Search Results (6)

This article delves into the underexplored intersection of Jewish identities and feminist art. It critically examines artworks by Judit Hersko and Susan Hiller, aligning with evolving identity constructs in contemporary aesthetics. Concepts like “postmemory” link second-generation Jewish artists to past experiences and unveil the erasure of Jewish women’s memory of Jewish genocide. Analyzing Hersko and Hiller’s diverse works, from landscape photography and sculpture to performance art, it underscores their shared pursuit: illuminating lingering “ghosts” of the Holocaust in modern landscapes. Susan Hiller’s The J Street Project represents an ongoing exploration of loss and trauma beyond the Holocaust in Germany, using archives as a dynamic, evolving phenomenon. Judit Hersko’s art calls for bearing witness to a potential climate catastrophe in Antarctica. The article culminates in the exploration of “The Memorial” (2017), an art project by the activist collective Center for Political Beauty that focuses on the resurgence of overt anti-Semitism in Germany. In essence, Hiller and Hersko confront erasures in history and nature, emphasizing justice and repair. Their art, intertwined with a project addressing contemporary anti-Semitism, serves as a testament to the enduring power of feminist art, reflecting, mourning, and transforming a world marked by historical traumas and war. Full article

Colonisation, genocide, ecocide, and climate derangement are ongoing, unfurling, global tragedies. In so-called Australia, spiritual practitioners can respond to these crises by deepening their engagement with Aboriginal perspectives/practices. This paper contends that some Eurocentric habitual categorisations subtly misinterpret Aboriginal experiences of the sacred, such as identifying creation myths as beliefs comparable to post-Enlightenment representations of the sacred and identifying the performance of sacred activity with similar characteristics to separateness and priesthood. This leads to erroneous characterisations of Aboriginal ritual practices as being based on a strong hierarchy, distinctive castes, and esotericism. We argue that an embodied and practice-based sense of sacredness guides Aboriginal spirituality. As a living culture, Aboriginal ongoing care for Country provides an enfleshed, real, palpable enactment of human spirituality. We argue that Aboriginal spirituality has been fetishised to the neglect of a call to care for Country in the most ‘mundane’ sense of tending to food, water, air, etc., as embodied religious experiences. Delving into dadirri and death, we elucidate contemporary cases of practical care for Country that illustrate how being on, in, and with Country can be a contemplative experience. We conclude by outlining how caring for Country ‘layers’ the various expressions of Aboriginal religious experience socially, psychologically, interpersonally, and ritually. Full article

When attempting to quantify future harms caused by carbon emissions and to set appropriate energy policies, it has been argued that the most important metric is the number of human deaths caused by climate change. Several studies have attempted to overcome the uncertainties associated with such forecasting. In this article, approaches to estimating future human death tolls from climate change relevant at any scale or location are compared and synthesized, and implications for energy policy are considered. Several studies are consistent with the “1000-ton rule,” according to which a future person is killed every time 1000 tons of fossil carbon are burned (order-of-magnitude estimate). If warming reaches or exceeds 2 °C this century, mainly richer humans will be responsible for killing roughly 1 billion mainly poorer humans through anthropogenic global warming, which is comparable with involuntary or negligent manslaughter. On this basis, relatively aggressive energy policies are summarized that would enable immediate and substantive decreases in carbon emissions. The limitations to such calculations are outlined and future work is recommended to accelerate the decarbonization of the global economy while minimizing the number of sacrificed human lives. Full article

As a means of opening the lid on transgenerational silencing—which was a survival strategy for thousands of Indigenous families against intended cultural genocide—while balancing the place of auto/biography in that journey, this paper focuses on the impact of Ancestors’ hidden histories and how the discovery of those histories drives complex identifications when woven with Presences, places, and people on Dharug Ngurra/Country. Using my own family’s recently uncovered early colonial Ancestral storying, histories that involve Dharug traditional custodian, African slave, and Anglo characters, some as First Fleet arrivals, the paper considers the place of auto/biography as a form of agency that brings past into presence, and which, in turn, opens opportunities to heal, decolonise, and transform Dharug and, more broadly, Indigenous communities, their knowledges, practices, and ontologies. When this activation involves most of the metropolis known as Sydney, Australia, we recognise its transformative potential to change non-Indigenous people’s perspectives. When we recognise auto/biography as a form of ‘truth-telling’, it allows a space to re-story relationality, both human and other-than-human, and restores Indigenous presence into Ngurra for biodiverse justice in a climate-changing world. Addressing these matters through poetic multimedia allows a place of safety between the pain and the healing. Full article

Nonviolence is an important element of sustainability for three main reasons. One is that nonviolent actions, including Australia’s Franklin River campaign, anti-nuclear blockades at Roxby Downs and Jabiluka, northern NSW old-growth forest blockades, and climate actions against coal seam gas and coal extraction, have long been effectively used by environmentalists, conservationists, and preservationists to protect environments from damage and to advocate for more sustainable societies, institutions, systems, and processes. Nonviolent environmental action has also opposed militarism for a range of reasons, one of which is concern about the large environmental footprint of militarism. The third reason why nonviolence is important for sustainability is because it offers an alternative to militarism as a means of national and regional self-defence and the removal of dictatorships, genocidal regimes, and military juntas. This alternative has much lower environmental, economic, and social costs. The article begins with the introduction and methods sections, introduces the 2030 Agenda of the United Nations and ‘sustainability’ and defines ‘nonviolence’ and introduces its connection to sustainability. This is followed by the case studies and a discussion of how these nonviolent actions contributed to environmental sustainability. Militarism and its impacts on the environment are described, and nonviolent defence and regime change are presented as viable and less environmentally-damaging alternatives. Full article

Archaeology is a discipline that can offer a long term perspective on the impacts human societies have had on the environment. Landscape studies are critical for understanding these impacts, because they embrace a dialectical view regarding the relationship between humans and their immediate surroundings. Such studies are well suited to the Amazon basin, a region that has driven much media attention due to astonishing rates of deforestation in certain areas, with likely consequences on the planet’s climate, posing challenges to the survival of the human species for the coming decades. In fact, although much has been said about the impacts of contemporary societies on tropical forest environments, ancient landscape management practices have not yet been considered part of the equation. Thus far, we know that Amerindian societies have been actively transforming their surroundings for millennia. On the eve of European contact, large, complex societies were bringing about long-lasting transformations of landscapes throughout the basin. Conquest and colonization resulted in epidemics, enslavement, and changes to the indigenous economies that managed to survive the genocide. Afterwards, as colonizers would exploit traditional resources leading, in many instances, to their exhaustion, a huge quantity of information on sustainable ways of dealing with certain environments became lost. Traditional knowledge, however, still survives among certain indigenous, peasant (caboclo), and African-Brazilian populations. Documentation of surviving management practices together with the study of the archaeological record could provide valuable information for policy makers. This article examines historical transformations that took place on Marajó Island during the last two millennia and advocates the importance of archaeological research for understanding the historical ecology of landscape change. It is argued that ancient economic strategies, some still being practiced today, could be re-created in the present, since these may constitute opportunities for sustainable sources of income to local communities. Full article