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Queer ecology
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Queer ecology
Queer ecology (or queer ecologies) is an endeavor to understand nature, biology, and sexuality in the light of queer theory, rejecting the presumptions that heterosexuality and cisgender ideas constitute any objective standard. It draws from science studies, ecofeminism, environmental justice, queer epistemology, and geography. These perspectives break apart various "dualisms" that exist within human understandings of nature and culture.
Queer ecology states that people often regard nature in terms of dualistic notions like "natural and unnatural", "alive or not alive" or "human or not human", when in reality, nature exists in a continuous state. The idea of "natural" arises from human perspectives on nature, not "nature" itself.
Queer ecology rejects ideas of human exceptionalism and anthropocentrism that propose that humans are unique and more important than the non-human. Specifically, queer ecology challenges traditional ideas regarding which organisms, individuals, memories, species, visions, objects, etc. have value.
Queer ecology also states that heteronormative ideas saturate human understanding of "nature" and human society, and calls for the inclusion of a more radically inclusive, queered perspective in environmental movements. It rejects the associations that exist between "natural" and "heterosexual" or "heteronormative", and draws attention to how both nature and marginalized social groups have been historically exploited.
Through the lens of queer ecology, all living things are considered to be connected and interrelated. "To queer" nature is to acknowledge the complexities present in nature and to rid interpretations of nature from human assumptions and their disastrous impacts.
Queer ecologies can be associated with what Tara Tabassi, queer and feminist activist, calls "dirty resilience," or "the dismantling of structures of violence that target particular racialized and gendered bodies as disposable... [dirty resilience] is thus also the contextually specific creation of spaces and structures supporting self-determination and collective liberation, such as: land sovereignty; prison and apartheid regime abolition; new food systems; community accountability in place of policing and criminalization; non-proliferation and demilitarization; healthcare accessibility; free housing; collective decision-making; trauma transformation... [etc.]."
In the same work, Sacha Knox, speaks to the radically interdisciplinary nature of queer ecologies, drawing a thread between this and 'insurgent posthumanism,' – which "dissolves the dichotomy between humans and non-humans" and asks how to contribute to "the making of lively ecologies as a form of material transformation that instigates justice as an immediate, lived, worldly experience." - as well as to the work of Arakawa and Gins, and Simondon.
The term 'queer ecology' refers to a loose, interdisciplinary constellation of practices that aim, in different ways, to disrupt prevailing heteronormative discursive and institutional articulations of human and nature, and also to reimagine evolutionary processes, ecological interactions, and environmental politics in light of queer theory. Drawing from traditions as diverse as: evolutionary biology; LGBTTIQQ2SA (lesbian, gay, bisexual, transgender, transsexual, intersex, queer, questioning, two-spirited, and asexual) movements; queer geography and history; feminist science studies; ecofeminism; disability studies; and environmental justice - queer ecology highlights the complexity of contemporary biopolitics, draws important connections between the material and cultural dimensions of environmental issues, and insists on an articulatory practice in which sex and nature are understood in light of multiple trajectories of power and matter.
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Queer ecology
Queer ecology (or queer ecologies) is an endeavor to understand nature, biology, and sexuality in the light of queer theory, rejecting the presumptions that heterosexuality and cisgender ideas constitute any objective standard. It draws from science studies, ecofeminism, environmental justice, queer epistemology, and geography. These perspectives break apart various "dualisms" that exist within human understandings of nature and culture.
Queer ecology states that people often regard nature in terms of dualistic notions like "natural and unnatural", "alive or not alive" or "human or not human", when in reality, nature exists in a continuous state. The idea of "natural" arises from human perspectives on nature, not "nature" itself.
Queer ecology rejects ideas of human exceptionalism and anthropocentrism that propose that humans are unique and more important than the non-human. Specifically, queer ecology challenges traditional ideas regarding which organisms, individuals, memories, species, visions, objects, etc. have value.
Queer ecology also states that heteronormative ideas saturate human understanding of "nature" and human society, and calls for the inclusion of a more radically inclusive, queered perspective in environmental movements. It rejects the associations that exist between "natural" and "heterosexual" or "heteronormative", and draws attention to how both nature and marginalized social groups have been historically exploited.
Through the lens of queer ecology, all living things are considered to be connected and interrelated. "To queer" nature is to acknowledge the complexities present in nature and to rid interpretations of nature from human assumptions and their disastrous impacts.
Queer ecologies can be associated with what Tara Tabassi, queer and feminist activist, calls "dirty resilience," or "the dismantling of structures of violence that target particular racialized and gendered bodies as disposable... [dirty resilience] is thus also the contextually specific creation of spaces and structures supporting self-determination and collective liberation, such as: land sovereignty; prison and apartheid regime abolition; new food systems; community accountability in place of policing and criminalization; non-proliferation and demilitarization; healthcare accessibility; free housing; collective decision-making; trauma transformation... [etc.]."
In the same work, Sacha Knox, speaks to the radically interdisciplinary nature of queer ecologies, drawing a thread between this and 'insurgent posthumanism,' – which "dissolves the dichotomy between humans and non-humans" and asks how to contribute to "the making of lively ecologies as a form of material transformation that instigates justice as an immediate, lived, worldly experience." - as well as to the work of Arakawa and Gins, and Simondon.
The term 'queer ecology' refers to a loose, interdisciplinary constellation of practices that aim, in different ways, to disrupt prevailing heteronormative discursive and institutional articulations of human and nature, and also to reimagine evolutionary processes, ecological interactions, and environmental politics in light of queer theory. Drawing from traditions as diverse as: evolutionary biology; LGBTTIQQ2SA (lesbian, gay, bisexual, transgender, transsexual, intersex, queer, questioning, two-spirited, and asexual) movements; queer geography and history; feminist science studies; ecofeminism; disability studies; and environmental justice - queer ecology highlights the complexity of contemporary biopolitics, draws important connections between the material and cultural dimensions of environmental issues, and insists on an articulatory practice in which sex and nature are understood in light of multiple trajectories of power and matter.