... the greatest planetary terraformers (and reformers) of all have been and still are bacteria and their kin, also in inter/intra-action of myriad kinds (including with people and their practices, technological and otherwise). 1 The spread of seed-dispersing plants millions of years before human agriculture...

... when the urgency of climate change seems to elevate the appeal to/of numbers? What role has and should kinship play in understanding “population”? Through a discussion of three recent books—Adele Clarke and Donna Haraway’s edited collection Making Kin Not Population , Michelle Murphy’s...

...-scientific knowledge while, at the same time, contributing to multispecies scholarship on kin-making with geogenic and pedogenic others. [email protected] © 2023 Alexandra Regan Toland 2023 This is an open access article distributed under the terms of a Creative Commons license (CC...

...Jamie Lorimer Abstract Recent work in the life sciences presents the human as a superorganism, composed of and kept alive by diverse microbial kin. We learn that this life is changing fast as a result of modern lifestyles and that missing microbes are causing epidemics of absence...

... on lineages. They do not distinguish between the perpetrator and their collateral kin. All are equally to blame for the deed that destroyed their life. According to my field assistant and teacher Da John, “ Kunu come back to kill [their killer’s] descendants to make [the killer’s] own family feel the same...

.... “Fossil-kin,” the Métis scholar Zoe Todd calls them. 16 Are they dead? Are they the dead? Do they hold us to account? Do they ask us, quietly, how to live with them? Smoke whirls, spiraling from the chimneys with the force of a broken seal as the combustible organic deposits catch fire...

... . See also Murphy, Economization of Life ; Clarke and Haraway, Make Kin Not Population . References Battaglia Debbora . On the Bones of the Serpent: Person, Memory, and Mortality in Sabarl Island Society . Chicago : University of Chicago Press , 1990 . Behrend Heike...

.... In an ethnoecological context checking on and caring for the boreal forest serves as a way of tending to relations, or a relational ethic that Indigenous peoples of the region have practiced for endless generations, ensuring their survival. Loving attentiveness to kin and forest kin alike prevents overharvesting. 4...

... of the commentators. And hoping this beautiful creature will now find new communities and kin with which to begin her own adventures into worlds, past, present, and future. To put it bluntly, the Manifesto does not engage with gender and class. Not explicitly at least—but when what is at stake is the adamant...

... how a host of creatures putting on a show 500 millions years deep, these awkward (at least to us), ten-eyed arthropods with copper-based blood from another time altogether, are also our own progenitors, or more precisely, the more or less direct descendants of them. The strangeness of these kin to us...

..., the ecological state constituted a constellation of scientific, military, and governmental actors that collectively dislocated Ho‘ailona and, by doing so, vacated Kānaka kin relations with nonhumans and harmed the monk seal. Moreover, the process of displacement transformed Ho‘ailona into a “lively commodity...

... of becoming a tree, I argue that arboromorphism can be understood as both an ethics and a poetics, a way of thinking and writing connectively, collectively, in a kin-making, assembling, or branching kind of way, that looks beyond the scope and scale of human lives and bodies. 9 Arboromorphism , from...

... Earth. 8 It is a fervent invitation “to make kin” across disparate parts of the ecological web, reimagining and reinventing these interrelations, for we must “become-with each other or not at all.” 9 Figure 1. A tapestry of bubbling, fermenting sourdough. Credit: Alex Phaneuf. Figure 1...

... Donna . “ Anthropocene, Capitalocene, Plantationocene, Chthulucene: Making Kin .” Environmental Humanities 6 ( 2015 ): 159 - 165 . Instone Lesley . “ Unruly Grasses: Affective Attunements in the Ecological Restoration of Urban Native Grasslands in Australia .” Emotion, Space...

... Comes without Its World’: Thinking with Care .” The Sociological Review 60 , no. 2 ( 2012 ): 197 - 216 . Rose Deborah Bird . “ Death and Grief in a World of Kin .” In The Handbook of Contemporary Animism , 137 - 47 . Durham : Acumen , 2013 . Rose Deborah Bird , and van...

..., Chthulucene: Making Kin .” Environmental Humanities 6 ( 2015 ): 159 – 65 . Haraway Donna . When Species Meet . Minneapolis : University of Minnesota Press , 2008 . Ingram Mrill . “ Fermentation, Rot, and Other Human-Microbial Performances .” In Knowing Nature: Conversations...

..., in industrial processes, oil becomes transformed into a pollutant. Todd asks how our relationship to the tar sands would change if we thought of fossil as kin, as bitumen is formed by decomposed organic materials. Oil is traces of ancient life. Through the evocation of fossils as kin, Todd proposes that we...

...Louise Boscacci © 2018 Louise Boscacci 2018 This is an open access article distributed under the terms of a Creative Commons license (CC BY-NC-ND 3.0). A bodily encounter with shared earth others—kin, commensal, prey, predator—is always an encounter-exchange if we think...

... Much of Vonnegut’s writing borrows science fiction tropes to produce philosophical fables that are SF in Haraway’s sense: speculative fabulations, practices of worlding and making kin. Through various devices (metafiction, irony, fragmentariness, unreliable narrators, and constant authorial intrusion...