{"id":8785,"date":"2016-06-08T10:15:37","date_gmt":"2016-06-08T15:15:37","guid":{"rendered":"http:\/\/blog.uvm.edu\/aivakhiv\/?p=8785"},"modified":"2021-06-14T07:37:26","modified_gmt":"2021-06-14T12:37:26","slug":"state-of-the-eco-humanities-take-1","status":"publish","type":"post","link":"https:\/\/blog.uvm.edu\/aivakhiv\/2016\/06\/08\/state-of-the-eco-humanities-take-1\/","title":{"rendered":"State of the Eco-Humanities, Take 1"},"content":{"rendered":"

This post is the first of a series of reflections on the state of the Environmental Humanities, or Eco-Humanities, and of where this interdisciplinary field might be headed.<\/em><\/p>\n

A note on terminology: The term “Environmental Humanities” has\u00a0caught on in ways that “Eco-Humanities<\/a>” and other variations have not, but the debate between them has hardly occurred, so I will use those two interchangeably in what follows. The abbreviation “EH” works for both. I’ll leave open the question of whether the Eco-Arts deserve more explicit recognition, as in “Eco-Arts and Humanities” or “EAH,” or if they are a separate entity. I’ll also leave aside the fact that one could say all the same things about “Anthropocene scholarship” — which is even more interdisciplinary in its roots and scope.<\/em><\/p>\n

<\/p>\n

With the rapid growth of the Environmental Humanities over the last 15 years or so, it’s a little surprising that there is as yet no obvious international forum or gathering place for EH\u00a0scholarship — whether a scholarly society or a regular conference or meeting.<\/p>\n

There are, of course, many centers that are playing a leadership role in the EH movement: Munich’s Rachel Carson Center for Environment and Society<\/a>\u00a0(probably first and foremost), Stockholm’s KTH Environmental Humanities Laboratory<\/a>, the Australian Center for Cultural Environmental Research<\/a>, Edinburgh’s Environmental Humanities Network<\/a>,\u00a0Madison’s Center for Culture, History, and the Environment<\/a>, Mid Sweden University’s Eco Humanities Hub<\/a>;\u00a0EH institutes and “initiatives”\u00a0at RHIN Tokyo<\/a>,\u00a0UC Santa Barbara<\/a>,\u00a0Princeton<\/a>, and elsewhere; regional alliances and “collaboratories<\/a>” including the European EHA<\/a>, the Nordic Network for Interdisciplinary Environmental Studies<\/a>,\u00a0and the EH Transatlantic Research Network<\/a>. The Humanities for the Environment “observatories” network<\/a> is attempting to bring together the field internationally, and their work deserves following. (They may be the first to disprove the assertion with which I opened this piece.)<\/p>\n

There are new EH graduate programs arising\u00a0fairly regularly, several book series (at Wilfrid Laurier<\/a>,\u00a0Routledge<\/a>, Rowman & Littlefield<\/a>, Brill\/Rodopi<\/a>, Peter Lang<\/a>, and other elsewhere), and a handful of well established journals now explicitly aimed at taking up the EH mantle:\u00a0Environmental Humanities<\/a> and Resilience<\/a>\u00a0are\u00a0the two clear leaders there (in that order), at least in the English-speaking world at present.<\/p>\n

There have been meetings and conferences that have\u00a0tried to\u00a0articulate a vision for the Eco-Humanities. Mount Royal University’s biennial Under Western Skies<\/a> is perhaps one of the best such regular meetings, though it doesn’t explicitly\u00a0limit itself to the\u00a0humanities. Other smaller conferences — like this one<\/a> at the University of Washington and this one<\/a> at Princeton, as well as the many that have been held at the Rachel Carson Center — have contributed to\u00a0shaping the field.<\/p>\n

And of course there are the more disciplinarily based societies and organizations, of which the US-based Association for the Study of Literature and Environment<\/a> and its many affiliates<\/a> and international\u00a0partners<\/a> form what is arguably\u00a0the most powerful network (though environmental historians — with ASEH<\/a>, ESEH<\/a>, and others — give the literary scholars a good run for their money; and they’ve arguably been around longer).<\/p>\n

There are also good reasons why an annual international conference has not been a priority for EH scholars. Or at least one<\/em> reason: EH scholars tend to be very\u00a0conscious of the carbon costs of the air travel such conferences entail. UC Santa Barbara recently dealt with that dilemma by organizing a “nearly carbon free conference<\/a>,” with the drawback that most of the presentations were watched on a screen\u00a0(and anyone who’s been to an academic conference knows that you don’t just go for the presentations).<\/p>\n

 <\/p>\n

In a recent\u00a0blog post<\/a> entitled “What Are the Environmental Humanities?” (thanks, Owain, for retaining the plural! — compare with this<\/a>), Bath Spa University’s Professor of Environmental Humanities\u00a0Owain Jones<\/a>\u00a0defines EH as<\/p>\n

“the traditional humanities \u2013 such as philosophy, literature, religion, art, music, history, language studies, cultural geography \u2013 conjoined in new interdisciplinary formations to address the environmental crisis currently engulfing us \u2013 its antecedents, current forms and future trajectories and possible responses to it.”<\/p>\n

He later elaborates:<\/p>\n

“The humanities (really it should be arts and humanities*)\u00a0have always been committed to the study of nature, place, landscape, nature-society relations \u2013 the Environmental Humanities seek to deepen these traditions, combine them,\u00a0 and explicitly foreground them<\/em> in interdisciplinary responses to the era of \u2018ecocide\u2019 that global life (Gaia) finds itself in.” [emphasis his, and vote in favor of *EAH duly noted]<\/p>\n

And he adds that<\/p>\n

“we need to find new forms of ecological narratives through which we understand ourselves, each other, our place in the world and those of others in interdependent ways. We need new \u2018strange\u2019 narratives which challenge human exceptionalism and a whole host of other blockages in productive thought (as Mary Midgley put it). We need new narratives and a new weave of narrative which have a centre of gravity far from where it is now.”<\/p>\n

This basic structure of defining something with reference to a need — amounting to a kind of diagnosis of an ailment — followed by a proposed treatment or set of remedies, is something that new interdisciplinary fields have often\u00a0followed. Think women’s and gender studies, postcolonial studies, cultural studies, and so on — all to some extent crisis-born\u00a0fields, with the crises perceived to be broad enough to call for a general reorientation of scholarship across many<\/em>\u00a0disciplines.<\/p>\n

This was certainly the case with the beginnings\u00a0of Environmental Studies program building back during its first wave in the late 1960s and early 1970s. As part of the first cohort of doctoral students in environmental studies during its second wave of program creation (late 1980s-early 1990s), and as a co-founder of\u00a0the Environmental Studies Association of Canada, I became very familiar with the lengthy debates one can have over the wording and terminology both of the “need” for the field (or in this case its ramping up to doctoral-level research) and of how it aims to prescribe ways out<\/em> of the crisis that informs it.<\/p>\n

At the same time, there’s no denying that the growth of EH is also a response to institutional\u00a0pressure on humanities scholars<\/a> to articulate their\u00a0“relevance” to real-world needs. The question of whether the world needs<\/em> EH or not lurks in the background of discussions of the field.\u00a0Some field-defining statements speak boldly of “seismic shifts<\/a>” being “currently underway,” so one of the debates (as Owain Jones notes<\/a>) is over whether the field is responding to growing societal recognition of the need to deal more effectively with the eco-crisis, or if it is in fact shouting into the wind struggling to be heard, in a world that is hardly paying attention. If EH is configured as a “crisis field,” it becomes vulnerable to the criticism that it is “activist” and not “scholarly” in its goals. But at this point I think it’s safe to say that the world is in crisis and that ivory-tower disengagement is hardly the only<\/em> viable\u00a0option, if it is an option at all.<\/p>\n

 <\/p>\n

My own take on all this differs from Owain’s and others’ renderings mainly\u00a0in wanting to more precisely define what it is that the arts and humanities can do. I would say that to deal with the Eco-Crisis, the looming\u00a0Ecocide, the Sustainability Bottleneck<\/a>, the Double Bubble<\/a>, the impending upsurge of socio-ecological suffering<\/a> associated with current\u00a0Anthropocenic trajectories, and all of that, we need at least the following four things:<\/p>\n

1. Technical knowledge<\/strong>: We need\u00a0scientific data gathering — which remains, after all, the main source for how we know\u00a0about the ecological and climate crises. We also need\u00a0the engineering knowhow for addressing specifical technical challenges — in energy, infrastructure, and the like. Where scientists often think this knowledge is the main need, humanists would\u00a0respond that we have plenty of it to work with; it simply isn’t enough.<\/p>\n

2. Institutional Capacity<\/strong>: Actually dealing with problems requires having the organizational, institutional, and functional mechanisms for doing that at all levels — from the local to the regional, national, and\u00a0transnational.\u00a0We are beginning to develop institutional capacities locally in select places, and globally through international institutions (as we began to see in Paris last December). There are examples of nations taking the lead on policies. But there is a long, long way to go with all this. If, on a scale of 1 to 10, our “knowledge” (#1) has achieved a 7 or 8, our institutional capacity is hovering down somewhere around a\u00a03, at best.<\/p>\n

3. Coherent, integrative, and motivating images and narratives<\/strong>: Specifically, we need images and narratives that could reframe people’s awareness of their place in\u00a0time and in space toward one that is\u00a0more enabling of the radical actions that will be required in years to come. While many scientists tend to think that the arts and humanities are most useful for communicating scientific knowledge (#1 above) to the broader public, humanists and artists insist\u00a0that there is a two-way movement between the two realms, and that working with image, discourse, and narrative is much more complicated and, in fact, autonomous from anything generated by #1. This area is, rightly, where the critical and creative work of Eco-Arts and Eco-Humanities scholars and producers has been\u00a0primarily focused. But it isn’t enough.<\/p>\n

4. Affective preparedness<\/strong>: No matter how much information, institutional capacity, and “storied\u00a0imagery” there is, people will not move into action until they are affectively prepared<\/em> for doing that. And\u00a0<\/em>until circumstances create an opening for it. Those circumstances tend to be rapid events: eco-disasters, political shock waves, or revolutionary situations that emerge unpredictably,\u00a0revealing business-as-usual to be inadequate and calling for responsive action of one kind or another. Artists tend to be well aware of this affective level, but\u00a0it needs more thought. There are crucial connections between it and the infrastructural — social media, organizational links between diverse groups around the world, and so on. But the\u00a0sense<\/em> of agency is separate and distinct from these. I would argue that it requires cultivating practices of a kind of “engaged Anthropocenic mindfulness” (or mindbodyfulness<\/a>, for lack of a better word). This means cultivating the ability to see<\/em> the ethico-political connections between things — between sociopolitical dynamics, local-global ecological circulations,\u00a0and\u00a0legacies of colonialism, racism, sexism, and oppression (of indigenous cultures, first and foremost) — in the midst of our own actions in the world.\u00a0And the ability to act<\/em> knowing how complicated these things are, and how the results of our actions will not be evident anytime soon.<\/p>\n

 <\/p>\n

Back to the place of EH, or EAH, within all this: \u00a0While it works primarily within #3 and #4 (the latter less recognizably, but perhaps more importantly), it contributes to #1 and #2 as well.<\/p>\n

Recognizing all of these roles and connections, however, is an uphill battle. This is captured well in Steven Hartman’s “Unpacking the Black Box: the Need for Integrated Environmental Humanities (IEH)<\/a>“:<\/p>\n

“To turn to expert humanities researchers not for the depth of their knowledge concerning values and ethics, or historical trends in human thought and behaviour, but for their ability to translate<\/em> a highly technical scientific message into the popular idiom is not unlike engaging an accomplished composer to tune your guitar.” [emphasis added]<\/p>\n

I would expand on the first part of that sentence. EH certainly incorporates a depth of “knowledge concerning values and ethics” and concerning “historical trends in human thought and behaviour.” But it also includes tools for thinking the world differently — not as one would approach a mechanical problem that needs solving, but as one would approach the creative task of reinventing or recomposing<\/a>\u00a0a world from elements that are disparate, incongruous, and troubling.<\/p>\n

These include tools that come from attending to the cultural particularities of histories that involve layers of colonialism, imperialism, racism, the decimation of indigenous peoples, the transformation of environments, and so on. Histories that propose alternative ways of organizing the relations between humans and nature. Histories that build not on a monolithic western narrative of progress, crisis, and resolution, but on multiple, locally rooted, and always rather hybrid socio-environmental (hi)stories of indigenous practice, colonization and transformation, waves of local-global network- and alliance-building — all\u00a0culminating in the efforts made today to “recompose” a “common world”<\/a>\u00a0from threads that are far from common.\u00a0Not all these things are recognized by all eco-humanists, of course, but I think they should be.<\/p>\n

The role of the Eco-Arts and Humanities in all this is, as I see it, at least four-fold. It is<\/p>\n

    \n
  1. to\u00a0expose<\/em> current socio-ecological dynamics, including processes of “slow violence” and toxic injustice;<\/li>\n
  2. to collect<\/em> and\u00a0retrieve<\/em> the stories being told by \u201cpeopled places,\u201d curating accounts of their witnesses, elders, and storykeepers;<\/li>\n
  3. to remap<\/em> them within global patterns (all those relational patterns and processes mentioned\u00a0above); and<\/li>\n
  4. to envision,<\/em> craft, promote, and build\u00a0alternatives.<\/li>\n<\/ol>\n

    All of this is centered around the cultivation of\u00a0agency<\/em>. If there is a \u201crevolutionary agent\u201d in humanity\u2019s rise to meet the Anthropocenic challenge, it is the Precariat<\/a> with its allies — those who have shorn themselves of affective and material commitments to Anthropocenic \u201cbusiness as usual.\u201d And it is in the cultivation of a sense of clarity, resolve, and responsiveness — through \u201cengaged Anthropocenic mindfulness practices\u201d — that the affective propensity for change can emerge in the wake of eco-disasters to come.<\/p>\n

    But Hartman’s statement might provide the basis for as good a manifesto as the Eco-Humanities need today:<\/p>\n

    We will not be your guitar tuners! We will (de)(re)compose the world! And we will do that from the ground — and gut — up!\u00a0<\/em><\/strong><\/p>\n

    * \u00a0 \u00a0 * \u00a0 \u00a0 * \u00a0 \u00a0 *<\/p>\n

     <\/p>\n

    Further reading<\/strong><\/p>\n

    Among the best attempts to define the Environmental Humanities are Rose, Van Dooren, et al’s opening manifesto<\/a> in the first issue of Environmental Humanities<\/em>, MISTRA’s Background Paper on “The Emergence of the Environmental Humanities<\/a>,” the UCLA statement on “What is [sic] the Environmental Humanities?<\/a>“, and the Humanities for the Environment Manifesto for Research and Action<\/a>.<\/p>\n

    Earlier efforts to define interdisciplinary fields of this kind include environmental cultural studies<\/a>, ecocultural studies<\/a>, environmental justice cultural studies<\/a>, geohumanities<\/a>, and others. But none of them have caught on the way that “environmental humanities” has.<\/p>\n","protected":false},"excerpt":{"rendered":"

    This post is the first of a series of reflections on the state of the Environmental Humanities, or Eco-Humanities, and of where this interdisciplinary field might be headed. A note on terminology: The term “Environmental Humanities” has\u00a0caught on in ways that “Eco-Humanities” and other variations have not, but the debate between them has hardly occurred, […]<\/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":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[203,688615,4415],"tags":[350251,92,109074,123662,350252,25057],"class_list":["post-8785","post","type-post","status-publish","format-standard","hentry","category-academe","category-anthropo_scene","category-ecophilosophy","tag-academic-initiatives","tag-conferences","tag-eco-arts","tag-eco-humanities","tag-engaged-scholarship","tag-environmental-humanities"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p4IC4a-2hH","jetpack-related-posts":[{"id":7577,"url":"https:\/\/blog.uvm.edu\/aivakhiv\/2014\/06\/10\/nyc-arts-humanities-on-the-anthropocene\/","url_meta":{"origin":8785,"position":0},"title":"NYC: Arts & Humanities on the Anthropocene","author":"Adrian J Ivakhiv","date":"June 10, 2014","format":false,"excerpt":"This week's AESS conference\u00a0\"Welcome to the Anthropocene\" features a breakfast roundtable called \"The Arts and Humanities Respond to the Anthropocene.\" See the session description below. 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