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This paper examines the 2022 Oder River ecological disaster through a world-ecology lens, arguing it is a localized manifestation of global \"Cheap Water\" dynamics. It traces the river's transformation across centuries, from its early appropriation in eighteenth-century Prussia to its exploitation under Polish state socialism and its continued devaluation in post-1989 predatory capitalism. The analysis reveals how the state, as an \"inherently environmental entity,\" consistently mediated the relationship between capital accumulation and water flows, treating the river as a \"free gift\" for energy production, food cultivation, and waste disposal. The concept of \"Cheap Water\" is introduced as modern water reconfigured and devalued by capitalist world-ecology, interconnecting the concepts of Capitalocene and Wasteocene. The paper demonstrates how historical geo-managerial practices, driven by economic and geopolitical imperatives rather than socio-ecological justice, created a \"sacrifice zone\" in the Oder basin. The 2022 catastrophe, marked by mass aquatic death, exposed the fragility of this state-capital-science nexus and the inherent water injustice. The paper concludes by advocating for a re-politicization of water crises and a shift from control- and profit-oriented governance towards a more democratic, life-affirming, and justice-oriented approach, acknowledging the limitations of current localized solutions within the sovereign nation-state system.

Objective/Context: The article focuses on the discussions on the Anthropocene and Capitalocene in eco-marxism, especially in the Metabolic Rift and World-Ecology schools. These entered into a conceptual confrontation on how this new state of the Earth System should be named, its characteristics, agents, genesis and relationship with capitalism. Methodology: A critical reading of the recent bibliography on the concepts of Anthropocene and Capitalocene is made, especially that produced by eco-marxism. Conclusions: The main differences between the aforementioned schools are related to the beginning of the Anthropocene and the Capitalocene, which for the first would refer to the beginning of capitalism, while for the second it would refer to the Industrial Revolution, or the Great Acceleration; the relevance of the nature-society dichotomy has also been debated. It is also possible to identify several fundamental agreements on the central role of capital accumulation, the responsibility of capitalists in the process of global change, and the systemic character of the contemporary crisis of capitalism. Originality: The article makes a systematic review of one of the most important discussions of eco-marxism, a field of great relevance within Marxist theory at present. Although a few analogous reflections have been published, these are biased due to their ascription to one of the two competing schools.

The paper interweaves the concepts of two contemporary thinkers in order to describe the ongoing socio-environmental crisis. Based on the books Capitalism in the Web of Life: Ecology and the Accumulation of Capital by Jason W. Moore (2015) and The Falling Sky: Words of a Yanomami Shaman by Davi Kopenawa and Bruce Albert (2013, 2015), I identify the common, or at least approximate, meanings between these two works. To do this, I have structured the article based on the discursive textual analysis. The first section analyzes the concepts of “oikeios” by Moore (2015) and “urihi a” by Kopenawa and Albert (2013, 2015). The second section interprets the descriptions of the processes of disorganization of nature. In the concluding section, the main results and future directions are outlined. The article demonstrates the possibility of building a confluent perspective between divergent ones.

The paper interweaves the concepts of two contemporary thinkers in order to describe the ongoing socio-environmental crisis. Based on the books Capitalism in the Web of Life: Ecology and the Accumulation of Capital by Jason W. Moore (2015) and The Falling Sky: Words of a Yanomami Shaman by Davi Kopenawa and Bruce Albert (2013, 2015), I identify the common, or at least approximate, meanings between these two works. To do this, I have structured the article based on the discursive textual analysis. The first section analyzes the concepts of “oikeios” by Moore (2015) and “urihi a” by Kopenawa and Albert (2013, 2015). The second section interprets the descriptions of the processes of disorganization of nature. In the concluding section, the main results and future directions are outlined. The article demonstrates the possibility of building a confluent perspective between divergent ones.

Much scholarship extrapolates global narratives of the Anthropocene from the “fossil capitalism” of European imperial powers. This analysis deploys the alternative lens of grid electricity—the great macro-technology of the twentieth century—to reevaluate the dynamics of the Anthropocene outside the Anglozone. Histories of Asian electrification refute the notion of any simple relationship between colonialism and fossil capitalism. Instead, they point towards a postcolonial trend of fossil developmentalism. Especially in the context of late development, energy expansion became a state-led moral project. Cutting against fossil capitalism’s logic of commodification, electricity provision was increasingly conceptualized as a national good and an entitlement, even if one honored in the breach. This trend transcended the distinction between market and planned economies, and extended beyond formal democracies. The (partial) democratization of consumption brought by fossil developmentalism is the hallmark of the “Great Acceleration” in human impacts on the environment since 1950.

Abstract In the context of growing discussions about decolonization in the field of health, this essay aims to present a conceptual framework mobilized by the relationship between cosmopolitical propositions, disputes over care, black feminist poetics, and debates about the end of the world. It argues that there is a strong constraint on the imaginative limits of the field and that this is not a technical, funding, or ideological problem. To enable more forceful reorganizations of democratic struggle today, it seems necessary to dismantle and experiment with possibilities for epistemic-political and administrative reorganization. Based on a larger process of anthropological research with people, networks and territories that, in different ways, experience public health (the state, rights, science and modernity) from a certain distance and with suspicion, this essay offers fertile resources to help in the necessary reformulations of public/collective health and to rethink training processes, knowledge production and, potentially, political-administrative estrategies. The speculative possibility that opens up is to venture to see and recreate with and from multiple diverse perspectives, initially adopting the ontological multiplicity of subjects/worlds/relations to/from health, the epistemic multiplicity, and the multiplicity of praxis and political speculations. Resumo No marco de crescentes discussões sobre descolonização no campo da saúde, este ensaio tem como objetivo apresentar um repertório conceitual mobilizado pela relação entre proposição cosmopolítica, disputas pelo cuidado, poética negra feminista e debates sobre o fim-do-mundo. Argumenta-se que há um forte constrangimento dos limites imaginativos do campo e isso não é um problema técnico, de financiamento nem ideológico. Para possibilitar reorganizações mais contundentes de luta democrática hoje, parece preciso um processo de desmontagem e experimentação de possibilidades de reorganização epistêmico-política e administrativa. Tomando como base um processo maior de pesquisa antropológica com pessoas, redes e territórios que, de formas diversas, experimentam a saúde pública (o Estado, os direitos, a ciência e a modernidade) a uma certa distância e com desconfiança, este ensaio oferece recursos férteis para ajudar nas necessárias reformulações da saúde pública/coletiva e repensar processos formativos, de produção de conhecimento e, potencialmente, de reorganização político administrativa. A possibilidade especulativa que se abre é a de aventurar-se a ver e recriar com e desde múltiplas diversas perspectivas, adotando de início a multiplicidade ontológica de sujeitos/mundos/relações à/da saúde, a multiplicidade epistêmica e a multiplicidade de práxis e especulações políticas.

This paper examines the historical development of sericulture in Slovenia’s Goriška region through Jason Moore’s theoretical framework of capitalism as world-ecology. Drawing on historical records from the 16th to early 20th centuries, it analyses how silk production functioned as a complex system of organizing human and extra-human natures for capital accumulation. The study focuses particularly on three interconnected categories of “Cheap Things”: the undervalued labour (Cheap Work), the appropriation of silkworms and mulberry trees as non-human workers (Cheap Nature), and the unrecognized care work primarily performed by women (Cheap Care). Silkworms were given the highest care and human characteristics—they were referred to as “cavaliers” due to their gluttony and high maintenance, and were also held close to their chests during hatching. Today, sericulture’s legacy lives on as a performative and discursive practice demonstrating how the capital puts nature to work even when the original industry is no longer present. The story of sericulture in Goriška region illuminates broader patterns in fashion production, encompassing everything from dislocated material production to appropriation of human and non-human work.

Lewis and Maslin explore geological markers for the beginning of the “Anthropocene”-beginning, in their periodization, in either 1492 (naming the birth of capitalism as the cause of planetary crisis) or 1945 (naming elite-driven militarization as its cause). In this essay, I argue for a synthesis of these two dynamics, locating both the birth of capitalism and a transformation of elite-driven militarization in the conquest of the New World during the Long Sixteenth Century. As such, I propose narrating planetary history through a “capitalocene as polemocene,” “the age of capital as an age of war” framework.

The beginning of the twenty-first century could be characterised by the externalisation of attention, following the externalisation of our other faculties: the term 'exo-attention' can be used to refer to the increasing number of electrical devices performing attentional tasks for us outside of our bodies. At the same time, the logic of industrial production continues to demand human beings to develop automated gestures commanded by the planetary assembly line, intellectual gestures being now added to bodily gestures. This automation of our 'endo-attention' cannot be considered as a temporary step in the process leading to full automation. On the one hand, it coexists and goes along with the logic of 'heteromation', whereby supposedly automated procedures are actually performed by micro-taskers, click farms and Mechanical Turks. On the other hand, the precarisation of labour conditions analysed by Franco Berardi tends to segment our activity into pre-formatted time-cells which alienate us from the very tasks we accomplish. While our endo-attention threatens to be automated through and through, progress in deep learning programming allows exo-attention to become creative: what used to be the specificity of human attention (i.e., its capacity to extract a meaningful figure from a given background) can now be obtained by unsupervised machine learning. Does all this mean that the creativity of human attention has been merely displaced, from creatively paying attention to (a limited number of) things, to creatively devising algorithms that pay attention to (a higher number of) things? This perspective could be technologically attractive, if it weren't trapped within the constraints of neoliberal capitalism. Social - not technological - logics should be the main cause of our concern (and anxiety) about automation. Neoliberal capitalism tends to globally align the infinite diversity of our individual attentions under one single hegemonic imperative to maximise financial profit. This is both egocidal, as it automatises our endo-attention subjected to segmented tasks that no longer make sense to us (pre-empting emancipatory forms of subjectification), and eco-cidal, as the race for short-term profit vandalises our social and natural environments. We therefore need to sharpen our analyses (and anxieties), in order to deflect our fear of automation towards a rejection of neoliberal capitalism.

Lewis and Maslin explore geological markers for the beginning of the “Anthropocene”-beginning, in their periodization, in either 1492 (naming the birth of capitalism as the cause of planetary crisis) or 1945 (naming elite-driven militarization as its cause). In this essay, I argue for a synthesis of these two dynamics, locating both the birth of capitalism and a transformation of elite-driven militarization in the conquest of the New World during the Long Sixteenth Century. As such, I propose narrating planetary history through a “capitalocene as polemocene,” “the age of capital as an age of war” framework.