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How do we understand the agency and significance of material forces and their interface with human bodies? What does it mean to be human in these times, with bodies that are inextricably interconnected with our physical world? Bodily Natures considers these questions by grappling with powerful and pervasive material forces and their increasingly harmful effects on the human body. Drawing on feminist theory, environmental studies, and the sciences, Stacy Alaimo focuses on trans-corporeality, or movement across bodies and nature, which has profoundly altered our sense of self. By looking at a broad range of creative and philosophical writings, Alaimo illuminates how science, politics, and culture collide, while considering the closeness of the human body to the environment.

\"Although scholars in the environmental humanities have been exploring the dichotomy between \"wild\" and \"built\" environments for several years, few have focused on the field of disability studies, a discipline that enlists the contingency between environments and bodies as a foundation of its scholarship. On the other hand, scholars in disability studies have demonstrated the ways in which the built environment privileges some bodies and minds over others, yet they have rarely examined the ways in which toxic environments engender chronic illness and disability or how environmental illnesses disrupt dominant paradigms for scrutinizing disability\"--amazon.com

Although scholars in the environmental humanities have been exploring the dichotomy between \"wild\" and \"built\" environments for several years, few have focused on the field of disability studies, a discipline that enlists the contingency between environments and bodies as a foundation of its scholarship. On the other hand, scholars in disability studies have demonstrated the ways in which the built environment privileges some bodies and minds over others, yet they have rarely examined the ways in which toxic environments engender chronic illness and disability or how environmental illnesses disrupt dominant paradigms for scrutinizing \"disability.\"Designed as a reader for undergraduate and graduate courses,Disability Studies and the Environmental Humanitiesemploys interdisciplinary perspectives to examine such issues as slow violence, imperialism, race, toxicity, eco-sickness, the body in environmental justice, ableism, and other topics. With a historical scope spanning the seventeenth century to the present, this collection not only presents the foundational documents informing this intersection of fields but also showcases the most current work, making it an indispensable reference.

\"Insufficient data\" is putting it mildly. Since so little is known about so many species in the deep and pelagic seas—including, most intriguingly, the creatures that likely exist but have not yet been discovered—it is unlikely that there are not many species in the deep seas that have already become extinct due to anthropogenic causes, besides deep-sea mining. How can literature, art, data visualization, and digital media best respond to the rapidly developing sciences of ocean acidification and climate change as well as the less publicized concerns such as the effect of military sonar on cetaceans? [...]Tess Shewry, commenting on Joe Balaz's poem about a squid, observes that his \"desire to give the squid a new, haunting power suggests the long-term survival of his refusal to participate in assaults on life, as well as the presence of humor in that survival,\" concluding: \"To laugh, here, energizes a struggle to live differently, together, in the face of extinction.\"

The whiteness of mainstream environmentalism often fails to account for the richness and variety of Latinx environmental thought. Building on insights of environmental justice scholarship as well as critical race and ethnic studies, the editors and contributors to Latinx Environmentalisms map the ways Latinx cultural texts integrate environmental concerns with questions of social and political justice. Original interviews with creative writers, including Cherríe Moraga, Helena María Viramontes, and Héctor Tobar, as well as new essays by noted scholars of Latinx literature and culture, show how Latinx authors and cultural producers express environmental concerns in their work. These chapters, which focus on film, visual art, and literature—and engage in fields such as disability studies, animal studies, and queer studies—emphasize the role of racial capitalism in shaping human relationships to the more-than-human world and reveal a vibrant tradition of Latinx decolonial environmentalism. Latinx Environmentalisms accounts for the ways Latinx cultures are environmental, but often do not assume the mantle of \"environmentalism.\"

mornings in the unknown future. Who shall repair this now. And how the future takes shape too quickly. The permanent is ebbing. Is leaving —Jorie Graham, “Sea Change” Conserving This, Conserving That Just a few lines from jorie graham's poem “sea change” evoke anxiety about unpredictable futures that arrive too soon, in need of repair. The abrupt departure of a sense of permanence may provoke the desire to arrest change, to shore up solidity, to make things, systems, standards of living “sustainable.” Having worked in the environmental humanities and in science studies for the last decade and having served as the academic cochair of the University Sustainability Committee at the University of Texas, Arlington, for several years, I have been struck by how the discourse of sustainability at the turn of the twenty-first century in the United States echoes the discourse of conservation at the turn of the twentieth century, especially in its tendency to render the lively world a storehouse of supplies for the elite. Gifford Pinchot, Theodore Roosevelt's head of forestry, defined forests as “manufacturing plants for wood,” epitomizing the utilitarianism of the conservation movement of the Progressive era, which saw nature as a resource for human use. By the early twentieth century Pinchot's deadening conception of nature jostled with other ideas, such as those of aesthetic conservation and the fledgling science of ecology. Pinchot was joined by the Progressive women conservationists, who claimed, as part of the broader “municipal housekeeping” movement, that women had special domestic talents for conservation, such as “turning yesterday's roast into tomorrow's hash.” Many Progressive women conservationists not only bolstered traditional gender roles but also wove classism and racism into their conservation mission, as conservation became bound up with conserving their own privileges. The anthropocentrism of the Progressive women conservationists is notable. As a participant in the First National Conservation Congress stated in 1909, “Why do we care about forests and streams? Because of the children who are to be naked and bare and poor without them in the years to come unless you men of this great conservation work do well your work.” During their conventions the discourse of conservation was playfully and not so playfully extended to myriad causes, including conserving food, conserving the home, conserving morals, conserving “true womanliness,” conserving “the race,” conserving “the farmer's wife,” and conserving time by omitting a speech (Alaimo, Undomesticated Ground 63–70).

Postula-se, neste artigo, uma maior aproximação entre os estudos sobre o corpo, mais exatamente o feminismo corpóreo, e o conhecimento ambiental na filosofia e nos estudos culturais. Devido à associação tradicional da natureza a posturas essencialistas, a importância da materialidade tem sido pouco explorada na teoria feminista. Com a utilização do conceito de transcorporalidade – o tempo e espaço em que a corporalidade humana é inseparável da “natureza” ou do “ambiente” – como lugar teórico ou espaço epistemológico, modos de análise mais ricos e mais complexos podem aproximar “os confusos territórios do material e do discursivo, do natural e do cultural, do biológico e do textual”.

Multispecies speculations can inspire ecological design on any scale, from native plants that serve pollinators on a patio to corridors that connect patchy wildlife habitats. While I think the concept remains a useful way of considering the magnitude of how particular groups of humans, through colonization, genocide, and capitalist extractivism have altered the planet, I am disturbed by the standard visual depictions of the anthropocene that erase the existence, geographical locales, and agencies of a multitude of nonhuman species, aggrandizing human agency by exaggerating the flattening and deadening of the world.3 While such images can serve as an environmental critique of the vast ecological harm that certain groups of humans have done, they erase the lively presence of the nonhuman species who are struggling to survive, making their ultimate invisibility, irrelevance, and extinction a fait accompli. While Beebe's imaginative regard for marine life and his dramatizations of how aesthetic encounters overwhelm scientific practice are not articulated within the framework of environmentalism, they can be read as a prelude to posthumanist theory and critical animal studies.4 Moreover, his sense of how the visual and literary arts animate the objects of science-an animation that refuses to reduce all that is not human to inert resources for human use-contests anthropocentric versions of \"environmentalism,\" including the Progressive Conservation movement at the turn of the 20th century, and most climate change and sustainability movements at the turn of the 21st century. [...]industrial scale natural history made for better science\" (324).