Interspecies Care in a Hybrid Institution
Recognizing elephants as moral actors in the institutional space of the elephant stable, Piers Locke reconceives traditionally humanist ethnography as interspecies ethnography.
Recognizing elephants as moral actors in the institutional space of the elephant stable, Piers Locke reconceives traditionally humanist ethnography as interspecies ethnography.
Celia Lowe asks what it means to “write life” beyond the human as viral ethnography.
Susie Hatmaker investigates the largest flood of coal ash in United States history in 2008 as an event at once monumental and insignificant.
Stephen Muecke’s essay for the Living Lexicon for the Environmental Humanities focuses on the attachment of humans and the role this attachment has in the construction of “being.”
Looking at the case of organisms attached to tsunami debris rafting across the Pacific to Oregon, Jonathan L. Clark examines how invasive species managers think about the moral status of the animals they seek to manage.
In this Special Section on Familiarizing the Extraterrestrial / Making Our Planet Alien, edited by Istvan Praet and Juan Francisco Salazar, Salazar explores world-making processes through which extreme frontiers of life are made habitable, arguing that microbial worlds are becoming part of worlding processes and projects that further these frontiers.
Rigby reimagines green cities from an interdisciplinary environmental humanities perspective to see how they can also be sites of more-than-human prosperity.
The author attempts to reframe the classical distinction in conservation biology between native and invasive species by referring to migration and settlement of nonhuman beings as diasporas. She uses the introduction of Canadian beavers in Chilean Tierra del Fuego in 1947 as a case study.
Through ethnographic fieldwork in southern Lebanon, Vasiliki Touhouliotis examines the 2006 Lebanon-Israeli war’s environmental impact.
João Afonso Baptista uses an ethnographic approach to analyze ecological knowledge in Angolan forests as shaped by local dwellers and represented by (neo)colonial processes of distinction and separation, namely the external knower and the object known.