er is a book project put togeth­er by a friend of mine who died a cou­ple of months ago, Alison Jolly, a pri­ma­tol­o­gist who stud­ies lemurs in Madagascar and was deeply involved in con­ser­va­tion. Alison was hor­ri­fied by the fact that Malagasy chil­dren study European ani­mals and have no lit­er­a­ture or ani­mal fables in the Malagasy lan­guage, or pic­tures of Malagasy ani­mals, the Madagascar flo­ra and fau­na. She and her col­leagues have pro­duced an aston­ish­ing series of about ten chil­dren’s books that are bilin­gual in Malagasy and English. Real nat­ur­al his­to­ry. These are excit­ing ani­mal sto­ries, fab­u­lous ani­mal sto­ries, that are an effort to incul­cate in the young a love of place, a love of home.

Cthulucene reworld­ing. Compost not Posthuman. Revolution is but thought car­ried into action,” Emma Goldman. The acti­va­tion of the cthon­ic pow­ers that is with­in our grasp as we col­lect up the trash of the Anthropocene and the exter­min­ism of the Capitalocene, to some­thing that might pos­si­bly have a chance of ongoing. 

Thank you.


  1. La fotografía de paisaje en el Antropoceno: en bus­ca de nuevos horizontes
  2. Walking jour­neys into every­day climatic-affective atmos­pheres: The emo­tion­al labour of bal­anc­ing grief and hope
  3. Myth and Environmentalism: Arts of Resilience for a Damaged Planet
  4. Putting the trans* into design for tran­si­tion: reflec­tions on gen­der, tech­nol­o­gy and natureculture
  5. Handbook of Research on the Relationship Between Autobiographical Memory and Photography, Photographic Non-Self”
  6. Affect in Organization and Management, Corporeal Ethics in the More-Than-Human World”
  7. Geo-Spatiality in Asian and Oceanic Literature and Culture: Worlding Asia in the Anthropocene, Agrarian Witnessing and Worlding for the Anthropocene”
  8. Precarious Feminine Identities
  9. Evolution, Revolution and the New Man: An Ethnographic Investigation into Microchipping, Human Augmentation and Building New Futures
  10. Through the Looking Glass: An Environmentally Conscious Economy in New From Nowhere
  11. Space Matters: Barriers and Enablers for Embedding Urban Circularity Practices in the Brussels Capital Region
  12. Transitioning to a cir­cu­lar econ­o­my, An Introduction to the Circular Economy”
  13. La fic­ción climáti­ca, nar­ra­ti­va del antropoceno
  14. Pattern Discognition,” Christina McPhee: A Commonplace Book
  15. Agrarian Witnessing and Worlding for the Anthropocene
  16. The spec­ta­cle of tantrum­ing tod­dler’: Reconfiguring child/hood(s) of the Capitalocene
  17. Obligate Storytelling,” Ecology Without Culture: Aesthetics for a Toxic World
  18. Risks and the Anthropocene: Alternative Views on the Environmental Emergency, The International World of Disasters: Beyond Reflexivity, Surpassing Naturalism?”
  19. Space Matters: Barriers and Enablers for Embedding Urban Circularity Practices in the Brussels Capital Region
  20. Children and the Power of Stories: Posthuman and Autoethnographic Perspectives in Early Childhood Education, An Ethics of Flourishing: Storying Our Way Around the Power/Potential Nexus in Early Childhood Education and Care”
  21. Eating a nuclear dis­as­ter: A vital insti­tu­tion­al ethnog­ra­phy of every­day eat­ing in the after­math of Tokyo Electric Power Company’s Fukushima Daiichi Nuclear Power Plant disaster
  22. Ruskin and Lichen
  23. MRX Maschine
  24. Art, EcoJustice, and Education: Intersecting Theories and Practices
  25. The Bloomsbury Handbook of 21st-Century Feminist Theory
  26. Ethics and Politics of Space for the Anthropocene
  27. Opposing Colonialism, Antisemitism, and Turbo-Nationalism: Rethinking the Past for New Conviviality
  28. Le devenir-œuvre d’art : une analyse proces­suelle d’une expéri­ence cura­to­ri­ale en arts médiatiques
  29. Unsettling the Anthropocene: Experiments in dwelling on unsta­ble ground
  30. Going dark : care-full cast­ings and delight-full devi­a­tions for a net­worked fic­tion in an every­day world
  31. Building Ecological Ontologies: EcoJustice Education Becoming with(in) Art-Science Activism
  32. Temporality, tech­nol­o­gy and jus­tice in Hannah Arendt: A crit­i­cal approach
  33. Climate Realism: The Aesthetics of Weather and Atmosphere in the Anthropocene
  34. Walking an Article Into Being Becoming Together
  35. Skandinavisk sci-fi-poesi
  36. O Balançar do Manto
  37. Career Paths in Human-animal Interaction for Social and Behavioral Scientists
  38. Critical envi­ron­men­tal law as method in the Anthropocene
  39. Expanded Choreography: Shifting the agency of move­ment in The Artificial Nature Project and 69 positions
  40. An Active Student Participation Companion
  41. Edible Subjectivities: Meat in Science Fiction
  42. The Stories We Tell –The Stories We Need to Tell. How Can Storytelling Effect Social Change? The Case of Wu Ming
  43. Covid-19: When Species and Data Meet
  44. Selvagem: sujeito e ter­ritório, exclusão e resistência
  45. Spells of our inhab­it­ing: tran­si­tion­ing from the spec­tre of Gnostic estrange­ment to a phi­los­o­phy of entan­gled overflowing
  46. Transdisciplinary Journeys in the Anthropocene: More-than-human encounters
  47. New Dark Age: Technology, Knowledge and the End of the Future
  48. Decolonizing Extinction: The Work of Care in Orangutan Rehabilitation
  49. The Anthropocene: Animals and the Covid-19 Pandemic
  50. La rep­re­sentación de los espa­cios de vida de la mujer en el ciberfeminismo
  51. Tecnociencia, Feminismos y Biopolítica Táctica. Contextos y prác­ti­cas del colec­ti­vo subrosa.
  52. 25 years of stay­ing with the trou­ble — or why won’t the pro­fes­sor tell me how to save the world?
  53. A Crystalline Quilt for the Thick Present
  54. Public protest, pub­lic ped­a­gogy and the pub­lic­ness of the pub­lic university
  55. When Angelino’ squir­rels don’t eat nuts: A fem­i­nist posthu­man­ist pol­i­tics of con­sump­tion across south­ern California
  56. Architectural his­to­ry in the Anthropocene: towards methodology
  57. Taming the cli­mate? Corpus analy­sis of politi­cians’ speech on cli­mate change
  58. The anthro­pol­o­gy of wear­ables: The self, the social, and the autobiographical
  59. Wave form, wave function
  60. Making love on the River Anthropocene: Resisting the neolib­er­al­iza­tion of water and nature
  61. How do politi­cians under­stand and respond to cli­mate change?
  62. Expanding Radio: Ecological Thinking and Trans-scalar Encounters in Contemporary Radio Art Practice
  63. Reflections on the Arts, Environment, and Culture After Ten Years of The Goose
  64. Matter and Mind: on embod­ied ethics, edu­ca­tion, and the envi­ron­men­tal imaginary
  65. Living with worms: On the earth­ly togeth­er­ness of eating
  66. Becoming With: Writing Ourselves in the Chthulucene
  67. Politics of Ecological Nostalgia
  68. Unsettling antibio­sis: how might inter­dis­ci­pli­nary researchers gen­er­ate a feel­ing for the micro­bio­me and to what effect?
  69. Congocene : the anthro­pocene through Congolese cinema
  70. Encounters with mate­ri­als in ear­ly child­hood education
  71. Research Methods in Environmental Law, Critical envi­ron­men­tal law as method in the Anthropocene”
  72. End! angered Species Plantation Memories and Other Troubled Voices in the Age of the Capitalocene
  73. Das Szenarium, in dem sich Medienanthropologie und Neue Materialismen treffen
  74. Arte trans­vi­a­da de códi­go aberto
  75. Cartografías ecosó­fi­cas y situ­adas. Hacia una jus­ti­cia zoe­cen­tra­da y feminista
  76. Jelen korunk kom­plex környezeti és gaz­dasá­gi kihívá­sai~ pál­mao­laj eset­tanul­mány tükrében
  77. Future child: Pedagogy and the post-anthropocene
  78. Actors and Accidents in South African Electronic Music: An Essay on Multiple Ontologies
  79. Black Sky Thinking
  80. Asymmetric Labors, Matters of Life and Death”
  81. CompuQueer: Protocological con­straints, algo­rith­mic stream­lin­ing, and the search for queer meth­ods online
  82. Living ethics in a more-than-human world, Towards liv­ing ethics”
  83. Listening beyond Radio, Listening beyond History. (A pro­pos­al for alter­na­tive radio histories)