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When an enemy from her past threatens to return, Margaret Douglas must go on the run. But danger's in hot pursuit, and Margaret finds herself matching wits with a man who refuses to be stopped. Turning from the hunted to the hunter, Margaret must use everything she has to not only survive, but to defeat evil.

Many theoretical approaches to cybersecurity adopt an anthropocentric conceptualisation of agency; that is, tying the capacity to act to human subjectivity and disregarding the role of the non-human in co-constructing its own (in)security. This article argues that such approaches are insufficient in capturing the complexities of cyber incidents, particularly those that involve self-perpetuating malware and autonomous cyber attacks that can produce unintentional and unpredictable consequences. Using interdisciplinary insights from the philosophy of information and software studies, the article counters the anthropocentrism in the cybersecurity literature by investigating the agency of syntactic information (that is, codes/software) in co-producing the logics and politics of cybersecurity. It specifically studies the complexities of codes/software as informational agents, their self-organising capacities, and their autonomous properties to develop an understanding of cybersecurity as emergent security. Emergence is introduced in the article as a non-linear security logic that captures the peculiar agential capacities of codes/software and the ways in which they challenge human control and intentionality by co-constructing enmity and by co-producing the subjects and objects of cybersecurity.

Purpose This paper aims to discuss artifacts and how they influence the performative scheme of the routine and human agency. Artifacts emerge from a heterogeneous network of technical and social elements, which implies assuming that they strongly influence the performance of a routine and the organizing. Design/methodology/approach This essay starts from an established theoretical framework to develop reflections and propose that the artifacts entangle part of organizational knowledge and that the artifact's role is structured by their enactment in performing a routine, which gives them meaning and a sense of purpose. Findings The propositions contribute to theoretical and empirical advances by offering new insights for analysing the role of artifacts in routine dynamics. The main arguments presented are about (i) the existence of a potential role and a performed role for artifacts, (ii) that the artifacts' role evolves from knowledge and know-how embedded in routines and their actants and (iii) that artifacts are connected through networks of routines, and they embed a vast repertoire of knowledge and expertise. Originality/value Also, it proposes a fruitful research agenda based on the main reflections. Finally, the thoughts presented open a pandora's box to reflect on the intertwining between human and artifacts, not just in organizing but also in everyday social life.

The African lion population has declined by 43%, and is estimated to occupy about 25% of the historical range. Retaliatory killing due to livestock predation is a major contributory factor. The problem is acute in the human-populated areas of Southern Kenya. Conservation interventions have therefore been introduced. Evaluation of interventions often focus on human agency. However, non-humans including animals and devices influence conservation goals and outcomes. Using the Actor-Network Theory we trace the development of the complex relations that underpin lion conservation. Data was generated using key informant interviews, field observation, and literature review. Results show that lions represent a heterogeneous entity with individual identities that get embedded in relations that are in themselves a multiple apparent in the realities of actors. The relational agency is realized in the motion of a network formed of lions, humans, policy documents, dollars, collars, spears, and poison. Although Conservation Organizations establish themselves as the representative of this network that realizes a decline in lion killing, power is seen to be associative. Evaluating the agency inherent within the network bonds is necessary to reinforce those with positive agency and break the smaller networks or tame the agency that is likely to destabilize the network. The context of place through which these more-than-human relations are created is important in shaping the way forward.

Purpose A shortage of skills is recognized as a major source of risk in supply chain networks. This study uses two independent organizational theories to explain how to build applicable skills for continuous availability of appropriate supply chain talents. The purpose of this paper is to propose an integrated framework that links human agency theory, social capital theory and supply chain skill. Design/methodology/approach This framework is analyzed in third party logistics (3PL) organizations by confirmatory factor analysis and tested using a survey. After pre-testing by six academics and six practitioners, and following the total design method, the data were collected from 183 3PL organizations in India. Data were checked to ensure no non-response bias. Research hypotheses were tested using WarpPLS-structural equation modeling. Findings A primary finding offers guidance to 3PL managers. Their driving role and mediating role of access to information and access to resources facilitate building supply chain skill. Leaders who invest in library, acquiring e-resources, offer financial support and create trust among employees are enablers of building supply chain skill. Originality/value This study classified 14 supply chain skills into three categories as: managerial skill, quantitative skill and supply chain core skill. The study could be extended to similar companies in other developing countries.

This Exploration highlights recent and emergent themes in the study of Caribbean ecologies across the social sciences and humanities. It draws particular attention to the field of black ecologies, which extends a longstanding engagement with the socio-ecological legacies of colonialism and plantation slavery, foregrounding the racialized nature of environmental harm while also underlining the various forms of worldmaking and free-dom afforded by Caribbean ecologies. After sketching the main concerns in existing analyses of Caribbean ecologies, it explores how such approaches might be connected to new avenues for research, through four subsections that focus respectively on animals, beaches, stars and spirits. In so doing, it outlines the possibility of new conversations between Caribbean, black and more-than-human theory, demonstrating how Caribbean ecological thought and practice involve explicitly political post-humanist approaches.  Esta exploración resalta temas recientes y emergentes en el estudio de las ecologías caribeñas en las ciencias sociales y las humanidades. Presta especial atención al campo de las ecologías negras, que amplía un compromiso de larga data con el legado socioecológico del colonialismo y la esclavitud en las plantaciones, poniendo de relieve la naturaleza racializada del daño medioambiental y, al mismo tiempo, subrayando las diversas formas de construcción del mundo y de la libertad que ofrecen las ecologías caribeñas. Tras esbozar las principales preocupaciones de los análisis existentes sobre las ecologías caribeñas, explora cómo estos enfoques podrían conectarse con nuevas vías de investigación a través de cuatro subsecciones centradas, respectivamente, en los animales, las playas, las estrellas y los espíritus. Al hacerlo, esboza la posibilidad de nuevas conversaciones entre la teoría caribeña, negra y más que humana, demostrando cómo el pensamiento y la práctica ecológicos caribeños implican enfoques poshumanistas explícitamente políticos. 

The current elaboration of a post-phenomenological geography is mostly a theoretical effort. This paper aims to contribute to this theoretical stance from a practical point of view by proposing a comparison between the technique of repeat photography and the trajectories along which the approach of post-phenomenological geography has been outlined recently. From the engagement with a number of post-phenomenological interventions and an empirical case study – namely, a repeat-photography project conducted by the Italian amateur photographer Claudio Rigon at First World War cemetery sites on the Asiago Plateau in the Italian Pre-Alpine region – the paper derives a conceptual development of this outline. Drawing from the theorisation of photographic indexicality and the role of subjects and objects in the photographic act, it is argued that repeat photography, more than other photographic genres, simultaneously entails the agency and displacement of the human. In fact, the compulsory nature and strict rules of repeat photography (same subject, same vantage point, same frame, same atmosphere) liberate the photographer from the self-referential nature of creative photography and make room for other, non-human agents to co-determine the process and the final product. Repeat photography is envisioned here as a form of \"being-with\" through the image, a way to be attuned to subjects, objects and spacetimes, which is not, or not solely, human-centred, but can still convey an ethical aspect.

The emergence of SARS-CoV-2 and the spread of COVID-19 is explored using a social-ecological systems (SES) framework. From an SES perspective, the pandemic is the outcome of feedback loops and cascading interactions within an anthropologically disturbed system. However, the SES framework tends to overemphasize human agency as drivers of system disequilibrium. Drawing on posthumanism theory in social science, the agency of the non-human world also plays a critical role in disturbances in SES. Non-human agency is incorporated into the SES framework, applying it to the emergence of SARS-CoV-2 and the spread of COVID-19, and public health responses. The paper is interdisciplinary, and a non-systematic literature review was combined with Socratic dialogue to examine how human-induced changes trigger feedbacks in SES, such as SARS-CoV-2. The non-human world, embedded within a coupled system of material relations; the natural/biological element, that finds expression in the emergence of SARS-CoV-2 and in generating the genome novel recombinant, which aligns with the conceptualization of the non-human as “vibrant”, all play a role in shaping systems dynamics. This calls into question the anthropocentric view that human agency has the capacity to drive ecosystem dynamics. The implications for SES theory are discussed and we conclude with a case for a new ethics of interdependency to better serve SES analysis. The implications for practice, particularly considering projected future novel virus outbreaks, are discussed.

Indigenous knowledges are being increasingly recognized as fundamental for environmental governance, ecosystem management and biodiversity conservation. However, they tend to be recognized by Western science only when they converge with Western scientific knowledge, while ontological differences are generally treated as irrelevant or unreasonable beliefs. Given this scenario, embracing difference as a productive and fundamental aspect to truly understand these epistemologies is crucial to advance fair and symmetrical epistemological dialogues. Current domestication models are key to interpreting human‐plant‐animal‐landscape entanglements. However, they have been criticized in the Amazonian context for remaining steeped in the Western logic of human control over nature and for neglecting local worldviews, which do not assume a dichotomy between nature and culture. In light of this, we propose a thought‐provoking exercise that aims to broaden ideas on domestication as inspired by Indigenous worldviews. We integrate insights derived from Amazonian Indigenous knowledge systems to construct a conceptual model of domestication. We then engage the synthesis resulting from this approach with concepts and theories from ecology and anthropology. In our model, plants, animals, supernatural beings and humans care for, manage and cultivate their domains. Since, according to Indigenous ontologies, all these beings have agency, intentionality, and human qualities, they all share the status of domesticators in our model. The outcome of the combined actions of these beings is an entirely socialized forest, formed by a mosaic of domūs of both humans and non‐humans. Thus, in our model, the forest is fully domesticated by the action of a multiplicity of beings, who possess symmetrical agencies and are constantly interacting socially. By following the reflective path constructed in our approach, we invite the reader to ‘think with’ Indigenous Peoples. Instigated by this framework, we suggest directions to broaden conventional ecological approaches used for studying socio‐ecological systems and promote conservation. We hope to inspire the creativity of current ecological research dynamics to design investigations that go beyond the anthropocentric perspective and the nature/culture dichotomy. Read the free Plain Language Summary for this article on the Journal blog. Resumo Os conhecimentos Indígenas estão sendo cada vez mais reconhecidos como fundamentais para a governança ambiental, o manejo de ecossistemas e a conservação da biodiversidade. Entretanto, estes tendem a ser reconhecidos pela ciência ocidental somente quando convergem com o conhecimento científico ocidental, enquanto as diferenças ontológicas são geralmente tratadas como crenças irrelevantes ou irracionais. Diante deste cenário, considerar as diferenças como um aspecto produtivo e fundamental para entender de fato estas epistemologias é crucial para promover diálogos epistemológicos justos e simétricos. Os modelos atuais de domesticação são fundamentais para interpretar os emaranhados humano‐planta‐animal‐paisagem. No entanto, eles têm sido criticados no contexto amazônico por permanecerem impregnados da lógica ocidental de controle humano sobre a natureza e por negligenciarem as visões de mundo locais, que não pressupõem uma dicotomia entre natureza e cultura. Diante disso, propomos um exercício reflexivo que visa expandir as ideias sobre domesticação, inspirado pelas visões de mundo Indígenas. Integramos insights derivados dos sistemas de conhecimento Indígena da Amazônia para construir um modelo conceitual de domesticação. Em seguida, dialogamos a síntese resultante dessa abordagem com conceitos e teorias da ecologia e da antropologia. Em nosso modelo, plantas, animais, seres sobrenaturais e humanos cuidam, manejam e cultivam seus domínios. Como, de acordo com as ontologias Indígenas, todos esses seres têm agência, intencionalidade e qualidades humanas, todos eles compartilham o status de domesticadores em nosso modelo. O resultado das ações combinadas desses seres é uma floresta totalmente socializada, formada por um mosaico de domūs de humanos e não humanos. Assim, em nosso modelo, a floresta é totalmente domesticada pela ação de uma multiplicidade de seres, que possuem agências simétricas e estão constantemente interagindo socialmente. Ao seguir o caminho reflexivo construído em nossa abordagem, convidamos o leitor a “pensar com” os povos Indígenas. Instigados por essa perspectiva, sugerimos direções para expandir as abordagens ecológicas convencionais usadas para estudar os sistemas socioecológicos e promover a conservação. Esperamos inspirar a criatividade da atual dinâmica de pesquisa ecológica para elaborar investigações que vão além da perspectiva antropocêntrica e da dicotomia natureza/cultura. Read the free Plain Language Summary for this article on the Journal blog.