What does trans mean in relation to ecology? Are “transecologies” primarily an object of inquiry or political intervention? Does “trans*” modify environmental and ecological thinking, and how? And how might we balance the analytical weight between “trans” and “ecologies” as differentially important to what it means to be (non)human, living and dying, and existing in the contemporary moment? Both online and in print, the essays, poetry, and art presented here germinate the relation between trans and ecology in myriad ways—as academic fields of inquiry, as ways of modifying identification with trans, as sex beyond the question of reproduction, as what unbinds a self into something unfixed and more‐than‐individual, as metastable equilibrium, as the marking of a negativity, as becoming with milieu, as a rebinding of sex/gender to think transitivity instead of performativity, as desire, as being.

The questions and provocation of transecologies, trans* ecologies, trans<>ecologies have been animating artistic, humanistic, scientific, and interdisciplinary inquiry in a variety of forms for more than a decade, including conferences (recently the 2023 Trans Ecologies Symposium at Durham University and the 2024 Trans Disruptions conference at Columbia); labs (e.g., F.R.E.S.H. Water Relations, Civic Laboratory for Environmental Action Research, Environmental Data Justice Lab); films (e.g., Oceanic: Queering the Ocean [cárdenas 2022], Of Whales as only the most recent from Wu Tsang, Can't Stop Change [Raditz et al. 2024]); books (e.g., Clare 2015, 2017; Angus 2021; Imbler 2022; Wölfle Hazard 2022; Kern 2023); published collections of writings outside of TSQ (e.g., Sandilands and Erickson 2010; Chen and Luciano 2015; Tallbear and Willey 2019; Steinbock et al. 2021; Vakoch 2020); and an inspiring array of academic articles and creative activities. This special issue emerged in particular from an interdisciplinary initiative at the University of Minnesota (located on the traditional and current homelands of the Dakota and Ojibwe peoples) that relied on a rare confluence of scholars and activists who are simultaneously working in what we might broadly call environmental studies and intersectional feminist, queer, trans*, and/or critical disability studies. The Queer and Trans* Ecologies (QTE) initiative was intended to launch in summer 2020, but the COVID‐19 pandemic scaled back our work as everyone contended with the everyday difficulties of a mass disabling event. COVID‐19 is one among the many urgent, destabilizing calamities that have forced us to work differently. The popularity of ecological and environmental thought in queer and trans* studies has been rapidly growing in the face of these urgent disasters and collapses of human and more‐than‐human kin networks in the twenty‐first century. We think this is because of the unique offerings that trans* studies brings to approaching change and situating the self in relationship to environments that aren't fixed and are understood to be ever‐changing. As climate catastrophes uproot paradigms of fixity and stable systems in the ecological sciences, collaboration between queer and trans* studies and ecology becomes paramount.

QTE collaborated with the Critical Disability Studies Collective to enact an initiative that intentionally created collective access and highlighted the experiences of multiply marginalized people through impossible and devastating years. Our scaled‐back and slowed‐down online events included a viewing party and discussion of Sins Invalid's performance “We Love like Barnacles: Crip Lives in Climate Chaos,” a book talk by Jack Halberstam on Wild Things: The Disorder of Desire (2020), and a reading group at the intersections of queer and trans* ecologies and crip ecologies. A small group of us attended Annie Sprinkle and Beth Stephens's ecosexual workshop after the publication of Assuming the Ecosexual Position: The Earth as Lover (2021). Our culminating event was the four‐day hybrid Queer and Trans Ecologies Symposium with academic research presentations, workshops, conversations, roundtables, a Queer Ecologies Hanky Project art exhibit and gallery opening, a dance party, and a field trip to Franconia Sculpture Park. More than six hundred people attended some part of the event—collaborating on cabbage ferments, writing with Eli Clare about the environment and extractive economies in the places where we're from, learning from Jennifer Eun‐Jung Row about trans‐species marronage and alchemy in French fairy tales, exploring the queerness and transness of our nonhuman relations with Juno Salazar Parreñas (2024), and much more. We produced this hybrid issue of TSQ that represents these dynamic conversations and collaborations. Like the symposium, the issue takes place across several mediums and includes nontraditional and creative forms: a combination of a classic peer‐reviewed academic journal issue in print and an online journal issue hosted on TSQ Now.1

The digital issue is a space for more creative content to be showcased, featuring clips and stills from Rian Ciela Hammond's Root Picker and Ella von der Haide's Queer Gardening films, which explore the messiness of vegetal‐hormonal relations. Several multimodal artworks invoke a more sensory and material perspective on the questions raised by transecology: Womb/Tomb/BooM: a refuge for plastic bodies by Ashton Phillips, Flowing, Patterning, and Pacing by MELT (Ren Loren Britton and Iz Paehr), Transcorporeal Atmospheres by Aroussiak Gabrielian, and Touched Landscapes: Trans* Ecological Intimacies by Anushka Peres. Eva Hayward's lecture, “XenoEstroGenesis: Disrupted Ecology of an Odalisque,” meditates on Frank Moore's painting The Birth of Venus and questions of the racial formations of gender. Two essays address the complexity of the relationship between conceptions of nature and of care: Red Sun: Transecologies beyond Nature by Mat Fournier and Looking for Dandelions, Finding Trans*Ecologies of Care by Lydia Epp Schmidt. Both Transfermentation by Sean Nash, reflecting on the transitivity of food fermentation, and Eli Brown's Another Mother: A Database of All Trans Organisms on Earth, offer educational resources rooted in transecological praxis. Finally, a photo essay showcases the 2023 Queer and Trans* Ecologies Symposium, and Food as an “Ingredient” in Trans and Queer Ecologies: A Roundtable by Tracey Deutsch, Carly Thomsen, Martin F. Manalansan, Lorena Muñoz, Anahi Russo Garrido, and Stina Soderling expands on their interdisciplinary panel discussion that took place at the symposium.

In print, Matias, the TSQ cover girl and self‐proclaimed “freaky merperson,” is buoyed by breath and body near the water's surface. This communion in the liminal space between submerged and open‐air environments serves as a reminder of what sustains (Black‐queer‐trans‐femme) life and the meditations of Alexis Pauline Gumbs in Undrowned: Black Feminist Lessons from Marine Mammals (2020). The cover image is captured by the lens of Shoog McDaniel, a self‐described southern, queer, nonbinary, fat photographer and artist who lives in Tallahassee, Florida. Shoog's creative work offers trans* ecological renderings of unconventional beauty, unapologetic queer sexuality, and the sensuality of trans‐species and elemental connection in the critical ecosystems around freshwater springs. The scene in this photograph recalls Beyoncé’s visual album Lemonade, combining mesmerizing underwater movement with the flowing yellow dress of “Hold Up.” Following the lead of Omise'eke Natasha Tinsley (2018) to explore Black feminist, queer, and trans politics in relation to the Queen B's cultural formations, we imagine this Lemonade‐like image renders transecologies in potent form: a playful, vibrant, and sustaining collaborative between people and ecosystems under threat.

Shoog and Matias are featured in the compelling new documentary Can't Stop Change: Queer Climate Stories from the Florida Frontlines (2024), which provides important contextualization for the image. The film expertly weaves together histories of racial capitalism and dispossession that shape who bears the brunt of climate change with stories about the impact of anti‐immigrant and anti‐trans legislation initiatives across the culturally and ecologically diverse state of Florida. Can't Stop Change provides a glimpse into the queer and trans activism that grows from these embattled environments: Indigenous stewardship of the Everglades, communal nature walks, mutual aid for neighbors impacted by natural disasters, anti‐gentrification organizing in Little Haiti, growing and sharing food, teaching inside and outside institutions of higher education, protesting at the capitol building in Tallahassee, and much more. The pleasure of connecting with each other in these ways to create better worlds through regenerative feminist, queer, and trans* ecologies is apparent through the film, as is the necessity of being held by water, earth, air.

Throughout the hybrid issue, authors grapple with these complex stakes of transecologies and seek to offer new ways of navigating how nature has been imagined by the field. Stephanie Clare and Maxine Savage note in “Trans Milieus” that queer and trans ecologies as blossoming fields have mostly focused on a defense of trans (from those who deem trans people unnatural) through a reinscription of trans as natural using other‐than‐human examples or comparing nature as itself changeable in a way akin to transness. They critique these approaches as inevitably remaining within nature/culture dualism and relying on empirical evidence from the knowable world. The problems that arise from assumptions of knowability are akin to the problems with identity politics: they reproduce a liberal subjectivity that relies on the idea of an individual, quantifiable subject who can be made knowable (and thus governable) when accounted for correctly. The stakes for thinking the relation between trans and ecology, or perhaps doing transecology or being transecology, are thus how to move beyond the nature/culture divide and abandon the desire for a stable identity while struggling for the survival of trans people and earthly relatives in ways that sometimes require strategic identification with norms.

In the opening essay, Eva Hayward contends that “trans may be more about the act of relation (a space of transit that cannot fully bind or be translated) than its overdetermined attachments (sex and gender, for instance).” The question of how to think and invest in sex/gender, and exactly how transness is tied up with its libidinal flows, remains a problem for all the authors included here. Although “ecology” has become popular in disciplines outside the environmental sciences over the past several decades, often used to denote all the ways that organisms and milieus collaborate and communicate beyond the human or a confined sense of will (Hörl 2017), Hayward, Anita Simha, and Banu Subramaniam return us to ecology's founding concerns as a field predicated on the study of habitation and the reproduction of life. Simha and Subramaniam show how one of the contested aspects of ecology as a field continues to be the way that systems and stability are conceived—how local relations promote the stability of a systemic whole. They argue that “a focus on stable conditions has hampered ecology and must be interrogated,” advocating instead for “ecological theories that can contend with increased perturbations and trans*ience; in other words, we need theory that can contend with the future.”

The relationship of the word trans to conceptions of variance, nonfixity, and change is explored throughout the issue, with several authors pointing to the question that inevitably arises: what, or who, exactly, is not trans? The answer does not become clear throughout the issue, and further, when considering the sex (verb) of sex, the problem with finding a precise form in the world to explain it becomes even more troublesome. For Lacanian psychoanalysis, as Alenka Zupancic (2017: 22) writes, sex formulates a contradiction: “The sexual is not a pure form, but refers instead to the absence of this form as that which curves and defines the space of the sexual.” Hayward provocatively gestures toward this absence, or negativity, in sex to consider what trans is, if not “an investment in gender/sex as a state of being.” She asks, “If trans marks the work (trans‐lation) of sexuality in sex through gender (as compulsive, aggressive, symptomatic), might it also mark the role of sexuality in biology, ecology, and science more generally? Not reproduction—already the provenance of biologism—but the presence of sexuality in the language (and logic) that govern these epistemologies.” Simha and Subramaniam bring up the debates about stable states in ecology, which are perhaps a place to consider how scientific epistemologies are marked by the work of sexuality. They mention the ASS (alternative stable state) theory arising in the field in the 1970s, which “highlights that ecosystems may transition between multiple equilibria.” It is akin to the concept of metastability in physics in which something is considered stable but not in equilibrium, rather “a transitional status that may shift into another phase when a new individuation process is triggered” (Hui 2019: 209). Of course, these theories have influence far beyond their disciplinary bounds. Through explaining the relationship between individual and system, how and when individuation takes shape out of a whole, they affect perceptions of where cause is understood to emanate and how contingencies are explained.

Other authors take more phenomenological approaches to thinking the relationship between trans and ecology, looking to experiences of people transitioning sex/genders and the particular kinds of entanglements that arise with substances, technology, and therapeutics (Brown, Essex, Wölfle Hazard). These pieces overlap thematically with many concerns in critical disability studies. Namely, in considering the ecological relationships that arise when one engages with techniques available to them in order to transition, there is an opportunity to think creatively about how technology and life evolve with therapeutic techniques that change experiences and milieus. This is in contrast to assistive or therapeutic technology being understood as artificial and residing beyond life or evolution. This engagement builds on contemporary work in somatechnics with those of queer inhumanisms (Chen and Luciano 2015). But the question of the therapeutic brings up a tension that resides within the issue about how to approach norms: whether to position trans against norms in the sense of heteronormativity (Whitworth, Schmidt, and MELT), or to understand therapeutics, including those engaged with to transition, as a fundamentally normative activity (Clare and Savage).

A rich site of inquiry across this issue likewise brings together trans* and eco‐crip theory (e.g., Alaimo 2010; Clare 2015, 2017; Kafer 2013; Ray and Sibara 2017; Taylor 2024; Schmidt this issue) to consider collective ways of contending with environmental injury, pollution, contamination, contagion, woundedness, toxicity, mess, and damage. Transsexual and disabled embodiments serve as the boogeymen of white, colonial ableist and transphobic purity politics that defines mainstream environmentalist thought, policies, and politics. Scholarship in this field exposes how environmental movements generate and capitalize on moral panics around our sex‐changing and chronically ill and disabled bodies (e.g., Di Chiro 2010; Ah‐King and Hayward 2013; Hayward 2014), while they likewise play up racist threats of “foreign” contamination (e.g., Chen 2012). The point of this work is not to advocate for more chemical exposure; because, although all our lives are increasingly intertwined with chemicals (as Murphy and Chen point out, in nonconsensual ways), they especially travel with racial capitalism (e.g., A gard‐Jones forthcoming; Taylor 2024) to produce disablement and disability not only as bodymind difference but also as pain and premature death. But these are our bodies now, radically interdependent with our environments in an already burning world. When environmental movements devalue disability and make paltry gestures to liberal inclusion, intersectional trans‐crip ecologies require that we move, as Erin writes elsewhere, “to revere and respect that which is sick—in all of us, and some of us more than others. It is to venerate blackness, transness, and our adapting and unwell bodies” (Durban forthcoming). Murphy offers alterlife (2017 and this issue) as a way through these chemically saturated landscapes. This concept “names this condition of being already altered by these forces that have non‐consensually disrupted being, but which is also the condition of still being open to alteration such that it really matters how we continue to come together.”

The question of how to come together is dealt with in several essays that address milieus, built environment, and relationality. Clare and Savage are interested in how transitioning involves the creation of new milieus and ask, “What milieus are created by trans politics? What milieus might foster trans lives? How, in this changing earth system, do we create multispecies habitats?” Across the issue the contributors explore multispecies crip trans relationality in outdoor environments (Schmidt and Epps); multispecies (un)becomings in toxic worlds (Phillips); fostering connection through growing, cooking, and sharing food in communal gardens and messy homes (Deutsch et al.); and creating enriching bathing spaces for trans* kin (Wölfle Hazard). Chandra Laborde takes up the question of trans milieus in relation to the site of the Compton's Cafeteria Riot at Turk and Taylor Streets in the Tenderloin neighborhood of San Francisco. The building is currently occupied by a private prison, and Laborde explores other queer and trans architectural and development projects in the area to consider what it might be otherwise that reflects radical trans values of abolition, opposing gentrification and capitalist co‐optation, and supporting thriving urban spaces.

One of the submerged topics of this journal issue that we want to actively draw to the surface is decolonial queer and trans* ecologies as resistance to militarization, colonialism, and other forms of racial capitalism. Policing and militarization are antithetical to BIPOC‐feminist‐crip‐queer‐trans lifeworlds, not to mention that they are generally debilitating (Puar 2017), disabling, and murderous, as the Black Lives Matter movement continues to draw our attention toward. Scholarship about ecologies and climate change needs to seriously contend with the fact that militarization is inherently destructive to life‐sustaining environments. This is particularly true of the US military and its imperialist global reach—with outrageous carbon emissions, toxic chemical and radioactive material production and waste, clear cutting and scorched‐earth campaigns, environmental contamination and degradation from landmines and artillery, and so much more.

As currently expanding nodes of militarization, two sites of struggle have been particularly weighty for us throughout the creation of this issue: Stop Cop City and solidarity work against the US‐supported Israeli genocidal assault on Gaza and ongoing occupation of Palestine. Our symposium incorporated ways to get involved in Stop Cop City efforts to halt the construction of the eighty‐five‐acre, $100+ million police training center by clear‐cutting the largest green space in Atlanta. It took place during an intensification of resistance after police brutally murdered Weelaunee Forest defender Tortuguita in early 2023. Can't Stop Change honors the life of Tortuguita who was part of the Floridian queer and trans* climate activist networks highlighted in the film, in particular a thriving garden to support connection and food sustainability (which as the food roundtable in this issue contends are important spaces for anti‐racist feminist, queer, and trans* ecological healing). In this issue, Whitworth's article invokes Tortuguita and Stop Cop City to illuminate the stakes of transecological imaginings and materializations. And the queer and trans* ecologies of forest defense are featured in the triptych “Rites of Passage in the Atlanta Forest” by Sasha Tycko. Tycko's photographs and essay capture another sense of the transitive of transecology. Contending with the fugitive elements that come with struggling for land that is itself in transition from plantation to prison farm to new‐growth forest, Tycko plays with the concept of liminality to ponder the ways that the transformations of forest defenders coming together to create new milieus mimetically affect political transformation.

All the contributors to this issue have been doing transformative transecological work in different ways; the photo of food being shared at a Palestinian solidarity encampment at a college in the United States in the roundtable metonymically stands in for the ways we have been fighting, loving, caring for each other, and struggling through an ongoing genocide in ways that are not otherwise apparent in our issue. As we write the introduction in spring 2024, Israel is more than two hundred days into its genocidal assault on Gaza and seventy‐six years into a settler colonial occupation of Palestine. The recent horrors layer onto years of violent land dispossession, razed orchards and olive groves, restriction of fresh water sources, criminalization of foraging practices, and more. The massacres of Palestinians intertwine with the destruction of Indigenous ecosystems by the Israel Defense Forces (IDF), referred to by resistance movements as the Israeli Occupying Forces (IOF). And queer and trans* people around the world are implicated in this geno‐ecocidal campaign through pinkwashing. A viral photograph of an IOF soldier holding up a rainbow flag with “In the Name of Love” written across it in English (and ostensibly Arabic and Hebrew, though those are less legible) circulated in the first months of the assault with the description from the soldier that “despite the pain of war—the IDF is the only army in the Middle East that defends democratic values. It is the only army that allows gay people the freedom to be who we are. And so I fully believe in the righteousness of our cause.” Another photo circulated in early 2024, this time of an IOF missile ostensibly on its way to destroy lives in Gaza with the handwritten words on the side “♡IDF you better WERK! /// Ladybunny Kandy M Willow Pill /// Queers Against Hamas.” But queer activists worldwide savvily illuminate pinkwashing for what it is, and counter the claims that Israel is exceptionally progressive with the facts of apartheid, colonization, and genocide. One of the named drag queens on the missile, Willow Pill, sent out a series of tweets including “If you call yourself queer or an ally and support Israel in the quest for annihilation; you are not queer and you are not an ally. You are a pathetic traitor and a n*zi. You reek of racism, anti‐semitism and Islamophobia. Queer liberation involves liberation for all.” And drag queen environmentalist Pattie Gonia who, known for increasing queer, trans*, and BIPOC access to the outdoors and climate justice music videos, has been using her online and in‐person platforms to denounce the adverse impacts of militarization and drawing important connections, boldly and necessarily proclaiming “END GENOCIDE/END ECOCIDE” to disrupt the complicities of homonormative and homonationalist spaces like the GLAAD Media Awards. It is imperative that feminist, queer, and trans* ecological politics counter the white supremacist ideology of Zionism that decimates the water, earth, and air; dehumanizes and seeks to eradicate Palestinians; and contributes significantly to climate change through militarization that has uneven effects worldwide but most negatively impacts poor people of color.

Note

1.

The pieces in this issue that were first presented at the symposium include the following: Eva Hayward's meditation on transecologies; an intimate conversation between Mel Y. Chen and M. Murphy describing their exchanges about chemicality and embodiment while on trans masc bird walks is transcribed here as “Holes on Holes, What Is What?”; and a slightly longer version of Cleo Wölfle Hazard's presentation about aquatic utopias, “The Trans Bath.” The interdisciplinary food studies roundtable that explores important and overlooked aspects of environmental theorizing was remixed for the issue as “Food as an ‘Ingredient’ in Trans and Queer Ecologies” with Tracey Deutsch, Carly Thomsen, Martin Manalansan, Lorena Muñoz, Anahi Russo Garrido, and Stina Soderling. And stills from the Queer Gardening (2022) documentary by Ella von der Haide screened at the symposium likewise appear online. The rest of the extensive hybrid, multimedia “Trans* Ecologies” special issue came from an open call, though we specifically prioritized pieces that reflected the values of the symposium to highlight decolonial and anti‐racist feminist, queer, trans, and crip analytics.

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