As “the Anthropocene” emerges as a geological term and environmental analytic, this paper examines its emerging rhetorical topology. We show that Anthropocene narratives evince a macroscale division between an “inner” and “outer” environment. This division situates an Anthropocenic environment that matters in the surface zone between Earth's subsurface and the extraterrestrial “outer spaces” that we address here. We review literature in the sciences and social sciences to show how contemporary environmental thinking has been informed by understandings of Earth's broader planet-scaled environmental relations. Yet, today's Anthropocene conversation draws analytic attention inward and downward. Bringing in literature from scholars who examine the role of the extraterrestrial and outer environmental perspectives in terrestrial worlds, we suggest that Anthropocenic theorizations can productively incorporate inclusive ways of thinking about environments that matter. We argue for keeping “Anthropocene” connected to its spatial absences and physical others, including those that are non-anthropos in the extreme.
Un-Earthing an Epoch
Valerie Olson and Lisa Messeri
Richard D.G. Irvine and Mina Gorji
This article explores what it might mean to interweave social and natural history, taking as its inspiration the work of the English poet John Clare (1793-1864). If Dipesh Chakrabarty (2009) is right in suggesting that the recognition that we are now in the Anthropocene - a geological epoch of our own making - will force us to re-read human history in the light of planetary history and deep time, John Clare's work provides us with a way of thinking how this might be done. Clare's explorations of human and natural temporalities, and his challenges to our dominant sense of value, may help us to think beyond anthropocentricism and to re-evaluate assumptions of economic progress. With this in mind, we conclude by placing Clare's poetry in conversation with John Locke and his labour theory of value.
The Anthropocene can be understood as a crisis of blame: it is not only a geological era but also a political zeitgeist in which the marks of human agency and culpability can be perceived nearly everywhere. Treating global climate change as a metonym for this predicament, I show how life in the Anthropocene reconfigures blame in four ways: it invites ubiquitous blame, ubiquitous blamelessness, selective blame, and partial blame. I review case studies from around the world, investigating which climate change blame narratives actors select, why, and with what consequences. Climate change blame can lead to scapegoating and buck-passing but also to their opposites. Given that the same ethical stance may lead to radically different consequences in different situations, the nobleness or ignobleness of an Anthropocene blame narrative is not a property of the narrative itself, but of the way in which actors deploy it in particular times and places.
A Critical Review
Hannah Gibson and Sita Venkateswar
The Anthropocene refers to the planetary scale of anthropogenic influences on the composition and function of Earth ecosystems and life forms. Socio-political and geographic responses frame the uneven topographies of climate change, while efforts to adapt and mitigate its impact extend across social and natural sciences. This review of anthropology's evolving engagement with the Anthropocene contemplates multifarious approaches to research. The emergence of multispecies ethnographic research highlights entanglements of humans with other life forms. New ontological considerations are reflected in Kohn's “Anthropology of Life,” ethnographic research that moves beyond an isolated focus on the human to consider other life processes and entities as research participants. Examples of critical engagement discussed include anthropology beyond disciplinary borders, queries writing in the Anthropocene, and anthropology of climate change. We demonstrate the diverse positions of anthropologists within this juncture in relation to our central trope of entanglements threaded through our discussion in this review.
This article begins by introducing educational humanism, the Anthropocene concept, and the political ecology of education framework that guides the analysis. I then demonstrate that the current Anthropocene-informed educational research literature pragmatically focuses on how education has the capacity to serve as a means to adapt to the impending environmental challenges of the current geological epoch. I argue that though this literature makes important contributions, educational researchers doing Anthropocene-informed work would benefit from an ecofeminist and/or posthumanist political ecology of education. This conceptual lens: (1) examines how the kinds of human-nature relationships perpetuated in educational spaces are the result of complex and scaled political factors and (2) questions and reimagines human-nature divides reified in educational practice and research. Throughout the article, the persistent humanism of the American formal education system is critiqued, drawing on both the extant literature and a textual analysis of the Framework for K–12 Science Education.
Planetary changes associated with the Anthropocene challenge longestablished ideas and approaches within biodiversity conservation, such as wilderness, wildness, native and exotic species, species and ecosystem diversity, and what counts as success in biodiversity conservation. This article reviews and analyzes how the Anthropocene is being used within the literature on biodiversity conservation. It finds that the idea of a new epoch has been used to frame a broad range of new approaches and concepts to understanding and stemming the loss of biodiversity. These new ideas are diverse and sometimes contradictory, embracing a range of ethical values and positions. Yet the term Anthropocene is not widely used within the biodiversity conservation literature. Despite the cross-disciplinary nature of the Anthropocene, interdisciplinary research on these new concepts and approach is rare, and the insights of the humanities are almost entirely absent. Debates about conservation in the Anthropocene are a continuation of long-running controversies within conservation, such as how it should relate to human development, and over the concept of wilderness. Overall, this review demonstrates that the literature on biodiversity conservation in the Anthropocene is not well established, is both diverse and new, while echoing longstanding debates in conservation, and it indicates the direction such literature might take in future.
Raven Narratives and the Anthropocene
Thomas F. Thornton and Patricia M. Thornton
The Anthropocene is rooted in the proposition that human activity has disrupted earth systems to the extent that it has caused us to enter a new geological age. We identify three popular discourses of what the Anthropocene means for humanity's future: the Moral Jeremiad admonishes the transgression of planetary boundaries and advocates reductions to live sustainably within Earth's limits; the Technofix Earth Engineer approach depicts the Age of Humanity as an engineering opportunity to be met with innovative technological solutions to offset negative impacts; and the New Genesis discourse advocates re-enchantment of humanity's connections to earth. By contrast, we find that in many indigenous and premodern narratives and myths disseminated across the North Pacific and East Asia, it is the trickster-demiurge Raven that is most closely linked to environmental change and adaptation. Whereas Raven tales among northern Pacific indigenous communities emphasize a moral ecology of interdependence, creative adaptation, and resilience through practical knowledge (mētis), robustly centralizing Zhou Dynasty elites transposed early Chinese Raven trickster myths with tales lauding the human subjugation of nature. Raven and his fate across the northern Pacific reminds us that narratives of environmental crisis, as opposed to narratives of environmental change, legitimate attempts to invest power and authority in the hands of elites, and justify their commandeering of technological xes in the name of salvation.
J. Cristobal Pizarro and Brendon M. H. Larson
Human mobility necessitates that people adapt not only to a new society but also to a new natural environment and biodiversity. We use birds as biodiversity proxies to explore the place experiences of 26 Latin Americans adapting to Canada and the United States. Using interviews with open-ended questions, we prompted participants to identify birds that were linked to remarkable experiences in both places of origin and immigration, which we coded respectively as “roots” and “routes.” Participants reported foundational keystone species linked to their cultural heritage and conspicuous key species they associated with self-realization in the new place. Linking species, involving connections between roots and routes, triggered a process of place recalibration in association with key and keystone birds that worked as points of reference. We suggest that biodiversity offers critical social functions that need to be addressed by social integration programs promoting conviviality between humans and nature in the Anthropocene.
A Critical Exploration
The Anthropocene is everywhere in academia. There are Anthropocene journals, Anthropocene courses, Anthropocene conferences, Anthropocene panels, Anthropocene podcasts, and more. It is very safe to say that the Anthropocene is having a moment. But is this just a case of fifteen minutes of fame, name recognition, and bandwagon style publishing? The authors in this issue of ARES think not, and we would like to help lend a critical sensibility to the anthropological consideration of the concept and its dissemination.
To take the concept of the Anthropocene seriously requires engagement with global history. But what ‘global’ shall this be? In honour of the work of Marilyn Strathern, this essay explores that planetary Anthropocene composed of fragments that do not fit together at all, and yet necessarily do. At the centre of my concerns are the awkward relations between what one might call ‘machines of replication’ – those simplified ecologies, such as plantations, in which life worlds are remade as future assets – and the vernacular histories in which such machines erupt in all their particularity and go feral in counter-intentional forms. Such eruptions are manifestations of post-Enlightenment modern Man, the one who got us into the mess we call the Anthropocene. Yet, in contrast to approaches that begin with the unified continuity of Man (versus indigenous ontologies; as scientific protocol and so on), this article explores contingent eruptions and the patchy, fractured Anthropocene they foster.