We are, constitutively, companion species. She is quick to insist that at root her love is about "the deep pleasure, even joy, of sharing life with a different being, one whose thought, feelings, reactions, and probably survival needs are different from ours. And somehow in order for all the species in thi "band" to thrive, we have to learn to understand and respect those things.
Anthropocene, Capitalocene, Chthulucene We are all lichens. Biological sciences have been especially potent in fermenting notions about all the mortal inhabitants of the Earth since the imperializing eighteenth century. Homo sapiens — the Human as species, the Anthropos as the human species,Modern Man — was a chief product of these knowledge practices.
What happens when the best biologies of the twenty-first century cannot do their job with bounded individuals plus contexts, when organisms plus environments, or genes plus whatever they need, no longer sustain the overflowing richness of biological knowledges, if they ever did?
What happens when organisms plus environments can hardly be remembered for the same reasons that even Western-indebted people can no longer figure themselves as individuals and societies of individuals in human-only histories? Surely such a transformative time on Earth must not be named the Anthropocene!
With all the unfaithful offspring of the sky gods, with my littermates who find a rich wallow in multispecies muddles, I want to make a critical and joyful fuss about these matters. I want to stay with the trouble, and the only way I know to do that is in generative joy, terror, and collective thinking.
My first demon familiar in this task will be a spider, Pimoa cthulhu, who lives under stumps in the redwood forests of Sonoma and Mendocino Counties, near where I live in North Central California.
Nothing is connected to everything; everything is connected to something. This spider will help me with returns, and with roots and routes. Myriad tentacles will be needed to tell the story of the Chthulucene. The tentacular are also nets and networks, it critters, in and out of clouds.
Tentacularity is about life lived along lines — and such a wealth of lines — not at points, not in spheres.
My partner Rusten Hogness suggested compost instead of posthuman ismas well as humusities instead of humanities, and I jumped into that wormy pile.
Focusing on intrusion rather than composition, Stengers calls Gaia a fearful and devastating power that intrudes on our categories of thought, that intrudes on thinking itself. Gaia is not a person but complex systemic phenomena that compose a living planet. Gaia is not reducible to the sum of its parts, but achieves finite systemic coherence in the face of perturbations within parameters that are themselves responsive to dynamic systemic processes.
Gaia is not about a list of questions waiting for rational policies;13 Gaia is an intrusive event that undoes thinking as usual. There is only one real mystery at stake, here: The hope is that this fire acts as an ally for resurgence.
The devastating spread of the pine beetle across the North American West is a major chapter of climate change in the Anthropocene. So too are the predicted megadroughts and the extreme and extended fire seasons. Fire in the North American West has a complicated multispecies history; fire is an essential element for ongoing, as well as an agent of double death, the killing of ongoingness.
The material semiotics of fire in our times are at stake. Thus it is past time to turn directly to the time-space-global thing called Anthropocene. He introduced the term to refer to growing evidence for the transformative effects of human activities on the Earth.The Companion Species Manifesto: Dogs, People, and Significant Otherness Donna Haraway PRICKLY PARADIGM PRESS ravages and productivities of power.
Rather, feminist inquiry is about understanding how things work, who can people rooted in di fferent knowledge practices "get on together," especially when an all-too-easy.
two centuries have simultaneously produced modern organisms as objects of knowledge and reduced the line between humans and animals to a faint trace re-etched in ideological struggle or professional disputes between life and social science. Networked Reenactments: Stories Transdisciplinary Knowledges Tell - Kindle edition by Katie King, Donna J.
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Haraway writes: “We could use some enforceable, reliable acocunts of things not reducible to power moves and agonistic, high status games of rhetoric or to scientistic, positivist arrogance” (). Feminists have broadly rejected the idea of methods premised on the idea of "objectivity" being used to measure social knowledge, and have described such approaches as "an excuse for a power relationship" (STANLEY & WISE , p).
Donna Haraway Born in Denver, Colorado in , to a middle-class Irish Roman Catholic family, Donna Haraway describes herself as “an organism shaped by a post-World War II biology that is saturated with information sciences and technologies, a biologist schooled in those discourses, and a practitioner of the humanities and ethnographic social sciences.” (WSM, ) After spending a year.