Alexandra Coțofană – författare

Employing methodological perspectives from the fields of political geography, environmental studies, anthropology, and their cognate disciplines, this volume explores alternative logics of sentient landscapes as racist, xenophobic, and right-wing. While the field of sentient landscapes has gained critical attention, the literature rarely seems to question the intentionality of sentient landscapes, which are often romanticized as pure, good, and just, and perceived as protectors of those who are powerless, indigenous, and colonized. The book takes a new stance on sentient landscapes with the intention of dispelling the denial of “coevalness” represented by their scholarly romanticization.

The Familial Occult addresses the presence of occult experiences in some scholars' families and how that has affected their epistemological and ontological worlds, as well as their identities as scholars. Those with backgrounds in the familial occult often experience a series of conflicting relationships and different ways of interacting with binaries such as the subjective and objective, a powerful conceptual couple still governing academic thinking. While much has been written on encountering the occult in fieldwork or becoming an apprentice in an occult practice, little yet has been published in the academic literature about growing up with the occult.

Employing methodological perspectives from the fields of political geography, environmental studies, anthropology, and their cognate disciplines, this volume explores alternative logics of sentient landscapes as racist, xenophobic, and right-wing. While the field of sentient landscapes has gained critical attention, the literature rarely seems to question the intentionality of sentient landscapes, which are often romanticized as pure, good, and just, and perceived as protectors of those who are powerless, indigenous, and colonized. The book takes a new stance on sentient landscapes with the intention of dispelling the denial of “coevalness” represented by their scholarly romanticization.

This book, based on ethnographic research in Romania, traces the ontological red lines that form a world in which xenophobic landscapes are possible. The last couple hundred years in Romania’s history have been marked by change of political regimes, but this manuscript pays equal attention to an important continuity in Romania’s ontological world: its understanding of the landscape, and the relationship between Romanian people and their land. From political discourses to children’s books, to literature, and explanations found for everyday events, the book follows the ways in which the landscape of Romania has been understood as a sentient being imbued with willpower and ability to act on the world. The sentience specific to Romania’s landscape is characterized by xenophobia—a fear and distrust of ethno-religious others—that has been historically interpreted by Romanians as manifesting through acts of violence enacted by the landscape towards various groups of humans understood as dangerous to the country’s unity.The novelty of this book lies in the fact that it is an in-depth analysis of an ontological world in which sentient landscapes are de-romanticized and presented in their uncomfortable complexity. The concept of sentient xenophobic mountains can add a great deal to the current literature on the ontological turn and ontological multiplicities, by questioning binaries like colonized/colonizer, indigenous/colonial, sentient landscape/industrial superpower. Romania’s history makes it a good case study for this exercise, as the country has been at the margins of empires, both desired because of its natural resources and rejected because of the perceived inferiority of its people, both racialized and racist, both neoliberal and imagining absolute sovereignty.

This book, based on ethnographic research in Romania, traces the ontological red lines that form a world in which xenophobic landscapes are possible. The last couple hundred years in Romania’s history have been marked by change of political regimes, but this manuscript pays equal attention to an important continuity in Romania’s ontological world: its understanding of the landscape, and the relationship between Romanian people and their land. From political discourses to children’s books, to literature, and explanations found for everyday events, the book follows the ways in which the landscape of Romania has been understood as a sentient being imbued with willpower and ability to act on the world. The sentience specific to Romania’s landscape is characterized by xenophobia—a fear and distrust of ethno-religious others—that has been historically interpreted by Romanians as manifesting through acts of violence enacted by the landscape towards various groups of humans understood as dangerous to the country’s unity.The novelty of this book lies in the fact that it is an in-depth analysis of an ontological world in which sentient landscapes are de-romanticized and presented in their uncomfortable complexity. The concept of sentient xenophobic mountains can add a great deal to the current literature on the ontological turn and ontological multiplicities, by questioning binaries like colonized/colonizer, indigenous/colonial, sentient landscape/industrial superpower. Romania’s history makes it a good case study for this exercise, as the country has been at the margins of empires, both desired because of its natural resources and rejected because of the perceived inferiority of its people, both racialized and racist, both neoliberal and imagining absolute sovereignty.