Two from Literary Hub

Don’t believe I have heard of this platform/publisher before. Then in last week to ten days, have come across it twice. In both my Facebook and Twitter feeds/networks.

First an old piece, from 2016, by

Walking had returned to me a greater set of possibilities. And why walk, if not to create a new set of possibilities? Following serendipity, I added new routes to the mental maps I had made from constant walking in that city from childhood to young adulthood, traced variations on the old pathways. Serendipity, a mentor once told me, is a secular way of speaking of grace; it’s unearned favor. Seen theologically, then, walking is an act of faith…Walking while black restricts the experience of walking, renders inaccessible the classic Romantic experience of walking alone. It forces me to be in constant relationship with others, unable to join the New York flaneurs I had read about and hoped to join…Walking as a black man has made me feel simultaneously more removed from the city, in my awareness that I am perceived as suspect, and more closely connected to it, in the full attentiveness demanded by my vigilance. It has made me walk more purposefully in the city, becoming part of its flow, rather than observing, standing apart.

Later Olivia Campbell on Climate Change and the Fairy Tale Forest.

As we consider the potential loss of plant, animal, and human life at the hands of climate change, we must also ponder what we stand to lose in culture—in stories yet to be told. Lost or devastated landscapes stand to radically alter the trajectory of our tales.

Or as @elisehunchuck shortened “What tales will go untold as we lose islands, coasts change, species go extinct, and forests wither?

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re: fluminism

“In consequence, we may see the kind of society forming envisioned by the political theorist, communalist and libertarian anarchist, Murray Bookchin. I will leave the political ecology largely aside for now, but Fluminism, I see as key relevance to shape a society un-reliant on the disconnection of state and citizen we see today. It grants empowerment of everyone via personal, local and communal responsibility for all life. Environmental ethics must now be fluministic (love/flows) to help unblock those barriers that are so un-beaverlike that they persist in depauperating, not enriching, the biosphere…

…There are many more fluministic species, mutualisms and cause-effect processes that offer us knowledge and hope as we aim to exit the Anthropocene epoch into the Symbiocene. The Pacific Salmon Forest is a beautiful example (true beauty shines in those dynamic interconnections). There are human Fluminists, like the Rampe’s, the people behind the Orono Land Trust, The Penobscot Nation, and those at the Department of Wildlife Ecology at UMaine. And community programmes like the Great Eastern Ranges Initiative of New South Wales and the work of the Kenya Land Conservation Trust ~ the contribution and responsibilities volunteered are Fluminism in action, the legalities being just one means to that end.

More here

h/t @Humans and Nature

re: what it means to be a citizen architect

Dean Milton Curry at the University of Southern California

‘Design thinking’ is, for me, the instrumentalization of methods of design for profit. “Architectural thinking” is understanding that the role of the designer, within the context of architecture, always incorporates the public good no matter if you are you doing a private or public building. The notion of public good is embedded within the DNA of architecture period. That has to be and has to remain in the DNA of architecture and architecture schools.That’s what I call “architectural thinking”. 

via Archinect

Mike Davis re: the “Tubbs Fire” et al.

The Diablos are the Bay Area’s upscale version of Southern California’s autumn mini-hurricanes, the Santa Anas…The big picture, then, is the violent reorganisation of regional fire regimes across North America, and as pyrogeography changes, biogeography soon follows.

via London Review of Books

re: a truly Promethean feminism

The changes associated with the re-imagining of social reproduction, for example, are not seen as an endpoint in and of themselves, but are presented as one crucial field of operations in a series of other radical alterations in lived experience. In this truly Promethean feminism, love, work, leisure, the family, science, art, and sexual reproduction are all equally mutable, contestable, and available for species-wide re-engineering. The home can be reconceived of as a site of Promethean potentiality rather than as an example of stubbornly embedded material hegemony; that is to say, it is a space that can be mutated to facilitate a Promethean politics rather than a site of risk aversion inherently obstructive to the development of the solidarities that such a politics demands.

via e-flux