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Transdisciplinary co-creation on the river in search for more sustainable futures – fieldwork experiences with local fishing communities in Colombia

By Gauri Salunkhe & Katarina Larsen

This text was first published on the WaterBlog@KTH on 10 March 2023.

WaterBlog@KTH: Reflect, Rethink, Refill

The sun setting on our right in beautiful orange hues, water flowing calmly and gentle breeze on our faces. This was the tranquil atmosphere on Río Guapi on a Saturday evening in early October 2022, as we were travelling down the river in a traditional fishing boat of the Guapiñeros. In the next moment, loud cheering and clapping echoed through the mangroves and houses lining the river. The sail prototype had been unfolded and successfully set up on the boat. The next twenty minutes had everyone brimming with excitement as the fishermen expertly navigated the boat towards the barrio of Puerto Cali, using the sail that the team had built together just hours before, utilising the ancestral knowledge of the fishing community.

Sailing boat on a river.
Econavipesca team sailing down Río Guapi (Photo by Jose Miguel Vecino)

Local and ancestral knowledge as a strategy to reach sustainability goals

The use of local knowledge is considered key to achieving the climate strategies and plans, as outlined by Intergovernmental Panel for Climate Change (IPCC) in a recent report (IPCC, 2022). Both the IPCC and the Intergovernmental Platform on Biodiversity and Ecosystem Services (IPBES) emphasise the importance of local and indigenous knowledge in understanding and creating solutions for sustainable futures (Tengö et al., 2021a-b). Moving towards more sustainable futures, in practice, requires a thorough understanding of the local traditions and how concepts of change are used in the local context. The preservation of fishing traditions, sailing and sailmaking are interesting examples. On the one hand, recognizing the value of preserving local ancestral knowledge (related to fishing and sail making), but also recognizing that the older generation wants their children to take steps to improve their future, embarking on studies etc. Thereby wanting a better future, with less hard work that fishing entails, for the next generation. This is one example that we discussed with fishermen in Guapi showing that the involvement of local communities is necessary for getting a better understanding of how local knowledge and cultural traditions are key for understanding how change can come about. In addition to this, also recognizing that the local and global level is interrelated (Larsen et al. 2011) when implementing policy to achieve climate objectives and UN’s sustainable development goals (SDGs). Improving the possibilities to improve (local communities) life situation and increased involvement in economic development is central to the strategy for the regional development of Latin America (Sida 2021, page 9) relating to several SDGs, including SDG12, sustainable production and consumption.

Local knowledge, culture and values are important to be included together with scientific knowledge in the co-production of new solutions and for input to advising policies. This aspect of co-creation in a transdisciplinary team to take advantage of both the traditional knowledge of local communities and scientific knowledge of academics from several different disciplines (including anthropology, environmental history, technology, engineering, and design etc.) is an important methodology of the Pacífico Econavipesca project.

Fishing and boats in the community in Guapi, Colombia

The objective of the project is to develop a sustainable artisanal fishing model that reduces the environmental, social, and economic impacts on the ecosystem in the municipality of Guapi, Cauca, in Colombia. A major challenge is to reduce dependence on fossil fuels for fishing boats and engage in dialogues with the local community about ways to create social entrepreneurship to make fishing activities more sustainable long term. The project involves universities in Colombia with strong commitment and previous experiences with the communities in Guapi. The focus of fieldwork activities is to create room for dialogues and mutual learning rather than importing or imposing certain technology or ways of thinking on any local community. The fieldwork activities where KTH has been involved have been carried out in collaboration with the research teams in Colombia to ensure these aspects and safeguard continued dialogues on how future solutions may look.

Guapi is a municipality on the pacific coast of Colombia. The town and villages here are all situated along Río Guapi, Río Guaji and Río Napi. The rivers are a source of life for these communities as they provide food, water, transportation, etc. In fact, their relationship with water is beyond material provisions. It is their deep connection with the diverse natural environment in the territory, a rich food culture, music and dance that follows the rhythm of the river, and their ancestors that have passed down a great wealth of knowledge. Artisanal fishing is one such knowledge that has been passed down through generations in Guapi. Currently, traditional fishing boats that run on gasoline motors are used to fish out at sea. However, gasoline is very expensive in the region and causes them a great economic burden. This is worsened by increased uncertainty of catching fish with reduced fish populations due to pollution and climate change, causing them to return with little to no fish on many days. Local environmental pollution of the river is also caused by leakages of gasoline. Hence, one of the main objectives is to create more sustainable fishing boats with reduced reliance on gasoline.

Buildings next to a river.
Municipality of Guapi located along Río Guapi (Photo by Gauri Salunkhe)
Fishing boat with combustion engines next to a river.
Traditional fishing boat with gasoline motor used for fishing (Photo by Gauri Salunkhe)
Mural painting depicting a fish human hybrid animal with houses on it's back
Mural in Guapi that depicts their dependence on the river and fishing activities (Photo by Gauri Salunkhe)

In the initial stages of the project Econavipesca, it became clear that the previous generation of fishermen would sail out to sea with homemade sails. However, with the introduction of modern technology like gasoline motors, this traditional knowledge of sail-making and sailing was forgotten. This was one of the early stages of co-creation, where local knowledge was re-discovered in dialogue with the community. The team then decided to examine possibilities to incorporate these traditional sailing techniques in present-day boats to reduce reliance on gasoline motors.

Co-creation in the focus of KTH fieldwork

In October 2022, the KTH project team embarked on their first field trip, including Gauri Salunkhe, a master’s student in Sustainable Technology at KTH. Gauri would spend three months on a field study in Colombia. This field study focused on understanding community engagement, co-creation strategies and actor interactions to identify challenges and opportunities for the sustainability of the project. She engaged in dialogue with different stakeholders such as academics and community team members to gather data for her field study, using methodologies such as observational studies, interviews, actor-network mapping, co-creative activities, reflective workshops, etc.

https://play.kth.se/media/Video+1_Interview+with+Gauri+Salunkhe+about+her+field+study+experience+in+Colombia/0_0e288viv

Video 1: Interview with Gauri Salunkhe about her field study experience in Colombia (Interview by Sebastián Serna)

This KTH field study began with a deep dive into the community, as Gauri, together with Katarina Larsen, a researcher at KTH, Division of History of Science, Technology and Environment, and Magnus Lindqvist, Senior advisor at the KTH International Relations Office, embarked on the fieldwork in Guapi (30 Sep 2022 – 04 Oct 2022) together with the project team in Colombia. Ask any member of the team about a key moment during this fieldwork, and the moment that would resonate in all the responses would be – “the sailing activity”. This brings us back to the scene at the beginning, on Río Guapi.

The sailing activity is an essential example of co-creation in the Pacífico Econavipesca project. Local knowledge of sail-making and sailing was incorporated with academic knowledge to design and build the sail prototypes. Instead of fieldwork activities solely organised by the academic team, with the community members only as participants, in this case, the community members’ representatives were key to planning and organising the activity. They gathered local resources, people and materials, specified fabrics needed for sails, and identified suitable locations, to build the sail prototypes. Since the traditional sail-making knowledge is only held by some elderly members of the community now, they were also an essential part of designing and building the sail.

a group of people holding a sheet of fabric in a large room with brick walls
Academic and community team members of Econavipesca Project building the sail prototype together (Photo by Gauri Salunkhe)

Sailing on the river

A key moment for one member of the academic team was while building the sails together with the local community. “At the beginning, they were very protective with some information due to the (historical) projects culture in this part of the country … as they don’t know what people would do with the information”. However, the activity could give space to having an open conversation where everyone felt comfortable sharing their experiences with sailing. Many of them learnt it when they were children but lost touch over the years. Furthermore, it was the fishermen that had the local knowledge about the material, type of knots required, etc., not the academic team, so the fishermen’s active involvement, knowledge and skills were essential for this activity of re-introducing sail-making and testing the sails on the river.

A group of people talking in a big room.
Guapi fishermen sharing their sailing experiences with the academic team (Photo by Jose Miguel Vecino)

Initially, when we started the fieldwork in Guapi in October, we expected to build the sail prototypes, but not necessarily test them on the river. However, the community members were so enthusiastic to also test the sails on the river! As expressed by one (academic) team member who was organising the activity, “They were so interested in testing the sail, who am I to stop them? Just go for it!”. This experience highlights the importance of not imposing our own views and expectations on the project fieldwork activities but being flexible to carry it out according to the community’s wishes. The organiser of the activity described the smile on a fisherman’s face when navigating the boat like he was a little child again while looking at the sail. It is moments like this that inspire the team to continue working hard to implement new useful ways for co-creation in this project.

A group of people in a sailing boat.
The Econavipesca team is all smiles as the sail prototype is successfully used to navigate down the river (Photo by Sebastián Serna)

Co-creation experiences from dialogues during fieldwork

Engaging in co-creative dialogues about future ways of more sustainable living in a fishing community like Guapi goes beyond dialogues with fishing associations. It also means involving different types of members of the community (that are not out on the fishing boats), such as the women (often involved in preparations before and after fishing trips) and younger generations in fishing communities. The young adults will determine the future of how fishing activities will develop in Guapi. It is important to improve the quality of life for fishermen, increase economic gains from fishing and dignify the work of fishermen to retain the artisanal fishing practices among young people in the future. Women are also an important part of the fishing journey who may be invisible at the moment. For example, they carry out preparations for the fishing journey, and process and sell the fish post-fishing. It is important to recognise this and involve them in co-creating solutions.

Some other lessons about transdisciplinary co-creation from this project are the importance of establishing dialogues for discussing terminology used, expectations by community and academic teams, and being open to learning from each other. This is important both within the academic team and across the academic and local community teams. Since participants bring different experiences and perspectives to co-creative learning processes, it is essential to create dialogues that give room for reflection on activities and to also align everyone to work towards a common goal.

Students in a classroom.
Activities with students in Guapi about artisanal fishing during previous fieldwork (Photo by Jose Miguel Vecino)
Three persons in colourful clothes standing talking.
Dialogues with women leaders in Guapi (Photo by Katarina Larsen)
A woman sitting down holding a big fish
Women in Guapi processing fish to be sold (Photo by Jose Miguel Vecino)

Experiences from the fieldwork in this project highlight that transdisciplinary co-creation is at the core of finding solutions for sustainable development. It has provided concrete examples of the importance of a dialogue-based approach to gathering different types of knowledge, and methods of catalysing participatory action and creating dialogues on future options by involving the community. It is when the community is actively involved and takes initiative, that they would be able to create and maintain solutions for themselves, which is required for long-term sustainability for the communities along the Guapi river.

Participants in the Pacífico Econavipesca project include the fishing associations of Guapi, Colombia, local and regional authorities, and the following academic partners: Universidad Nacional de Colombia (Colombia), Universidad del Cauca (Colombia), KTH Royal Institute of Technology (Sweden), and Lund University (Sweden). The project is funded by the Swedish International Development Cooperation Agency (Sida). We wish to thank all participants in the project for their genuine commitment to the project work and, in particular, the local fishing community representatives for sharing their knowledge, stories and unforgettable experiences on the river of Guapi.

A group of people standing in front of a sail, next to a boat.
Academic and community team of Econavipesca with the completed sail prototype (Photo by Julian Hernández)

Gauri Salunkhe, MSc-student in Sustainable Technology at KTH

Katarina Larsen, researcher at Div. History of Science, Technology and Environment, KTH


For more information on the project Econavipesca and interviews with KTH participants, follow the links below.

Some key references and further reading

Agusdinata, D. B. 2022. The role of universities in SDGs solution co-creation and implementation: a human-centered design and shared-action learning process. Sustainability science. [Online] 17 (4), 1589–1604.

IPCC 2022. Climate Change 2022: Impacts, Adaptation and Vulnerability. Contribution of Working Group II to the Sixth Assessment Report of the Intergovernmental Panel on Climate Change [H.-O. Pörtner, D.C. Roberts, M. Tignor, E.S. Poloczanska, K. Mintenbeck, A. Alegría, M. Craig, S. Langsdorf, S. Löschke, V. Möller, A. Okem, B. Rama (eds.)]. Cambridge University Press. Cambridge University Press, Cambridge, UK and New York, NY, USA, 3056 pp., doi:10.1017/9781009325844.

Larsen, K., Gunnarsson-Östling, U. and  Westholm, E. 2011. Environmental scenarios and local-global level of community engagement : Environmental justice, jams, institutions and innovation,” Futures: The journal of policy, planning and futures studies, vol. 43, no. 4, s. 413-423.

Minoi, J.L., et al., 2019. A Participatory Co-creation Model to Drive Community Engagement in Rural Indigenous Schools: A Case Study in Sarawak. The Electronic Journal of e-Learning, 17(3), pp. 173-183, available online at www.ejel.org

Moons, I.; Daems, K.; Van de Velde, L.L.J., 2021. Co-Creation as the Solution to Sustainability Challenges in the Greenhouse Horticultural Industry: The Importance of a Structured Innovation Management Process. Sustainability 2021, 13, 7149. https://doi.org/10.3390/su13137149

Tengö, M. et al. 2021a. Indigenous Futures Thinking: Changing the narrative and re-building based on re-rooting. Workshop report. SwedBio at Stockholm Resilience Centre, Stockholm, Sweden.

Tengö, M. et al. 2021b. Creating Synergies between Citizen Science and Indigenous and Local Knowledge. Bioscience. [Online] 71 (5), 503–518.

Universidad Nacional de Colombia, et al. 2021. Technical Report for the first year of the Agreement. Project Econavipesca Del Pacifico: Ecosistema Para la Navigacion Pesquera Sustentable en el Municipio de Guapi, Cauca.

Sida 2021. Strategiplan för Sveriges regionala utvecklingssamarbete med Latinamerika 2022-2024, Datum: 21-12-13, Environment, climate and sustainable use of natural resources (Stödområde 2: Miljö, klimat och hållbart utnyttjande av naturresurser, page 9) ”Hållbar produktion och konsumtion (SDG12), men även SDG 3,5, 8 och 16, är viktiga för omställningen till grön/cirkulär ekonomi, som också måste ge fattiga och utsatta människor bättre möjligheter att förbättra sin livssituation och en ökad delaktighet i den ekonomiska utvecklingen.”

New Book! Solar Technology and Global Environmental Justice by Andreas Roos

Andreas Roos, researcher at the Division and the EHL, active in the Harnessing the Heat Below our Feet-Project, has published a new book on 02 February 2023.

 

https://images.routledge.com/common/jackets/amazon/978103227/9781032273389.jpg

Abstract

Building on insights from ecological economics and philosophy of technology, this book offers a novel, interdisciplinary approach to understand the contradictory nature of Solar photovoltaic (PV) technology.

Solar photovoltaic (PV) technology is rapidly emerging as a cost-effective option in the world economy. However, reports about miserable working conditions, environmentally deleterious mineral extraction and toxic waste dumps corrode the image of a problem-free future based on solar power. Against this backdrop, Andreas Roos explores whether ‘ecologically unequal exchange’ – an asymmetric transfer of labour time and natural resources – is a necessary condition for solar PV development. He demonstrates how the massive increase in solar PV installation over recent years would not have been possible without significant wage/price differences in the world economy – notably between Europe/North America and Asia- and concludes that solar PV development is currently contingent on environmental injustices in the world economy. As a solution, Roos argues that solar technology is best coupled with strategies for degrowth, which allow for a transition away from fossil fuels and towards a socially just and ecologically sustainable future.

This book will be of great interest to students and scholars of solar power, philosophy of technology, and environmental justice.

Profilbild av Andreas Roos

About the Author

Andreas Roos is an interdisciplinary scholar with a doctoral degree in the field of human ecology. His work draws from ecological economics, environmental history and philosophy of technology to understand the contentious relation between technology and ecology. Roos’s most recent work focuses on assessing the potential of renewable energy technologies to transform modern human-environmental relations. Publishing in top ranking journals, Roos’s other contributions include ecological perspectives on the digital economy and the possibilities for commons-based energy technology.

Defence Coming up: Dirty coal – Industrial Populism as Purification in Poland’s Mining Heartland

Friday October 1, it is time for Irma Allen to defend her thesis Dirty coal – Industrial populism as purification in Poland’s mining heartland. The defence is open for the public by registration, and will happen on zoom. Find link to registration below, as well as the thesis abstract!

Time: Fri 2021-10-01 16.00
Subject area: History of Science, Technology and Environment
Doctoral student: Irma Allen , Historiska studier av teknik, vetenskap och miljö
Opponent: Professor Christopher Hann, Max Planck Institute for Social Anthropology
Supervisor: Professor Sverker Sörlin, Historiska studier av teknik, vetenskap och miljö; Associate Professor Sabine Höhler, Historiska studier av teknik, vetenskap och miljö

Register for defence

Abstract

In the second half of the 2010s, far-right populist parties gained increasing power and influenceacross Europe, and around the world. Core to their ethnonationalist, anti-elite agenda, and theiremotive politics, has often been a defense of fossil fuels, threatening action to address the climatecrisis and raising the spectre of fascism. Increasingly-perceived-as-‘dirty’ coal, the raw material thatmade the industrial modern world order possible and contributed most to its mountingcontradictions, has acquired a special status in contemporary far-right ideology. What is theemotional intersection between them at a time of far-reaching economic, environmental and energyinstability and change, when coal has not only been losing its material value and its symbolic link tomodernity, but is increasingly widely deemed immoral too?

To date, studies of far-right populism have largely overlooked how energy and environmentalchange feature in their present rise. This reflects how these issues have been largely treated astechnical matters, and therefore relegated to the domain of scientific expertise, rather thanrecognized as inherently social, cultural and political concerns. Tending to adopt a macro-levelapproach, far-right studies have also not yet fully addressed the historically, geographically, andculturally-situated reasons for this success, particularly among the (white, male) industrial workingclass.From a bottom-up, ethnographic perspective, the role of intersectional (class-based,occupational, gendered, racialized regional and national) ecologically-positioned embodiedsubjectivities and identities and their emotional lived experience remains to be considered.

This PhD thesis, set within the concerns of a transdisciplinary environmental and energy humanitiesframework, addresses this lacunae in the context of Poland; the most coal-dependent country in theEuropean Union where a pro-coal platform unexpectedly helped the far-right populist party Lawand Justice (Prawo i Sprawiedliwość) into majority government in 2015. It is primarily based on ayears’ ethnographic research conducted in 2017 with both residents and particularly coal miners andtheir families in a minescape in Upper Silesia, the nation’s, and one of Europe’s, last remainingmining heartlands. Adopting a postcolonial postsocialist perspective, and drawing on rare empiricaldata from participant observation and qualitative interviews, the thesis explores the politics ofincreasingly ‘dirty’ coal expressed in localized conflicts over air pollution, domestic heating, andthe meaning of work, dignity, respectable personhood, the economy and community, setting themwithin their historical context. The rapidly shifting material and symbolic meaning of coal withinthe context of Silesia’s long-standing troubled history is particularly studied in light of Europeanintegration, a post-industrial, neoliberal, ‘green’-cosmopolitan project that links East and West in anunequal relationship. The naming of coal and its way of life as increasingly ‘dirty’ in newlystigmatizing senses from ‘outside’, is found to be experienced by the mining community as an eliteimposedprocess of ecological dispossession. This generates a toxic intersectionally-andecologically-mediated shame in the bodies of those that particularly labour intimately with itsmaterial touch; a shame that resonates with what this thesis terms industrial populist politics and itsemotive charge as a felt common sense. In the postsocialist context of the marginalization anddevaluation of industrial working-class lives, and pervasive and normalized orientalist classismexperienced as an attack on one’s ecologically-enmeshed Silesian-Polishness, the relational longingfor a sense of a purified home, that can cleanse dirt’s discomforting and shame-inducing stigmas inoverlapping economic, social, cultural and environmental terms by refusing and reversing itsdesignation, is proposed as lying at the heart of industrial populism’s visceral draw.

urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-301741

Something I Have Learned from COVID-19

The following text was published by Marco Armiero in Environment and History 26 (3), pp. 451-454, in August 2020. Marco writes as acting president of the European Society for Environmental History (ESEH).

 

I hope I am not taking advantage of my position as the president of our society to write what might seem to be a quite personal text. Feminist practices and scholarship have taught me that the personal is never only personal but also political. In my own work I have always blended – someone less sympathetic would say mixed up – the personal, the scientific and the political, convinced, as I am, that we know the world not only through concepts and words but also through emotions and political passions. So, please bear with me in my perhaps inappropriate trespassing of those various realms.

I would like to start by thanking all of you for your caring and warm support during these difficult times. As many of you may already know, I have been seriously ill with COVID-19. I was hospitalised for almost one month, spending ten days in the Intensive Care Unit. My condition was critical. During that time, and in my convalescence, I felt the privilege of being part of such a loving community; my family and I never felt alone. In this weird time of quarantine, colleagues and friends  unleashed their creativity, overcoming geographical distance, my  difficulties in speaking, and the physical distancing that the virus has imposed upon us. I happily run the risk of sounding cheesy but I wish to say that so much love was an amazing therapy – together with all the antiviral drugs and assisted breathing tools I received from the hospital. An academic society is not a group of friends, I realise this very well. But friendship, caring, and love can make a difference also in an academic society.

I have often campaigned for a scholarship that has the ambition to contribute to changing the world; perhaps this experience has taught me that we need to also change the ecologies of our relationships and feelings, starting from where and who we are.

Someone told me, trying to cheer me up, that it must have been my  obsession with bottom-up research and empirical fieldwork that brought me into the eye of this epidemic: ‘It was not enough to read about COVID-19, you had to experience it first-hand.’ Jokes aside, I wonder what I have learned from that unplanned fieldwork. I should immediately confess that it is not easy for me to reflect on my experience because it is painful and very emotional. While writing these few lines, I feel inadequate for the task and I am struggling with myself over whether I have actually something to say that might be of general interest. Perhaps, this is lesson number one: being humble and not pretending always to have something smart to say.

When I arrived at the local hospital here in Sweden, nurses and doctors were sure I was coming from Italy, perhaps after a short visit to family or friends. Indeed, I am from Italy – if you have ever heard me speaking in English, you would have no doubt about it – but I was not coming from Italy. The need to track the contagion is often a relevant tool in the control of epidemics like the current one. In Italy, at least at the beginning of the pandemic, there was an attempt to follow the movement of the virus from one subject to another, aiming to stop the spread of the contagion. Even now, regional governments have the authority to declare a ‘red zone’ – that is, to lock down a specific area (a town, a neighbourhood or perhaps a hospital) where the virus is especially prevalent in order to end the contagion. I was also asking myself – at least when I was still conscious – how and where I got infected, revising in my mind the last two weeks of my existence. Isn’t this lesson number two?

I believe that, in general, people in the Global North do not think of their daily lives in those terms. We move in antiseptic, immunised  environments, assuming that the world around us is not affecting our bodies, at least not with such immediate consequences. Even fewer of us would routinely see other human beings as biological threats. COVID-19 reminds us of what Stacy Alaimo has defined as trans-corporeality– that is, the interconnectedness of all beings with the material world in a dialectic relationship which transforms both of them simultaneously.

Although not employing this post-humanist lexicon, Alfred Crosby was arguing something very similar to trans-corporeality in his volume on the history of the Hispanic Flu: ‘The human body is a collocation of wonders, and none is more wondrous than the lungs. Here, quite literally, the line dividing the body from its environment is thinnest. The embodied experience of trans-corporeality in the dramatic form of COVID-19 calls for rethinking our understanding of the daily, familiar environment and its invisible/invisibilised relationships to the wider world. Several scholars have stressed that the present pandemic is the result of the expansion of intensive animal farming and the impingement of market-oriented agriculture on the wild. The organisation of production and consumption makes invisible the links connecting our daily environments with these wider networks of exploitation, but the body is the middle ground where those connections can become visible again, sometimes in a spectacular form as with COVID-19. The illusion that we live in a completely isolated and immunised environment is shattered.

However, while revealing the interconnections of the world and the impossibility of preserving indefinitely the safety of a small portion of it alongside the ruin of the rest, my experience of COVID-19 also goes almost in the opposite direction, and here we come to lesson number three. I got the virus in its aggressive form, as did many others around the world, but this does not make all of us equal. Rob Nixon once wrote that we might all be in the Anthropocene but in different ways. Similarly, Robert Bullard wrote that not all communities are created equal. COVID-19 is not the biological equaliser reducing our socio-ecological structure to the bare strength of our bodies. Race, class, gender and history matter in this pandemic. Many countries impoverished by colonial and neoliberal extractivism and exploitation have extremely weak health infrastructures; plus, as Mike Davis has noted, epidemics do not occur in a void, acting instead in combination with lack of food, inefficient sanitisation and poverty. Several studies are pointing at the unequal distribution of the virus, which seems to hit already vulnerable people more severely, including ethnic minorities, migrants and prison inmates. Obviously, this is not because of inappropriate behaviours – blaming the victims is always an easy toxic narrative – but rather because the virus is completely embodied into the current socio-ecological relationships which reproduce inequalities and privileges.

Something I have learned from COVID-19 is that I survived because I live in the ‘right’ part of the world, I belong to the ‘right’ class and I am not an illegal immigrant. Even now, going through my convalescence/quarantine, it is clear to me that my privilege makes my experience bearable. The  appeal to social distancing and washing hands frequently are fantasies – perhaps insults – for most people who live in overcrowded environments, without services or are homeless. The very idea of home as a safe place denies the reality of domestic violence against women – and in fact several sources mention an increase of gender-based violence during the  quarantine. And apart from violence, for many women the pandemic has brought even more care work. No, through COVID-19 I have not discovered how much we are all the same, but, on the contrary, the extent to which inequalities are inscribed in our lives and deaths.

But the truth is that I did not think of any of those issues when I was in the hospital, when I was intubated or when I was struggling to breathe. I was instead thinking of my family, I was afraid of not seeing them again; I was wondering whether I would see my daughter getting older, if I had been a good father and partner. I was afraid to die and I did not think about the many deadlines I was missing, the grants I did not get and the books I did not write.

Perhaps, this is lesson number 4, but this lesson might be just for me.

 

MARCO ARMIERO
President of the European Society for Environmental History

Marco Armiero and Cecilia Åsberg Respond to the World Scientists’ Warning to Humanity

Both EHL director Marco Armiero and Division guest professor Cecilia Åsberg was published in the 2020 summer issue of Ecocene: Cappadocia Journal of Environmental Humanities. Ecocene is a digital, open-access, peer-reviewed, international, and transdisciplinary journal of the Environmental Humanities.The June issue of the journal wrapped sixteen articles from different authors under the title Environmental Humanists Respond to the World. Read the abstracts and find links to the open access articles below.

Abstracts

Beyond Nonpartisan Discourses: Radical Knowledge for Extreme Times
by Marco Armiero

The majority of scientists agree on climate change and on the most daunting environmental problems humans are facing today. Moved by a commendable desire to contribute to the solution of these problems, several scientists have decided to speak up, telling the scientific truth about climate change to decision-makers and the public. Although appreciating the commitment to intervene in the public arena, I discuss some limits of these interventions. I argue that stating the reality of climate change does not prescribe any specific solution and sometimes it seems faint in distributing responsibilities. I ask whether unveiling/knowing the truth can be enough to foster radical transformations. Can knowledge move people towards transformative actions if power relationships do not change?Various environmental justice controversies prove that even when science is certain—and this is rarely the case in that kind of controversies—knowing might be not enough in the face of power structures preventing free choices and radical changes. In the end of my article, I state that it is fair to recognize that scientists have done their parts, and it is now up to social movements to foster the radical changes in power relationships that are needed for transforming societies.

Keywords: Politicization, scientific consensus, radical transformations, truth, environmental justice

Visit the Environment & Society Portal to download and read to full article: Beyond Nonpartisan Discourses: Radical Knowledge for Extreme Times” | Environment & Society Portal


A Sea Change in the Environmental Humanities
by Cecilia Åsberg

As we are living through a transformative response to a viral pandemic, this think piece suggests a reimagining of the environmental humanities in the open-ended inventories of feminist posthumanities and the low trophic registers of the oceanic. Sea farming of low trophic species such as seaweeds and bivalves is still underexplored option for the mitigation of climate change and diminishing species diversity in the warming oceans of the world. The affordances of low trophic mariculture for coastal life and for contributing to society’s transition into climate aware practices of eating, socializing and thinking is here considered, and showcased as an example of the practical uses of feminist environmental posthumanities.

Keywords: feminist environmental humanities, feminist posthumanities, oceanic studies, low trophic theory

Visit the Environment & Society Portal to download and read to full article: “A Sea Change in the Environmental Humanities” | Environment & Society Portal


Full list to the open access articles in the Ecocene June issue
Ecocene Volume 1/ Issue 1/June 2020