Multispecies Ethnography

Ecomedia: Key Issues is a comprehensive textbook introducing the burgeoning field of ecomedia studies to provide an overview of the interface between environmental issues and the media globally. Linking the world of media production, distribution, and consumption to environmental understandings, the book addresses ecological meanings encoded in media texts, the environmental impacts of media production, and the relationships between media and cultural perceptions of the environment.

This paper reads Bill Aitken's Himalayan travelogues Footloose in the Himalaya and Touching Upon the Himalaya as ethnographic texts that render mountains not as mere geology or summits to be "conquered," but as lived cultural worlds. Expanding upon Clifford Geertz's concept of "thick description" and Paul Fussell's exploration of reflective travel writing, the analysis illustrates how Aitken redefines the Himalayas as symbols rich in social significance (as opposed to mere achievements of "verticality"), critiques summit-centric narratives that overlook the inhabitants of the lower ranges, and emphasizes everyday village life as a place where terrain and culture profoundly influence each other. His pages consistently convert sensory experiences auditory sounds, peace, routes, and sacred sites into cultural interpretation, transforming walking into a form of participant observation. Aitken integrates outer perspective with insider immersion, a position rooted in his extensive residency in the region and enduring involvement with Himalayan communities. The paper contends that Aitken's work exhibits the capacity of travel writing to serve as ethnography by documenting practices, conserving mythic geographies, and expressing an ethic of humility towards powerful landscapes. Aitken ultimately presents a framework for seeing mountains as cultural texts repositories of memory, commitment, and daily labor rather than mere statistics of altitude.

For Donna Haraway, staying with the trouble requires making oddkin, that is, humans, nonhumans and more-than-humans require each other in unexpected collaborations and combinations. "We become-with each other or not at all" (Haraway 2015, p.4). Working with this insistence for staying with each other, the trouble and the unexpected, welcoming collaboration and combination, we recount the processes involved in the curation and creation of a picturebook (entitled Making Odd Kin) with over 100 four-year-old children as part of an environmental education project (www.minibeasts.org). As a feminist project, Making Odd Kin is concerned with multispecies justice by finding pathways for resilience and resurgence within a damaged world as a practice of "tunnelling" (Tsing & Haraway, 2014). Through this tunnelling methodology we imagine a children's literature that might better register the complexities of multispecies flourishing and be respectful of children's capacities for world-making. Our book project might be taken as an example of the tunnelling proposed by Tsing & Haraway through its insistence that localized actions and collaborations with diverse life forms build resilience and offer ways to live well together on a dying planet. As Haraway, Le Guin and we argue, storytelling and making odd kin with other beings are vital to fostering new ways of understanding and relating to the world.

Castells' fundamental first volume of his Information Age trilogy entitled The Rise of the Network Society (1996) significantly overlooks the social phenomena that comprise and lead back to insularisation in online networks and abroad. As the call for this special issue notes, "the world we live in today is characterised by high levels of interconnectivity, codependence, and overwhelming amounts of information", which "shapes our desires" and "evoke[s] ideas of isolation, remoteness, and detachment from everyday worries." (Oroz and Simonič 2023) Unfortunately, these often unconscious desires to disconnect from McLuhan's celebrated "global village" and Jameson's unsavory "junkspace", as repressed desires, may manifest as antisocial sentiments that develop longitudinally under the conditions of what I theorise as the virtual network city.

the term Afropindoramic according to Antônio Bispo dos Santos (2016) in order to denote Traditional African-Derived Peoples and Indigenous peoples in Brazil. 2 The term "more-than-human" is employed in the sense of Sarah Whatmore ( ), who proposes it in order to break the dichotomy between human and non-human, showing how the non-human is entangled with the human while also exceeding it. The term "non-human" refers to animate and inanimate beings including those considered as pertaining to the "natural realm" like animals, plants, minerals, etc.; those of the "technological realm" like objects, artifacts, etc., and those of the "spiritual realm" like spirits, ancestors, divinities and forces. 3 According to Gilles Deleuze and Félix Guattari, "Becomings" denote "new kinds of relations emerging from non-hierarchical alliances, symbiotic attachments, and the mingling of creative agents" (1987, p. 241-242). 4 I use the hyphen in "with-in" in order to refer to being in relation with and making part of. 5 Òrìs ․ à in ketu nation, vouduns in jeje and efon ones, or inquices in the angola one. The generic term saint is also used. Each nation refers to different traditions of the African continent (ketu nation to Yorubaland in West Africa, jeje and efon to the ancient kingdom of Dahomey, in Benin Republic, angola to the Bantu people of Central Africa) and distinguishes itself from the others through ritual

[English / Davvisámegiella]
The challenge of defining ‘music’ and ‘sound’ across cultures has been a persistent concern in ethnomusicological and anthropological research from the outset of these fields. Top-down academic applications of these concepts often remain unquestioned, affecting the rich plurality of local classifications for diverse sounding practices and experiences alongside their associated bodies of knowledge. This dissertation critically examines the relevance of these overarching categories in the context of Sámi acoustemologies, proposing a novel theoretical paradigm derived from and informed by Indigenous sound ontologies: ‘more-than-music’ (eanet go musihkka).
‘More-than-music’ seeks to challenge the ethno-anthropocentric characterizations of sonic relationships across different societies and environments that emerge from academic discourses. Its bottom-up nature underlines the necessity to first acknowledge the complexity of local onto-epistemologies and the agencies of human and other-than-human beings in academic research practices. To measure the validity and applicability of the ‘more-than-music’ paradigm, this study places particular emphasis on juoiggus as a Sámi more-than-musical expression that bridges human performativity and aesthetics with voices of other-than-human subjectivities and animate environments.
Within the scopes of this thesis, ‘more-than-music’ transcends its theoretical meanings, becoming a literal call to explore Sápmi echosystems in their biocultural complexity – from a perspective ‘beyond music’. This entails primarily a methodology of listening-with Earth in order to learn from intangible sonic relationships between Sámi individuals, communities, and the land. Such approach contextually examines the desirable and undesirable quality of diverse sonic events, confronting the profound impacts of colonial extractivism and climate change on the delicate echosystems of the Arctic and leading to considerations of sound heritagization processes and sustainable practices for soundscape monitoring and preservation.
The analysis is guided by the following research questions: How can juoiggus be explained as something more-than-music? What is it possible to learn from the sonic relationships established between individuals, communities (also other-than-humans), and place through juoiggus? How have these interconnections been altered by the transformation of landscapes and traditional knowledge resulted from settler colonialism and environmental crises? How can stories encourage the verbalization and transmission of sonic memories and acoustemologies and, vice versa, how does listening-with the land relate to the storying of a broader history of listening? What insight can we learn from Sámi ways-of-listening in today’s changing world?
Each chapter in the dissertation interrogates a unique sonic agent, dialoguing with geophonic, biophonic, anthropophonic and technophonic subjectivities from the European Arctic. These agents are presented and analyzed through distinct histories of listening. On one hand, Sámi juoigit, artists and researchers from the fieldwork utilize traditional storytelling to articulate sonic knowledge via individual and collective memory, characterizing sounds as mosaics of ecosystemic relationships, cultural values, situated memories, and sentiments. On the other hand, this study navigates a vast corpus of travelogues produced between the 17th and the 20th century by Italian explorers in the European Arctic, aiming to map sonic events from Sápmi in non-Indigenous written (hi)story. This approach, at the intersection of historical and ethnographic method, offers precious clues to critically address ontological discrepancies between listening positionalities rooted in human-centric aesthetics and rigid nature-culture dichotomies that collide with Sámi ways-of-knowing.
While this dissertation builds on mixed methods situated at the convergence of ethnography and ecology, the methodological choices have been tailored to align with decolonizing research practices deemed appropriate for a thesis developed in collaboration with Indigenous peoples and centered on Indigenous Knowledge. These include the adoption of Sámi traditional storytelling, juoiggus and sound art as media complementing academic writing to provoke changes in forms of scholarly publication, and modes of knowledge co-creation and restitution that better resonate with alternative knowledge systems. As a concrete manifestation of this methodological approach, the manuscript is accompanied by the audio-anthology "Muitalusat guldaleami birra – Histories of listening from Sápmi", a collaborative artistic research project that serves both as a multimedia output for the thesis and a means of returning the collected knowledge and sound recordings. The audio-anthology weaves together a plurality of listening experiences and soundscape compositions from Sápmi, integrating the contents of the dissertation while delving into the notion of ‘more-than-music’.

ABSTRÁKTA
Áddet mii rehkenasto “musihkkan” ja “jietnan” molsašuddá miehtá kultuvrraid. Lihkká geavahuvvojit dát tearpmat njuolgot akademalaš oahpuin gažakeahttá. Dát sáhttá badjelgeahččat dan rikkis girjjásvuođa main báikkálaš vugiin lea, šláddjet ja vásihit jiena. Dutkkus guorahallá kritihkalaččat gusket go dát viiddis akademalaš definišuvnnat Sámi akustemologiijaide. Dat introdusere ođđa konseapta vuođđuduvvon eamiálbmoga jietnamáhttus.
“Eanet-go-musihka”-jurdda hástala etno-antroposentralaš govvidusa jietna-dilálašvuođain miehtá iešguđetlágan servvodagaid ja birrasiid mat ihtet akademalaš digaštallamiin. Dan sadjái dat deattuha dárbbu gudnejahttit ja oahpat báikkálaš oahppovuogádagain, ja maiddáid fátmmasta sihke olbmo ja eará elliid jienaid. Vuoi ahte dát suokkarduvvo, lea dutkosa guovddáš juoiggus – Sápmi eanet-go-musikála – albmanahttin mii ovttastahttá olbmo čájálmasa ja estetihkka ovttas jienaiguin eará elliin, fágain ja ealli birrasiin. “Eanet-go-musihka”-dutkos ii leat dušše teoriija muhto maiddái lahkoneapmi áddet Sámi echovuogádaga, iežaska biokultuvrralaš mánggadafohasas. Dát mielddisbuktá metodologiija “guldalit” eatnamiin, vuoi oahpá dan “sonic”:a gaskavuođas gaskal Sámi indiviidda, servvodaga ja birrasa. Dát oahppanvuohki veahkeha guorahallat sávahahtti ja eahpesávahahtti kvaliteahtta iešguđetlágan jienain, mii deaivida váikkuhusa koloniála “extractivisma”:s ja dan rašes árktalaš ekovuogádaga dálkkádatrievdama ja mielddisbuktá árvvoštallamiid guoddevaš jietnaárbbi práksisiin.
Dutkos čuovvu čuovvovaš dutkangažaldaga: Mo sáhttá juoiggus geahčaduvvot dego “eanet go musihkan”? Maid sáhttit mii oahpat vuogis mo sápmelaččat čatnasit jienaide ja báikkiide juoigama bokte? Mo leat dát dilálašvuođat rievdan koloniserema ja birrasa heđiid geažil? Mo veahkehit muitalusat bisuhit ja juohkit sonic:a máhttu, ja mo veahkeha guldalit eatnama hábmet mo sápmelaččat muitalit guldaleami birra? Maid sáhttet sámi guldalan práksisat min oahpat jiena birra otná máilmmis mii lea rievdadusas?
Juohke kapihtal dutkosis guorahallá iešguđetlágan jienaid árktisas, ja fátmmasta maiddáid lunddolaš jienaid, olbmo- ráhkaduvvon jienaid ja teknologalaš jienaid. Dutkos vuolgá guokte guovddáš gáldduin: (1) Sámi juoigit, artisttat ja dutkiin geat geavahit muitaleami albmanahttit iežaset máhttu jienas, ja (2) johtin muitalusat italieneriin (17-20 jahkečuohti) mii čilge sámi jienaid olggobeal olbmo perspektiivvas. Go buohtastahttá dáid guokte lahkanemiid, čuvggoda dutkos erohusa gaskal eamiálbmoga ja eahpeeamiálbmoga vuogi guldalit, ja čájeha mo oarjemáilmmi oainnut dávjá assosierejit estehtalaš árvvuid, ja erohit luonddu ja kultuvrra vugiid mielde mat eai ovttastahte sámi máhttu.
Dutkos geavaha iešguđetlágan vugiid ethnografiijas ja ekologiijas, čuovvodettiin etihkalaša guorrahállan práksisiid mat gudnejahttet eamiálbmoga máhttu. Čálalaš guorahallama lassin, fátmmastuvvo sámi muitaleapmi, juoiggus, ja jietnadáidda vuohkin čájehit máhttu vugiid mielde mat mannet árbevirrolaš teavsttaid miehtá. Oassin dán lahkoneamis, lea jietnaprošeakta "Muitalusat guldaleami birra" veahkkin dutkosii. Dát čoakkálmas jietnabáddemiin ja muitalusain guosuhuvvo sihke kreatiivvalaš dutkamušan ja vuohkin addit ruovttaluotta máhttu fátmmastuvvon searvevuođaide. Dán bokte čatná dutkos oktii mángga iešguđetlágan guldalanvásáhusaid, ja čiekŋuda “eanet go musihkka” áddejumi.

I would like to express my gratitude for the intellectual support to my supervisor, Violetta Zentai, and my husband, István Sántha. I am also grateful to three anonymous reviewers, whose sharp remarks and critical suggestions helped me to improve this article. In 2016 the Hungarian authorities launched an anti-migrant media campaign in reaction to the migrant crisis when thousands of refugees entered the country. Some news programs depicted migrants as dangerous masses and created visual analogies with pests. In this article I propose to view the meaning of this metaphor from the other side, that of gardens, used as models for the state. My question is: What do metaphors of pests hide and why do they become so popular in situations of crisis? Through ethnography, I show how personal gardening experiences are filled with anxiety, fear, pleasure, and pain and how the resources and positions of gardeners shape their strategies in the struggle against pests. The metaphor of migrant as pest has a painful history of being used by the Nazi regime, but despite its bad reputation, it is still in demand. My ethnographic observations lead me to a conclusion that this metaphor conceals but simultaneously redeems the idea of private property and helps to describe crisis as a danger to the established order without explicitly problematizing this order's own controversies. When citizens are invited to deliberate and express their opinion in a referendum on how to deal with migrants, who are presented as parasites, these citizen receive an unprecedented power to choose who stays and who is not welcome in their state. This populist approach transforms the "gardening state" into a "state of gardeners," in which the struggle with "weeds" and "pests" becomes an ordinary duty of every citizen rather than an authoritative task of state institutions, as it was previously described by Zygmunt Bauman, the author of the "gardening state" concept.

The Rights of Nature and The Testimony of Things begins by analyzing the ethical debates and political contexts relating to Latin American “rights of nature” legislation and the political ontology of non-human speech within a framework of intercultural and multispecies diplomacy. Author Mark Anderson shows how Latin American authors and thinkers complicate traditional humanistic perspectives on nature, the social, and politics, exploring how animals, plants, and environments as a whole might be said to engage in social relations and political speech or self-representation.

Drawing Native Amazonian thought into productive tension with a variety of posthumanist theoretical frameworks ranging from Derrida’s conceptualization of passive decision and hospitality to biosemiotics, Karen Barad’s theorization of intra-activity, and Isabelle Stenger’s proposal for cosmopolitical diplomacy, Anderson analyzes literary works by Julio Cortázar, Clarice Lispector, José Eustasio Rivera, and Davi Kopenawa that reframe environmental ethics in terms of collective, multispecies work and reciprocal care and politics as a cosmopolitics of friendship rooted in diplomacy across difference. Finally, Anderson examines the points of connection and divergences between Latin American relational ontologies and Euro‑American posthumanist theories within Indigenous Latin American re‑modernization projects that reappropriate and repurpose ancestral practices as well as develop new technologies with the goal of forging alternative modernities compatible with a livable future for all species.

Um corpo vivo perfura a terra. Exige diálogo. Ouvir. Contar. Cuidar. Seguir em movimento com o solo, deixar-se mover. Gesto de força e delicadeza, construção milenar de um estar junto da terra que permanece em estado latente. Como fazer corpo com aquele que simplesmente escolhe nunca parar? Escuta! A roça se faz com ela! A folha, a rama, os nós... assobiam. Escuta o assobio! Agacha, toca, ativa musculaturas, aprende com esse ente tão outro e convive com ele! Fica no mesmo nível do solo e assim colhe, suave, sem despedaçar-a raiz e o instante, os corações exaustos da brutalidade que impera por sobre a Terra. Não há hierarquias mais além de alguma vã concepção, então ajoelha, suja as mãos, circula o chão ao redor da planta, devagar, em movimentos de revelar o milagre que cresce bem diante e abaixo de nós. Puxa suave as folhas que brotam da matriz tuberosa, cava mais um pouco, volta a puxarsem se curvar, apenas respeitando a distância que liga todas as coisas. E segue assim... até o momento da partilha. Um só corpo vivo que come, digere e dá de comer. Proliferando a beleza da vida.

For centuries, global political economic relations have been informed by a model of growth premised on transforming plants, animals, knowledge, labor, water, and land into scarce commodities. Growing production, consumption, and profit remain unquestioned goods across many sectors of contemporary life. Through our evolving relationships with colonialism, capitalism, and Western science, ethnobiologists are increasingly interrogating the political and economic consequences of our interdisciplinary scholarship. Thus, we offer a valuable perspective on a diverse ecological and social science agenda: degrowth. In this review essay, I explore how ethnobiology might contribute to degrowth research through its empirical approach, alternative valuation, focus on relationships over commodification, emphasis on local context, and recognition that humans shape and are shaped through the environments in which we live. Ethnobiologists meticulously describe systems of social, ecological, and economic interaction. In doing so, we fill a need for studies that document life under degrowth conditions. Similarly, degrowth research offers a vocabulary for ethnobiologists to recognize how we make a unique, data-rich contribution to discussions of political economy and political ecology. Ethnobiologists and degrowth researchers have much to say to each other through our shared commitment to action-oriented, imaginative research that explores socioecological relationships of care and interconnection.

Drawing on ethnographic study of childhood memories related to animal husbandry in Southeast Slovenia, the article explores how more-than-human sociality unfolded in the everyday encounters of working and living together through children's taking care of cows, oxen, and land. The article contributes to the discussion on multispecies assemblages and more-than-human sociality in the context of rural childhoods. Highlighting the shared agency of animals and children, cows and oxen are situated as subjects co-constituting the rural landscape and everyday lives of young people. By extending sociality to the more-than-human world, the article proposes that work related to animal husbandry in a domestic agricultural economy was embedded not only in social relationships but also in multispecies assemblages. Furthermore, by troubling the notions of children's socialization alongside animal domestication, the authors suggest reconceptualizing children's socialization as a relational multispecies process of coming into being and reframing social relations as more-than-human sociality.

Understanding learning processes involved in sustainable rural transitions requires theories that recognise learning as a complex, socio-ecologically situated phenomenon. Communities of practice theory provides a socially embedded account of learning processes. It suggests that joining communities of practice and developing an identity as a practitioner provides a motivational and pedagogical framework within which learning can occur. Yet, we contend that understanding the complex situational factors at work in acquiring skills requires attention be paid to identities and relations beyond those currently recognised in communities of practice theory. Through a study of beekeepers' skill acquisition in the Indian Punjab, we show how practitioners mobilise diverse identities that are relevant to learning, motivation, and belonging and not only their identities as (aspiring) practitioners. In Punjab, gendered, religious, and caste-inflected identities are particularly important. We also show that the communities in which learners are embedded consist not only of human practitioners but involve an array of entities and forces that enable, constrain, and share in learning and practice. For beekeepers, learning is a deeply social and ecological process, involving and conditioning human and nonhuman contributions.

https://scholar.com.pl/pl/glowna/8865-ludzie-i-pszczoly-antropologia-polskiego-bartnictwa.html

Jest to praca wybitna. Jej przedmiotem jest polskie bartnictwo, przedstawione w ujęciu wiedzy instytucjonalnej oraz lokalnej. Badaczka opisuje bartnictwo, odwołując się do teorii Bruno Latoura, która pozwala jej wiązać ,,praktyki aktorów ludzkich i nie-ludzkich” i znosi opozycję między światem człowieka i światem przyrody. Autorka wykazała się znakomitym rozeznaniem w teoriach nowej antropologii międzygatunkowej. Przedstawiła niematerialne dziedzictwo kultury bartniczej, na które składają się praktyki i treści symboliczne, mocno wpisane w imaginarium kulturowe. Praca została oparta na bogatej, zróżnicowanej bazie źródłowej, pozyskanej w czasie wieloletnich badań terenowych.

Kapituła konkursu ,,Polska wieś – dziedzictwo i przyszłość”

W rozprawie znajdujemy skrupulatne, rzetelne przedstawienie historii bartnictwa. Dowiadujemy się o ambiwalencji istniejącej między podejściem hodowlanym do pszczół, opartym na opiece i kontroli, podejściem afirmującym ich „dzikość” oraz podejściem symbolicznym, skoncentrowanym na czynnikach społeczno-kulturowych (dziedzictwie).
dr hab. Dorota Rancew-Sikora, prof. UG

I explore the relationship between humans and
the freshwater mussel Unio tumidus from both
ethnographic and ethical perspectives. These
mussels are placed within the technological environment
of water infrastructure, where their role
is to help control the quality of water intended
for human consumption. I investigate whether
these interactions can be understood as labor
relations, following Donna Haraway’s framework,
or as exploitation, as conceptualized by Peter
Singer’s utilitarianism. My aim is to contextualize
these interspecies relationships within a broader
framework that acknowledges each species’
unique knowledge, skills, and needs concerning
water. This exploration also extends to the relationships
among individuals whose work is intricately
connected to water

Este artículo presenta una discusión teórico-antropológica a partir de los resultados de un estudio sobre las prácticas de educación jurídico-ecológico-cultural promovidas por una asociación aymara con base en la ciudad de El Alto. La agrupación asesora a comunidades indígenas en disputas de orden interjurisdiccional en Bolivia, Estado plurinacional en el que siguen existiendo dolorosos desfases entre lo que la ley declara y las normas vividas o la cosmo-convivencia anhelada por determinadas comunidades. El foco del estudio se centra en la cosmopraxis aymara desde la perspectiva de una antropología de la vida, enfocándose en la correspondencia que se produce entre uraqpacha, comunidades y la asociación, explorando ciertos logros resistentes que resultan de lo que concebimos como una educación mediante la atención, en línea con las teorizaciones de Tim Ingold. La dinámica educativa y afectiva generada a través de frecuentes visitas que relacionan de manera intensa la asociación, uraqpacha y las comunidades anima a estas últimas a retomar ciertas prácticas justicieras ancestrales que les permitan reforzar la crianza mutua y reafirmarse guiados por antiguos principios del ayllu. Se presta especial atención a la emergencia de una Casa de Justicia comunitaria como una pista alternativa decolonial frente a la jurisdicción hegemónica. Palabras claves: resistencia interjurisdiccional, cosmopraxis aymara, correspondencia, educación atencional, antropología de la vida.

The following contributions comprising an extended review of Milinda Banerjee and Jelle Wouters’s Subaltern Studies 2.0 emerge out of a symposium on “Globalization or Global Apartheid” held at University of California, Irvine, which culminated in a roundtable discussion of the book by contributors Adriana Johnson, Vinay Lal, and Richard Pithouse. The symposium sought to raise problems of methodology, engage questions pertaining to disciplinary specificity, and debate the necessity and limitations of conceptual and theoretical translation across regions. In addition to advancing those discussions, Banerjee and Wouters’s anti-disciplinary text—drawing on Marxism, Western and non-Western
philosophy, Subaltern School, poststructural theory, historicism, ecology, and anthropology, among others—also prompted the symposium to consider the proverbial question, “What is to be done?”

It would be difficult to enumerate all the books and articles that, in recent years, have been devoted to the present, human-driven geological epoch in Earth’s history. Whether these works term it the Capitalocene, the Anthropocene, or the Necrocene, they unanimously concur that human geological impact has been a disaster and now threatens the existence of most beings on Earth. Given the gravity and imminence of the danger facing our species, it is striking how inadequate the global political response to this challenge has been so far. Banerjee and Wouters contribute to this urgent and ongoing debate, yet their premises radically differ from those of most other authors who have written about
the perils of the Anthropocene. Rather than focusing on policy proposals and interstate cooperation, Subaltern Studies 2.0 aims to reinvent the legacy of the Subaltern Studies collective – offering a new, comprehensive theoretical framework to think about society and politics in the Capitalocene.

The question of the role of non-humans in conservation has given rise to a number of pressing debates. Proponents of ecocentrism, multispecies ethnography or the posthuman turn have all aimed to promote more-than-human perspectives and attribute equal importance to all forms of (animate) life. However, their relative failure to translate this advocacy into actual conservation decision making has given rise to the question how to appropriately represent non-humans in conservation governance for more inclusive and just conservation. This paper introduces and outlines an approach to addressing this issue we term multispecies constitutionality by exploring a case of human-bear interactions in the commons of the Rodopi mountains of Bulgaria, where outmigration and postsocialist transformations have emptied space for brown bears in areas previously inhabited or managed by humans. Building on longstanding exploration of common pool resource governance, growing discussion of "constitutionality" is intended to capture how the "agency and creativity" of bottom-up governance processes are able to effectively manage natural resources in the absence of external authority, while still accounting for local power relations in a way commons research has often overlooked. Yet both commons and consitutionality research has thus far remained focused on how humans decide among themselves how to interact with nonhumans without actively including the latter. Here, we expand our focus to take into account calls for inclusion of "morethan-human" perspectives in governance and decision-making to achieve a more holistic understanding of human-bear coexistence and introduce an approach for investigating multispecies interactions that accounts for the role of non-human actors in shaping shared landscapes.

This conceptual article theorises the petriarchal turn: the increasing role of companion animals as nonhuman actors who reshape power, care, and capital in platform-mediated domestic life. Drawing on Actor-Network Theory (Latour, Callon and Law), Bourdieu's theory of capitals, and Haraway's companionship, the article introduces petriarchy as a conceptual research tool for analysing how pets organise household routines while generating, accumulating, and converting economic, social, cultural, and symbolic capital through social media platforms. Methodologically, it advances a theoretical framework, illustrated through vignettes from digital pet cultures such as petfluencers, which highlight how leads, feeds, algorithms, and veterinary protocols, to name but a few, enrol humans and animals alike into valueproducing actor networks. Pets are described as obligatory passage points within domestic assemblages, reconfiguring schedules, spatial arrangements, and affective labour, while social media platforms translate their cuteness and care into visibility and revenue. These processes redistribute authority and resources within families, intersecting with class and gender, as access to breeds, training, time, and platform literacy determines who can capitalise on nonhuman charisma, a traditionally human attribute. The article argues that the contemporary family should be reframed as a multispecies, digitally AI-mediated, capital converting assemblage. It then proposes testable propositions for empirical research on platform pet economies and calls for a critical agenda that recognises both the agency and vulnerability of animals mediated online.

SPERARE / DISPERARE / DESIDERARE
Quinto Convegno Nazionale della Società Italiana di Antropologia Culturale
Università della Basilicata
25-27 settembre 2025

Panel 21 Umano e nonumano. Speranzose disperate coesistenze

Barbara Aiolfi e Francesco Della Costa

I saperi legati alla raccolta delle erbe commestibili, il foraging, dei piccoli frutti, dei funghi e di altri prodotti del bosco sono i saperi dell’incolto, che non sono sempre solo legati al mondo vegetale. Allo stesso modo la frutticultura in ambienti montani non può non porsi al limite tra i mondi del colto e dell’incolto. La crisi attuale delle rappresentazioni di nature mostra inedite forme di consapevolezza dell’interdipendenza delle forme di vita la cui esistenza si intreccia e rende possibile quella degli animali umani e nonumani. Essa pone l’attenzione sulla connessione tra gli aspetti alimentari e gastronomici e quelli economici ed ecologici che si caratterizzano per essere sempre dinamici, storicizzati, aperti ai cambiamenti socio-culturali e anche al cambiamento atmosferico. Le nostre ricerche etnografiche in Val Saviore, valle laterale della Val Camonica, nelle Alpi centrali, e nella Valle del Giovenco, negli Appennini abruzzesi, mostrano le trasformazioni in corso, gli spaesaementi e le risposte, talvolta conflittuali, di abitanti e istituzioni di questi territori al disorientamento creato dalle specie vegetali e animali in estinzione, da quelle “invasive”, da ciò che “non è più nello stesso posto”. Il contesto inedito di crisi in cui siamo immersi, per essere abitato, ha bisogno di nuovi alfabeti condivisi, di nuove tassonomie ecologiche e di ritrovare la connessione e l’interdipendenza tra forme di vita e quindi anche tra forme di conoscenza.

SPERARE / DISPERARE / DESIDERARE
Quinto Convegno Nazionale della Società Italiana di Antropologia Culturale
Matera, Università della Basilicata
25-27 settembre 2025

Panel 21 Umano e nonumano. Speranzose disperate coesistenze


Proponenti: Maria Benciolini (Cooperativa Eliante), Francesco Della Costa (Università di Milano – Bicocca), Flavio Lorenzoni (Sapienza Università di Roma)

Abstract

In territori ad alta valenza ecologica e culturale si manifestano tensioni profonde tra diversi modi di concepire la natura e le relazioni con il non umano. A politiche di conservazione ambientale percepite come calate dall’alto e musealizzanti si contrappone l’immaginario idilliaco e contraddittorio di comunità locali in simbiosi con l’ambiente circostante che hanno preservato gli ecosistemi per millenni, narrazione che attinge dalle categorie della demologia e dal folklore. Emergono dunque visioni diverse, spesso conflittuali, della natura e sul modo di rapportarsi ad essa: da un lato il tentativo di proporre una visione relazionale tra ambiente e umano, dove la natura è co-protagonista; dall’altro il paradigma naturalista dell’ambiente come spazio separato dall’azione umana. In questo scenario emergono le soggettività non umane come agenti politici involontari di tali dispute. Il panel raccoglie esperienze di ricerca sulle modalità di relazione più o meno conflittuale che emergono dai contesti: quali speranze e desideri derivano dalle diverse visioni di natura? Quali scenari causano disperazione? Invitiamo a interrogarsi anche sul posizionamento e gli strumenti di analisi del ricercatore, tra implicazioni etiche, metodologiche ed epistemologiche. In che modo la ricerca antropologica partecipa alla costruzione di rappresentazioni della natura e dei soggetti coinvolti? Quali sono i rischi di una ricerca che interagisce con dinamiche di potere e con narrazioni già esistenti?

Keywords: coesistenza, relazioni, politiche, visioni, posizionamento

Lingue accettate: Italiano / English

Sociological analyses of social interaction have been primarily directed toward human-to-human exchange. Recently, some have begun to actively question that stance. Challenges are found in new theoretical ideas and in empirical study-experimental, field, and survey data on people's attitudes and behaviors toward nonhumans. Such developments are leading many scholars to carve out a more central role for animals, objects, images, and both memories and projections of the self and others in the study of social interaction. In this article, I review these innovative ideas, pursuing four specific tasks. First, I briefly review the theoretical grounds that eliminated nonhumans from studies of social interaction. Next, I present new theories and empirical studies that construct a role for nonhumans in social interaction. Third, I review surveys that document popular perceptions of human/nonhuman interaction. I conclude by proposing some conceptual guidelines that might bring nonhumans into our contemporary analytic frames.

In The nest sound installation series by Danelle Heenop and Juan Steyn,
created for the Stairways and Ruins exhibition (2023), five structures depict
the ruins of non-human animal housing structures. Bird nests are recreated
in ghostly white and earth tones in The core, Masks, The conflict, Abandoned
and The confrontation, each with a unique soundtrack. A parallel can be
drawn between these works and Jo Roets’s air-drying clay sculptures for
the Elegy exhibition (2024), which also include intricately woven bird nests.
Roets emphasises the search for hidden connections to self, other people
and nature in her work. Recently more-than-human connections have
increasingly drawn attention as people are confronted with the effects of
climate change and the impact of human activities on the environment. In
this article, I argue that Heenop and Steyn’s The nest sound installation
series and Roets’s Nest sculptures evoke experiences of loss and transience,
with the inherent vulnerability of being on Earth connecting various more-than-
human forms of existence, highlighting the interrelationship between
humans and non-human agents. This focus on making hidden, often overlooked
connections visible is informed by Sol Plaatje’s emphasis on the desire to
return to ruins or to what remains.

En el sur de Colombia, donde la selva de Nariño resiste al olvido, el pueblo Awá enfrenta una lucha por su supervivencia que trasciende el tiempo. Marcados por décadas de conf licto armado y un legado colonial que persiste, los Awá han sido llevados al borde del exterminio físico y cultural. Sin embargo, en un giro histórico, la jep ha reconocido a su territorio como víctima de la violencia, un sentir colectivo de sus comunidades, que está transformando la forma en que se entiende la justicia para los pueblos indígenas. En Justicia Multiespecie desde la Investigación Anfibia, este reconocimiento se convierte en el punto de partida para una exploración crítica de los derechos de la naturaleza. A través de un enfoque biocultural e interseccional, el libro teje un diálogo entre perspectivas indígenas y no-indígenas, uniendo el sentir con el pensar en una metodología viva y participativa. Inspirado en la metáfora de lo anfibio de Orlando Fals Borda, este texto f luye entre mundos, integrando naturaleza y cultura para desafiar y enriquecer las epistemologías dominantes. Este libro no solo visibiliza el pensamiento Awá como una alternativa vital frente a las crisis globales, sino que también pone en el centro la relación coevolutiva entre comunidades humanas y no-humanas. Al destacar las luchas por la autodeterminación y el respeto a la diversidad biocultural por encima del reconocimiento de los derechos de la naturaleza, invita a ref lexionar sobre un enfoque que priorice la interdependencia entre pueblos, territorios y ecosistemas. Este libro es, en esencia, un llamado urgente a reimaginar la justicia ambiental en clave planetaria.

O artigo analisa parte das transformações da história oral na
era digital, abordando de que modo tecnologias como
entrevistas remotas, algoritmos e inteligência artificial
reconfiguram sua prática metodológica. Discute-se a tensão
entre a memória e os riscos de banalização do testemunho
ou da colonialidade digital, que reproduz hierarquias
temporais eurocêntricas. O texto propõe uma abordagem
relacional que inclua não apenas humanos, mas também não
humanos, enfatizando conceitos como “memória de
expressão oral”, “comunidade de destino”, “pós
antropocentrismo” e “temporalidades múltiplas”. A história
oral não passa incólume no contexto digital, demandando
reflexões críticas sobre autenticidade, ética e justiça
memorial, sem abandonar seu potencial por políticas
públicas ou proteção de direitos.

Los jabalíes son animales que pueden comprenderse como una plaga por los daños que hacen a la agricultura en muchas partes del mundo. Más allá de algo molesto y dañino, plaga es una condición emergente en la que cualquier criatura humana o no humana puede convertirse. En este artículo propongo analizar cómo la condición de plaga de los jabalíes se relaciona con las transformaciones del paisaje, desde una maraña de relaciones entre seres humanos y no humanos, en dos distintos contextos de Cataluña: en el urbano de Barcelona y en el rural del Montsec. La transformación del paisaje es responsable por influir directamente en el aumento poblacional de los jabalíes y su conversión en plaga. Esto abre la posibilidad de pensar esas transformaciones como perturbaciones. Para comprender el concepto de plaga, propongo que la pregunta que debe ser hecha sea en términos temporales, y no de esencia. Preguntarse cuándo es plaga, en vez de qué es plaga, nos permite comprender el carácter mutable y circunstancial del concepto.
Palabras clave: plaga; jabalíes; paisaje; caza; Cataluña.

Resumo: Neste artigo discuto a relação entre os conceitos de praga e de espécies exóticas invasoras a partir de uma reflexão sobre caturritas e gafanhotos. Na primeira seção exploro de que forma esses animais assumem a condição de praga e como isso se insere em uma relação com tantos outros seres que podem ser responsáveis por criar a praga ou fazê-la prosperar, enquanto outros são impactados por seu florescimento. Na segunda seção veremos como o conceito se configura-ou se confunde-dentro do debate das invasões biológicas, relacionando-se com o conceito de espécie exótica invasora e com noções de território. Caturritas e gafanhotos se fazem bons para pensar não apenas no conceito de praga, mas em tantas outras classificações que se mostram instáveis. Por fim, praga se trata de uma condição que qualquer organismo pode vir a ter.
Palavras-chave: Pragas. Espécie exótica invasora. Relações multiespécies. Animais.

Inspired by the interdisciplinary approach of Anna Tsing’s influential book, The Mushroom at the End of the World, this ethnographic case study examines changing Mopan Maya beliefs and practices surrounding cacao (Theobroma cacao) within the context of Protestant defetishism and agronomic development.

This paper examines the transformation of wild boar hunting practices in Uruguay, focusing on the intersection of biosecurity imperatives, technological advancements, and traditional hunting ethics. Drawing on extensive ethnographic fieldwork, the study explores how hunters navigate their evolving roles as recreational sportsmen and state-regulated "controllers" of zoonotic threats and invasive species. The research reveals a complex process of "taming" hunters, integrating them into broader biosecurity frameworks while simultaneously generating spaces for resistance and negotiation. The adoption of night vision technologies and the shift towards pest control ethics challenge traditional notions of fair chase and sportsmanship, reshaping human-animal relationships. This transformation reflects global trends in multispecies governance, where veterinary logic and transnational biosecurity concerns increasingly mediate local practices. The paper argues that while these changes enhance efficiency in population control, they risk eroding the diversity of hunting practices that have historically functioned as adaptive local knowledge systems. By examining the tensions between state legibility and hunter agency, the study contributes to broader discussions on the biopolitics of wildlife management, the ethics of human-animal interactions, and the challenges of balancing biosecurity needs with cultural traditions in an era of increasing ecological disruptions.

The growing participation of Amerindians in the elaboration of research projects, realization of related activities, and production of outcomes implies to redefine the dimensions of what is supposed to be doing anthropology. In the presentation, three cases will be described to introduce some questions about the effective realization of cooperations, coproductions, and collaboration when the Amerindians are the protagonist in the anthropological efforts. The core thesis is that, far from being unnecessary, current anthropological effort should rethink the status of its enquiry, mobilising different ontological, epistemological and axiological tools for becoming effectively plural.

The mystery evoked by the deep sea—its darkness, remoteness, and inaccessibility—has long captivated the public imagination. Iconic works of science fiction as well as pioneering documentaries reflect a fascination with unveiling the unknown; this spirit of discovery, of bringing light into the depths, remains alive today and has arguably even intensified. The deep sea has also emerged as a critical geopolitical space. Scientists race to study its fragile and little-understood ecosystems before commercial deep-sea mining gains momentum, aiming to fill urgent knowledge gaps. In this high-stakes environment, anthropologically ‘being (down) there’ is no longer solely about exploring the abyss itself. Rather, it is increasingly about gaining a voice within scientific discourse and broader societal debates. Today, more than ever, anthropology must engage with this sociopolitical space.

This entry highlights anthropology’s shy yet critical approach to the deep sea as an ethnographic site—one imbued with meanings that shift depending on who encounters it, with what tools, and through which mediations. It does so through interdisciplinary insights from the social sciences and reflections that are profoundly anthropological in theory. The first section explores the deep sea’s otherness or strangeness, a space that challenges terrestrial frameworks and poses questions about the nature of knowledge. The second examines how the deep sea is socially constructed through politics of (in)visibility and the deep sea’s representation as a chaotic and messy space. The third highlights how relationships between human and non-human life in the deep sea can be reimagined in non-extractive and porous ways. The fourth presents another approach, viewing the deep sea as a privileged site from which to interrogate the past, critique the present, and envision Afrofuturistic futures. Polyphonic in nature, this entry invites readers to explore the deep sea through multiple social science perspectives, collectively capturing its complexity and significance.

This paper weaves a web that makes visible ways of thinking and being that lie outside institutionalised regimes of knowledge and power that typically shape life in contemporary reception classes in English primary schools. In an arts-based research project concerning multispecies flourishing with four-year-old children we read minor encounters through Fernand Deligny's philosophical praxis to disrupt normative ideas about child development and environmental education. A series of threads are introduced from everyday encounters that surfaced as part of the project to provide sticking points with which to think otherwise about multispecies relationalities and refusing the 'thought out project' of contemporary schooling. The threads that are pursued concern: an imperative to challenge human exceptionalism and invest in ways to unlearn; the urgent need to question the primacy of language, representation, knowability and to focus upon what and who gets excluded when it is left unquestioned; recognising the power of noticing, attuning, and registering the wonder to be found in the everyday; and finally, taking seriously what can be learnt from valuing and attuning to neurodivergent ways of encountering the world through heightened sensitivity to affective and atmospheric forces. These threads do not necessarily resurface in predictable or consistent ways rather traces of each persistently vibrate throughout this paper and enable a mapping of the generative potential of refusing the 'thought out project'.

O curso pretende abordar a centralidade dos conceitos, sejam eles analíticos (teóricos) ou nativos (etnográficos)
tendo ponto de partida que os conceitos não são revestidos de regimes de verdade ou de autoria individual, o que se
pretende levar em conta em nossos encontros são as múltiplas formas de associações, variações e traduções que os
conceitos antropológicos conjugam.

In landscapes marked by genocide, state terror, and ecological transformation, ghosts do not simply represent what was lost but return to disrupt settled temporalities, animating struggles over justice, memory, and the ethics of killing. Tracing a personal and ethnographic encounter in Tierra del Fuego, this essay explores how rage, refusal, and haunting unsettle conservation logics and expose the unresolved wounds of organized disappearance. Rather than interpret rage as an object to be explained or reduce spectral presences to metaphor, the article proposes haunting as anti-method, a way of attending to ghosts, anger, and multispecies violence without seeking resolution.

COVID-19 has brought about political, economic, cultural, and interspecies problems far from medical areas, which challenges academia to rethink global health. For holism principle, anthropology offers valuable insights into these health issues, including the political economy of inequality, cultural diversity, and cultural adaptations, as well as the study of multispecies ethnography. These perspectives indicate that unequal political and economic systems contribute to health problems when people acknowledge disease and illness mechanisms. Moreover, cultural diversity and cultural adaptation are essential for providing appropriate medical solutions. Lastly, as a research method of studying interspecies relationships, multispecies ethnography promotes one health and planetary health from the ultimate perspective of holism. In conclusion, global health is not only a bio-medical concept but also involves political economy, culture, and multispecies factors, for which anthropology prof...

How could art contribute to making sense of the ongoing conflicts over mining and territory? Engaging with other modes of producing knowledge beyond the dominant Western tradition, two artists-researchers point out connections to other modes of thinking with natural and cultural entities. Grounded in their history growing up in Peru and thinking through performance and drawing, their writings pay attention to the ontological conflicts that are at the centre of the struggles over mining in Peru.

Alfredo Ledesma (p.107-110) performs the Mountain self, the Jaguar self, and the Sheep self, in towns impacted by mining projects in order to explore imaginaries that have persisted as alternative horizons to the dominant system. 
Imayna Caceres (p.111-117)approaches an intersection of ecological and planetary concerns, where drawing works as an alternative method for knowledge production. Recalling their upbringing amid mestizo-indigenous practices that stem from the Amazonian and Andean worlds, Caceres speculates about the more than human entities and relationalities that are centrally evoked by those rejecting mining.

https://interamerica.de/current-issue/vol-15-2-dec-2022/

Bu makale, doktora tez çalışması kapsamında Türkiye'nin farklı ormanlarında gerçekleştirilen performatif dinleme pratiğini, ses ve türler arası karşılaşmalar bağlamında incelemektedir. Performatif dinleme, ormanın sessel ekolojisinde ağaçların yaşamsallığını ve failliğini bedensel deneyim aracılığıyla fark etmenin ve modern kapitalist anlayışın doğa-kültür, ben-öteki gibi ikiliklerini aşmanın bir yolu olarak önerilmektedir. Bu bağlamda, ormanda farklı türler arasında gerçekleşen sessel karşılaşmaların insanın kendinden farklı türlerle olan ilişkilerini nasıl dönüştürebileceği araştırılmaktadır. Posthumanist ve yeni materyalist yaklaşımlar çerçevesinde, insanmerkezci düşünceye yönelik eleştiriler sunulmakta, doğa ve kültür arasındaki sınırların yeniden düşünülmesi gerektiği vurgulanmaktadır. Bitkilere yo nelik geleneksel önyargıları sorgulayan bu makale, ses ve dinleme tanımlarının o tesine geçerek, insan-olmayan türlere dair ses çalışmalarında daha kapsayıcı bir anlayış geliştirilmesini amaçlamaktadır.

The research analyses Angry Inuk (2016), a documentary by Inuk filmmaker, Alethea Arnaquq-Baril. The study explores the significance of truthful representation of Indigenous narratives of Inuit through Ecocinematic films, specifically documentaries. The research examines the adverse effects of misleading representation of Inuit knowledge, culture and practices like seal-hunting as brutal and ecologically threatening in mainstream Western media. The study investigates that green colonialism is a digitalized or cinematic version of settler colonialism. The research focuses on activist engagement of documentary in gaining visual sovereignty and strengthening the Indigenous narrative. The study employs Salma Monani's contemporary theoretical perspective of Indigenous Ecocinema. Monani's critical framework accelerates the deeper exploration of impactful visuals, narration and themes of the film. It unveils the reality of Western profit-driven animal rights organizations, like PETA, Greenpeace and IFWA, that merely intend to exploit Indigenous communities through bans on their ecologically sustainable practices. The study analyzes Arnaquq-Baril's cinematic journey of Inuit survivance and resistance against culturally prejudiced dominant narratives. The research aims to accelerate more Ecocinematic explorations of films that represent the true image of Indigenous communities and their contribution to ongoing discussions on ecological sustainability. The study aims for more inclusive and global policy-making addressing digital colonialism like green colonialism by unveiling organizations working against Indigenous communities under the guise of welfare and education. The research implies that in future any decision regarding Indigenous communities must be taken with accurate knowledge, giving right of counter discussion to the Indigenous people to defend themselves in order to save lives of people from an era of depression, facing long lasting drastic repercussions.

Bu makalede, antropolojide "ontolojik dönüşüm" [ontological turn] olarak bilinen paradigmatik değişimi merkeze alarak antropolog Philippe Descola'nın bu dönüşümdeki kilit rolünü ve özellikle doğa-kültür ikiliğinin aşılmasına yönelik sunduğu kuramsal çerçeveyi derinlemesine ele almaya çalışıyorum. Çalışmada, klasik antropolojinin insanmerkezli yaklaşımlarının günümüzdeki ekolojik ve etik krizler karşısındaki yetersizliğinden hareketle, ontolojik dönüşümün temel argümanlarını ve bu alandaki Eduardo Viveiros de Castro, Bruno Latour, Donna Haraway gibi öncü düşünürlerin katkılarını temel alıyorum. Makalenin odak noktasını oluşturan Descola'nın, "içsellik" ve "fiziksellik" kavramları temelinde geliştirdiği dört ontoloji modelini -natüralizm, animizm, totemizm, analojizm-, farklı toplumların dünyayı ve insan-olmayan varlıkları nasıl kavradıklarını anlamak için sunduğu analitik bir araç olarak değerlendiriyorum. Descola'nın bu yaklaşımının fenomenolojik temellerini ve antropolojik düşünceye getirdiği yenilikleri vurgularken, aynı zamanda kimi önemli araştırmacılar tarafından kendisine yöneltilen Batı-merkezcilik, tipolojik katılık ve temsil sorunları gibi çeşitli eleştirel yaklaşımları da tartışmaya dahil ettim. Son olarak, Descola'nın ontolojik çerçevesini, çağdaş antropoloji içerisinde gitgide görünürlük kazanan çoktürlü etnografi [multispecies] perspektifinden yeniden değerlendirilerek, insan-olmayan varlıkların failliği, öznelliği ve ilişkiselliği bağlamında sunduğu imkânlar ve barındırdığı sınırları tartışmaya çalıştım. Makalede, eleştirilere rağmen Descola'nın yaklaşımının, antropolojinin insanmerkezli kısıtlamalarını aşarak daha çoğulcu ve ilişkisel bir anlayışa doğru evrilmesinde ve özellikle insan-olmayanlarla şekillenen dünyaları anlamaya çalışan gelecek araştırmalar için sağlam bir zemin teşkil ettiğini savunuyorum.

No presente artigo, realizamos uma aproximação da paisagem sonora dos Ejiwajegi (ou Kadiwéu) do Mato Grosso do Sul a partir de duas premissas fundamentais: a centralidade do domínio sônico para a compreensão das relações entre humanos e não humanos; a inadequação do instrumental antropológico, na hora de compreender os traços essenciais e as implicações que caracterizam esse domínio. É justamente na tentativa de definir os contornos de uma alteretnomusicologia ameríndia, com sua visão não antropocêntrica da música, que convocaremos aqui a zoomusicologia, ciência semiótica voltada ao estudo da comunicação sonora entre os animais. Ela, além de nos ajudar a compreender melhor os mecanismos e as funções de uma linguagem musical transespecífica, faria isso a partir de premissas ontológicas que nunca estiveram tão próximas das que animam as paisagens acústicas ameríndias. Na última parte do texto, mostraremos como a busca dessa linguagem universal acaba necessariamente reavivando o debate sobre um pensamento musical.

Northern Peruvian shamans' anti-anthropocentric eschatological narra tives infused with scientific climate change discourses rewrite the climate change debate from a nonhuman point of view. By engaging in ethno graphic research in Northern Peru through an indigenous decolonizing framework, I show how shamanic engagements with ancestor landscapes can restore a sense of belonging to the earth to meet the challenge of preda tory capitalism and catastrophic climate crises. The goal of shamanic prac tices is to heal the epistemic fractures we have inherited between humans and ecosystems, between time and place, and between the geopolitical and the ecological. Shamans also offer a collective vision of humanity's future as climate change ravages the world. By decentering the human and gaining awareness of the inevitable end of the space-time of modem industrial civilization and humanity-and of a world that will continue to exist without us-shamans inspire us to respond to the climate crisis. When we accept that humanity will ultimately be destroyed by climate change events, shamans reason, we might mitigate our suffering by engag ing in ethical, reciprocal, multispecies relationships to postpone the end of humanity, and to reimagine our existence in a post-human world.

İlk olarak 24.04.2025 tarihinde Vox Artistica'da yayımlanan bu makalemde, evcilleştirme kavramını "karşılıklı fayda" veya "dostluk" gibi romantik anlatıların ötesine geçerek eleştirel bir perspektifle yeniden düşünüyorum. Evcilleştirmenin tarihsel olarak bir tahakküm ve mülkiyet ilişkisi olarak nasıl geliştiğini analiz ediyor; günümüzde ise "evcil hayvan" kavramının barındırdığı kültürel, ekonomik ve ideolojik çelişkileri tartışıyorum. Bu süreci Heidegger, Agamben, Derrida ve Foucault gibi düşünürlerin ontolojik ve biyopolitik çerçevelerinden yararlanarak, türlerarası hiyerarşiyi kuran felsefi temelleriyle birlikte sorguluyorum. Amacım, evcilleştirme pratiğinin ardındaki iktidar mekanizmalarını görünür kılarak, insan ile insan olmayan hayvanlar arasında daha adil ve özerk "çok türlü yaşam" imkânlarını düşünmeye bir kapı aralamaktır.

By questioning the dichotomy between epistemology 'from above' and 'from below', this article presents a multidimensional and multisensory analysis of the Venetian Lagoon ecosystem. It first investigates remote sensing techniques applied to Venetian coastal management, artisanal fishery, and archaeology, tracing the evolution of environmental remote sensing through the work of geographer Evelyn L. Pruitt, who coined the term. The focus then shifts to the cormorants inhabiting the lagoon, whose movement between air and water in search of food-sparking conflicts with fish farmers and anglers-reframes the divide between the world above and the one below the water's surface, offering a more-than-human perspective on the so-called vertical turn.