Michael Field’s notion of ecology includes as fundamental components of their sense of being not only the external elements with which humans interact but also the gestures of curiosity, invitation, and emotional outreach themselves. In conceptualising the act of writing as part of this interspecies mutual realisation, they grappled with the conundrum of existing within their environment while seemingly being forced to render it from an external vantage point. This chapter proposes that they address the issue not simply through formal and other writerly innovations that depict their eco-relationality but also by encouraging a sense of their writing as an actual part of this network of emotional linkages and potentialities. Focusing primarily on their play, William Rufus, and a section of their diaries, this chapter explores that this is an undertaking less invested in reifying an eco-queer identity than in breaching the knowledge structure that scaffolds the concept of identity itself.

This chapter traces and contingently periodizes the development of Latinx science fiction from the early 1990s to the present, and charts its historical, political, and cultural contexts. While noting the complex genealogies of the genre, the chapter begins with a survey of Latinx dystopian and post/apocalyptic works responding to the nightmarish aftermath of the passing of NAFTA. The chapter then shifts to examine how Latinx science fiction following 9/11 foregrounds how Latinxs have never been safe in our own ostensible homeland. The remainder of the chapter maps how the genre proliferates in an unprecedented manner following the turn of the millennium, diversifying in terms of ethno-racial identity, subgenres, tropes, and subject matter that demand hemispheric approaches. The diverse narratives comprising Latinx science fiction reengage the post/apocalyptic, cyberpunk, and dystopian/utopian to excavate and linger in the past so as to radically restructure both the present and future. This chapter explores how Latinx science fiction narratives – differential, dissensual, and generative – collectively envision brown temporalities and futures of being-in-common.

This chapter posits that water’s repudiation of containment transforms this element into a space, place, and being that can usher in new directions for Latinx studies. Specifically, the chapter contends that when water overflows it “undoes” the work of borders, a move signaled by the Spanish word for this action, desbordar. Underscoring how water can generate theoretical frameworks that reach across geographic divides, the chapter provides a succinct analysis of this element in Héctor Tobar’s The Tattooed Soldier, Myriam J. A. Chancy’s What Storm, What Thunder, and Daniel José Older’s Shadowshaper. The chapter also stresses the connections between environmentalism and spirituality by emphasizing readings of water informed by Afro-diasporic religions such as Haitian Vodou and Santería/Regla de Ocha. By highlighting water’s capacity to sustain conversations regarding such topics as violence, memory, and repair, the chapter offers water as an entryway into critical conversations in Latinx literature that do not disregard cultural and/or national specificity but remain provocatively untethered to these allegiances.

Following Expo 70, the Japanese state continued to use international exhibitions and other big events to remodel the archipelago, with Okinawa in 1975 and Tsukuba in 1985 the beneficiaries of the bureaucratic determination to develop the regions. They were vastly outnumbered, however, by a torrent of local initiatives in the 1980s, as cities and regions turned again to exhibitions, as they had in the 1930s, to resituate themselves on the national map, trying to navigate the shift of the economy away from heavy industry. This chapter explores both, thereby tracing the relationship between national plans and regional development. Big cities used expos to rebrand themselves for the information age, regional centres to advertise their distinction. Many expos continued to rely on corporate exhibits to attract the crowds; but some branched out, acknowledging environmental limits, and incorporating the local community, not just as consumers but also as participants. More important than the exhibits, however, was the demand unleashed by the expo and the impact on the local economy.

The wheels came off the Japanese economy in the early 1990s, throwing into question the expos that had emerged from and contributed to the previous two decades of growth. The first casualty was the Tokyo World City Expo, planned in the late 1980s and cancelled in 1995. By the end of the decade, there was a wave of nostalgia for Expo 70, as middle-aged creatives mourned the betrayal of its promises, or bemoaned its continuing hold on the present. But expos continued to have their uses. Alongside the laments, this chapter explores how the national bureaucracy and local authorities continued to use a new system and new kinds of expos to coordinate and foster development in the regions. It argues that the complicated genesis and unexpected success of Expo 2005 in Aichi, which evolved from a spur for regional development to the first eco-expo recognized by the United Nations, shows how expos remain a tool in the armory of development, even if observers in the West and intellectuals in Japan think their time has passed.

Chapter 6 completes the theme of the European Mythology of the Indies (III) and analyzes the impact of Enlightenment thought (French and British) on interpretations of Native Americans and Pacific Islanders. The chapter explores myths of primitivism and progress, showing how appeals to scientific authority grew at the expense of reference to biblical texts. It then examines the impact of the scientific voyages of Bougainville and Cook. On the one hand, the manner and customs of some of the South Seas peoples evoked the same kind of comparisons with classical antiquity as had been made in the Americas, especially the Golden Age of Antiquity, and appeared to offer confirmation of the myth of humankind in its infancy. So it was not just the Polynesians who interpreted the first Europeans in terms of their own myths; the same was true vice versa. On the other hand, the “enlightened” scientific expedition produced new data on non-European peoples which laid the foundations for rethinking theories of development of humankind, whether through progress or degeneration. Increasingly towards the end of the eighteenth century, notions of race became more salient in how non-European peoples were understood.

Increasing educational standards in the workforce have increased the use of experts throughout the economy, leading to processes that more closely resemble bureaucracies and stakeholder policymaking, with an increasing emphasis on culturally liberal values such as diversity, representation, and social responsibility. The guiding industries and workforces of the scientific and technology sectors have enabled a technocratic ethos in government and industry. But public opposition to technocracy and skepticism of meritocracy is growing among voters, allowing conservatism to brand itself as an opposition movement to the extension of government reach and the associated prevalence of “politically correct” messages and practices across educational institutions and in the workplace. The polarized American brand of politics pervades internal debates across organizational sectors, enlarging the scope of activist politics beyond campaigns and government, especially where educational and cultural divides are strongest. The distinct styles of the culture war’s two conflicting sides have become more dissimilar at the national, state, and local levels, even in ostensibly apolitical arenas.

Chapter 6 expands on African legal cosmologies by demonstrating what it is that the world has missed out on by not incorporating customary law, ethics, and Indigenous norms from the Global South much earlier into the jurisprudence on sustainable development. The different senses of the legal dimensions of the concept of sustainable development as embedded in non-positivist legal traditions and thinking about law differently have tremendous potential to ensure that the sustainable development becomes effectively local, a concern that must engage the attention of international law scholars. This is where eco-legal philosophies and ecological integrity interact to found ecological law which involves reorganising the law–ecology nexus by retrenching the overbearing dominance of Eurocentric law on the planetary community and its disproportionate dominance in the humanity–nature nexus. In this respect, the renewed normativity of sustainable development as ecological integrity recalibrates law as a subset of a universal whole where law is appropriately located within, and not external to, nature. This remedial task is made possible by forging a beneficial interconnection between customary law, ethics, and Indigenous norms guided by the awareness that sustainable development reflects legal pluriversality and a significant feature of alternative legal ontologies.

This chapter considers contemporary environmentalism through the lens of ecotopia, a modification of the utopian form that includes the ecological as a core consideration. The idea that the nonhuman world should have meaningful political status is a radical transformation of the usual terms of utopia, rendering certain utopian tropes (like the technology-fueled extinction of vermin or pests) impossible while activating other new possibilities both for the transformation of the social and for individual self-actualization. In particular, ecotopias are distinct from most utopias in their abiding suspicion of technology; in an era of escalating climate disaster, this suspicion of technology becomes increasingly urgent even as it becomes complicated by the perceived need for some miraculous techno-fix to ameliorate the worst impacts of climate change even in ecotopia. A short coda discusses real-world ecotopian projects, attempts to make such visions real as a model to others for what might yet be.

During the quarter-century following their defeat, Germany and Japan gradually conquered world markets with goods they designed and manufactured. In the process, Germans and Japanese households became steadily more affluent, directing a considerable amount of their newfound wealth into savings, but also using it to purchase their way into mass consumer society. Together, these factors drove their economies forward in a virtuous circle, and Germany and Japan entered the highly select club of the richest nations. As a direct result of this success, however, Germany and Japan confronted new and different challenges. Harrowing experiences of heavy industrial pollution and consumer waste crises associated with extremely rapid industrialisation and growth of consumerism stimulated social and political change both in Germany and in Japan. More recently, they also prompted innovation as many German and Japanese companies embraced green technology for growth, especially in foreign markets. The other side of the coin, however, is that industrial pollution and waste continue to plague both countries, with the added realisation of the challenges of climate change coming to the fore since the 1990s. Environmental scandals and legacy, moreover, have formed a key dimension of the recurring need to deal with the unmastered past for both countries.

Within the framework of the politicization of the personal, this chapter explores the essayistic writing of a loose group of socially conscious actors who belong to the political Left, a capacious category that includes leaders of the civil rights movement, the feminist movement, the New York Intellectuals, the New Left, the environmental movement, and groups with a range of progressive agendas. With a focus on the twentieth century, the wide variety of styles and themes of leftist prose writing is analyzed. The chapter dwells on the contributions of important figures such as Zora Neale Hurston, Randolph Bourne, Jane Addams, Irving Howe, Mary McCarthy, James Baldwin, Eldridge Cleaver, Noam Chomsky, Susan Sontag, N. Scott Momaday, Maxine Hong Kingston, Audre Lorde, Angela Davis, and Richard Rorty. As a form of "prose that thinks," the essay has been an excellent site of intellectual reckoning where writers may publicly take strong positions on various political and social issues, expressing these in a highly personal style.

The history of environmental economics is interwined with other histories and movements. These include (1) humanitys thinking about its relationship to Nature; (2) a redefinition of economics from the study of material welfare to the study of tradeoffs, including tradeoffs between developing resources and preserving them; (3) rising consumer movements and a shift in economic focus from the producer to the consumer, which in turn facilitiated a shift from thinking about the exploitation of resources to the enjoyment of preserved landscapes; (4) developments in economic theories of externalities and public goods; and (5) the increasing involvement of economics in government policy, from agricultural and resource economics to planning government spending and regulation.

Edward Abbey’s The Monkey Wrench Gang is a classic of politically aware American environmentalist fiction. While a literary descendant of Henry David Thoreau and a rough contemporary of figures such as Rachel Carson, Abbey’s politics are not entirely one with earlier nature writers and environmentalists. His novel is perhaps best known for bringing ecotage to the consciousness of a broad audience and inspiring such real-world actions as the political theater of groups such as Earth First. Some of the book’s success is certainly due to the degree to which it provokes critical reflection on problematic tensions in several areas central to environmentally conscious writing. One such tension is that which arises between, on the one hand, representations of environmental politics and, on the other, the politics of representations of nature. A second pertains to the question of the degree and manner in which issues of social justice intersect with environmentalist agendas. Along the way, the novel tests different models of ecological awareness, dramatizes the virtues and challenges of politically engaged grassroots environmentalism, and, perhaps especially due to its setting in the desert southwest, anticipates the increasingly urgent and globally relevant cluster of issues related to water rights, damming, and irrigation.

In the context of art and literature, the term "weird" refers to a sense of anxiety or terror regarding an ecological force seemingly acting on indeterminate motivations with little or no concern for people. A diversity of factors contributed to the 1890s flourish of the weird, including the growing economic investment in environmental policy, the rise of popular occulture, and the strong general interest in the biological, geological, meteorological, and astronomical sciences that were inspiring new notions of, among other subjects, the possibility of nonhuman consciousness. While not part of an overt environmentalist initiative, the weird nevertheless brings forward perspectives on animal, vegetal, and atmospheric ontology in which natural elements are subjects worthy of recognition and respect. The fin-de-siècle weird was driven not by the question of what protections or rights should be extended to nonhuman elements of the ecologies in which we participate, but rather, more disconcertingly for many, by considerations regarding what agency these other forces – many mysterious or yet unrecognized – enact and perhaps even assume for themselves.