Western media often portrays Pacific Islanders as helpless victims of “sinking islands.” Kuhelika Ghosh shows how Marshallese poet Kathy Jetñil-Kijiner brings performance poetry to climate activism and resistance.
In the midst of India’s beef ban, beef detection kits are supposed to help stop violence against Muslim and Dalit people accused of eating the meat. But do they? Clara Miller and A. Parikh argue that increased surveillance hurts both people and cows.
Genetically modified cotton seeds are not an easy fix for the struggles of agrarian life. Can cooperative economies help?
“When talking about Indigenous history you can just devastate yourself,” says Apsáalooke artist Wendy Red Star. “And so, humor has been a way for me to cope with that.” Drawing from an original interview with the artist, Nicole Seymour and Salma Monani examine how Red Star uses humor, play, and collaboration to subvert museum stereotypes of Indigenous peoples and reanimate Indigenous pasts—and futures—through art.
The term Anthropocene does not address centuries of violent colonial theft. Kyle Keeler proposes a new title: the Kleptocene.
What has hoarding during the coronavirus pandemic revealed about the slow violence of plantation histories in suburban back yards? Andrea Knutson traces the logic of scarcity from 17th century Barbados to the local Whole Foods.
Geographer Eden Kinkaid provides a tour of an exhibit at the National Agricultural Science Museum in India and discusses how it shapes narratives of development and modernity beyond the museum walls.
The histories of fermentation and its unruly twin, rot, provide key insights into race, power, and resistance on plantations in the Caribbean.
For Kelsey Dayle John (Diné), fences provide a site for reflecting on family, history, culture, and Navajo relationships to land and animals.
When the revolution is won, what comes next? In the popular Cartoon Network show Steven Universe, Gardiner Brown finds a model for queer environmental care.
