In his comment on the Papal encyclical Laudato si’, Bruno Latour considers Pope Francis’s attention to the earth and the poor, and what this means for the Catholic Church.
Content Index
In 1966, a stray beluga whale swimming up and down the polluted Lower Rhine caught the media’s attention in West Germany.
Timothy Hodgetts’s article for the Living Lexicon for the Environmental Humanities explores connectivity as a placeholder that seeks to capture multiple forms of multispecies mobility, using the eastern gray squirrel in English landscapes as an example.
Justine Parkin’s article for the Living Lexicon for the Environmental Humanities explores the concept of fecundity and interspecies relations.
In this article for the special section “Living Lexicon for the Environmental Humanities,” Emily O’Gorman unpacks “belonging” through her research on environmental histories of rice growing in the Murrumbidgee Irrigation Area, located in south-central New South Wales, Australia.
In his article for the special section “Living Lexicon for the Environmental Humanities,” Cameron Muir asks, “how do we respond to the broken, as scholars, writers, artists? And what can the broken tell us?”
Sudeep Jana Thing, Roy Jones, and Christina Birdsall Jones investigate the recent participatory turn in nature conservation policy and practices through an ethnographic investigation of the experiences of the marginalised Sonaha (indigenous people of the Bardia region) in relation to the conservation discourses, policies, and practices of the Bardia National Park authorities in the Nepalese lowland.
In the special section “Provocations,” ten authors map the common ground between ecocriticism and environmental history, with the goal of enabling close interdisciplinary cooperation.
In the special section “Provocations,” Noel Castree reviews the growing stream of publications authored by humanists about the Holocene’s proclaimed end. He argues that these publications evidence environmental humanists as playing two roles with respect to the geoscientific claims they are reacting to: the roles of “inventor-discloser” or “deconstructor-critic.”
Handley’s article for the Special Commentary section explores Pope Francis’s Laudato si’, questioning the postsecularity of the environmental humanities and the continued dismissal of spiritual and religious discourse in the context of establishing an environmental ethos.