The world is in the midst of a storm that has shaped the history of modernity along a double fracture: on the one hand, an environmental fracture driven by a technocratic and capitalist civilization that led to the ongoing devastation of the Earth’s ecosystems and its human and non-human communities and, on the other, a colonial fracture instilled by Western colonization and imperialism that resulted in racial slavery and the domination of indigenous peoples and women in particular. In this important new book, Malcom Ferdinand challenges this double fracture, thinking from the Caribbean world. Here, the slave ship reveals the inequalities that continue during the storm: some are shackled inside the hold and even thrown overboard at the first gusts of wind. Drawing on empirical and theoretical work in the Caribbean, Ferdinand conceptualizes a decolonial ecology that holds protecting the environment together with the political struggles against (post)colonial domination, structural racism, and misogynistic practices. Facing the storm, this book is an invitation to build a world-ship where humans and non-humans can live together on a bridge of justice and shape a common world. It will be of great interest to students and scholars in environmental humanities and Latin American and Caribbean studies, as well as anyone interested in ecology, slavery, and (de)colonization.

In Rock | Water | Life Lesley Green examines the interwoven realities of inequality, racism, colonialism, and environmental destruction in South Africa, calling for environmental research and governance to transition to an ecopolitical approach that could address South Africa's history of racial oppression and environmental exploitation. Green analyzes conflicting accounts of nature in environmental sciences that claim neutrality amid ongoing struggles for land restitution and environmental justice. Offering in-depth studies of environmental conflict in contemporary South Africa, Green addresses the history of contested water access in Cape Town; struggles over natural gas fracking in the Karoo; debates about decolonizing science; the potential for a politics of soil in the call for land restitution; urban baboon management; and the consequences of sending sewage to urban oceans.

Time is at the forefront of contemporary scholarly inquiry across the natural sciences and the humanities. Yet the social sciences have remained substantially isolated from time-related concerns. This book argues that time should be a key part of social theory and focuses concern upon issues which have emerged as central to an understanding of today's social world. Through her analysis of time Barbara Adam shows that our contemporary social theories are firmly embedded in Newtonian science and classical dualistic philosophy. She exposes these classical frameworks of thought as inadequate to the task of conceptualizing our contemporary world of standardized time, computers, nuclear power and global telecommunications.

What happens if we abandon the assumption that a person is a discrete, world-making agent who acts on and creates place? This, Monique Allewaert contends, is precisely what occurred on eighteenth-century American plantations, where labor practices and ecological particularities threatened the literal and conceptual boundaries that separated persons from the natural world. Integrating political philosophy and ecocriticism with literary analysis, Ariel’s Ecology explores the forms of personhood that developed out of New World plantations, from Georgia and Florida through Jamaica to Haiti and extending into colonial metropoles such as Philadelphia. Allewaert’s examination of the writings of naturalists, novelists, and poets; the oral stories of Africans in the diaspora; and Afro-American fetish artifacts shows that persons in American plantation spaces were pulled into a web of environmental stresses, ranging from humidity to the demand for sugar. This in turn gave rise to modes of personhood explicitly attuned to human beings’ interrelation with nonhuman forces in a process we might call ecological. Certainly the possibility that colonial life revokes human agency haunts works from Shakespeare’s Tempest and Montesquieu’s Spirit of the Laws to Spivak’s theories of subalternity. In Allewaert’s interpretation, the transformation of colonial subjectivity into ecological personhood is not a nightmare; it is, rather, a mode of existence until now only glimmering in Che Guevara’s dictum that postcolonial resistance is synonymous with “perfect knowledge of the ground.”

In The Politics of Decolonial Investigations Walter D. Mignolo provides a sweeping examination of how coloniality has operated around the world in its myriad forms from the sixteenth century to the twenty-first. Decolonial border thinking allows Mignolo to outline how the combination of the self-fashioned narratives of Western civilization and the hegemony of Eurocentric thought served to eradicate all knowledges in non-European languages and praxes of living and being. Mignolo also traces the geopolitical origins of racialized and gendered classifications, modernity, globalization, and cosmopolitanism, placing them all within the framework of coloniality. Drawing on the work of theorists and decolonial practitioners from the Global South and the Global East, Mignolo shows how coloniality has provoked the emergence of decolonial politics initiated by delinking from all forms of Western knowledge and subjectivities. The urgent task, Mignolo stresses, is the epistemic reconstitution of categories of thought and praxes of living destituted in the very process of building Western civilization and the idea of modernity. The overcoming of the long-lasting hegemony of the West and its distorted legacies is already underway in all areas of human existence. Mignolo underscores the relevance of the politics of decolonial investigations, in and outside the academy, to liberate ourselves from canonized knowledge, ways of knowing, and praxes of living.

This open access book develops a framework for advancing agroecology transformations focusing on power, politics and governance. It explores the potential of agroecology as a sustainable and socially just alternative to today’s dominant food regime. Agroecology is an ecological approach to farming that addresses climate change and biodiversity loss while contributing to the Sustainable Development Goals. Agroecology transformations represent a challenge to the power of corporations in controlling food system and a rejection of the industrial food systems that are at the root of many social and ecological ills. In this book the authors analyse the conditions that enable and disable agroecology’s potential and present six ‘domains of transformation’ where it comes into conflict with the dominant food system. They argue that food sovereignty, community-self organization and a shift to bottom-up governance are critical for the transformation to a socially just and ecologically viable food system. This book will be a valuable resource to researchers, students, policy makers and professionals across multidisciplinary areas including in the fields of food politics, international development, sustainability and resilience.

In The Extractive Zone Macarena Gómez-Barris traces the political, aesthetic, and performative practices that emerge in opposition to the ruinous effects of extractive capital. The work of Indigenous activists, intellectuals, and artists in spaces Gómez-Barris labels extractive zones—majority indigenous regions in South America noted for their biodiversity and long history of exploitative natural resource extraction—resist and refuse the terms of racial capital and the continued legacies of colonialism. Extending decolonial theory with race, sexuality, and critical Indigenous studies, Gómez-Barris develops new vocabularies for alternative forms of social and political life. She shows how from Colombia to southern Chile artists like filmmaker Huichaqueo Perez and visual artist Carolina Caycedo formulate decolonial aesthetics. She also examines the decolonizing politics of a Bolivian anarcho-feminist collective and a coalition in eastern Ecuador that protects the region from oil drilling. In so doing, Gómez-Barris reveals the continued presence of colonial logics and locates emergent modes of living beyond the boundaries of destructive extractive capital.

Abortion has remained one of the most volatile and polarizing issues in the United States for over four decades. Americans are more divided today than ever over abortion, and this debate colors the political, economic, and social dynamics of the country. This book provides a balanced, clear-eyed overview of the abortion debate, including the perspectives of both the pro-life and pro-choice movements. It covers the history of the debate from colonial times to the present, the mobilization of mass movements around the issue, the ways it is understood by ordinary Americans, the impact it has had on US political development, and the differences between the abortion conflict in the US and the rest of the world. Throughout these discussions, Ziad Munson demonstrates how the meaning of abortion has shifted to reflect the changing anxieties and cultural divides which it has come to represent. Abortion Politics is an invaluable companion for exploring the abortion issue and what it has to say about American society, as well as the dramatic changes in public understanding of women’s rights, medicine, religion, and partisanship.

Political science emerged as a response to the challenges of imperial administration and the demands of colonial rule. While not all political scientists were colonial cheerleaders, their thinking was nevertheless framed by colonial assumptions that influence the study of politics to this day. This book offers students a lens through which to decolonize the main themes and issues of political science - from human nature, rights, and citizenship, to development and global justice. Not content with revealing the colonial legacies that still inform the discipline, the book also introduces students to a wide range of intellectual resources from the (post)colonial world that will help them think through the same themes and issues more expansively. Decolonizing Politics is a much-needed critical guide for students of political science. It shifts the study of political science from the centers of power to its margins, where the majority of humanity lives. Ultimately, the book argues that those who occupy the margins are not powerless. Rather, marginal positions might afford a deeper understanding of politics than can be provided by mainstream approaches.​

Religion is much queerer than we ever imagined. Nature is as well. These are the two basic insights that have led to this volume: the authors included here hope to queerly go where no thinkers have gone before. The combination of queer theory and religion has been happening for at least 25 years. People such as John Boswell began to examine the history of religious traditions with a queer eye, and soon after we had the indecent theology of Marcella Althaus Ried. Jay Johnston, one of the authors in this issue, is among those who have used the queer eye to interrogate authority within Christian theological traditions. At the same time, there have been many queer interrogations of "nature," perhaps most notably in the works of Joan Roughgarden and Ann Fausto-Sterling, and more recently in the works of Catriona Sandilands and Timothy Morton (an author in this volume). However, the intersections of religion, nature, and queer theory have been largely left untouched. With the exception of Dan Spencer, who writes the introduction for this volume and is one of the early pioneers in this realm of thought with his book Gay and Gaia (Pilgrim Press, 1996), and the work of Greta Gaard in developing a queer ecofeminist thought, religion and nature, or religion and ecology, have largely ignored the realm of queer theory. In part, the blinders to queer theory on the part of eco-thinkers (religious or otherwise) are similar to the blinders eco-thinkers have when it comes to postmodern thought in general: namely, if there are no absolute foundations, how does one create an environmental ethic and a "nature" to save? For this reason and many others, this volume on religion, nature, and queer theory is groundbreaking. Though these essays span many different disciplines and themes, they are all held together by the triple focus on religion, nature, and queer theory. Each of these essays offers a unique contribution to the intersection of religion, nature, and queer theory, and all of them challenge strict boundaries proposed in religious rhetoric and many discourses surrounding "nature." Carol Wayne White's essay draws from a queer reading of James Baldwin to develop an African American religious naturalism, which highlights humans as polyamorous bastards. Jacob Erickson's essay examines Isabella Rossellini's "Green Porno" and Martin Luther's work to develop an irreverent theology. Jay Johnston draws from personal relationships with his late dog, and Master/Pup fetish-play to blur the boundaries between humans and other animals, specifically within ethical and theological discourse. Whitney Bauman reflects on how the very processes of globalization and climate change queer our identities and call for a queer and versatile planetary ethic. Finally, Timothy Morton leads us through a reflection on queer green sex toys to challenge the ontology of agrologistics. Each of these essays in their own way is concerned with fleshing out more meaningful encounters with the planetary community. Without being too ambitious, we hope that these sets of essays will help to open up a new trajectory of conversations at the intersection of religion, nature, and queer theory.