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‘wary of holism, but needy for connection’ Donna Haraway, A Cyborg Manifesto , 1985) If Elizabeth Grosz is right in asserting that ‘art is not the antithesis of politics, but politics continued by other means’, 1 then it surely follows that art history must also be something of an oblique political strategy. The previous chapter has given us a firm orientation on ecology within the anarchist movement, exploring its potential to reimagine the discipline of art history. One of the fundamental positions of the ecological eye, however, is to
connected to the nascent scientific sphere of urban ecology and also with established disciplinary domains such as botany, zoology, and landscape architecture. Underpinning the thinking of Laurie and his contemporaries was an interest in how ecological ideas might enhance the liveability and long-term viability of cities. An emphasis on the centrality of nature and ecological
unfold. While the regional dynamics vary, in each instance the changing ecologies reveal how and why ‘certain ecological logics [a]‌re made legible, powerful, and active’ (Rademacher, 2011 : 176), and how local relations of power articulate with the unfolding geography of value, land, property-making, and speculation (see Bhattacharya, 2019 ; Cronon, 1991 ; Rademacher, 2011
Urban political ecology has placed firmly on the agenda questions of how cities reflect the materialisation of capital flows, social political relations, and the metabolism of the more-than-human (Tzaninis et al., Introduction in this volume). Within this work, the urban is understood as a relational sphere, one wherein socio-natural relations that span
Geographers . To date, urban political ecology appears to have been less interested in authoritarian populism: political ecological studies concerned with the phenomenon have instead tended to focus on extractivist landscapes, on pipeline politics and – in the case of the JPS special issues – on agrarian transformations. While such an intellectual division of labour is
This edited transcript of conversations between an Apache cultural heritage professional, Vernelda Grant, and researcher Bridget Conley explores the knowledge that should guide the repatriation of human remains in the colonial context of repatriating Apache sacred, cultural and patrimonial items – including human remains – from museum collections in the United States. Grant provides a historical overview of the how Apache elders first grappled with this problem, following the passage of the Native American Graves Protection and Repatriation Act (1990) in the US Congress. She explains how and why community leaders made decisions about what items they would prioritise for repatriation. Central to her discussion is an Apache knowledge ecology grounded in recognition that the meaning of discrete items cannot be divorced from the larger religious and cultural context from which they come.
1 The ecology of poor relief Overview On 18 July 1821 the overseer of Kingswood parish (Gloucestershire) received a letter from George Lewis of Bristol. Asking for ‘Some preasant relife’, Lewis claimed that he was sick and ‘allmost intirely from my Worck’. He was in a verrey Weacke State my self i have a verrrey Soare throat as i am afraide as i am getting the Same Disorder as my family we am harekening Every moment to be the Last of one Chyld the Lords best to put is end to its Breath the biges bot was tacken ill Later day Last which i have five that is very
9 Aesthetics as ecology, or the question of the form of eco-art Clive Cazeaux Although the origins of ecological art or eco-art (I shall use the latter name from here on) are relatively easy to identify, the full meaning and scope of the name are not so easy to determine. The emergence of eco-art as a visual art form is arguably the result of a number of interrelated factors in the 1960s: American and United Kingdom countercultures, including disillusionment with government and material wealth; conceptual art’s reaction against traditional aesthetic values
2579Ch3 12/8/03 11:47 AM Page 54 3 Up or down with the ecology cycle? Strategies for temporally rational ecological governance Political terms and ecological cycles Next budget and next election; dominant time spans in politics From the early nineteenth century onwards, the dominant political view of time was one of continuous ‘progress’ with the state at the centre of change (Ekengren 1998:30). This linear conception of time is, however, just one possible view. Political time can also be seen as (series of) distinct events or as connected points that have
life, culture, and society along the US Southeastern Coast. Here, taking these contradictory moments together we start to uncover and connect histories, prophecies, visions, and political demands little recognised within urban political ecology. Uncovering contradictions buried within the interdependent, yet highly uneven constellations of socio-natural relations has been a