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Arts of Living on a Damaged Planet — University of Minnesota Press
[via: https://www.instagram.com/p/BZeIyNcHxL6/ ]

"Arts of Living on a Damaged Planet: Ghosts and Monsters of the Anthropocene

2017 • Anna Lowenhaupt Tsing, Heather Anne Swanson, Elaine Gan, and Nils Bubandt, Editors

Can humans and other species continue to inhabit the earth together?

As human-induced environmental change threatens multispecies livability, Arts of Living on a Damaged Planet puts forward a bold proposal: entangled histories, situated narratives, and thick descriptions offer urgent “arts of living.” Included are essays by scholars in anthropology, ecology, science studies, art, literature, and bioinformatics who posit critical and creative tools for collaborative survival in a more-than-human Anthropocene.
Arts of Living on a Damaged Planet exposes us to the active remnants of gigantic past human errors—the ghosts—that affect the daily lives of millions of people and their co-occurring other-than-human life forms. Challenging us to look at life in new and excitingly different ways, each part of this two-sided volume is informative, fascinating, and a source of stimulation to new thoughts and activisms. I have no doubt I will return to it many times.

—Michael G. Hadfield, University of Hawai‘i at Mānoa

Living on a damaged planet challenges who we are and where we live. This timely anthology calls on twenty eminent humanists and scientists to revitalize curiosity, observation, and transdisciplinary conversation about life on earth.

As human-induced environmental change threatens multispecies livability, Arts of Living on a Damaged Planet puts forward a bold proposal: entangled histories, situated narratives, and thick descriptions offer urgent “arts of living.” Included are essays by scholars in anthropology, ecology, science studies, art, literature, and bioinformatics who posit critical and creative tools for collaborative survival in a more-than-human Anthropocene. The essays are organized around two key figures that also serve as the publication’s two openings: Ghosts, or landscapes haunted by the violences of modernity; and Monsters, or interspecies and intraspecies sociality. Ghosts and Monsters are tentacular, windy, and arboreal arts that invite readers to encounter ants, lichen, rocks, electrons, flying foxes, salmon, chestnut trees, mud volcanoes, border zones, graves, radioactive waste—in short, the wonders and terrors of an unintended epoch.

Contributors: Karen Barad, U of California, Santa Cruz; Kate Brown, U of Maryland, Baltimore; Carla Freccero, U of California, Santa Cruz; Peter Funch, Aarhus U; Scott F. Gilbert, Swarthmore College; Deborah M. Gordon, Stanford U; Donna J. Haraway, U of California, Santa Cruz; Andreas Hejnol, U of Bergen, Norway; Ursula K. Le Guin; Marianne Elisabeth Lien, U of Oslo; Andrew Mathews, U of California, Santa Cruz; Margaret McFall-Ngai, U of Hawaii, Manoa; Ingrid M. Parker, U of California, Santa Cruz; Mary Louise Pratt, NYU; Anne Pringle, U of Wisconsin, Madison; Deborah Bird Rose, U of New South Wales, Sydney; Dorion Sagan; Lesley Stern, U of California, San Diego; Jens-Christian Svenning, Aarhus U.
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september 2017 by robertogreco
Ursula K. Le Guin, Keynote 5/8/14 on Vimeo
[Starting at 7:00]

“My little talk is called “Deep in Admiration.” This conference is going to be thinking about how to think outside the mindset that sees the techno fix as the answer to all problems. Just this week, I heard a poet say that the essence of modern high technology is to consider the world as disposable: use it and throw it away. Well, we know that we don't need more infantile new technologies that demand throwing away all the old ones every Tuesday. We need adult rational technologies, old and new: pottery making, bricklaying, sewing, carpentry, solar power, sustainable farming. But after our long orgy of being lords of creation and texting as we drive, it's hard to stop looking for the next technofix. We have got to change our minds. To use the world well, we need to relearn our being in it, renew our awareness of belonging to the world. How do we go about it? That awareness seems always to have involved knowing our kinship as animals with animals. Darwin gave that knowledge a scientific basis and now both poets and scientists are extending our awareness of our relationship to creatures without nervous systems and to non-living beings, our fellowship as things with other things. Relationship among all things seems to be complex and reciprocal. It's always at least two way, back-and-forth. It seems as if nothing is single in this universe and nothing goes one way. In this view, humans appear as particularly lively, intense, aware nodes of relation in an infinite network of connections, simple or complicated, direct or hidden, strong or delicate, temporary or very long lasting, a web of connections infinite, but locally fragile, with and among everything, all beings, including what we generally class as things, objects.

Decartes and the behaviorists willfully saw dogs as machines without feeling. Is seeing plants without feeling a similar arrogance? We don't know. But one way to stop seeing trees or rivers or hills only as natural resources is to class them as fellow beings, kinfolk. I guess what I'm trying to do is subjectify the universe because look where objectifying it has got us. To subjectify is not to co-opt and colonize and exploit. Rather, if it's done honestly, it involves a great reach outward of the mind and the imagination. What tools do we have to help us make such a reach? Mary Jacobus, in a book called Romantic Things, wrote, “The regulated speech of poetry may be as close as we can get to such things, to the stilled voice of the inanimate object or the insentient standing of trees.” Poetry is the human language that can try to say what a tree or a rock or a river is, that is to speak humanly for it in both senses of the word for. A poem can do so by relating the quality of an individual relationship to a thing, a rock, a river, a tree, the relationship to or simply by describing the thing as truthfully as possible. Science describes accurately from outside and poetry describes accurately from inside, you could say. Science explicates, poetry implicates. Both celebrate what they describe. We need the language of both science and poetry to save us from ignorant irresponsibility.”

[via: https://twitter.com/steelemaley/status/560283083430445057
"“To use the world well we need to relearn our being in it” -Le Guin http://vimeo.com/97364872 "]

[See also: “ARTS OF LIVING ON A DAMAGED PLANET”
http://anthropocene.au.dk/arts-of-living-on-a-damaged-planet/
https://vimeo.com/artsofliving

“Ursula K. Le Guin: Panel Discussion with Donna Haraway and James Clifford, 5/8/14”
https://vimeo.com/98270808

“Donna Haraway, "Anthropocene, Capitalocene, Chthulucene: Staying with the Trouble", 5/9/14”
https://vimeo.com/97663518

“Inhabiting Multispecies Bodies: Panel Discussion with Donna Haraway, Margaret McFall-Ngai, and Jenny Reardon, 5/9/14”
https://vimeo.com/97663316

“On Damaged Landscapes: Panel Discussion with Kate Brown, Deborah Bird Rose, Eric Porter and William Cronon, 5/9/14”
https://vimeo.com/97852132

“Jens-Christian Svenning, "Future Megafaunas: A Historical Perspective on the Scope for a Wilder Anthropocene," 5/9/14”
https://vimeo.com/98751434 ]
ursulaleguin  plants  animals  art  2014  technosolutionism  via:steelemaley  things  objects  interconnectedness  interdependence  networks  systemsthinking  technology  jens-christiansvenning  donnaharaway  anthropocene  margaretmcfall-ngai  jennyreardon  katebrown  deborabirdrose  ericporter  williamcronon  jamesclifford  multispecies  objectification  subjectification  fellowahip  kinship  poetry  science  religion  morality  compassion  henryvaughn  maryjacobus  nature  humans  humanism  responsibility  environment  universe  interconnected  interconnectivity 
january 2015 by robertogreco

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