Environment and Planning E: Nature and Space

Mary Louise Pratt used the term “contact zones” to describe those spaces where “cultures, meet, clash and grapple with each other, often in contexts of highly asymmetrical relations of power, such as colonialism, slavery, or their aftermaths as they are lived out in many parts of the world today”. Building on three sessions at the 2017 American Association of Geographers’ Annual Meeting, this special section features articles which apply Pratt’s concepts to environmental research. We argue that these articles demonstrate a “more-than-human ‘contact’ approach” to (1) better account for nonhuman agency by multiplying perspectives, (2) intervene in cases of violence and injustice, and (3) decolonize knowledge/production. Included are empirical case studies which describe encounters with the nonhuman; these include a postcolonial reading of the BBC’s Blue Planet II, a feminist science study of migratory shorebird conservation on New Jersey’s Delaware Bayshore, and political ecologies of prescribed forest burns by Parks Canada and tidal energy production in the Bay of Fundy. These articles broaden the definitions of “contact” and “justice” as they direct critical attention to the politics of environmental knowledge production, technoscientific means of understanding and managing the living environment, and forms of resistance to the exclusive governance of “wild” spaces. They present sites of environmental management and exploration as places of transformation, co-presence, unpredictability, and often intimate violence. The section demonstrates how political ecologies and more-than-human geographies expand Pratt’s “contact” perspective. An afterword is provided by Mary Louise Pratt.

The contact zone is described as the space of imperial encounter. Against a backdrop of work that has used Mary Louise Pratt's concept of the contact zone to examine culture-making, and destabilize normative understandings of division, distinction, and bordering, the paper interrogates the value of utilizing the concept in multispecies contexts. To do so, the paper considers the relationship between the contact zone and the concept of encounter, noting how they overlap and depart as approaches to questioning embodied difference, colonial histories, and immanent potential. Turning to the BBC documentary series Blue Planet II, the paper uses the concept of the contact zone and discourse analysis to examine its dominant ideas, frontiers of difference, and the means through which alternative geographies are both foreclosed and enabled. It demonstrates how the concept of the contact zone can draw attention to the ocean as the documentary's site of production, where different forms of knowledge, technology, people, elements, and non-human life grapple with each other in conditions of uneven power. In moving between narrative and oceanic contact zones, the paper raises questions about practices of knowledge-making, uneven structures of power, and decipherability, to demonstrate what can be gained from staying with the postcolonial framing of the contact zone as a critical tool of analysis in multispecies scholarship.

This article applies Mary Louise Pratt’s “contact” perspective within a multispecies ethnography of conservation encounters on the Delaware Bay. Using critical insights from decolonial feminist science studies, environmental geography, and critical animal studies, the article deconstructs technoscientific environmental knowledge production within a more-than-human contact zone. The tools, technologies, and “conspicuous innocence” of hands-on shorebird conservation research practices are described. Re-inscribing nonhuman agency and colonial histories of place, it argues that certain elements of conservation research may be fairly read as “violent” expressions of “animality/coloniality” and “anti-conquest.” It concludes by offering some harm reduction strategies for improving conservation and critical environment studies.

Shifting rhythmically between land and sea with the ebb and flood tides, shores are places where humans and nonhumans encounter one another in ambivalent relations of deep familiarity and enduring strangeness. In this article, I use the space of the intertidal contact zone to think through a series of uneven encounters between humans and marine wildlife that populate a dispute over tidal energy testing in the Bay of Fundy's Minas Passage. I trace two contact zones through which knowledge about marine wildlife in the Bay of Fundy is generated: first, the contact zone continually (re-)assembled through the encounters of small-scale and traditional fishers with marine wildlife, and second, the contact zone staged in remote encounters between marine scientists and marine wildlife. The article reflects on the role of bodies in and out of encounter in the different ways of knowing about marine wildlife in this case and considers ethical possibilities and limits of knowing through, versus without, contact with nonhuman animals in the intertidal contact zone.

Encounters with fire and landscapes that burn have the potential to be both disastrous and life-giving events. In Canadian national parks, where a century of fire suppression has ruled human encounters with fire adapted landscapes, fire managers and ecologists are eagerly returning fire to diverse ecosystems in the hopes of building healthier ecosystems and reducing the risk of larger wildfire events. Ongoing changes to park policy have made new relationships with fire possible on these federal lands. Prescribed burns, whereby fire is applied to the landscape by park managers, is one such emerging encounter made possible by these policy changes. By reconceptualizing the burn as a process constituted by encounters, in what Mary Louise Pratt would call a contact zone, we gain insight into how thinking and working with fire requires an attention to how humans and more-than-humans encounter one another and the institutional settings which narrate and often constrain these encounters. In the case of Parks Canada’s fire program, this tool of active management, and an alternative to full-suppression, illustrates how thinking and working with fire consists of a set of encounters which take place at both an institutional and embodied scale.

In the early 2000s, the rural and predominantly Native Hawaiian Moloka‘i community faced another episode in a decades-long struggle against the commodification of sacred lands in the context of settler colonialism. In this paper I analyze a decisive moment in the land struggle: a public hearing over a legally mandated environmental impact assessment. Environmental assessments promise to improve environmental outcomes via public participation, but have often fallen short as a means to assert the values and interests of Indigenous communities. This paper adds insight into why this happens and shows how one community overcame the political limitations of the environmental assessments process. Through an analysis of public records and interview data, I show how corporate landowners engaged in extensive community consultation to pursue their commercial interests, in anticipation of the environmental assessments and in hopes of securing land-use approvals. However, in response, community members articulated Indigenous values and agency within (and beyond) a legal setting and environmental review process partially at odds with such values. I argue that defenders of a culturally sacred place, Lā‘au Point, both deployed and resisted Hawai‘i’s land-use and environmental laws. They leveraged the formal legal criteria of the environmental review process, yet they affirmed cultural meanings and relationships of moral responsibility to land by deploying multiple literacies—legal literacies as well as land and culture-based literacies—to protect a cherished place. Overall, this case study reveals the diversity, complexity, and resilience of Native Hawaiian resistance to urbanization and settler colonialism.

In 2013, an international Court of Arbitration delivered a two-part decision on the legality of the Kishenganga Hydro-Electric Plant, located in the internationally disputed territory of Kashmir. The court was convened under procedures detailed in the Indus Waters Treaty of 1960, a landmark international water treaty between Pakistan and India mediated by the World Bank in the 1950s. The Kishenganga case is part of the ongoing hydropolitical competition between Pakistan and India over the use of Indus waters and the development of new infrastructures on the river system. This paper draws on critical water geography and geopolitical theory to guide a close, critical, and contextual reading of competing interpretations of the purpose and objective of the Indus Waters Treaty made during the Kishenganga case. It argues that two specific geopolitical imperatives powerfully shaped the legal strategies of state elites: downstream territorialism and basin developmentalism. Pakistani lawyers drew on the treaty negotiation archives to argue that its primary objective and purpose was the protection of vulnerable downstream territories. Indian lawyers, however, drew on the text of the treaty and the archives to argue the primary objective was the maximum economic development of the Indus Basin. I also discuss the relationship of these imperatives with David Harvey’s influential understanding of capitalist states acting under the dual pressures of the “territorial” and “capitalist” imperatives. By analyzing how geopolitical imperatives shape strategies of treaty interpretation, the paper develops a legal and geopolitical contribution to critical water geography. The paper also makes a methodological contribution by demonstrating how treaty negotiation archives represent a rich and underutilized resource for hydropolitical analysis.

Methodological advancement within more-than-human geography lags behind its theorization. As an intervention into the promise of visual methods for enlivening more-than-human geographies, I describe working with a photographic practice for exploring geographies of encounter between humans, the animals they care for, and wild animals. This is presented through discussing a collaborative project employing photovoice to explore wildlife conservation politics in a landscape where both humans and animals have the capacity to kill, and be killed, by one another. Through engaging with photographs and text produced over the course of six months by six individuals living in close proximity to Bandipur National Park in Karnataka, India, I explore entangled relations between humans and animals and the production of more-than-human hierarchies. I consider the potential of a visual method for practicing more-than-human geographies as an exploration of affective encounters. This paper contributes to on-going discussions and debates on decolonizing more-than-human geographies. More specifically, I suggest photovoice as one means by which more-than-human geographies can remain critically engaged with and speak out against enactments of injustice and violent legacies of colonialism that reach across species divides.

Environmental organizations play an important role in mainstream debates on nature and in shaping our environments. At a time when environmental NGOs are turning to questions of gender-equality and ethnic diversity, we analyze their possibilities to do so. We argue that attempts at ethnic and cultural diversity in environmental organizations cannot be understood without insight into the conceptualizations of nature and the environment that underpin thinking within the organization. Serious attempts at diversity entail confronting some of the core values on nature-cultures driving the organization as well as understanding the dimensions of power such as class, gender, and race that structure its practices. We study what nature means for one such organization, the Swedish Society for Nature Conservation, and the ways in which thinking about nature dictates organizational practice and sets the boundaries of their work with diversity in their projects on outdoor recreation. We base our analysis on official documents and interviews, analyze how “diversity” and “gender-equality” are represented in the material and reflect on the interconnections as well as the different trajectories taken by the two issues. Our study shows that the organization’s understanding of nature is a central and yet undiscussed determinant of their work with diversity that closes down as much as it opens up the space for greater inclusion of minorities. We argue that for environmental organizations wanting to diversity membership, a discussion of what nature means for people and their relationships to each other and nature is vital to any such efforts.

An emerging body of work has critiqued the concept of climate adaptation, highlighting the structural constraints impeding marginalised communities across the Global South from being able to adapt. This article builds on such work through analysis of debt-bonded brick workers in Cambodia, formerly small farmers. It argues that the detrimental impacts of climate change experienced by farmers-turned-workers across the rural – urban divide is due to their precarity. In doing so, this article draws on a conceptualisation of precarity which recognises it as emerging from the specific political economy of Cambodia, and as something that is neither new, nor confined to conditions of labour alone. As such, in looking to precarity as a means of conceptualising the relations of power which shape impacts of climate change, we advance a ‘climate precarity’ lens as a means of understanding how adaptation to climate change is an issue of power, rooted in a specific geographical context, and mobile over the rural–urban divide.

This paper offers spatial insights on gender, development, and empowerment scholarship through a case study of women and cattle in Botswana exploring the interconnections between space, nature, material action, and subjectivities. Using women’s access to and interactions with cattle as an entry point, this paper demonstrates the value of including space in conceptualizations of empowerment. It particularly highlights how enacting cattle rearing activities in certain spaces impacts women’s pride and self-confidence, contributing to changes in subjectivities and gender/spatial ideologies. Subjectivities are both contested and reinforced through women’s actions in cattle spaces in rural Botswana, with certain activities being simultaneously empowering and disempowering. Broadly, this paper reveals the significance to empowerment initiatives of contextualizing asset acquisition in socio-spatial norms. Demonstrating the importance of space in empowerment research also has implications for gender mainstreaming policies.

In the kampungs of North Jakarta, people make their lives in the face of a variety of transformations. While Jakarta has always experienced flooding from the coast and from its rivers, flooding is getting worse, and has dramatic effects on kampungs and their residents. At the same time, flood mitigation efforts by the government of Jakarta involve new infrastructures, such as sea walls and land reclamation, which interrupt livelihood practices in the kampungs and have led to violent evictions. Residents of North Jakarta’s kampungs must negotiate the surprise impacts of both flooding and the government’s attempts to manage flooding. In this article, we catalogue the social and material practices that support life and livelihoods in the contexts of these urban environmental transformations, drawing from fieldwork conducted in three North Jakarta kampungs and from recent critical geographical research about urban resilience and urban political ecologies. We describe these practices as everyday acts of resilience, reworking, and resistance. These everyday practices are social and material, drawing from and remaking social and material relations. Although everyday practices of resilience, reworking, and resistance require investments in social relations, we also demonstrate that the dividends filter through existing power structures in the kampungs.

We are currently witnessing a global trend of intensifying and deepening relationships between extractive companies and biodiversity conservation organisations that warrants closer scrutiny. Although existing literature has established that these two sectors often share the same space and rely on similar logics, it is increasingly common to find biodiversity conservation being carried out through partnerships between extractive and conservation actors. In this article, we explore what this cooperation achieves for both sectors. Using illustrative examples of extractive-conservation collaboration across sub-Saharan Africa, we argue that new entanglements between extractive and conservation actors are motivated by multiple purposes. First, partnering with conservation actors serves as a spatial and socio-ecological fix for extractive companies in response to multiple crises that threaten the sector's productivity. Second, new forms of collaboration between extractive and conservation actors create pathways for both sectors to produce new value from nature. For the extractive sector, creating new value from nature works as a further fix to capitalist crises whereas, for the conservation sector, producing value through nature amounts to new opportunities for capital accumulation. Importantly, working together to produce shared value from nature within and beyond extractive concessions secures both sectors' control over the means of production. Theoretically, our analysis links literature on value in capitalist nature with that on spatial and socio-ecological fixes.

Given the many problems with fossil energy, the fact that solar energy still only constitutes an insignificant fraction of global energy use requires explanation. The most common explanation is that multinational corporations with vested interests in fossil fuels have been actively preventing the development of solar energy technologies. But this explanation is difficult to apply to the case of Cuba. This article takes Cuban energy policy since the 1990s as a starting point to understand the sociometabolic prerequisites of a renewable energy transition. In 2014, Cuba embarked on a new renewable energy strategy while 95% of the island’s electricity was still generated from petroleum products. To explain Cuba’s halting renewable energy transition, we demonstrate that modern energy technologies are always embedded in global flows of resources and processes of capital accumulation. The requisite investments of capital and labor in energy technology represent substantial, indirect land requirements beyond the space occupied by the technological infrastructure itself. The theoretical argument is that energy technologies should be perceived not simply as local, politically neutral accomplishments of engineering but as sociometabolic displacement strategies, appropriating space from elsewhere. From an interdisciplinary perspective, this means that assessments of a technology’s “power density” also need to consider the spatial demands of the global economic context that makes the technology feasible. The Cuban case illustrates how visions of a renewable energy transition in both mainstream and Marxist thought will need to be based on a radically transformed ontology of technology attentive to global political economy and energy justice. Ultimately, the global anticipation of a transition to renewable energy implicates illusory assumptions about “technology” that have been taken for granted since the Industrial Revolution.

This paper examines the use of predator fences for conservation in Australia. It argues that these major infrastructures for enclosure act as a form of ‘provocative containment’ in which particular forms of nature are not simply protected but made to happen. The primary focus is Newhaven, a property in remote central Australia managed by the Australian Wildlife Conservancy, a non-profit organization with the biggest estate of privately managed land for conservation in the nation. At Newhaven, the first stage of an ambitious and expensive predator fencing programme has recently been completed, with a second phase under construction that will see the property become the site of the largest feral cat-free enclosure on the planet. In analysing this significant material infrastructure, and the practices and discourses that the Australian Wildlife Conservancy deploys to both justify and attract funding for it, it is possible to see a new conceptualization of conservation emerging in which nature is not simply offered sanctuary but actively stimulated and simulated. The Newhaven fence is much more than a passive material boundary between desired and undesired life. It is a reality-generating device with complex and contradictory biopolitical effects. The concept of provocation highlights how the fence emerges as a deliberate intervention into the dynamics of life. We examine how this is done in four distinct ways: through the sociotechnical design and construction of the fence as ‘cat-proof’, by enrolling Indigenous labour and tracking skills to kill cats, through the use of ecological surveys and baselines to make some life calculable, and via the translocation of species in order to allow them to be both protected and flourish. Each of these practices is essential to making new natures at Newhaven through the complex dynamics of provocation and containment. The issue is: what sort of nature?