New Ecologies for the Twenty-First Century – serie

In Designs for the Pluriverse Arturo Escobar presents a new vision of design theory and practice aimed at channeling design's world-making capacity toward ways of being and doing that are deeply attuned to justice and the Earth. Noting that most design-from consumer goods and digital technologies to built environments-currently serves capitalist ends, Escobar argues for the development of an “autonomous design” that eschews commercial and modernizing aims in favor of more collaborative and placed-based approaches. Such design attends to questions of environment, experience, and politics while focusing on the production of human experience based on the radical interdependence of all beings. Mapping autonomous design’s principles to the history of decolonial efforts of indigenous and Afro-descended people in Latin America, Escobar shows how refiguring current design practices could lead to the creation of more just and sustainable social orders.

The essays collected here offer important new reflections on the multiple images of and rhetoric surrounding the rain forest. The slogan “Save the Rain Forest!”-emblazoned on glossy posters of tall trees wreathed in vines and studded with monkeys and parrots-promotes the popular image of a marvelously wild and vulnerable rain forest. Although representations like these have fueled laudable rescue efforts, in many ways they have done more harm than good, as these essays show. Such icons tend to conceal both the biological variety of rain forests and the diversity of their human inhabitants. They also frequently obscure the specific local and global interactions that are as much a part of today’s rain forests as are the array of plants and animals. In attending to these complexities, this volume focuses on specific portrayals of rain forests and the consequences of these characterizations for both forest inhabitants and outsiders.From diverse disciplines-history, archaeology, sociology, literature, law, and cultural anthropology-the contributors provide case studies from Latin America, Asia, and Africa. They point the way toward a search for a rain forest that is both a natural entity and a social history, an inhabited place and a shifting set of ideas. The essayists demonstrate how the single image of a wild and yet fragile forest became fixed in the popular mind in the late twentieth century, thereby influencing the policies of corporations, environmental groups, and governments. Such simplistic conceptions, In Search of the Rain Forest shows, might lead companies to tout their “green” technologies even as they try to downplay the dissenting voices of native populations. Or they might cause a government to create a tiger reserve that displaces peaceful peasants while opening the doors to poachers and bandits. By encouraging a nuanced understanding of distinctive, constantly evolving forests with different social and natural histories, this volume provides an important impetus for protection efforts that take into account the rain forest in all of its complexity.Contributors. Scott Fedick, Alex Greene, Paul Greenough, Nancy Peluso, Suzana Sawyer, Candace Slater, Charles Zerner

In Kumaon in northern India, villagers set hundreds of forest fires in the early 1920s, protesting the colonial British state’s regulations to protect the environment. Yet by the 1990s, they had begun to conserve their forests carefully. In his innovative historical and political study, Arun Agrawal analyzes this striking transformation. He describes and explains the emergence of environmental identities and changes in state-locality relations and shows how the two are related. In so doing, he demonstrates that scholarship on common property, political ecology, and feminist environmentalism can be combined-in an approach he calls environmentality-to better understand changes in conservation efforts. Such an understanding is relevant far beyond Kumaon: local populations in more than fifty countries are engaged in similar efforts to protect their environmental resources.Agrawal brings environment and development studies, new institutional economics, and Foucauldian theories of power and subjectivity to bear on his ethnographical and historical research. He visited nearly forty villages in Kumaon, where he assessed the state of village forests, interviewed hundreds of Kumaonis, and examined local records. Drawing on his extensive fieldwork and archival research, he shows how decentralization strategies change relations between states and localities, community decision makers and common residents, and individuals and the environment. In exploring these changes and their significance, Agrawal establishes that theories of environmental politics are enriched by attention to the interconnections between power, knowledge, institutions, and subjectivities.

In Kumaon in northern India, villagers set hundreds of forest fires in the early 1920s, protesting the colonial British state’s regulations to protect the environment. Yet by the 1990s, they had begun to conserve their forests carefully. In his innovative historical and political study, Arun Agrawal analyzes this striking transformation. He describes and explains the emergence of environmental identities and changes in state-locality relations and shows how the two are related. In so doing, he demonstrates that scholarship on common property, political ecology, and feminist environmentalism can be combined-in an approach he calls environmentality-to better understand changes in conservation efforts. Such an understanding is relevant far beyond Kumaon: local populations in more than fifty countries are engaged in similar efforts to protect their environmental resources.Agrawal brings environment and development studies, new institutional economics, and Foucauldian theories of power and subjectivity to bear on his ethnographical and historical research. He visited nearly forty villages in Kumaon, where he assessed the state of village forests, interviewed hundreds of Kumaonis, and examined local records. Drawing on his extensive fieldwork and archival research, he shows how decentralization strategies change relations between states and localities, community decision makers and common residents, and individuals and the environment. In exploring these changes and their significance, Agrawal establishes that theories of environmental politics are enriched by attention to the interconnections between power, knowledge, institutions, and subjectivities.

Reimagining Political Ecology is a state-of-the-art collection of ethnographies grounded in political ecology. When political ecology first emerged as a distinct field in the early 1970s, it was rooted in the neo-Marxism of world system theory. This collection showcases second-generation political ecology, which retains the Marxist interest in capitalism as a global structure but which is also heavily influenced by poststructuralism, feminism, practice theory, and cultural studies. As these essays illustrate, contemporary political ecology moves beyond binary thinking, focusing instead on the interchanges between nature and culture, the symbolic and the material, and the local and the global.Aletta Biersack’s introduction takes stock of where political ecology has been, assesses the field’s strengths, and sets forth a bold research agenda for the future. Two essays offer wide-ranging critiques of modernist ecology, with its artificial dichotomy between nature and culture, faith in the scientific management of nature, and related tendency to dismiss local knowledge. The remaining eight essays are case studies of particular constructions and appropriations of nature and the complex politics that come into play regionally, nationally, and internationally when nature is brought within the human sphere. Written by some of the leading thinkers in environmental anthropology, these rich ethnographies are based in locales around the world: in Belize, Papua New Guinea, the Gulf of California, Iceland, Finland, the Peruvian Amazon, Malaysia, and Indonesia. Collectively, they demonstrate that political ecology speaks to concerns shared by geographers, sociologists, political scientists, historians, and anthropologists alike. And they model the kind of work that this volume identifies as the future of political ecology: place-based “ethnographies of nature” keenly attuned to the conjunctural effects of globalization.Contributors. Eeva Berglund, Aletta Biersack, J. Peter Brosius, Michael R. Dove, James B. Greenberg, SØren Hvalkof, J. Stephen Lansing, GÍsli PÁlsson, Joel Robbins, Vernon L. Scarborough, John W. Schoenfelder, Richard Wilk

How Nature Speaks illustrates the convergence of complexity theory in the biophysical and social sciences and the implications of the science of complexity for environmental politics and practice. This collection of essays focuses on uncertainty, surprise, and positionality-situated rather than absolute knowledge-in studies of nature by people embedded within the very thing they purport to study from the outside. The contributors address the complicated relationship between scientists and nature as part of a broader reassessment of how we conceive of ourselves, knowledge, and the world that we both inhabit and shape.Exploring ways of conceiving the complexity and multiplicity of humans’ many interactive relationships with the environment, the contributors provide in-depth case studies of the interweaving of culture and nature in socio-historical processes. The case studies focus on the origin of environmental movements, the politicization of environmental issues in city politics, the development of a local energy production system, and the convergence of forest management practices toward a dominant scheme. They are supported by explorations of big-picture issues: recurring themes in studies of social and environmental dynamics, the difficulties of deliberative democracy, and the potential gains for socio-ecological research offered by developmental systems theory and Pierre Bourdieu’s theory of intentionality.How Nature Speaks includes a helpful primer, “On Thinking Dynamically about the Human Ecological Condition,” which explains the basic principles of complexity and nonlinear thinking.Contributors. Chuck Dyke, YrjÖ Haila, Ari Jokinen, Ville LÄhde, Markus Laine, Iordanis Marcoulatos, John O’Neill, Susan Oyama, Taru Peltola, Lasse Peltonen, John Shotter, Peter Taylor

How Nature Speaks illustrates the convergence of complexity theory in the biophysical and social sciences and the implications of the science of complexity for environmental politics and practice. This collection of essays focuses on uncertainty, surprise, and positionality-situated rather than absolute knowledge-in studies of nature by people embedded within the very thing they purport to study from the outside. The contributors address the complicated relationship between scientists and nature as part of a broader reassessment of how we conceive of ourselves, knowledge, and the world that we both inhabit and shape.Exploring ways of conceiving the complexity and multiplicity of humans’ many interactive relationships with the environment, the contributors provide in-depth case studies of the interweaving of culture and nature in socio-historical processes. The case studies focus on the origin of environmental movements, the politicization of environmental issues in city politics, the development of a local energy production system, and the convergence of forest management practices toward a dominant scheme. They are supported by explorations of big-picture issues: recurring themes in studies of social and environmental dynamics, the difficulties of deliberative democracy, and the potential gains for socio-ecological research offered by developmental systems theory and Pierre Bourdieu’s theory of intentionality.How Nature Speaks includes a helpful primer, “On Thinking Dynamically about the Human Ecological Condition,” which explains the basic principles of complexity and nonlinear thinking.Contributors. Chuck Dyke, YrjÖ Haila, Ari Jokinen, Ville LÄhde, Markus Laine, Iordanis Marcoulatos, John O’Neill, Susan Oyama, Taru Peltola, Lasse Peltonen, John Shotter, Peter Taylor

A significant contribution to political ecology, Conservation Is Our Government Now is an ethnographic examination of the history and social effects of conservation and development efforts in Papua New Guinea. Drawing on extensive fieldwork conducted over a period of seven years, Paige West focuses on the Crater Mountain Wildlife Management Area, the site of a biodiversity conservation project implemented between 1994 and 1999. She describes the interactions between those who ran the program-mostly ngo workers-and the Gimi people who live in the forests surrounding Crater Mountain. West shows that throughout the project there was a profound disconnect between the goals of the two groups. The ngo workers thought that they would encourage conservation and cultivate development by teaching Gimi to value biodiversity as an economic resource. The villagers expected that in exchange for the land, labor, food, and friendship they offered the conservation workers, they would receive benefits, such as medicine and technology. In the end, the divergent nature of each group’s expectations led to disappointment for both.West reveals how every aspect of the Crater Mountain Wildlife Management Area-including ideas of space, place, environment, and society-was socially produced, created by changing configurations of ideas, actions, and material relations not only in Papua New Guinea but also in other locations around the world. Complicating many of the assumptions about nature, culture, and development underlying contemporary conservation efforts, Conservation Is Our Government Now demonstrates the unique capacity of ethnography to illuminate the relationship between the global and the local, between transnational processes and individual lives.

In Territories of Difference, Arturo Escobar, author of the widely debated book Encountering Development, analyzes the politics of difference enacted by specific place-based ethnic and environmental movements in the context of neoliberal globalization. His analysis is based on his many years of engagement with a group of Afro-Colombian activists of Colombia’s Pacific rainforest region, the Proceso de Comunidades Negras (PCN). Escobar offers a detailed ethnographic account of PCN’s visions, strategies, and practices, and he chronicles and analyzes the movement’s struggles for autonomy, territory, justice, and cultural recognition. Yet he also does much more. Consistently emphasizing the value of local activist knowledge for both understanding and social action and drawing on multiple strands of critical scholarship, Escobar proposes new ways for scholars and activists to examine and apprehend the momentous, complex processes engulfing regions such as the Colombian Pacific today.Escobar illuminates many interrelated dynamics, including the Colombian government’s policies of development and pluralism that created conditions for the emergence of black and indigenous social movements and those movements’ efforts to steer the region in particular directions. He examines attempts by capitalists to appropriate the rainforest and extract resources, by developers to set the region on the path of modernist progress, and by biologists and others to defend this incredibly rich biodiversity “hot-spot” from the most predatory activities of capitalists and developers. He also looks at the attempts of academics, activists, and intellectuals to understand all of these complicated processes. Territories of Difference is Escobar’s effort to think with Afro-Colombian intellectual-activists who aim to move beyond the limits of Eurocentric paradigms as they confront the ravages of neoliberal globalization and seek to defend their place-based cultures and territories.

For more than fifteen years, Mario Blaser has been involved with the Yshiro people of the Paraguayan Chaco as they have sought to maintain their world in the face of conservation and development programs promoted by the state and various nongovernmental organizations. In this ethnography of the encounter between modernizing visions of development, the place-based “life projects” of the Yshiro, and the agendas of scholars and activists, Blaser argues for an understanding of the political mobilization of the Yshiro and other indigenous peoples as part of a struggle to make the global age hospitable to a “pluriverse” containing multiple worlds or realities. As he explains, most knowledge about the Yshiro produced by non-indigenous “experts” has been based on modern Cartesian dualisms separating subject and object, mind and body, and nature and culture. Such thinking differs profoundly from the relational ontology enacted by the Yshiro and other indigenous peoples. Attentive to people’s unique experiences of place and self, the Yshiro reject universal knowledge claims, unlike Western modernity, which assumes the existence of a universal reality and refuses the existence of other ontologies or realities. In Storytelling Globalization from the Chaco and Beyond, Blaser engages in storytelling as a knowledge practice grounded in a relational ontology and attuned to the ongoing struggle for a pluriversal globality.

For more than fifteen years, Mario Blaser has been involved with the Yshiro people of the Paraguayan Chaco as they have sought to maintain their world in the face of conservation and development programs promoted by the state and various nongovernmental organizations. In this ethnography of the encounter between modernizing visions of development, the place-based “life projects” of the Yshiro, and the agendas of scholars and activists, Blaser argues for an understanding of the political mobilization of the Yshiro and other indigenous peoples as part of a struggle to make the global age hospitable to a “pluriverse” containing multiple worlds or realities. As he explains, most knowledge about the Yshiro produced by non-indigenous “experts” has been based on modern Cartesian dualisms separating subject and object, mind and body, and nature and culture. Such thinking differs profoundly from the relational ontology enacted by the Yshiro and other indigenous peoples. Attentive to people’s unique experiences of place and self, the Yshiro reject universal knowledge claims, unlike Western modernity, which assumes the existence of a universal reality and refuses the existence of other ontologies or realities. In Storytelling Globalization from the Chaco and Beyond, Blaser engages in storytelling as a knowledge practice grounded in a relational ontology and attuned to the ongoing struggle for a pluriversal globality.

Reflecting new thinking about conservation in Southeast Asia, Beyond the Sacred Forest is the product of a unique, decade-long, interdisciplinary collaboration involving research in Indonesia, Malaysia, and the Philippines. Scholars from these countries and the United States rethink the translation of environmental concepts between East and West, particularly ideas of nature and culture; the meaning of conservation; and the ways that conservation policy is applied and transformed in the everyday landscapes of Southeast Asia. The contributors focus more on folk, community, and vernacular conservation discourses than on those of formal institutions and the state. They reject the notion that conservation only takes place in bounded, static, otherworldly spaces such as protected areas or sacred forests. Thick with ethnographic detail, their essays move beyond the forest to agriculture and other land uses, leave behind orthodox notions of the sacred, discard outdated ideas of environmental harmony and stasis, and reject views of the environment that seek to avoid or escape politics. Natural-resource managers and policymakers who work with this more complicated vision of nature and culture are likely to enjoy more enduring success than those who simply seek to remove the influence and impact of humans from conserved landscapes. As many of the essays suggest, this requires the ability to manage contradictions, to relinquish orthodox ideas of what conservation looks like, and to practice continuously adaptive management techniques. Contributors. Upik Djalins, Amity A. Doolittle, Michael R. Dove, Levita Duhaylungsod, Emily E. Harwell, Jeyamalar Kathirithamby-Wells, Lye Tuck-Po, Percy E. Sajise, Endah Sulistyawati, Yunita T. Winarto

A major contribution to the nascent anthropology of urban environments, Reigning the River illuminates the complexities of river restoration in Kathmandu, Nepal’s capital and one of the fastest-growing cities in South Asia. In this rich ethnography, Anne M. Rademacher explores the ways that urban riverscape improvement involved multiple actors, each constructing ideals of restoration through contested histories and ideologies of belonging. She examines competing understandings of river restoration, particularly among bureaucrats in state and conservation-development agencies, cultural heritage activists, and advocates for the security of tens of thousands of rural-to-urban migrants settled along the exposed riverbed. Rademacher conducted research during a volatile period in Nepal’s political history. As clashes between Maoist revolutionaries and the government intensified, the riverscape became a site of competing claims to a capital city that increasingly functioned as a last refuge from war-related violence. In this time of intense flux, efforts to ensure, create, or imagine ecological stability intersected with aspirations for political stability. Throughout her analysis, Rademacher emphasizes ecology as an important site of dislocation, entitlement, and cultural meaning.

The ConfÉdÉration Paysanne, one of France's largest farmers' unions, has successfully fought against genetically modified organisms (GMOs), but unlike other allied movements, theirs has been led by producers rather than consumers. In Food, Farms, and Solidarity, Chaia Heller analyzes the group's complex strategies and campaigns, including a call for a Europe-wide ban on GM crops and hormone-treated beef, and a protest staged at a McDonald's. Her study of the ConfÉdÉration Paysanne shows the challenges small farms face in a postindustrial agricultural world. Heller also reveals how the language the union uses to argue against GMOs encompasses more than the risks they pose; emphasizing solidarity has allowed farmers to focus on food as a cultural practice and align themselves with other workers. Heller's examination of the ConfÉdÉration Paysanne's commitment to a vision of alter-globalization, the idea of substantive alternatives to neoliberal globalization, demonstrates how ecological and social justice can be restored in the world.

The ConfÉdÉration Paysanne, one of France's largest farmers' unions, has successfully fought against genetically modified organisms (GMOs), but unlike other allied movements, theirs has been led by producers rather than consumers. In Food, Farms, and Solidarity, Chaia Heller analyzes the group's complex strategies and campaigns, including a call for a Europe-wide ban on GM crops and hormone-treated beef, and a protest staged at a McDonald's. Her study of the ConfÉdÉration Paysanne shows the challenges small farms face in a postindustrial agricultural world. Heller also reveals how the language the union uses to argue against GMOs encompasses more than the risks they pose; emphasizing solidarity has allowed farmers to focus on food as a cultural practice and align themselves with other workers. Heller's examination of the ConfÉdÉration Paysanne's commitment to a vision of alter-globalization, the idea of substantive alternatives to neoliberal globalization, demonstrates how ecological and social justice can be restored in the world.

The worldwide development of ecotourism-including adventures such as mountain climbing and whitewater rafting, as well as more pedestrian pursuits such as birdwatching-has been extensively studied, but until now little attention has been paid to why vacationers choose to take part in what are often physically and emotionally strenuous endeavors. Drawing on ethnographic research and his own experiences working as an ecotour guide throughout the United States and Latin America, Robert Fletcher argues that participation in rigorous outdoor activities resonates with the particular cultural values of the white, upper-middle-class Westerners who are the majority of ecotourists. Navigating 13,000-foot mountain peaks or treacherous river rapids demands deferral of gratification, perseverance through suffering, and a willingness to assume risks in pursuit of continuous progress. In this way, characteristics originally cultivated for professional success have been transferred to the leisure realm at a moment when traditional avenues for achievement in the public sphere seem largely exhausted. At the same time, ecotourism provides a temporary escape from the ostensible ills of modern society by offering a transcendent "wilderness" experience that contrasts with the indoor, sedentary, mental labor characteristically performed by white-collar workers.

In the indigenous Andean language of Aymara, pachakuti refers to the subversion and transformation of social relations. Between 2000 and 2005, Bolivia was radically transformed by a series of popular indigenous uprisings against the country's neoliberal and antidemocratic policies. In Rhythms of the Pachakuti, Raquel GutiÉrrez Aguilar documents these mass collective actions, tracing the internal dynamics of such disruptions to consider how motivation and execution incite political change."In Rhythms of the Pachakuti we can sense the reverberations of an extraordinary historical process that took place in Bolivia at the start of the twenty-first century. The book is the product of Raquel GutiÉrrez Aguilar's political engagement in that historical process. . . . Though of Mexican nationality, [she] was intimately involved in Bolivian politics for many years and acquired a quasi-legendary status there as an intense, brilliant activist and radical intellectual. . . . [Her account is] . . . itself a revolutionary document. . . . Rhythms of the Pachakuti deserves to stand as a key text in the international literature of radicalism and emancipatory politics in the new century."-Sinclair Thomson, from the foreword

The worldwide development of ecotourism-including adventures such as mountain climbing and whitewater rafting, as well as more pedestrian pursuits such as birdwatching-has been extensively studied, but until now little attention has been paid to why vacationers choose to take part in what are often physically and emotionally strenuous endeavors. Drawing on ethnographic research and his own experiences working as an ecotour guide throughout the United States and Latin America, Robert Fletcher argues that participation in rigorous outdoor activities resonates with the particular cultural values of the white, upper-middle-class Westerners who are the majority of ecotourists. Navigating 13,000-foot mountain peaks or treacherous river rapids demands deferral of gratification, perseverance through suffering, and a willingness to assume risks in pursuit of continuous progress. In this way, characteristics originally cultivated for professional success have been transferred to the leisure realm at a moment when traditional avenues for achievement in the public sphere seem largely exhausted. At the same time, ecotourism provides a temporary escape from the ostensible ills of modern society by offering a transcendent "wilderness" experience that contrasts with the indoor, sedentary, mental labor characteristically performed by white-collar workers.

In the indigenous Andean language of Aymara, pachakuti refers to the subversion and transformation of social relations. Between 2000 and 2005, Bolivia was radically transformed by a series of popular indigenous uprisings against the country's neoliberal and antidemocratic policies. In Rhythms of the Pachakuti, Raquel GutiÉrrez Aguilar documents these mass collective actions, tracing the internal dynamics of such disruptions to consider how motivation and execution incite political change."In Rhythms of the Pachakuti we can sense the reverberations of an extraordinary historical process that took place in Bolivia at the start of the twenty-first century. The book is the product of Raquel GutiÉrrez Aguilar's political engagement in that historical process. . . . Though of Mexican nationality, [she] was intimately involved in Bolivian politics for many years and acquired a quasi-legendary status there as an intense, brilliant activist and radical intellectual. . . . [Her account is] . . . itself a revolutionary document. . . . Rhythms of the Pachakuti deserves to stand as a key text in the international literature of radicalism and emancipatory politics in the new century."-Sinclair Thomson, from the foreword

The waters of the Nile are fundamental to life in Egypt. In this compelling ethnography, Jessica Barnes explores the everyday politics of water: a politics anchored in the mundane yet vital acts of blocking, releasing, channeling, and diverting water. She examines the quotidian practices of farmers, government engineers, and international donors as they interact with the waters of the Nile flowing into and through Egypt. Situating these local practices in relation to broader processes that affect Nile waters, Barnes moves back and forth from farmer to government ministry, from irrigation canal to international water conference. By showing how the waters of the Nile are constantly made and remade as a resource by people in and outside Egypt, she demonstrates the range of political dynamics, social relations, and technological interventions that must be incorporated into understandings of water and its management.

The waters of the Nile are fundamental to life in Egypt. In this compelling ethnography, Jessica Barnes explores the everyday politics of water: a politics anchored in the mundane yet vital acts of blocking, releasing, channeling, and diverting water. She examines the quotidian practices of farmers, government engineers, and international donors as they interact with the waters of the Nile flowing into and through Egypt. Situating these local practices in relation to broader processes that affect Nile waters, Barnes moves back and forth from farmer to government ministry, from irrigation canal to international water conference. By showing how the waters of the Nile are constantly made and remade as a resource by people in and outside Egypt, she demonstrates the range of political dynamics, social relations, and technological interventions that must be incorporated into understandings of water and its management.

In Alchemy in the Rain Forest Jerry K. Jacka explores how the indigenous population of Papua New Guinea's highlands struggle to create meaningful lives in the midst of extreme social conflict and environmental degradation. Drawing on theories of political ecology, place, and ontology and using ethnographic, environmental, and historical data, Jacka presents a multilayered examination of the impacts large-scale commercial gold mining in the region has had on ecology and social relations. Despite the deadly interclan violence and widespread pollution brought on by mining, the uneven distribution of its financial benefits has led many Porgerans to call for further development. This desire for increased mining, Jacka points out, counters popular portrayals of indigenous people as innate conservationists who defend the environment from international neoliberal development. Jacka's examination of the ways Porgerans search for common ground between capitalist and indigenous ways of knowing and being points to the complexity and interconnectedness of land, indigenous knowledge, and the global economy in Porgera and beyond.

In Alchemy in the Rain Forest Jerry K. Jacka explores how the indigenous population of Papua New Guinea's highlands struggle to create meaningful lives in the midst of extreme social conflict and environmental degradation. Drawing on theories of political ecology, place, and ontology and using ethnographic, environmental, and historical data, Jacka presents a multilayered examination of the impacts large-scale commercial gold mining in the region has had on ecology and social relations. Despite the deadly interclan violence and widespread pollution brought on by mining, the uneven distribution of its financial benefits has led many Porgerans to call for further development. This desire for increased mining, Jacka points out, counters popular portrayals of indigenous people as innate conservationists who defend the environment from international neoliberal development. Jacka's examination of the ways Porgerans search for common ground between capitalist and indigenous ways of knowing and being points to the complexity and interconnectedness of land, indigenous knowledge, and the global economy in Porgera and beyond.

In The Geographies of Social Movements Ulrich Oslender proposes a critical place perspective to examine the activism of black communities in the lowland rain forest of Colombia's Pacific Coast region. Drawing on extensive ethnographic fieldwork in and around the town of Guapi, Oslender examines how the work of local community councils, which have organized around newly granted ethnic and land rights since the early 1990s, is anchored to space and place. Exploring how residents' social relationships are entangled with the region's rivers, streams, swamps, rain, and tides, Oslender argues that this "aquatic space"-his conceptualization of the mutually constitutive relationships between people and their rain forest environment-provides a local epistemology that has shaped the political process. Oslender demonstrates that social mobilization among Colombia's Pacific Coast black communities is best understood as emerging out of their place-based identity and environmental imaginaries. He argues that the critical place perspective proposed accounts more fully for the multiple, multiscalar, rooted, and networked experiences within social movements.

In The Geographies of Social Movements Ulrich Oslender proposes a critical place perspective to examine the activism of black communities in the lowland rain forest of Colombia's Pacific Coast region. Drawing on extensive ethnographic fieldwork in and around the town of Guapi, Oslender examines how the work of local community councils, which have organized around newly granted ethnic and land rights since the early 1990s, is anchored to space and place. Exploring how residents' social relationships are entangled with the region's rivers, streams, swamps, rain, and tides, Oslender argues that this "aquatic space"-his conceptualization of the mutually constitutive relationships between people and their rain forest environment-provides a local epistemology that has shaped the political process. Oslender demonstrates that social mobilization among Colombia's Pacific Coast black communities is best understood as emerging out of their place-based identity and environmental imaginaries. He argues that the critical place perspective proposed accounts more fully for the multiple, multiscalar, rooted, and networked experiences within social movements.

South African rooibos tea is a commodity of contrasts. Renowned for its healing properties, the rooibos plant grows in a region defined by the violence of poverty, dispossession, and racism. And while rooibos is hailed as an ecologically indigenous commodity, it is farmed by people who struggle to express “authentic” belonging to the land: Afrikaners, who espouse a “white” African indigeneity, and “coloureds,” who are characterized either as the mixed-race progeny of “extinct” Bushmen or as possessing a false identity, indigenous to nowhere. In Steeped in Heritage Sarah Ives explores how these groups advance alternate claims of indigeneity based on the cultural ownership of an indigenous plant. This heritage-based struggle over rooibos shows how communities negotiate landscapes marked by racial dispossession within an ecosystem imperiled by climate change and precarious social relations in the postapartheid era.

In Landscapes of Power Dana E. Powell examines the rise and fall of the controversial Desert Rock Power Plant initiative in New Mexico to trace the political conflicts surrounding native sovereignty and contemporary energy development on Navajo (DinÉ) Nation land. Powell's historical and ethnographic account shows how the coal-fired power plant project's defeat provided the basis for redefining the legacies of colonialism, mineral extraction, and environmentalism. Examining the labor of activists, artists, politicians, elders, technicians, and others, Powell emphasizes the generative potential of Navajo resistance to articulate a vision of autonomy in the face of twenty-first-century colonial conditions. Ultimately, Powell situates local Navajo struggles over energy technology and infrastructure within broader sociocultural life, debates over global climate change, and tribal, federal, and global politics of extraction.

South African rooibos tea is a commodity of contrasts. Renowned for its healing properties, the rooibos plant grows in a region defined by the violence of poverty, dispossession, and racism. And while rooibos is hailed as an ecologically indigenous commodity, it is farmed by people who struggle to express “authentic” belonging to the land: Afrikaners, who espouse a “white” African indigeneity, and “coloureds,” who are characterized either as the mixed-race progeny of “extinct” Bushmen or as possessing a false identity, indigenous to nowhere. In Steeped in Heritage Sarah Ives explores how these groups advance alternate claims of indigeneity based on the cultural ownership of an indigenous plant. This heritage-based struggle over rooibos shows how communities negotiate landscapes marked by racial dispossession within an ecosystem imperiled by climate change and precarious social relations in the postapartheid era.

In Landscapes of Power Dana E. Powell examines the rise and fall of the controversial Desert Rock Power Plant initiative in New Mexico to trace the political conflicts surrounding native sovereignty and contemporary energy development on Navajo (DinÉ) Nation land. Powell's historical and ethnographic account shows how the coal-fired power plant project's defeat provided the basis for redefining the legacies of colonialism, mineral extraction, and environmentalism. Examining the labor of activists, artists, politicians, elders, technicians, and others, Powell emphasizes the generative potential of Navajo resistance to articulate a vision of autonomy in the face of twenty-first-century colonial conditions. Ultimately, Powell situates local Navajo struggles over energy technology and infrastructure within broader sociocultural life, debates over global climate change, and tribal, federal, and global politics of extraction.