Orans are sacred lands in the Thar Desert that are are being developed for wind energy projects. Nisha Paliwal argues that while wind energy is considered sustainable, it is experienced as violent extractivism by nearby village communities.
Mollie Holmberg takes crip lessons from philosopher Val Plumwood’s experience of being prey to a crocodile, pointing toward strategies for collective pandemic survival and resistance to environmental violence.
Prison Agriculture Lab directors Carrie Chennault and Josh Sbicca discuss the ubiquity of carceral agriculture in the United States, its structuring logics of racial capitalism, and possibilities for abolitionist food futures.
Two elephants came to live in Miami Beach with resort guests in the 1920s, troubling the divides between humans and animals, work and play. Anna Vemer Andrzejewski examines the ambiguous role these elephants occupied in Florida’s leisure landscape.
Real estate developments emulating U.S.-style master-planned communities are popular in Buenos Aires. Mara Dicenta unpacks the violence such developments enact on the environment and the community, as well as the resurgence against them.
Today’s queer youth are more interested in farming than ever. Eliza Pessereau surveyed members of the Queer Farmer Listserv to understand their challenges and motivations for going “back to the land.”
Robrecht Declercq and Duncan Money, editors of the recent book Born With a Copper Spoon, explore the past and future relationship between mining technologies and the environment.
From adorable pets to exotic safaris, the Pokémon universe offers a sprawling jungle gym for players. Writer and gamer Nate Carlin gives a guided tour of what he calls the franchise’s naive ecotopia.
Nancy J. Jacobs explores the thought-provoking, tragic relationship between enslaved Africans and the African grey parrot in eighteenth century European portraiture.
Aboriginal burning regimes have become popular as a solution to prevent catastrophic wildfires in Australia. Mardi Reardon-Smith argues that Aboriginal peoples’ fire knowledge is not static, as contemporary burning results from both colonial histories and the intercultural co-creation of environmental knowledges.
