In The Great Derangement: Climate Change and the Unthinkable, Amitav Ghosh suggests that literary fiction has difficulty representing the Anthropocene, the epoch of irreversible human impacts on the planet, because the Anthropocene “consists of phenomena that were long ago expelled from the territory of the novel – forces of unthinkable magnitude that create unbearably intimate connections over vast gaps in time and space.” This chapter investigates how poets from Ireland have been making the Anthropocene imaginable over the past two decades by rendering “unbearably intimate connections” in lyric forms. Reading Moya Cannon alongside Doireann Ní Ghríofa and Sinéad Morrissey, the chapter spotlights poems in both English and Irish that look beyond Ireland – to Africa, the Americas, Aotearoa New Zealand, and the Arctic – to arrive at a recognition not just of the human-centered globe, but of the Earth system or planet. These contemporary poets’ work makes visible how language and technology, including writing, mediate human efforts to represent the climate crisis. Their poems challenge us to develop a mode of reading that emerges from the interface of the global with the planetary.

This chapter outlines the different conceptual frameworks that can be used to better understand the evolving role nature has played in cities. It distinguishes between socioecological systems and urban political ecology, each of which influence how nature has been regarded and treated in different time periods and urban settings. It seeks to provide an overview of these concepts and explain their implications for how urban nature and nature-based solutions are constructed and viewed today as an urban policy issue. The chapter presents different approaches to understanding urban nature, nature-based solutions, and the relationship between nature and cities. It also discusses the emergence of urban nature and nature-based solutions as a response to urban sustainability challenges. The chapter engages with two case studies to illustrate its key messages: Urban Forest Strategy in Melbourne, Australia, and the Eco-Valley of Tianjin Eco-City in Tianjin, China.

This chapter suggests paths along which the futures of international relations as subject matter and International Relations as an academic discipline may develop. First, it stresses that the division between the ‘traditional’ and ‘new’ or ‘non-traditional’ agenda is intended as a device to facilitate learning for new students of international relations. Second, it outlines how novel intellectual developments in the field are shaping its future trajectory, with a specific focus on the continued development of a ‘Global IR’; IR’s increasing intellectual engagement with the sociology of Science and Technology Studies (STS) and STEM subjects as sources of conceptual innovation; and recent attempts to define the International as a condition of interactive multiplicity in an effort to clarify its distinctive contribution to the wider social sciences. Finally, the chapter notes that thinking about the future itself is becoming increasingly central to the discipline, with methods of counterfactual analysis, social imaginaries of future histories and utopian idealisations emerging as important theoretical and political projects.

This chapter introduces the concept of the proposed new geological epoch, and the main paradoxes and dilemmas that follow. The Anthropocene requires us simultaneously to see human beings as occupying a position of unprecedented responsibility for the ecosphere, and as a tragically blundering species, caught by the unforeseen consequences of previous actions. Further uncertainties derive from the current interim state in which urgent warnings coexist with stubborn normality. Ecological threats such as global warming and the extinction crisis defy representation because, in the words of Timothy Clark, they present us with ‘derangements of scale’, displacing the timescape of conventional narrative and challenging our habitual sense of what is trivial and what is important. Through close readings of essayists Kathleen Jamie, Jessica Gaitán Johannesson, Richard Smyth, Rebecca Tamás, and Jean Sprackland, the chapter examines the implications of these ideas for the form, style, and content of the contemporary environmental essay.

This chapter explores fiction of the late twentieth and early twenty-first century in the twin contexts of American writing after postmodernism and climate change. It argues that Ruth L. Ozeki’s My Year of Meat and Jonathan Franzen’s Purity both ultimately undermine the connection between individual agency and effective political action – the former because of its vacillating metamodernist sensibility, and the latter as a consequence of the author’s retreat to realism and undermining of character – but that Richard Powers’s The Echo Maker, by gesturing towards a posthumanist perspective, intimates a way through the impasse.

Chapter 35 examines Goethe’s awareness of the impact of human activity on the physical environment and his often prescient depictions of damage to natural systems. These are shaped by a range of perspectives and experiences, from Goethe’s work as a civil servant, to his scientific study, to his lifelong passion for nature. The chapter traces two themes in particular that run through his literary work: first, flooding, and second, fire and the destruction of forests. It also examines Goethe’s historical position, between the pre-industrial world and capitalist modernity.

This chapter argues that contemporary openings to utopian thinking are confronted by an array of different temporal frameworks that afford radically different possibilities for human agency and cohere with radically different political and ethical demands. These include, on the one hand, the geologic time scale of the Anthropocene, the long historical time informing social activism and social justice movements (e.g., the perspectives afforded by the histories of slavery, genocide, and colonialism), and the utopian perspective of hope or what Ernst Bloch calls anticipatory illumination. These must confront, on the other hand, the cyclical time of economic growth and recession, the exigent time of electoral cycles, and the frozen time of “capitalist realism.” This chapter explores conceptual and fictional responses to this matrix of possibilities, especially in narratives by Cormac McCarthy, Donna Haraway, Nisi Shawl, and Kim Stanley Robinson.

This chapter argues that to practise social work in the Anthropocene it is crucial to decentre the human. This decentring does not involve devaluing the human but embedding their experience in the non-human world. We begin with a discussion of the Anthropocene along with the ecological crises and the growth in population, production and consumption as issues that underpin it. We highlight the importance of moving from anthropocentrism to Gaia in the way we understand the relationship between the human and the non-human world. This shift will enable social workers to rethink the social, the community and human rights in more ecocentric ways and will have implications in the ways social workers engage in activism and practice to affect social change.

This chapter begins with varying definitions of the Anthropocene and articulates the ways in which essayists have responded to the environmental destruction, contamination, reshaping of the earth’s surface, and exhaustion of shared resources represented by this new geological epoch. In these types of essays, science writing meets nature writing, activism meets lyricism. The essay has always been a space for ethical reflection, and those essays featured in this chapter – by writers such as Robin Wall Kimmerer, Barry Lopez, Camille Dungy, Donna Harraway, Fred Moten, and Christina Nichol – ponder the ethics of the violence that is part of our new environmental status quo. The chapter also investigates the relationship between the Anthropocene and various bleak contemporary and historical realities: the trans-Atlantic slave trade, colonization, appropriation of land, extraction of resources, genocide, and dispossession.

Parts of Europe experienced from the seventeenth century a rapid growth in economic activity, in a combination of scientific discoveries and colonial conquest and exploitation. In a series of processes, some of them with medieval roots, populations and economic output (approximated in terms of monetary transactions) increased exponentially, first in Europe and its offshoots, then in the 20th century also elswhere. Humanity had entered the Anthropocene. Patterns of economic activity changed from agriculture to manufacturing, then to services. Trade connections multiplied in waves of globalization. Economic inequality within and between countries rose significantly during most of these centuries; it was greatly influenced by the rapid economic growth in China. The industrialization had great and harmful impacts on Nature, in the form of massive changes in landscapes and of pollution of air, water and soils. This is considered in detail in the chapters on food, water, energy and materials.

To understand the human predicament in the Anthropocene, it is helpful to investigate the rise, maintenance and fall of social complexity in the past. Tribal communities, early states and large empires have all been confronted with extra-human, inter-human and intra-human dynamic processes. Local and regional biogeography often played a major role (resources, threats), but in combination with technical and organizational skills and sociopolitical and cultural (elite) behaviour. Reconstructions of ancient civilzations (Mesopotamia, Egypt, Indus, Rome, China and others) suggest the mechanisms and contingencies in societal growth, expansion and decline. One feature is the capability to collect and interpret long-term changes or lack thereof.

In earnest efforts to disrupt the racialized space of Anthropocene conversations, Indigenous epistemological alternatives have emerged as exceptional antidotes to ecological despair with privileged access to nonhuman and interspecies lifeworlds. While many Indigenous approaches do offer beneficent alternatives, their broadscale characterization tends to deposit fresh essentialisms in the wake of the old, and battles over intellectual privacy and appropriation frustrate coalitional urgency. Thus, the very incommensurability that these new approaches seek to demolish – those nourished by the imperial practices we aim to counter – are rejuvenated. Simultaneously, Indigenous critical thought continues to herald its singular capacities for reclamation, and at the same time to police its appropriation, at once demanding and rejecting inclusion in serious academic and scientific conversations. Drawing on Timothy Morton’s concept of the “weird” as a way of conceptualizing human embeddedness in a vast biosphere of nonhuman others that both contains and erases us, this chapter argues that a politics of action based on exceptional epistemologies and myths of alterity cannot succeed. We are tangled in a structural universe where fictions of difference – not just between humans and nonhumans, but among humans themselves – emerge from the very systems we seek to explode.

The curriculum has been fundamentally challenged by First Nations writers in three main ways. First is the proliferation of acclaimed fiction, poetry and drama written and performed by First Nations writers, which has become integral to curricula and the has taken root in the wider Australian imaginary. Second is the increasing presence of First Nations scholars in the literary-critical field who critique inherited practices, the values of the accepted canon, and provide diverse modes of reading and analysis. Third – and no doubt problematically – is the identification with Indigenous ontologies through the crises of the Anthropocene, which has expanded the range of courses that include First Nations literatures.Of critical importance to these transformations is the engagement of the international community including its readers and critics. The connections between First Nations communities across the globe are also vital to these processes. Closest to home, the connections within Oceania and the Pacific are driving change and a comparison of Australia with New Zealand is revealing. For while the formation of New Zealand’s literary institutions occurred later than those of Australia, their decolonization has accelerated faster and more surely. This chapter will include a comparison of these two contexts and their related projects of decolonizing literary studies.

Ideas of citizenship have changed considerably since the concept was first envisioned in classical antiquity (Greece and Rome). For a long time, it remained an uncertain and undefined area – so that, for instance, Aristotle saw no general agreement on a definition of citizenship.1 The citizenship laws of Athens distinguished between citizens, slaves, and non-slave residents (metics), including prosperous and affluent merchants.2 Eventually, the Citizenship Law introduced by Pericles (451 bce) extended the status of citizen to offspring whose parents were both Athenians.