Cultures of Energy

Cymene and Dominic talk drone dreams, disappearing glaciers and boring sagas and then (13:07) the wonderful Sophia Roosth (Harvard, History of Science) joins the pod to talk about, among other things, her excellent new book, Synthetic: How Life Got Made (U Chicago Press, 2017). We begin with synthetic biology, where it came from and what counts as “life” and what counts as “making” in the field. We then discuss how synthetic biologists think their way between creation, construction, and design, the noise and signal of life, exegesis as an evolutionary force, whether genetically modified organisms are queer lifeforms, and how synthetic biology and maker culture intersected in the amateur DIY bio community. We talk about intellectual property, venture capital and how bioengineering came to be captured by the logic of industrial capitalism. We turn from there to bioterror and why synthetic biology doesn’t make Sophia’s top ten list of things to be scared about. We cover biological salvage and deextinction experiments like Pleistocene Park and Sophia explains how synthetic biology has unsettled scientific understandings of “species.” Finally we hear a bit about her fascinating new work with geobiologists on the origins of life. Listen on!

Dominic and Cymene expose the truth behind a rabid raccoon attack and then (16:46) former CENHS star Matthew Schneider-Mayerson (now Yale-NUS) joins the podcast to talk about his book Peak Oil: Apocalyptic Environmentalism and Libertarian Political Culture (U Chicago Press, 2015). Matthew reminds us how much the threat of “peak oil” and energy depletion was a topic of public concern and commentary in the late 2000s and explains how he came to study the community of hardcore “peakists.” We talk about the racial and gender dynamics of the movement and whether they echo the anxieties of white masculinity on display in recent right wing populism. Matthew explains how he came to view peakism as a distinctively neoliberal social movement, what the emotional and spiritual landscape of the movement looked like, the difficulty of imagining a positive life after oil, and whether peakism foreshadowed contemporary reckonings with the Anthropocene. Matthew then tells us about his work to help establish the Fossilized Houston art collective (www.fossilizedhouston.com) and a new project, Loan Words to Live By, which will curate a set of ecologically significant terms that don’t exist in English but should. Finally we turn to Matthew’s current research and reflections on Singapore including eco-authoritarianism, sea-level rise, floating buildings, and the paradox of Singapore as a massively carbon intensive "garden city."

Cymene and Dominic speak ecological truth to nostalgia and then (16:09) welcome to the pod Greta Gaard, Professor of English at the University of Wisconsin River Falls, and, once upon a time, a co-founder of Minnesota’s Green Party. We all know ecofeminism is back but Greta reminds us how it never really went away. She takes us back to the beginning and the diverse intellectual and activist projects and intersectional alliances that helped inform ecofeminism’s birth in the 1980s. We talk about the backlash against ecofeminism’s perceived essentialism and speciesism, the balance between theory and practice that evolved over time, and how to compare posthumanism, animal studies and ecofeminism today. Greta shares her disappointment at the ideas that have been borrowed from ecofeminism without due recognition. And we discuss whether feminism can be relevant today without engaging the environment and environmental justice. We then turn to her forthcoming book, Critical Ecofeminism (Rowman & Littlefield, 2017), which seeks to recuperate the pathbreaking philosophical work of Val Plumwood. We turn from there to ecomasculinity, ecoerotics and erotophobia, we talk about good and bad kinds of milk/ing, and Greta shares what went wrong with the Green Party of the United States in the 1990s and what she thinks about third party politics now.

Cymene and Dominic speculate about fonts and life after academe. Then the fantastic Claire Colebrook joins us on the pod. We begin by discussing her recent two volume collection, Essays on Extinction (Open Humanities Press, 2014) and what got her interested in thinking about extinction in the first place. We talk about whether human existence has more than simply parochial value, our attachments to life, why recognition of the anthropocene should be more of a game changer, and how thinking about end times can also make us consider what is really worth saving. Claire explains why she feels the way we live ethics today can be an indulgent practice and why tough ethical decisions are becoming more urgent. We turn from there to how figures of “the caring human,” indigenous culture, and nature are mobilized in reckonings with the anthropocene. She tells us why Deleuze is not a vitalist and takes on popular readings of Deleuze as a “philosopher of becoming” including the lines that are being woven in the blogosphere between Deleuze, accelerationism and, gulp, Steve Bannon. We cover philosophical concepts of life, the roots of contemporary climate skepticism, the everyday violence of affluent western lifestyles, and the possibility of low carbon philosophy. We discover why Claire thinks that the “Trumpocene” has now trumped the anthropocene. And we close by discussing her current project on fragility. Wondering which of Claire’s collies has a better grasp of the anthropocene condition? Listen on and find out!

Cymene and Dominic process today’s news about the U.S. withdrawal from the Paris Agreement as well as yesterday's ExxonMobil shareholder insurrection, which will force the company to start measuring the size of its carbon bubble. Then (18:03) we turn to sunnier places and faces and welcome Amelia Moore from the University of Rhode Island to the pod. With Amelia we talk about the Caribbean as a foundational experimental space—increasingly for energy transition—and the illusions of smallness and boundedness that accompany today’s experimental projects. We focus in on her research in the Bahamas, and discuss the islands’ reliance on fossil fuels, the massive carbon footprint of island tourism, the small island as an iconic anthropocene space, and the solar core of paradise. We talk about the politics and publics surrounding sea level rise in the Caribbean, the ethical quandaries of the tourist industry, and how colonial legacies matter. We turn from there to Amelia’s current work on coral, that wondrous combination of animal, vegetable and mineral. We talk acidification and bleaching and how coral has joined polar bears and glaciers as sentinel beings of the anthropocene. Amelia explains how anthropocene disaster tourism is beginning to become a thing and describes her latest research on new corporate social responsibility initiatives underway in the Caribbean and Indonesia that are designed to help people learn how to care for and help rehabilitate coral communities. We close with a teaser for her latest project on social acceptance of the U.S.’s first offshore wind park project near Block Island. Listen on!

Dominic and Cymene talk about the carbon footprint of war, the best paper airplane design and map out an adventure to the center of climate change. Then (15:13) Jennifer Wenzel from Columbia University’s Department of English and Comparative Literature joins us to talk about her long and varied career in energy humanities. We start off with the ties between ecofeminism and energy humanities and her interest in oil’s place in society, bodies and literature. We talk about how to disenchant petromagic, the unrepeatable feat of cheap and easy energy, what Jennifer calls the “politics of the pedestrian,” how the Fueling Culture volume came together, and the importance of short form public writing for the humanities. Jennifer explains why she thinks we need to start popularizing “energy transition” as a concept alongside “climate change” and “global warming” to counteract public fatalism that there is no alternative to the status quo. Then we circle back to how Jennifer first became interested in energy through her work on West African novels and her frustration that literary criticism didn’t give her adequate tools to analyze what was happening in place like the Niger Delta. Jennifer emphasizes the need to think critically and comparatively about sites of extraction and our attachments to energy. And she shares her sense that an “energy unconscious” haunts cultural production in many parts of the world. Can energy humanities be a revitalizing engine for the humanities as a whole? Listen on!

To help us sort through a week dominated by spiraling Russo-American political intrigue, we welcome (13:01) to the podcast Berkeley anthropologist, Alexei Yurchak, analyst extraordinaire of all things late Soviet and post Soviet, and author of the award-winning Everything was Forever Until It Was No More: The Last Soviet Generation (Princeton, 2005). We trace the connections between that project’s exploration of culture and politics at the end of state socialism and Alexei’s current research on the scientists who have been working to preserve Lenin’s body since 1924. We talk about the fascinating intersection of biopolitics and necropolitics involved in the effort to maintain Lenin’s body in a lifelike state for almost a century, how discursive hegemony of form in the late Soviet period also informed corporeal hegemony of form, the results of this science that you can find in your own pharmacy, and the network of political leaders’ bodies across the world that Soviet and now Russian scientists have worked to preserve. Alexei dispels the idea that cloning was ever on the table in this project; but explains that his interlocutors do believe that they can now keep Lenin’s body in a near-life state in perpetuity. We return from there to the contemporary political chaos and what Alexei makes of the Trump-Putin entanglement stories currently dominating the headlines. Alexei shares his concerns about the powerful return of Russophobia to the United States, about what popular characterizations of Russia get wrong, and about how anti-Russian sentiment may provide a convenient excuse to defer a serious examination of the root causes of Trumpism. Ready to take a break from the political hysteria? Then listen on!

Dominic and Cymene hide in the bushes to talk existential terror and low carbon pleasure. We then (10:23) chat with famed geographer Mike Hulme, author of Can Science Fix Climate Change? and Why We Disagree About Climate Change, about his 35 years of research on climate. We talk about the many meanings of the term “climate” and its ancient roots as a concept. Then we turn to the early days of research on human-induced climate change in the 1980s and Mike's work on global rainfall trends that later caught the attention of the IPCC. We discuss his most recent book, Weathered: Cultures of Climate (Sage, 2016) and the entanglements of weather, place and meaning. We talk about different ways of measuring climate across time and culture, why we need to embrace a multiplicity of knowledge forms of climate, the danger of paternalist thinking about climate change, different narratives of blame and responsibility, and why Mike thinks that moral and religious accounts of climate change need to be foregrounded. Mike also shares why he is skeptical about humans trying to take over the atmosphere, and his thoughts about the appropriate role for technology to play in addressing climate change and the tragedy of the human condition. We close on why climate change has been so psychologically disturbing and why Mike finds the cultural politics of climate in the United States so fascinating. Mike may not believe that we will “solve” climate change but he does see in our efforts at remediation profound opportunities for addressing inequality. Listen on!

Cymene and Dominic discuss possible raccoon attacks that may have occurred near Marfa, the cuteness and moxie of javelinas, and the worst table service in Texas. Then (14:13) we welcome long time CENHS co-conspirator Kairn Klieman, from the University of Houston’s History Department, to the podcast. Kairn talks about her dissertation research, which challenged western and Bantu assumptions about the primordialism of pygmies. Then she shares how living in Houston as an Africanist inspired her current research on the history of oil in Africa. We talk about the straight line between slave economies and extractive economies, the challenges of doing critical pedagogy of fossil fuels in a town dominated by oilmen and whether there is glamour to be found in the oil & gas industry. We cover the relationship between oil, Africa and the Middle East, as well as what “following the oil” reveals about international politics. We interrogate the “resource curse” argument in light of African modernity but also explore what that curse looks like in Houston, Texas and the United States. Kairn talks about her current efforts to educate young people going into the energy industry as to oil’s complex ethics and impacts in the hopes of sparking culture change toward better self-analysis and self-criticism. Are attitudes inside the fossil fuel industry regarding climate change beginning to shift? Listen on and find out!

Cymene and Dominic talk globalist cucks and S-Town and then (16:58) we sit down to a lovely cup of coffee with the multitalented Joe Dumit, author of Drugs for Life: How Pharmaceutical Companies Define Our Health (Duke University Press). We talk to Joe about the amazing game about fracking he and his students at UC-Davis are developing and how they managed to capture the spirit of the game we are already playing. Joe shares his thoughts about game design as a mode of critical research and pedagogy and how games can help us to understand the logic of complex social issues. We move from there to discuss Joe’s current research on fascia, the web of connective tissue that holds the parts of our bodies together. We learn about the constant rebalancing that fascia allows the body to perform complex motions. Joe explains ideokinesis to us and how it refutes body/mind separation and tells us about his fieldwork with choreographers, movement practitioners and bodyworkers. Joe explains why he’s come to think about fascia as a kind of helpful alien creature with peripheral intelligence. Finally we talk substance as method and ecosexuality, in which nature becomes lover rather than mother.