{"id":10816,"date":"2020-06-17T06:14:36","date_gmt":"2020-06-17T11:14:36","guid":{"rendered":"http:\/\/blog.uvm.edu\/aivakhiv\/?p=10816"},"modified":"2022-03-16T16:35:08","modified_gmt":"2022-03-16T21:35:08","slug":"we-are-all-tuteishi-or-on-not-being-posthuman","status":"publish","type":"post","link":"https:\/\/blog.uvm.edu\/aivakhiv\/2020\/06\/17\/we-are-all-tuteishi-or-on-not-being-posthuman\/","title":{"rendered":"We are all tuteishi (or, on not being posthuman)"},"content":{"rendered":"\n<p>A social media conversation prompted me to dig up something I had written in my notebook years ago after reading Serhii Plokhy&#8217;s <a href=\"https:\/\/networks.h-net.org\/node\/3911\/reviews\/5963\/rowley-plokhy-origins-slavic-nations-premodern-identities-russia-ukraine\">masterful book<\/a> on &#8220;premodern identities&#8221; in Russia, Ukraine, and Belarus. Which in turn prompted me to realize that coronavirus provides an answer to the question I had just finished writing <a href=\"https:\/\/www.academia.edu\/45636216\/Is_the_Post_in_Posthuman_the_Post_in_Postmodern_Or_What_Can_the_Human_Be\">an article about<\/a> &#8212; what it means to be &#8220;posthuman&#8221; (and why I find that term inadequate). <\/p>\n\n\n\n<p>The question is &#8220;who are we?&#8221; The answers that have been provided over the centuries fall into three general categories: <\/p>\n\n\n\n<ul class=\"wp-block-list\"><li>&#8220;We are X&#8221; (name your ethnic\/national\/cultural identity),<\/li><li>&#8220;We are human&#8221; (the modern\/modernist answer), or<\/li><li>&#8220;We are something else (but not X and not exactly just human)&#8221; (e.g., <a href=\"https:\/\/www.amazon.com\/Human-Animal-Personal-Psychology-Philosophy\/dp\/0195134230\">animals<\/a>, <a href=\"https:\/\/youtu.be\/5skIcMzlq6s\">Devo<\/a>, spirits in a material world, cyborgs, <a href=\"https:\/\/en.wikipedia.org\/wiki\/Posthuman#:~:text=Posthuman%20or%20post%2Dhuman%20is,a%20state%20beyond%20being%20human.\">posthuman<\/a>, <a href=\"https:\/\/www.sas.upenn.edu\/~cavitch\/pdf-library\/DeleuzeGuattari_Becoming.pdf\">becoming this or that<\/a>, blah blah blah). <\/li><\/ul>\n\n\n\n<p>Here&#8217;s my contribution to answering that question.  <\/p>\n\n\n\n<!--more-->\n\n\n\n<p>I&#8217;ll start with my post-Plokhy reflection on my own identity:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\"><p>After reading Serhii Plokhy\u2019s <a href=\"https:\/\/www.amazon.com\/Origins-Slavic-Nations-Premodern-Identities\/dp\/0521155118\">The Origins of the Slavic Nations<\/a>, I realize all the more how honest historical study renders all our identity questions moot. <\/p><p>What am I, for instance, but a hyphenated Canadian\/(North) American and Ukrainian\/<a href=\"https:\/\/www.amazon.com\/Idea-Galicia-History-Habsburg-Political\/dp\/0804783128\/ref=sr_1_1?dchild=1&amp;keywords=galicia+the+idea&amp;qid=1592332600&amp;sr=8-1\">Galician<\/a>\/<a href=\"http:\/\/www.encyclopediaofukraine.com\/display.asp?linkpath=pages%5CR%5CU%5CRuthenians.htm\">Ruthenian<\/a>\/Slav (Dulib-Buzhan-et al) with certainly some admixture of Polish, Jewish, Tatar, Mongol, Varangian (Scandinavian\/Viking), Sarmatian, Khazar, Antian, Scythian, Trypillian, Indo-Aryan, and Neanderthal (and if my son is correct Denisovan, too), with plenty of African and whatever else beyond, going back through primate to single-celled amphibious thingie. Add to that the Byzantine Catholic\/Orthodox, <a href=\"https:\/\/onbeing.org\/programs\/adrian-ivakhiv-pagans-ancient-and-modern\/\">Slavo-Pagan<\/a>, and other mixes along with elective ones like buddhist, quasi-hindu, secular <a href=\"https:\/\/www.academia.edu\/25740448\/Pagan_ish_Senses_and_Sensibilities\">pagan-cosmopolitan<\/a>, amphibious philosopher thingie\u2026 (And to think that I grew up believing I was Ukrainian going all the way back to Prince <a href=\"https:\/\/en.wikipedia.org\/wiki\/Ingvar_of_Kiev\">Ingvar<\/a> and Princess <a href=\"https:\/\/www.britannica.com\/biography\/Saint-Olga\">Helga<\/a> of Ky\u00efvan Rus&#8217;&#8230;) <\/p><p>May as well throw up our hands and admit that we are all originally-hybrid mutts, mixes of <em><a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2013\/12\/01\/toronto-talk-ukraines-anomalous-zone\/\">tuteishi<\/a><\/em> (the local &#8220;not-quite-named&#8221;) and <em>vneishi<\/em> (the overidentified outsider), which is probably the recurrent dichotomy that still positions everyone in the world onto a spectrum of self-defined &#8220;<a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2020\/05\/28\/mapping-identities-in-global-cultural-studies\/\">traditions&#8221; and &#8220;modernities<\/a>.&#8221; <\/p><p>If we\u2019re all on the same page about that, why the hell do we still fight over the scraps that come down to us from the powers that rule us? Ah, there we have it. We are either human (or becoming-human and some other thing) or overlord. Which are you?<\/p><\/blockquote>\n\n\n\n<p>I&#8217;ll come back to the <em>tuteishyi<\/em> bit momentarily. (And to the overlords.)<\/p>\n\n\n\n<p>I cover the &#8220;posthuman&#8221; thing in the article I mentioned, which is titled &#8220;Is the post- in posthumanism the post- in postmodernism?&#8221; (The title echoes <a href=\"https:\/\/www.jstor.org\/stable\/1343840?seq=1#metadata_info_tab_contents\">several<\/a> <a href=\"https:\/\/muse.jhu.edu\/article\/407132\">others<\/a> that <a href=\"https:\/\/www.jstor.org\/stable\/pdf\/463645.pdf\">follow<\/a> the <a href=\"https:\/\/www.semanticscholar.org\/paper\/Is-the-Post-in-Postsocialism-the-Post-in-Shih\/040858924dbec8a1f8eba96cf4de9a34ebb5d908\">same<\/a> formula, just with different &#8220;posts.&#8221;) That piece is now submitted to a journal, so I won&#8217;t share it here except to say that it takes issue with posthumanism partly on the &#8220;post-&#8221; bit &#8212; which keeps us plugged into a modernist &#8220;<a href=\"https:\/\/press.uchicago.edu\/ucp\/books\/book\/chicago\/P\/bo5973264.html\">postal&#8221; system<\/a> of notices intended to say &#8220;Your time is up, our time is now,&#8221; and fated to then be &#8220;posted&#8221; by the next vanguard that comes along (post-posthuman, or <a href=\"https:\/\/en.wikipedia.org\/wiki\/Post-postmodernism\">whatever<\/a>).<\/p>\n\n\n\n<p>The more important and constructive argument I make there is related to the <a href=\"https:\/\/understandingsociety.blogspot.com\/2012\/05\/social-world-as-morphogenesis.html\">morphogenetic<\/a> <a href=\"https:\/\/www.cddc.vt.edu\/host\/delanda\/pages\/becoming.htm\">dimension<\/a> of my process-relational ontology &#8212; the <a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2010\/11\/28\/cinema-as-prosperos-organic-machine\/\">geomorphism<\/a>, <a href=\"https:\/\/blog.uvm.edu\/e2mc\/2013\/10\/23\/biomorphism-emi-chapter-5\/\">biomorphism<\/a>, <a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2010\/12\/29\/on-anthropomorphism-making-humans-pencils-souls\/\">anthropomorphism<\/a>, cosmomorphism, et al. &#8212; according to which we are always only becoming something (including becoming human, however we define that) and never quite getting there. This means there are only &#8220;<a href=\"https:\/\/books.google.com\/books\/about\/Alternative_Modernities.html?id=YCghDtjik3IC\">alternative<\/a> humanities&#8221; (and humanisms), not posthumanities (or posthumanisms). <\/p>\n\n\n\n<p>Here is where an event like the coronavirus pandemic can have an impact on the trajectory of human becomings. <\/p>\n\n\n\n<p>One short-term impact of the pandemic is that many of us became reduced in our territorial extension. Told to <em>go<\/em> home (if we were college students or international travelers) or to <em>stay <\/em>home (but not as crisply as <a href=\"https:\/\/www.youtube.com\/watch?v=gqTYhxMb_Xo\">Wendell Berry tells us<\/a> that) and to quarantine after any travels, many of us became home-bound and place-bound. My own students were logging in from whatever place they chose to go home to, and were busily remaking their <a href=\"https:\/\/ecoculturelab.net\/ecoarts-exhibition-pandemic-edition\">creative projects<\/a> into something they could do there, at home or by only going out safely within the parameters allowed by the requirements of social isolation and minimized travel. Business-class travelers discovered they had spouses and kids.<\/p>\n\n\n\n<p>We became <em>tuteishi<\/em>, an East Slavic word that means &#8220;of this place&#8221; or &#8220;place-bound.&#8221; That&#8217;s a concept I have written about before in my <a href=\"http:\/\/www.yorku.ca\/soi\/_Vol_6_1\/_PDF\/Ivakhiv.pdf\">research on the Ukraine-EU borderlands<\/a>.  Here&#8217;s a bit from that:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\"><p>In today\u2019s East Central European borderlands, where new and contested nations and ethnies \u2013 Belarusians, Carpatho-Rusyns, Lemkos, Poleshuks, Romas, Montenegrans, Bosnians, and others \u2013 are ever emerging, what remains <a href=\"https:\/\/www.amazon.com\/Making-Nationalities-Robert-Magocsi-2000-03-15\/dp\/B01K2P3UBS\">constant<\/a> is the ebb and flow of identity formation, a process of gelling and destabilizing without necessary end-point or <em>telos<\/em>. <\/p><p>The <em>tuteishyi<\/em> represents the not-quite-named, the proto-ethnic (that is, proto-\u2018Rusyn,\u2019 \u2018-Poleshuk,\u2019 \u2018-Kashub\u2019, \u2018-Roma,\u2019 et al.), a person of \u2018no fixed address\u2019 \u2013 if \u2018address\u2019 is understood in the Lacanian sense of being called or <a href=\"https:\/\/nosubject.com\/Interpellation\">hailed<\/a> as such by the outside world \u2013 who is uncertain as to whether s\/he is a nationality, ethnicity, or part of some other substance (religious denomination, et al.), but who is <a href=\"http:\/\/briai.ku.lt\/downloads\/AHUK_19\/19_147-163_Kockel.pdf\">defined by the place<\/a> in which s\/he remains (and moves) while empires, armies, time-zones, and global economic forces move in and out of range. <\/p><p>Like the old Bukovinian in <a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2010\/06\/18\/white-bird-with-a-black-mark-flies\/\">Yuri Illienko\u2019s<\/a> (1970) film <em><a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2012\/09\/05\/illienkos-poetic-cinema\/\">White Bird with a Black Mark<\/a><\/em> (<em>Bilyi ptakh z chornoyu oznakoyu<\/em>) who keeps several clocks each showing different times \u2013 Romanian, Polish, German, Soviet \u2013 so as not to have to change the clock every time the borders change, so these proto-ethnies define themselves by their hybrid and marginal location amid broadly contending force-fields. Like the <a href=\"https:\/\/read.dukeupress.edu\/books\/book\/2003\/chapter-abstract\/238638\/Becoming-NomadPoststructuralist?redirectedFrom=fulltext\">nomad<\/a> and the <em><a href=\"http:\/\/briai.ku.lt\/downloads\/AHUK_19\/19_147-163_Kockel.pdf\">mestizo<\/a><\/em> celebrated in the writings of <a href=\"https:\/\/rosibraidotti.com\/wp-content\/uploads\/2018\/06\/Braidotti-Rosi-Writing-as-a-Nomadic-Subject.pdf\">postmodern<\/a> and <a href=\"https:\/\/en.wikipedia.org\/wiki\/Borderlands\/La_Frontera:_The_New_Mestiza\">postcolonial<\/a> writers, the <em>tuteishyi<\/em> remains placeless in a larger sense, yet rooted enough in his or her own space (<a href=\"https:\/\/www.google.com\/search?q=leon+tarasiewicz&amp;sxsrf=ALeKk02md3hn5scx6ttw3ZoSHz7sP59b4w:1592392116952&amp;source=lnms&amp;tbm=isch&amp;sa=X&amp;ved=2ahUKEwiOjuXz2ojqAhWzRjABHTDQCxAQ_AUoAnoECAwQBA&amp;biw=1152&amp;bih=524\">Tarasiewicz\u2019s<\/a> forests, <a href=\"https:\/\/www.google.com\/search?sxsrf=ALeKk0088T7xIszssXJC6GOixCfl8UAuWw:1592392147046&amp;source=univ&amp;tbm=isch&amp;q=miroslaw+maszlanko&amp;sa=X&amp;ved=2ahUKEwjC35GC24jqAhX5RjABHbSRC20QsAR6BAgLEAE&amp;biw=1152&amp;bih=524\">Maszlanko\u2019s<\/a> fields), mobile in the tracks and paths carved out through earthy meanderings in the interstices of nations and empires. <\/p><p>This is perhaps also the space of the artist [like the ones in the <a href=\"http:\/\/www.yorku.ca\/soi\/_Vol_6_1\/_HTML\/Ivakhiv.html\">Immersions exhibition<\/a> that I describe in the article] who is and is not identifiable as the representative of a collective group, and whose role is to not simply deconstruct the categories which ossify around emerging (or long emerged) nations and states, but to somehow turn these inside out, revealing their deep and messy underpinnings, their myth-laden, symbol-saturated, yet fractal, hybrid, and unstable foundations. Identity here arises through a paradoxical intermingling of a feeling of &#8220;home place&#8221; and of the sense that any such &#8220;home&#8221; ever shifts in the wake of larger movements and power shifts. What persists are the signs, symbols, rituals, and hybrid meanings in which these artists, among others, <a href=\"http:\/\/www.zacheta.wroclaw.pl\/artysci\/234-plotnicka-anna.html\">reimmerse<\/a> themselves, with some hesitation, to continually <em>become<\/em> themselves.  <\/p><\/blockquote>\n\n\n\n<p>The lesson of coronavirus, in part, is something like that: <em>We are all<\/em> tuteishi<em>. Or we are not at all. <\/em>Some of us may have thought we were airborne, but that was an optical illusion. <\/p>\n\n\n\n<p>We will of course travel once again and (some of us) fly once again. But the pandemic has been the greatest opportunity to <a href=\"https:\/\/www.theguardian.com\/world\/2020\/may\/17\/is-covid-19-crisis-the-catalyst-for-the-greening-of-worlds-airlines\">rein in the airline industry<\/a> and, for that matter, all the <a href=\"https:\/\/www.amazon.com\/Bullshit-Jobs-Theory-David-Graeber\/dp\/150114331X\">bullshit job<\/a> industries that keep consumer capitalism careening around so many racetracks without providing too much of anything that&#8217;s essential to human and ecological well-being. It, like the <a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2020\/06\/11\/the-what-does-it-have-to-do-with-me-defense\/\">George Floyd demonstrations<\/a>, is helping us rediscover how we want to be with each other.<\/p>\n\n\n\n<p>To figure out what sort of humans we ought and want to be, we will need more global work stoppages like this one. We will of course <a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2020\/04\/09\/the-state-of-things\/\">get them<\/a>, whether we want them or not. And we will be forced to confront the fundamental undecidability of our humanness, our humanity, and our relations with each other and with all the other others with whom we share worlds.<\/p>\n\n\n\n<p>The thing about the <em>tuteishyi<\/em> is that he or she or they in their ambiguous plurality do not merely dwell (and, when necessary, hide) at the borders and boundaries. They (like <a href=\"https:\/\/books.google.com\/books\/about\/The_Bioregional_Imagination.html?id=OPHSEEWIOjcC\">bioregionalists<\/a>) know where to den and how to dig in, and (like <a href=\"https:\/\/libcom.org\/files\/Art.pdf\">Zomians<\/a>) when and where to disappear into the mountains or the ground below, and how to unsettle the boundaries from beneath. For all their uneagerness to read and follow the overlords&#8217; instructions, they know how to <a href=\"https:\/\/www.academia.edu\/441181\/Reading_the_Country\">read the country<\/a>. They are <a href=\"https:\/\/www.earthboundpeople.com\/earthbound-people\/\">earthbound<\/a>.<\/p>\n\n\n\n<p>The overlords don&#8217;t really get that there <em>is<\/em> a beneath, or an earth to be particularly <a href=\"https:\/\/blog.uvm.edu\/aivakhiv\/2020\/03\/02\/the-unbinding-rebounding-of-boundaries\/\"><em>bound<\/em> to<\/a>. That will be their undoing. <\/p>\n\n\n\n<p><\/p>\n\n\n\n<figure class=\"wp-block-image size-large is-resized\"><a href=\"https:\/\/artmuseum.pl\/en\/filmoteka\/praca\/plotnicka-anna-film-nieskonczony\"><img data-recalc-dims=\"1\" loading=\"lazy\" decoding=\"async\" src=\"https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2020\/06\/582991504ef3e-400x320.jpg?resize=263%2C210&#038;ssl=1\" alt=\"\" class=\"wp-image-10818\" width=\"263\" height=\"210\" srcset=\"https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2020\/06\/582991504ef3e.jpg?resize=400%2C320&amp;ssl=1 400w, https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2020\/06\/582991504ef3e.jpg?resize=300%2C240&amp;ssl=1 300w, https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2020\/06\/582991504ef3e.jpg?resize=275%2C220&amp;ssl=1 275w, https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2020\/06\/582991504ef3e.jpg?w=720&amp;ssl=1 720w\" sizes=\"auto, (max-width: 263px) 100vw, 263px\" \/><\/a><figcaption><em>Image by Anna Plotnicka, whose work is referenced in the <\/em>Spaces of Identity<em> article<\/em><\/figcaption><\/figure>\n\n\n\n<p><\/p>\n","protected":false},"excerpt":{"rendered":"<p>A social media conversation prompted me to dig up something I had written in my notebook years ago after reading Serhii Plokhy&#8217;s masterful book on &#8220;premodern identities&#8221; in Russia, Ukraine, and Belarus. Which in turn prompted me to realize that coronavirus provides an answer to the question I had just finished writing an article about [&hellip;]<\/p>\n","protected":false},"author":99,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"advanced_seo_description":"","jetpack_seo_html_title":"","jetpack_seo_noindex":false,"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[690660,660440],"tags":[628488,455030,628484,628483,123519,274726,628491,103276,25101,628480,628410,628407,48902,350245,628472,628477,5263,628482,628485,628486,628487,628490,628489,75642,628479,628476,350304,628478,350244,628474,628492],"class_list":["post-10816","post","type-post","status-publish","format-standard","hentry","category-cultural_politics","category-manifestos-and-auguries","tag-alternative-humanism","tag-bioregionalism","tag-border-identities","tag-borderlands","tag-bruno-latour","tag-cultural-identity","tag-earthbound","tag-ethnicity","tag-gaia","tag-galician","tag-global-cultural-studies","tag-humanism","tag-identity","tag-mestizo","tag-nationality","tag-origins-of-the-slavic-nations","tag-place","tag-placelessness","tag-posthuman","tag-posthumanism","tag-posthumanities","tag-postmodern","tag-premodern","tag-russian","tag-rusyn","tag-serhii-plokhy","tag-slavic","tag-tuteishi","tag-tuteishyi","tag-ukrainian","tag-zomia"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p4IC4a-2Os","jetpack-related-posts":[{"id":11676,"url":"https:\/\/blog.uvm.edu\/aivakhiv\/2021\/03\/31\/posthumanist-redistributions-of-the-sensible\/","url_meta":{"origin":10816,"position":0},"title":"Posthumanist redistributions of the sensible","author":"Adrian J Ivakhiv","date":"March 31, 2021","format":false,"excerpt":"Theory has a mobile army of metaphors that account for its own importance. The vanguardist notion of a \"cutting edge\" has long served as a paradigmatic metaphor for theoretical innovation, and it's one I take issue with in my article \"Is the Post- in Posthuman the Post- in Postmodern? Or\u2026","rel":"","context":"In &quot;Philosophy&quot;","block_context":{"text":"Philosophy","link":"https:\/\/blog.uvm.edu\/aivakhiv\/category\/geo_philosophy\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2021\/03\/plant-pots-shape-human-faces-botanical-garden-group-potted-plants-158209688.jpeg?resize=350%2C200&ssl=1","width":350,"height":200},"classes":[]},{"id":2134,"url":"https:\/\/blog.uvm.edu\/aivakhiv\/2011\/01\/05\/environmental-humanities-series-update\/","url_meta":{"origin":10816,"position":1},"title":"Environmental Humanities series update","author":"Adrian J Ivakhiv","date":"January 5, 2011","format":false,"excerpt":"Consider the Wilfrid Laurier University Press Environmental Humanities Series for your next manuscript... The new series poster is here. The Environmental Humanities Series features research that adopts and adapts the methods of the humanities to clarify the cultural meanings associated with environmental debate. The scope of the series is broad.\u2026","rel":"","context":"In &quot;Academe&quot;","block_context":{"text":"Academe","link":"https:\/\/blog.uvm.edu\/aivakhiv\/category\/academe\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":5820,"url":"https:\/\/blog.uvm.edu\/aivakhiv\/2012\/05\/04\/nt-3-grusin-why-nonhuman-now\/","url_meta":{"origin":10816,"position":2},"title":"NT3: Grusin &#8220;Why nonhuman now?&#8221;","author":"Adrian J Ivakhiv","date":"May 4, 2012","format":false,"excerpt":"Day 2 at The Nonhuman Turn. Richard Grusin: Why Nonhuman? Why Now? The CFP for this conference elicited lively comments and concerns on Facebook walls (Ken Wark's and Alex Galloway's): expression of \"turn fatigue\" (:-) [ai: my first proposal was about just that], and a concern that this would ipso\u2026","rel":"","context":"In &quot;Academe&quot;","block_context":{"text":"Academe","link":"https:\/\/blog.uvm.edu\/aivakhiv\/category\/academe\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":5586,"url":"https:\/\/blog.uvm.edu\/aivakhiv\/2012\/02\/28\/process-objects-at-the-nonhuman-turn\/","url_meta":{"origin":10816,"position":3},"title":"Process-objects at The Nonhuman Turn","author":"Adrian J Ivakhiv","date":"February 28, 2012","format":false,"excerpt":"The preliminary schedule is out for The Nonhuman Turn in 21st Century Studies. The list of speakers reads like a \"who's who\" of the neo-ontological, speculative-realist crowd in cultural and media theory: Steven Shaviro, Jane Bennett, Brian Massumi, Erin Manning, Mark Hansen, Ian Bogost, and Tim Morton are among the\u2026","rel":"","context":"In &quot;Philosophy&quot;","block_context":{"text":"Philosophy","link":"https:\/\/blog.uvm.edu\/aivakhiv\/category\/geo_philosophy\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":8908,"url":"https:\/\/blog.uvm.edu\/aivakhiv\/2016\/07\/30\/anthropocenic-sublime\/","url_meta":{"origin":10816,"position":4},"title":"Anthropocenic sublime","author":"Adrian J Ivakhiv","date":"July 30, 2016","format":false,"excerpt":"I'll be giving the following talk at the \"Popular Culture, Religion, and the Anthropocene\" workshop\u00a0at the National University of Singapore this coming week. Navigating the Zone of Alienation: Chernobyl and the Anthropocenic Sublime Abstract: This two-part talk will interpret the Chernobyl nuclear accident and its \u201cZone of Alienation\u201d (Zona vidchuzhennia)\u2026","rel":"","context":"In &quot;Anthropocene&quot;","block_context":{"text":"Anthropocene","link":"https:\/\/blog.uvm.edu\/aivakhiv\/category\/anthropo_scene\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":11325,"url":"https:\/\/blog.uvm.edu\/aivakhiv\/2020\/12\/18\/books-of-the-decade-in-ecocultural-theory-2\/","url_meta":{"origin":10816,"position":5},"title":"Books of the decade in ecocultural theory","author":"Adrian J Ivakhiv","date":"December 18, 2020","format":false,"excerpt":"How best to characterize the past decade in books? This list focuses on three themes: attempts to grapple with the nature of the climate and extinction crises, the \"ontological\" and \"decolonial\" \"turns\" in cultural and environmental theory, and efforts to map out the \"multispecies entanglements\" that characterize our world and\u2026","rel":"","context":"In &quot;Eco-theory&quot;","block_context":{"text":"Eco-theory","link":"https:\/\/blog.uvm.edu\/aivakhiv\/category\/ecophilosophy\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2020\/12\/9780691178325.jpg?resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2020\/12\/9780691178325.jpg?resize=350%2C200 1x, https:\/\/i0.wp.com\/blog.uvm.edu\/aivakhiv\/files\/2020\/12\/9780691178325.jpg?resize=525%2C300 1.5x"},"classes":[]}],"_links":{"self":[{"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/posts\/10816","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/users\/99"}],"replies":[{"embeddable":true,"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/comments?post=10816"}],"version-history":[{"count":25,"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/posts\/10816\/revisions"}],"predecessor-version":[{"id":12451,"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/posts\/10816\/revisions\/12451"}],"wp:attachment":[{"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/media?parent=10816"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/categories?post=10816"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blog.uvm.edu\/aivakhiv\/wp-json\/wp\/v2\/tags?post=10816"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}