Mapping Abundance for a Planetary Future

Queer Ecologies and Anti-Colonial Abundance in Lionel Wendt's Ceylon

“…For Fujikane, decolonial abundance is 'not bound by settler colonial heteronormativity', pressing 'against the limitations of heteronormative Edwin Coomasaru conceptions of desire that privilege cisgender and heteronormative imaginaries'. 44 Although she implies but does not specifically describe non-normative sexual practices as abundant here, Wendt certainly makes the connection explicit. Historian Robert Aldrich and art historian Shanay Jhaveri claim his photographs are conflicted about homosexuality, but I would argue that Ceylon is defiant and celebratory in its queer environmental aesthetics.…”

“…34 She explains that 'the crisis for capital is that abundance raises the possibilities of a just redistribution of resources […] capitalist modes of production manufacture the perception of scarcity to produce markets'. 35 As theorist Silvia Federici has pointed out, capitalism developed in Europe by prohibiting non-normative sexualities, enclosing common land, and persecuting pagan beliefs or folk knowledge. 36 Parallels can be drawn with British rule in Sri Lanka, which appropriated and extracted the island's resources, destroying common land, while attempting to produce a wage-dependent labouring population to work on plantations, with the produce shipped back to the UK.…”

Undoing settler imaginaries: (Re)imagining digital knowledge politics

“…Institutions of knowledge ought to affirm such practices of research and conduct. Anticolonial refusal frameworks therefore demand new genealogies of digital knowledge practices, such as genealogies that begin with land-life relations and protocols built on accountability (Fujikane, 2021).…”

“…From questions of methodology to research practices, to calls to un-settle institutional authorities and entangled knowledge creation, anticolonial spatial practices (re) direct research and theorization in digital geographies towards a life affirming practice (King, 2019;De Leeuw and Hunt, 2018). These political possibilities have long been in the making, particularly through demands for decolonization of the map and shifts from accounting for deficit and violence to insisting on research practices centered on thrivance, abundance, and desire (Fujikane, 2021;Elwood, 2022;Rose-Redwood et al, 2020;Tuck, 2009). This turn to acknowledging the limits of academic theorization and from where must not end with questions of the co-constitution of digital material methods and the multiscaler impacts of digitality on land and peoples.…”

Repair and the 2014 Mount Polley Mine disaster: Antirelationality, constraint, and legacies of socio-ecological disruption in settler colonial British Columbia

“…Beliefs that processes of "progress" and "civilization" would liberate harsh and unrefined lands from a state of "wild waste" worked to celebrate widespread patterns of socio-ecological devastation (Ballantyne, 1858;De Cosmos, 1858;Waddington, 1858;see Allen, 2016, Nunn, 2022 for further discussions on progress). Ideas of progress and civilization worked to justify intensive ecological extraction and transformation, as well as the elimination, dispossession, and exploitation of racialized populations (see Ballantyne, 1858;Waddington, 1858: 49; as well as Dillon, 2021;Fujikane, 2021;Loo, 1994 for contemporary discussions of wild waste).…”