Lunds Civila Ryttarforening, LCR, is one of Sweden’s largest equestrian clubs with its facilities located in between Norra Faladen to the north and LTH to the south. To the west of the horse facilities is “Smorlyckans Idrottsplats” with football pitches, tennis courts, a Jujutsu club and a Home Guard’s building. The club has approximately 500 weekly riders and offers a wide range of activities within the the riding school, as well as stalls for private horses. Discussions on whether the equestrian centre should be relocated or not have reached a standstill as it has been going on for about 50 years. I believe that if LCR is to stay on its current site it can not continue to be an island. Therefore this project is an investigation into how the centre could be developed meeting and integrating with its surroundings. As much as the horse is the centre of the stable and the equestrian sport it’s also the centre of this project. “When Species Meet” is a what-if scenario on what could happen if we plan for the horse and who else that could benefit from that. In addition to the architectural proposal, one major question with the project has been to develop my own method and investigate how it’s possible to keep a high rate of complexity when working with a project. This is something I have done by taking the position of the horse instead of the architect. This change of position has provided me with a possibility to see the site, with all its opportunities, from a perspective that I couldn’t have without the horse. Therefore, this project is also a try on how it could be possible to take on other projects by relocating my investigation to several other positions relevant for those projects. (Less)

When Species Meet

It can be said that we inhabit a post-human world—an existence characterised by smartphones and social media, genetically modified food and IVF babies, life-extending technologies and prosthetic enhancements. In The Posthuman (2013), Rosi Braidotti offers a roadmap for navigating the global effects of this post-human predicament—one in which clear distinctions between the human and the non-human no longer hold, the nature–culture divide is destabilised, and man’s privileged status is under attack. The situation we find ourselves in, Braidotti argues, is neither dystopian technological nightmare nor futuristic fantasy but one that requires complex and nuanced critical responses to issues of subjectivity, ethics and politics. In the four chapters comprising The Posthuman, Braidotti outlines her vision of the post-human future based on an affirmative politics, which ‘combines critique with creativity in the pursuit of alternative visions and projects’ (54). As a feminist antihumanist, Braidotti expresses little nostalgia for the concept of ‘Man’ and its associated individualism, Eurocentrism and anthropocentrism. Chapter 1 ‘Post-Humanism: Life Beyond the Self’ charts the Humanist/anti-humanist debates to draw attention to the crisis of the human and the opportunity it affords to imagine alternative subjectivities grounded in relationality and the interconnection between the self and others (49). Methodologically, Braidotti adopts a feminist politics of location in her critique of various Humanist traditions. There is a profound reflexivity to her writing as she guides the reader through the intellectual trajectory that has resulted in her nomadic, affirmative politics. It is a legacy that incorporates social movements of the 1960s/1970s, as well as the continental feminism of Irigaray and Kristeva. Spinoza and Deleuze and Guattari also feature as philosophical touchstones from which she advances her vision for the posthuman as a ‘relational subject constituted in and by multiplicity, that is to say a subject that works across differences and is also internally differentiated, but still grounded and accountable’ (49). By framing her argument within the narrative of her own intellectual story, the book conveys an immediacy and intimacy not often found in academic prose. Stylistically, it is as though we are inside her head—a post-human experience, indeed. Her writing is as expansive and impressive as you would expect—a swarm of ideas assuredly curated into a compelling argument for generating new forms of subjectivity and ethical relations to confront the challenges of a post-human existence. Consistent with existing feminist appraisals of the post-human (Halberstam and Livingston 1995; Hayles 1999; Toffoletti 2007), Braidotti acknowledges the complexity of the post-human predicament, seeking alternative frameworks to think about post-human subjectivity in non-dualistic ways. What Braidotti brings to these debates is an emphasis on materialism by way of Spinozist monism. In championing the relational, embodied and embedded qualities of post-human existence, Braidotti reprises the concept of zoe—a generative and vitalist force that allows for connections and affinities to be made across

Book review : the posthuman

Indigenous methodologies are an alternative way of thinking about research processes. Although these methodologies vary according to the ways in which different Indigenous communities express their own unique knowledge systems, they do have common traits. This article argues that research on Indigenous issues should be carried out in a manner which is respectful and ethically sound from an Indigenous perspective. This naturally challenges Western research paradigms, yet it also affords opportunities to contribute to the body of knowledge about Indigenous peoples. It is further argued that providing a mechanism for Indigenous peoples to participate in and direct these research agendas ensures that their communal needs are met, and that geographers then learn how to build ethical research relationships with them. Indigenous methodologies do not privilege Indigenous researchers because of their Indigeneity, since there are many ‘insider’ views, and these are thus suitable for both Indigenous and non-Indigenous researchers. However, there is a difference between research done within an Indigenous context using Western methodologies and research done using Indigenous methodologies which integrates Indigenous voices. This paper will discuss those differences while presenting a historical context of research on Indigenous peoples, providing further insights into what Indigenous methodologies entail, and proposing ways in which the academy can create space for this discourse.

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Can You Hear us Now? Voices from the Margin: Using Indigenous Methodologies in Geographic Research

This is a process article for weaving indigenous and mainstream knowledges within science educational curricula and other science arenas, assuming participants include recognized holders of traditional ecological knowledge (we prefer “Indigenous Knowledge” or “Traditional Knowledge”) and others with expertise in mainstream science. It is based on the “Integrative Science” undergraduate program created at Cape Breton University to bring together indigenous and mainstream sciences and ways of knowing, as well as related Integrative Science endeavors in science research, application, and outreach. A brief historical outline for that experiential journey is provided and eight “Lessons Learned” listed. The first, namely “acknowledge that we need each other and must engage in a co-learning journey” is explained as key for the success of weaving efforts. The second, namely “be guided by Two-Eyed Seeing”, is considered the most profound because it is central to the whole of a co-learning journey and the article’s discussion is focussed through it. The eighth lesson, “develop an advisory council of willing, knowledgeable stakeholders”, is considered critical for sustaining success over the long-term given that institutional and community politics profoundly influence the resourcing and recruitment of any academic program and thus can help foster success, or sabotage it. The scope of relevance for Two-Eyed Seeing is broad and its uptake across Canada is sketched; the article also places it in the context of emerging theory for transdisciplinary research. The article concludes with thoughts on why “Two-Eyed Seeing” may seem to be desired or resisted as a label in different settings.
Traditional Indian education is an expression of environmental education par excellence. It is an environmental education process that can have a profound meaning for the kind of modern education required to face the challenges of living in the world of the twenty-first century (Cajete (2010), p. 1128, emphasis as in original).

As two-eyed seeing implies, people familiar with both knowledge systems can uniquely combine the two in various ways to meet a challenge or task at hand. In the context of environmental crises alone, a combination of both seems essential (Aikenhead and Michell (2011), p. 114).

http://uoitstem.weebly.com/uploads/2/1/9/4/21944170/two_eyed_seeing.pdf

Two-Eyed Seeing and Other Lessons Learned within a Co-Learning Journey of Bringing Together Indigenous and Mainstream Knowledges and Ways of Knowing.

Twenty-five years ago, Paul Taylor probed principles for giving “wildlife...a chance to survive alongside the works of human culture” (299) and bringing “human civilization...into harmony with natu...

Respect for Nature: A Theory of Environmental Ethics

* Foreword * Introduction * 1. Of Order and Being. Towards an Indigenous Global Ontology * 2. Indigenous Peoples and the World Order of Sovereign States * 3. Shaping the Liberal International Order * 4. Contested Sites: State Sovereignty and Indigenous Self-Determination * 5. Global Hegemony and the Construction of World Government * 6. Globalization, Regionalization and the Neoliberal State. Local Engagement in New Zealand * 7. Global Governance and the Return of Empire * Conclusion: The Spiral Turns. Crisis and Transformation: An Indigenous Response * Epilogue: Writing as Politics

The New Imperial Order: Indigenous Responses to Globalization

This essay seeks to open a conversation about multispecies justice in environmental politics. It sets out some of the theoretical approaches, key areas of exploration, and obvious challenges that c...

https://www.tandfonline.com/doi/pdf/10.1080/09644016.2020.1827608

Multispecies justice: theories, challenges, and a research agenda for environmental politics

Biographical note Makere Stewart-Harawira, Waitaha, is part of the New Zealand Maori diaspora in Canada. She is the author of The New Imperia l Order : Indig enous Responses to Globa liza tion. Her research and scholarship are driven by her conviction of the necessity for active critical engagement in the local and global crises of governance and sustainability that confront us in the 21st century; the necessity for a re-visioning of how we live together on this planet; and the vital contribution of traditional Indigenous knowledge systems and languages. She may be reached at makere@ualberta.ca. There is, of course, nothing new about the idea that Indigenous people conduct research. Indigenous peoples have been conducting research since time immemorial, in the sense of investigating and uncovering knowledge and developing new ways of understanding the world. Arguably what might be new, at least as far as the last thirty or so years are concerned, is the formalizing and positioning of Indigenous research as both an act of re-claiming Indigenous sovereignty and authority and as an anti-colonial process of engagement by Indigenous scholars and researchers with mainstream, western science, an engagement that is transforming western research. At the same time, Indigenous researchers claim their ways of knowing and doing research as valid, legitimate and essential ways of understanding and interpreting the world. The last decades have also seen re-newed attempts within some sections of the academe to discredit both Indigenous ontologies and research methods. In such cases, Indigenous research is deemed inadequate unless it meets western standards of validity. In the context of the neoliberal turn, with its emphasis on market relationships and the related pressures to monetarize research, the efforts to discredit Indigenous researchers take on a dangerous new dynamic. In the past, political correctness concerns dismissed Indigenous research as the misguided political appeasement of disgruntled ‘minorities’.

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Challenging Knowledge Capitalism: Indigenous Research in the 21st Century

Notions of crisis and chaos have become the rationale for a new discourse in which empire is the logical outcome of a world no longer secure. One level at which this is manifested is in the rejection by the USA of international agreements to which it is signatory, in the demonstrated failure of the Bretton Woods system to meet its declared objectives, and in the increasingly broad and globalized resistance to globalization. Another is in the attacks on particular forms of knowledge and academic freedom by strong neoconservative elements which seek the reconstruction of societies within a particular cultural and ideological framework. In this context, the construction of pedagogies which articulate a different vision for global order has become a contested and critical task. This article argues two things: first, that the study of culture and ethnicity is vitally important in developing pedagogies for better ways of being in the world, and second, that indigenous cultural knowledge is profoundly relevant t...

Makere Stewart-Harawira

Papers

The New Imperial Order: Indigenous Responses to Globalization

Multispecies justice: theories, challenges, and a research agenda for environmental politics

Challenging Knowledge Capitalism: Indigenous Research in the 21st Century

Cultural Studies, Indigenous Knowledge and Pedagogies of Hope

Multispecies justice: Climate‐just futures with, for and beyond humans