Littérature scientifique sur le sujet « Post-structuralist political ecology »

This article examines the issue of deforestation on Sierra Leone's Freetown Peninsula, specifically analysing the gap that exists between the rhetoric surrounding the problem of deforestation and the subsequent policies and projects that are implemented to address it. It is argued in this paper that this gap can be better understood by examining how different actors involved in policy and projects interact over the issue of deforestation. Such an examination reveals how these actors produce discourses of blame towards poorer, politically weaker groups, which ultimately results in deforestation 'solutions' that intervene into their lives. These prescriptions of blame and subsequent solutions for deforestation are negotiated through a combination of local realities, which includes the occurrence of deforestation, and global influences such as development discourses and interventions. The analysis here reflects a political ecology framework that also draws from post-structuralist insights and reveals how underlying discourses, actions and actors across a broad political, social and economic spectrum ultimately play a role in influencing the causes, perceptions and solutions relating to deforestation.Keywords: Deforestation, Political Ecology, Freetown, Discourses, Development, Sierra Leone, Africa

AbstractSince the late 1970s, historical studies of colonial Bengal have been dominated by the recurrent theme of the ‘return of the peasant’, generally set against the previously predominant notion that British-created landlords were omnipotent agents of agrarian relations. Although the new historiography restores agency to the peasant, it seeks to attribute the agrarian decline in the late colonial Eastern Bengal, roughly Bangladesh, to the ‘rich peasant’. It is argued that the rich peasant wielded hegemonic authority on their poor fellow co-religionists by forging a ‘communal bond’, while exploiting them from within. Such development is often considered linked to the separatist idea that offered a ‘peasant utopia’ in the form of Pakistan against perceived Hindu domination. This article, while not altogether denying the role of the rich peasant, argues that the bhadralok, or the non-cultivating middle-class gentry, were far more powerful as a catalyst in agrarian relations in Eastern Bengal than is conceded in contemporary historical debates. In so arguing, this article re-examines the post-structuralist turn that appeared to replace the classical Marxist paradigm of class by that of culture and consciousness.

This theoretical article takes issue with how 'new materialisms' have been employed in political ecology, and it explores the 'depth ontology' of critical realism developed by Roy Bhaskar as an alternative to the 'flat ontologies' of new materialism. While political ecology was initially informed by political economy, the field has become much more heterogeneous and includes various post-structuralist, socio-constructivist, and new materialist approaches. Most, though not all, of these approaches typically destabilize science, try to break with problematic dichotomies (especially nature-society), distribute agency, and sometimes entertain the idea that multiple realities may exist. This contribution argues that new materialism, in Bhaskar's language, may be characterized as 'actualism' and identifies its associated problematic implications. While critical realism has occasionally been invoked in political ecology to give credibility to the external reality of nature, I argue that the full potential of critical realism for political ecology has yet to be explored. Holding that the world is stratified, with the 'real' not limited to events and interactions, creates the possibility of exploring 'unseen' mechanisms and trends.

Complex systems are an invention of the universe. It is not at all clear that science has an a priori primacy claim to the study of complex systems. (Galanter 5) Introduction In popular dialogues, describing a system as “complex” is often the point of resignation, inferring that the system cannot be sufficiently described, predicted nor managed. Transport networks, management infrastructure and supply chain logistics are all often described in this way. In socio-cultural terms “complex” is used to describe those humanistic systems that are “intricate, involved, complicated, dynamic, multi-dimensional, interconnected systems [such as] transnational citizenship, communities, identities, multiple belongings, overlapping geographies and competing histories” (Cahir & James). Academic dialogues have begun to explore the collective behaviors of complex systems to define a complex system specifically as an adaptive one; i.e. a system that demonstrates ‘self organising’ principles and ‘emergent’ properties. Based upon the key principles of interaction and emergence in relation to adaptive and self organising systems in cultural artifacts and processes, this paper will argue that complex systems are cultural systems. By introducing generic principles of complex systems, and looking at the exploration of such principles in art, design and media research, this paper argues that a science of cultural systems as part of complex systems theory is the post modern science for the digital age. Furthermore, that such a science was predicated by post structuralism and has been manifest in art, design and media practice since the late 1960s. Complex Systems Theory Complexity theory grew out of systems theory, an holistic approach to analysis that views whole systems based upon the links and interactions between the component parts and their relationship to each other and the environment within they exists. This stands in stark contrast to conventional science which is based upon Descartes’s reductionism, where the aim is to analyse systems by reducing something to its component parts (Wilson 3). As systems thinking is concerned with relationships more than elements, it proposes that in complex systems, small catalysts can cause large changes and that a change in one area of a system can adversely affect another area of the system. As is apparent, systems theory is a way of thinking rather than a specific set of rules, and similarly there is no single unified Theory of Complexity, but several different theories have arisen from the natural sciences, mathematics and computing. As such, the study of complex systems is very interdisciplinary and encompasses more than one theoretical framework. Whilst key ideas of complexity theory developed through artificial intelligence and robotics research, other important contributions came from thermodynamics, biology, sociology, physics, economics and law. In her volume for the Elsevier Advanced Management Series, “Complex Systems and Evolutionary Perspectives on Organisations”, Eve Mitleton-Kelly describes a comprehensive overview of this evolution as five main areas of research: complex adaptive systems dissipative structures autopoiesis (non-equilibrium) social systems chaos theory path dependence Here, Mitleton-Kelly points out that relatively little work has been done on developing a specific theory of complex social systems, despite much interest in complexity and its application to management (Mitleton-Kelly 4). To this end, she goes on to define the term “complex evolving system” as more appropriate to the field than ‘complex adaptive system’ and suggests that the term “complex behaviour” is thus more useful in social contexts (Mitleton-Kelly). For our purpose here, “complex systems” will be the general term used to describe those systems that are diverse and made up of multiple interdependent elements, that are often ‘adaptive’, in that they have the capacity to change and learn from events. This is in itself both ‘evolutionary’ and ‘behavioural’ and can be understood as emerging from the interaction of autonomous agents – especially people. Some generic principles of complex systems defined by Mitleton Kelly that are of concern here are: self-organisation emergence interdependence feedback space of possibilities co-evolving creation of new order Whilst the behaviours of complex systems clearly do not fall into our conventional top down perception of management and production, anticipating such behaviours is becoming more and more essential for products, processes and policies. For example, compare the traditional top down model of news generation, distribution and consumption to the “emerging media eco-system” (Bowman and Willis 14). Figure 1 (Bowman & Willis 10) Figure 2 (Bowman & Willis 12) To the traditional news organisations, such a “democratization of production” (McLuhan 230) has been a huge cause for concern. The agencies once solely responsible for the representation of reality are now lost in a global miasma of competing perspectives. Can we anticipate and account for complex behaviours? Eve Mitleton Kelly states that “if organisations are understood as complex evolving systems co-evolving as part of a social ‘ecosystem’, then that changed perspective changes ways of acting and relating which lead to a different way of working. Thus, management strategy changes, and our organizational design paradigms evolve as new types of relationships and ways of working provide the conditions for the emergence of new organisational forms” (Mitleton-Kelly 6). Complexity in Design It is thus through design practice and processes that discovering methods for anticipating complex systems behaviours seem most possible. The Embracing Complexity in Design (ECiD) research programme, is a contemporary interdisciplinary research cluster consisting of academics and designers from architectural engineering, robotics, geography, digital media, sustainable design, and computing aiming to explore the possibility of trans disciplinary principles of complexity in design. Over arching this work is the conviction that design can be seen as model for complex systems researchers motivated by applying complexity science in particular domains. Key areas in which design and complexity interact have been established by this research cluster. Most immediately, many designed products and systems are inherently complex to design in the ordinary sense. For example, when designing vehicles, architecture, microchips designers need to understand complex dynamic processes used to fabricate and manufacture products and systems. The social and economic context of design is also complex, from market economics and legal regulation to social trends and mass culture. The process of designing can also involve complex social dynamics, with many people processing and exchanging complex heterogeneous information over complex human and communication networks, in the context of many changing constraints. Current key research questions are: how can the methods of complex systems science inform designers? how can design inform research into complex systems? Whilst ECiD acknowledges that to answer such questions effectively the theoretical and methodological relations between complexity science and design need further exploration and enquiry, there are no reliable precedents for such an activity across the sciences and the arts in general. Indeed, even in areas where a convergence of humanities methodology with scientific practice might seem to be most pertinent, most examples are few and far between. In his paper “Post Structuralism, Hypertext & the World Wide Web”, Luke Tredennick states that “despite the concentration of post-structuralism on text and texts, the study of information has largely failed to exploit post-structuralist theory” (Tredennick 5). Yet it is surely in the convergence of art and design with computation and the media that a search for practical trans-metadisciplinary methodologies might be most fruitful. It is in design for interactive media, where algorithms meet graphics, where the user can interact, adapt and amend, that self-organisation, emergence, interdependence, feedback, the space of possibilities, co-evolution and the creation of new order are embraced on a day to day basis by designers. A digitally interactive environment such as the World Wide Web, clearly demonstrates all the key aspects of a complex system. Indeed, it has already been described as a ‘complexity machine’ (Qvortup 9). It is important to remember that this ‘complexity machine’ has been designed. It is an intentional facility. It may display all the characteristics of complexity but, whilst some of its attributes are most demonstrative of self organisation and emergence, the Internet itself has not emerged spontaneously. For example, Tredinnick details the evolution of the World Wide Web through the Memex machine of Vannevar Bush, through Ted Nelsons hypertext system Xanadu to Tim Berners-Lee’s Enquire (Tredennick 3). The Internet was engineered. So, whilst we may not be able to entirely predict complex behavior, we can, and do, quite clearly design for it. When designing digitally interactive artifacts we design parameters or co ordinates to define the space within which a conceptual process will take place. We can never begin to predict precisely what those processes might become through interaction, emergence and self organisation, but we can establish conceptual parameters that guide and delineate the space of possibilities. Indeed this fact is so transparently obvious that many commentators in the humanities have been pushed to remark that interaction is merely interpretation, and so called new media is not new at all; that one interacts with a book in much the same way as a digital artifact. After all, post-structuralist theory had established the “death of the author” in the 1970s – the a priori that all cultural artifacts are open to interpretation, where all meanings must be completed by the reader. The concept of the “open work” (Eco 6) has been an established post modern concept for over 30 years and is commonly recognised as a feature of surrealist montage, poetry, the writings of James Joyce, even advertising design, where a purposive space for engagement and interpretation of a message is designated, without which the communication does not “work”. However, this concept is also most successfully employed in relation to installation art and, more recently, interactive art as a reflection of the artist’s conscious decision to leave part of a work open to interpretation and/or interaction. Art & Complex Systems One of the key projects of Embracing Complexity in Design has been to look at the relationship between art and complex systems. There is a relatively well established history of exploring art objects as complex systems in themselves that finds its origins in the systems art movement of the 1970s. In his paper “Observing ‘Systems Art’ from a Systems-Theroretical Perspective”, Francis Halsall defines systems art as “emerging in the 1960s and 1970s as a new paradigm in artistic practice … displaying an interest in the aesthetics of networks, the exploitation of new technology and New Media, unstable or de-materialised physicality, the prioritising of non-visual aspects, and an engagement (often politicised) with the institutional systems of support (such as the gallery, discourse, or the market) within which it occurs” (Halsall 7). More contemporarily, “Open Systems: Rethinking Art c.1970”, at Tate Modern, London, focuses upon systems artists “rejection of art’s traditional focus on the object, to wide-ranging experiments al focus on the object, to wide-ranging experiments with media that included dance, performance and…film & video” (De Salvo 3). Artists include Andy Warhol, Richard Long, Gilbert & George, Sol Lewitt, Eva Hesse and Bruce Nauman. In 2002, the Samuel Dorsky Museum of Art, New York, held an international exhibition entitled “Complexity; Art & Complex Systems”, that was concerned with “art as a distinct discipline offer[ing] its own unique approache[s] and epistemic standards in the consideration of complexity” (Galanter and Levy 5), and the organisers go on to describe four ways in which artists engage the realm of complexity: presentations of natural complex phenomena that transcend conventional scientific visualisation descriptive systems which describe complex systems in an innovative and often idiosyncratic way commentary on complexity science itself technical applications of genetic algorithms, neural networks and a-life ECiD artist Julian Burton makes work that visualises how companies operate in specific relation to their approach to change and innovation. He is a strategic artist and facilitator who makes “pictures of problems to help people talk about them” (Burton). Clients include public and private sector organisations such as Barclays, Shell, Prudential, KPMG and the NHS. He is quoted as saying “Pictures are a powerful way to engage and focus a group’s attention on crucial issues and challenges, and enable them to grasp complex situations quickly. I try and create visual catalysts that capture the major themes of a workshop, meeting or strategy and re-present them in an engaging way to provoke lively conversations” (Burton). This is a simple and direct method of using art as a knowledge elicitation tool that falls into the first and second categories above. The third category is demonstrated by the ground breaking TechnoSphere, that was specifically inspired by complexity theory, landscape and artificial life. Launched in 1995 as an Arts Council funded online digital environment it was created by Jane Prophet and Gordon Selley. TechnoSphere is a virtual world, populated by artificial life forms created by users of the World Wide Web. The digital ecology of the 3D world, housed on a server, depends on the participation of an on-line public who accesses the world via the Internet. At the time of writing it has attracted over a 100,000 users who have created over a million creatures. The artistic exploration of technical applications is by default a key field for researching the convergence of trans-metadisciplinary methodologies. Troy Innocent’s lifeSigns evolves multiple digital media languages “expressed as a virtual world – through form, structure, colour, sound, motion, surface and behaviour” (Innocent). The work explores the idea of “emergent language through play – the idea that new meanings may be generated through interaction between human and digital agents”. Thus this artwork combines three areas of converging research – artificial life; computational semiotics and digital games. In his paper “What Is Generative Art? Complexity Theory as a Context for Art Theory”, Philip Galanter describes all art as generative on the basis that it is created from the application of rules. Yet, as demonstrated above, what is significantly different and important about digital interactivity, as opposed to its predecessor, interpretation, is its provision of a graphical user interface (GUI) to component parts of a text such as symbol, metaphor, narrative, etc for the multiple “authors” and the multiple “readers” in a digitally interactive space of possibility. This offers us tangible, instantaneous reproduction and dissemination of interpretations of an artwork. Conclusion: Digital Interactivity – A Complex Medium Digital interaction of any sort is thus a graphic model of the complex process of communication. Here, complexity does not need deconstructing, representing nor modelling, as the aesthetics (as in apprehended by the senses) of the graphical user interface conveniently come first. Design for digital interactive media is thus design for complex adaptive systems. The theoretical and methodological relations between complexity science and design can clearly be expounded especially well through post-structuralism. The work of Barthes, Derrida & Foucault offers us the notion of all cultural artefacts as texts or systems of signs, whose meanings are not fixed but rather sustained by networks of relationships. Implemented in a digital environment post-structuralist theory is tangible complexity. Strangely, whilst Philip Galanter states that science has no necessary over reaching claim to the study of complexity, he then argues conversely that “contemporary art theory rooted in skeptical continental philosophy [reduces] art to social construction [as] postmodernism, deconstruction and critical theory [are] notoriously elusive, slippery, and overlapping terms and ideas…that in fact [are] in the business of destabilising apparently clear and universal propositions” (4). This seems to imply that for Galanter, post modern rejections of grand narratives necessarily will exclude the “new scientific paradigm” of complexity, a paradigm that he himself is looking to be universal. Whilst he cites Lyotard (6) describing both political and linguistic reasons why postmodern art celebrates plurality, denying any progress towards singular totalising views, he fails to appreciate what happens if that singular totalising view incorporates interactivity? Surely complexity is pluralistic by its very nature? In the same vein, if language for Derrida is “an unfixed system of traces and differences … regardless of the intent of the authored texts … with multiple equally legitimate meanings” (Galanter 7) then I have heard no better description of the signifiers, signifieds, connotations and denotations of digital culture. Complexity in its entirety can also be conversely understood as the impact of digital interactivity upon culture per se which has a complex causal relation in itself; Qvortups notion of a “communications event” (9) such as the Danish publication of the Mohammed cartoons falls into this category. Yet a complex causality could be traced further into cultural processes enlightening media theory; from the relationship between advertising campaigns and brand development; to the exposure and trajectory of the celebrity; describing the evolution of visual language in media cultures and informing the relationship between exposure to representation and behaviour. In digital interaction the terms art, design and media converge into a process driven, performative event that demonstrates emergence through autopoietic processes within a designated space of possibility. By insisting that all artwork is generative Galanter, like many other writers, negates the medium entirely which allows him to insist that generative art is “ideologically neutral” (Galanter 10). Generative art, like all digitally interactive artifacts are not neutral but rather ideologically plural. Thus, if one integrates Qvortups (8) delineation of medium theory and complexity theory we may have what we need; a first theory of a complex medium. Through interactive media complexity theory is the first post modern science; the first science of culture. References Bowman, Shane, and Chris Willis. We Media. 21 Sep. 2003. 9 March 2007 http://www.hypergene.net/wemedia/weblog.php>. Burton, Julian. “Hedron People.” 9 March 2007 http://www.hedron.com/network/assoc.php4?associate_id=14>. Cahir, Jayde, and Sarah James. “Complex: Call for Papers.” M/C Journal 9 Sep. 2006. 7 March 2007 http://journal.media-culture.org.au/journal/upcoming.php>. De Salvo, Donna, ed. Open Systems: Rethinking Art c. 1970. London: Tate Gallery Press, 2005. Eco, Umberto. The Open Work. Cambridge, Mass.: Harvard UP, 1989. Galanter, Phillip, and Ellen K. Levy. Complexity: Art & Complex Systems. SDMA Gallery Guide, 2002. Galanter, Phillip. “Against Reductionism: Science, Complexity, Art & Complexity Studies.” 2003. 9 March 2007 http://isce.edu/ISCE_Group_Site/web-content/ISCE_Events/ Norwood_2002/Norwood_2002_Papers/Galanter.pdf>. Halsall, Francis. “Observing ‘Systems-Art’ from a Systems-Theoretical Perspective”. CHArt 2005. 9 March 2007 http://www.chart.ac.uk/chart2005/abstracts/halsall.htm>. Innocent, Troy. “Life Signs.” 9 March 2007 http://www.iconica.org/main.htm>. Johnson, Jeffrey. “Embracing Complexity in Design (ECiD).” 2007. 9 March 2007 http://www.complexityanddesign.net/>. Lyotard, Jean-Francois. The Postmodern Condition. Manchester: Manchester UP, 1984. McLuhan, Marshall. The Gutenberg Galaxy: The Making of Typographic Man. Toronto: U of Toronto P, 1962. Mitleton-Kelly, Eve, ed. Complex Systems and Evolutionary Perspectives on Organisations. Elsevier Advanced Management Series, 2003. Prophet, Jane. “Jane Prophet.” 9 March 2007 http://www.janeprophet.co.uk/>. Qvortup, Lars. “Understanding New Digital Media.” European Journal of Communication 21.3 (2006): 345-356. Tedinnick, Luke. “Post Structuralism, Hypertext & the World Wide Web.” Aslib 59.2 (2007): 169-186. Wilson, Edward Osborne. Consilience: The Unity of Knowledge. New York: A.A. Knoff, 1998. Citation reference for this article MLA Style Cham, Karen, and Jeffrey Johnson. "Complexity Theory: A Science of Cultural Systems?." M/C Journal 10.3 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0706/08-cham-johnson.php>. APA Style Cham, K., and J. Johnson. (Jun. 2007) "Complexity Theory: A Science of Cultural Systems?," M/C Journal, 10(3). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0706/08-cham-johnson.php>.

Fig. 1: "Xiao Ming (little Ming) and xiao meng (little sprout/cutie)", satirical take on a popular Chinese textbook character. Shared online Introduction: Cuteness, Online Vernaculars, and Digital FolkloreThis short essay presents some preliminary materials for a discussion of the social circulation of contemporary Chinese vernacular terms among digital media users. In particular, I present the word meng (萌, literally "sprout", recently adopted as a slang term for "cute") as a case in point for a contextual analysis of elements of digital folklore in their transcultural flows, local appropriations, and social practices of signification. One among many other neologisms that enter Mandarin Chinese from seemingly nowhere and gain a widespread popularity in everyday online and offline linguistic practices, meng belongs to a specific genealogy of Japanese animation fansubbing communities, and owes its rapid popularisation to its adaptation to local contexts in different syntactic forms. The resulting inclusion of meng in the changing repertoire of wangluo liuxing ciyu ("words popular on the Internet")—the online vernacular common among Chinese Internet users which is often the target of semantic or structural analyses—is in fact just the last step of processes of networked production and social signification happening across digital media and online platforms.As an anthropologist of media use, I aim to advance the thesis that, in the context of widespread access to digital media, vernacular terms popularised across online platforms and making their way into everyday linguistic interactions are not necessarily the epiphenomena of subcultural formations, nor can they be simply seen as imported aesthetics, or understood through semantic analyses. Rather, “words popular on the Internet” must be understood as part of a local digital folklore, the open repertoire of vernacular content resulting from the daily interaction of users and digital technologies (Lialina & Espenschied 9) in a complex and situated media ecology (Fuller). I argue that the difference between these two approaches is the same passing between a classical structural understanding of signification proposed by Lévi-Strauss and the counter-Copernican revolution proposed by Latour’s quasi-objects proliferating in collectives of actors. Are incredibly pervasive terms like meng actually devoid of meaning, floating signifiers enabling the very possibility of signification? Or are they rather more useful when understood as both signifiers and signifieds, quasi-objects tracing networks and leading to collectives of other hybrids and practices?The materials and observations presented in this essay are part of the data collected for my PhD research on Chinese digital folklore, a study grounded on both ethnographic and archaeological methods. The ethnographic part of my project consists of in-depth interviews, small talk and participant observation of users on several Chinese online platforms such as AcFun, Baidu Tieba, Douban, Sina Weibo and WeChat (Hine). The archaeological part, on the other hand, focuses on the sampling of user-generated content from individual feeds and histories of these online platforms, an approach closer to the user-focused Internet archaeology of Nicholson than to the media archaeology of Parikka. My choice of discussing the term meng as an example is motivated by its pervasiveness in everyday interactions in China, and is supported by my informants identifying it as one of the most popular vernacular terms originating in online interaction. Moreover, as a rather new term jostling its way through the crowded semantic spectrum of cuteness, meng is a good example of the minor aesthetic concepts identified by Ngai as pivotal for judgments of taste in contemporary consumer societies (812). If, as in the words of one of my informants, meng "just means 'cute'," why did it end up on Coca-Cola bottle labels which were then featured in humorous self-portraits with perplexed cats? Fig. 2: "Meng zhu" (Cute leader, play on word on homophone “alliance leader”) special edition Coca-Cola bottle with cat, uploaded on Douban image gallery. Screenshot by the author Cuteness after JapanContemporary Japan is often portrayed as the land of cuteness. Academic explanations of the Japanese fascination with the cute, neotenic and miniaturised abound, tackling the topic from the origins of cute aesthetics in Japanese folkloric characters (Occhi) and their reappearance in commercial phenomena such as Pokémon (Allison), to the role of cuteness as gender performance and normativity (Burdelski & Mitsuhashi) and the "spectacle of kawaii" (Yano 681) as a trans-national strategy of cultural soft power (683). Although the export and localisation of Japanese cultural products across and beyond Asia has been widely documented (Iwabuchi), the discussion has often remained at the level of specific products (comics, TV series, games). Less frequently explored are the repertoires of recontextualised samples, snippets and terms that local audiences piece together after the localisation and consumption of these transnational cultural products. In light of this, is it the case that "the very aesthetic and sensibility that seems to dwell in the playful, the girlish, the infantilized, and the inevitably sexualized" are inevitably adopted after the "widespread distribution and consumption of Japanese cute goods and aesthetics to other parts of the industrial world" (Yano 683)? Or is it rather the case that language precedes aesthetics, and that terms end up reconfigured according to the local discursive contexts in ongoing dialogic and situated negotiations? In other words, what happens when the Japanese word moe (萌え), a slang term "originally referring to the fictional desire for characters of comics, anime, and games or for pop idols” (Azuma 48) is read in its Mandarin Chinese pronunciation meng by amateur translators of anime and manga, picked up by audiences of video streaming websites, and popularised on discussion boards and other online platforms? On a broader level, this is a question of how the vocabularies of specialised fan cultures mutate when they move across language barriers on the vectors of digital media and amateur translations. While in Japanese otaku culture moe indicates a very specific, physically arousing form of aesthetic appreciation that is proper to a devote fan (Azuma 57), the appropriation of the (originally Chinese) logograph by the audiences of dongman (animation and comics) products in Mainland China results in the general propagation of meng as a way of saying 'cute' slightly more fashionable and hip than the regular Mandarin word ke'ai. Does this impact on the semantics or the aesthetics of cuteness in China? These questions have not been ignored by researchers; Chinese academics in particular, who have a first-hand experience of the unpredictable moods of vernacular terms circulating from digital media user cultures to everyday life interactions, appear concerned with finding linguistic explanations or establishing predictors for these rogue terms that seem to ignore lexical rules and traditional etymologies. Liu, for example, tries to explain the popularity of this particular term through Dawkins' neo-Darwinian theorisation of memes as units of cultural transmission, identifying in meng the evolutionary advantages of shortness and memorisability. As simplistic treatments of language, this sort of explanations does not account for the persistence of various other ways of describing general and specific kinds of cuteness in Mandarin Chinese, such as ke'ai, dia or sajiao, as described by Zhang & Kramarae (767). On the other hand, most of the Chinese language research about meng at least acknowledges how the word appears under the sign of a specific media ecology: Japanese comics and animation (dongman) translated and shared online by fan communities, Japanese videogames and movies widely consumed by Chinese young audiences, and the popularisation of Internet access and media literacy across China. It is in this context that this and other neologisms "continuously end up in the latest years' charts of most popular words" (Bai 28, translation by the author), as vernacular Mandarin integrates words from digital media user cultures and online platforms. Similar comparative analyses also recognise that "words move faster than culture" (Huang 15, translation by the author), and that it is now young Chinese digital media users who negotiate their understanding of meng, regardless of the implications of the Japanese moe culture and its aesthetic canons (16). According to Huang, this process indicates on the one hand the openness and curiosity of Chinese youth for Japanese culture, and on the other "the 'borrowist' tendency of the language of Internet culture" (18). It is precisely the speed and the carefree ‘borrowist’ attitude with which these terms are adopted, negotiated and transformed across online platforms which makes it questionable to inscribe them in the classic relationship of generational resistance such as the one that Moore proposes in his treatment of ku, the Chinese word for 'cool' described as the "verbal icon of a youth rebellion that promises to transform some of the older generation's most enduring cultural values" (357). As argued in the following section, meng is definitely not the evolutionary winner in a neo-Darwinian lexical competition between Chinese words, nor occupies a clear role in the semantics of cuteness, nor is it simply deployed as an iconic and rebellious signifier against the cultural values of a previous generation. Rather, after reaching Chinese digital media audiences along the "global wink of pink globalization" (Yano 684) of Japanese animation, comics, movies and videogames, this specific subcultural term diffracts along the vectors of the local media ecology. Specialised communities of translators, larger audiences of Japanese animation streaming websites, larger populations of digital media users and ultimately the public at large all negotiate meng’s meaning and usage in their everyday interactions, while the term quickly becomes just another "word popular on the Internet” listed in end-of-the-year charts, ready to be appropriated by marketing as a local wink to Chinese youth culture. Fig. 3: Baidu image search for 萌 (meng), as of 28 February 2014: the term ‘cute’ elicits neotenic puppies, babies, young girls, teen models, and eroticised Japanese comic characters. Screenshot by the author Everything Meng: Localising and Appropriating CutenessIn the few years since it entered the Chinese vernacular, first as a specialised term adopted by dongman fans and then as a general exclamation for "cute!", meng has been repurposed and adapted to local usages in many different ways, starting from its syntactic function: while in Japanese moe is usually a verb (the action of arousing feelings of passion in the cultivated fan), meng is more frequently used in Chinese as an adjective (cute) and has been quickly compounded in new expressions such as maimeng (literally "to sell cuteness", to act cute), mengwu (cute thing), mengdian (cute selling point), widening the possibilities for its actual usage beyond the specific aesthetic appreciation of female pre-teen anime characters that the word originally refers to. This generalisation of a culturally specific term to the general domain of aesthetic judgments follows local linguistic patterns: for example maimeng (to act cute) is clearly modelled on pre-existing expressions like zhuang ke'ai (acting cute) or sajiao (acting like a spoiled child) which, as Zhang & Kramarae (762) show, are common Mandarin Chinese terms to describe infantilised gender performativity. This connection between being meng and setting up a performance is confirmed by the commentative practices and negotiations around the cuteness of things: as one of my informants quipped regarding a recently popular Internet celebrity: "Some people think that he is meng. But I don't think he's meng, I think he's just posing." Hence, while Japanese moe characters belong to a specific aesthetic canon in the realm of 2D animation, the cuteness that meng indicates in Chinese refers to a much broader scope of content and interactions, in which the semantic distinctions from other descriptors of cuteness are quite blurred, and negotiated in individual use. As another informant put it, commenting on the new WeChat avatar of one of her contacts: "so meng! This is not just ke'ai, this is more ke'ai than ke'ai, it's meng!" Other informants explained meng variably as a more or less performed and faked cuteness, as regular non-specified cuteness, as a higher degree or as a different form of it, evidencing how the term is deployed in both online and offline everyday life interactions according to imitation, personal invention, context and situation, dialogic negotiations, shared literacies, and involvements in specific communities. Moreover, besides using it without the sexual overtones of its Japanese counterpart, my research participants were generally not aware of the process of cross-linguistic borrowing and specialised aesthetic meaning of meng—for most of them, it just meant 'cute', although it did so in very personal ways. These observations do not exclude, however, that meng maintains its linkages to Japanese cultural products and otaku fandom: on the same online platforms where meng was originally borrowed from the lines of fansubbed Japanese anime series, its definition continues to be discussed and compared to its original meaning. The extremely detailed entries on Mengniang Baike (MoeGirl Wiki, http://zh.moegirl.org) testify a devoted effort in collecting and rationalising the Japanese moe aesthetics for an audience of specialised Chinese zhainan (literally 'shut-in guy", the Chinese word for otaku), while Weimeng (Micro-Moe, http://www.weimoe.com) provides a microblogging platform specifically dedicated to sharing dongman content and discuss all things meng. The recent popularity of the word is not lost on the users of these more specialised online platforms, who often voice their discontent with the casual and naive appropriations of uncultured outsiders. A simple search query of the discussion board archives of AcFun, a popular zhainan culture video streaming website, reveals the taste politics at play around these vernacular terms. Here are some complaints, voiced directly by anonymous users of the board, regarding meng: "Now I really detest this meng word, day and night everywhere is meng meng meng and maimeng but do you really understand what do these words mean?" "Don't tell me, alternative people think that watching anime is fashionable; they watch it, learn some new word and use it everywhere. Last time I was playing videogames I heard a girl saying Girl: 'Do you know what does meng mean?' Guy: 'I don't know' Girl: 'You don't even know this! Meng means beautiful, lovely' Fuck your mom's cunt hearing this I wanted to punch through the screen" "Anyway these 'popular words' are all leftovers from our playing around, then a bunch of boons start using them and feel pleased of 'having caught up with fashion', hehe" Fig. 4: "Don't tell me, alternative people think that watching anime is fashionable…", anonymous post commenting on the use of meng on the AcFun message board. Screenshot by the authorConclusion: Do Signifiers Float in Media Ecologies? The choice of examining the networks traced by a slang term signifying cuteness was determined by the conviction that the "minor aesthetics" described by Ngai (812) play an important role in the social construction of taste and judgment in contemporary consumer societies. This is especially significant when discussing digital folklore as the content produced by the everyday interactions of users and digital media: cuteness and the negotiations around its deployment are in fact important features of the repertoires of user-generated content shared and consumed on online platforms. In the case of this essay, the strange collective included green sprouts, textbook illustrations, cats, Japanese anime characters, selfies, and Coke bottle label designs. Summing up the overview of the word meng presented above, and attempting a critical response to Ngai's linkage of the minor aesthetics of cuteness to national contexts which make them "ideologically meaningful" (819), I suggest the recuperation of Lévi-Strauss’ concept of floating signifier as developed in his analysis of Melanesians’ fuzzy notion of mana. This theoretical choice comes almost naturally when dealing with pervasive terms: as Holbraad explains, “part of the original attraction of mana-terms to anthropologists was their peculiarly double universality – their semantic breadth (‘mana is everywhere’, said the native) coupled with their geographical diffusion (‘mana-terms are everywhere’, replied the anthropologist)” (189). Meng seems to be everywhere in China as both a term (in everyday, online and offline interactions) and as cuteness (in popular culture and media), thus making it an apparently perfect candidate for the role of floating signifier. Lévi-Strauss deployed Mauss’ concept as a reinforcement of his structuralist conception of meaning against a surfeit of signifiers (Holbraad 196-197), "a symbol in its pure state, therefore liable to take on any symbolic content whatever [...] a zero symbolic value […] a sign marking the necessity of a supplementary symbolic content over and above that which the signified already contains" (Lévi-Strauss 63-64). Moore’s framing of the Chinese ku and the American cool as “basic slang terms” (360) follows the same structuralist logic: extremely pervasive terms lose in meaning and specificity what they gain in supplementary symbolic content (in his case, generational distinction). Yet, as shown through the examples presented in the essay, meng does in no case reach a zero symbolic value—rather, it is “signifier and signified (and more)” (Holbraad 197), meaning different kinds of cuteness and aesthetic judgement across more or less specialised usages, situated contexts, individual understandings and dialogic negotiations. This oversimplified rebuttal to Lévi-Strauss' concept is my attempt to counter several arguments that I believe to be grounded in the structuralist theorisation of series of signifiers and signified: the linkage between aesthetic categories and national contexts (Ngai); the correlation between language and cultural practices or aesthetics (Yano); the semantic analyses of slang terms (Moore, Bai); the memetic explanations of digital folklore (Liu). As briefly illustrated, meng’s popularity does not necessarily convey a specific Japanese aesthetic culture, nor does its adaptation mirror a peculiarly Chinese one; the term does not necessarily define a different form of cuteness, nor does it confront generational values. It could be more useful to conceptualise meng, and other elements of digital folklore, as what Latour calls quasi-objects, strange hybrids existing in different versions and variations across different domains. Understood in this way, meng traces a network leading to: the specialised knowledge of fansubbing communities, the large audiences of video streaming websites, the echo chambers of social networking platforms and participatory media, and the ebbs and flows of popular culture consumption. To conclude, I agree with Yano that "it remains useful for Asia analysts to observe these ebbs and flows as they intersect with political frameworks, economic trends, and cultural values" (687-88). Meng, as scores of other Chinese slang terms that crowd the yearly charts of ‘words popular on the Internet’ might not be here to stay. But digital folklore is, as long as there will be users interacting and negotiating the minor aesthetics of their everyday life on online platforms. The general theoretical aim of this brief discussion of one vernacular term is evidencing how the very idea of a "Internet culture", when understood through the concepts of media ecology, online vernaculars and quasi-objects becomes hard to grasp through simple surveying, encyclopaedic compilations, statistical analyses or linguistic mapping. Even in a brief contextualisation of one simple slang term, what is revealed is in fact a lively bundle of practices: the cross-linguistic borrowing of a specialised aesthetic, its definition on crowdsourced wikis and anonymous discussion boards, the dialogic negotiations regarding its actual usage in situated contexts of everyday life, and the sectorial dynamics of distinction and taste. Yet, meng just means 'cute'.ReferencesAllison, Anne. “Portable Monsters and Commodity Cuteness: Pokémon as Japan’s New Global Power.” Postcolonial Studies 6.3 (2003): 381–95. Azuma, Hiroki. Otaku: Japan's Database Animals. Minneapolis: University of Minnesota, 2009. Bai, Lin. “Qianxi Wangluo Liuxingyu - Meng [A Brief Analysis of a Popular Internet Term - Meng].” Wuyi Xueyuan Xuebao 31.3 (2012): 28–30. Burdelski, Matthew, and Koji Mitsuhashi. “‘She Thinks You’re Kawaii’: Socializing Affect, Gender, and Relationships in a Japanese Preschool.” Language in Society 39.1 (2010): 65–93. Chuang, Tzu-i. “The Power of Cuteness.” Stanford Journal of East Asian Affairs 5.2 (2005): 21–28. Fuller, Matthew. Media Ecologies: Materialist Energies in Art and Technoculture. Cambridge: MIT Press, 2005. Hine, Christine. The Internet. Oxford: Oxford University Press, 2013. Holbraad, Martin. “The Power of Powder: Multiplicity and Motion in the Divinatory Cosmology of Cuban Ifá (or Mana, Again).” In Thinking through Things, eds. Amiria J. M. Henare, Martin Holbraad and Sari Wastell. London: Routledge, 2007. 189–225. Huang, Yuyan. “‘Meng’ Yu ‘Moe’: Shixi Zhongguo Liuxing Wenhua Dui Riben Wenhua de Shourong [‘Meng’ and ‘Moe’: A Tentative Analysis of the Acceptance of Japanese Culture in Chinese Popular Culture].” Zhejiang Waiguoyu Xueyuan Xuebao 3 (2012): 15–19. Iwabuchi, Kōichi. Recentering Globalization. Durham: Duke University Press, 2002. Latour, Bruno. We Have Never Been Modern. Cambridge: Harvard University Press, 1993. Lévi-Strauss, Claude. Introduction to the Work of Marcel Mauss. London: Routlege & K. Paul, 1987. Lialina, Olia, and Dragan Espenschied. “Do You Believe in Users?” In Digital Folklore, eds. Olia Lialina and Dragan Espenschied. Stuttgart: Merz & Solitude, 2009. Liu, Yiting. “Cong Moyinlun Jiaodu Qianxi ‘Meng’ Ci de Liuxing [A Brief Analysis of the Word ‘Meng’ from a Memetic Point of View].” Yuyan Wenxue 7 (2013): 168. Moore, Robert L. “Generation Ku: Individualism and China’s Millennial Youth.” Ethnology 44.4 (2005): 357–76. Ngai, Sianne. “The Cuteness of the Avant-Garde.” Critical Inquiry 31.4 (2005): 811–847. Nicholson, Scott. “A Framework for Internet Archeology: Discovering Use Patterns in Digital Library and Web–Based Information Resources.” First Monday 10.2 (2005). Occhi, Debra J. “Consuming Kyara ‘Characters:’ Anthropomorphization and Marketing in Contemporary Japan.” Comparative Culture 15 (2010): 77–86. Parikka, Jussi. What Is Media Archaeology?. Cambridge: Polity Press, 2012. Yano, Christine R. “Wink on Pink: Interpreting Japanese Cute as It Grabs the Global Headlines.” The Journal of Asian Studies 68.3 (2009): 681–88. Zhang, Wei, and Cheris Kramarae. “Are Chinese Women Turning Sharp-Tongued?” Discourse & Society 23.6 (2012): 749–70.

Lars von Trier’s film Melancholia depicts the last days of the earth through the eyes of a young woman, Justine, who is suffering from a severe depressive illness. In the hours leading up to the Earth’s destruction through the impact of a massive blue planet named Melancholia, Justine tells her sister that “the Earth is evil, we don’t need to grieve for it. Nobody will miss it.” We can read this apparently anti-environmental statement in one sense as a symptom of Justine’s melancholic depression. The Diagnostic and Statistical Manual of Mental Disorders defines melancholia as a form of depression that is “qualitatively different from the sadness experienced during bereavement” (419). It is as if Justine’s illness relates to some ungrievable loss, a loss so pathologically far reaching that it short circuits the normal psychology of mourning. But, in another sense, does her statement not strike us with the ring of an absolute and inescapable truth? In the wake of our destruction, there would be no one left to mourn it since human memory itself would have been destroyed along with the global ecosystems which support and sustain it. The film’s central dramatic metaphor is that the experience of a severe depressive episode is like the destruction of the world. But the metaphor can be turned around to suggest that ecological crisis, real irreparable damage to the environment to the point where it may no longer be able to support human life, affects us with a collective melancholia because the destruction of the human species is a strictly ungrievable event. The discoveries of Charles Darwin in the nineteenth century constituted a major thought event which placed the emergence of humanity within a temporal context extending far beyond the limits of human memory. Claire Colebrook suggests that the equivalent event for present times is the thought of our own extinction, the awareness that environmental changes could bring about the end of the species: “[the] extinction awareness that is coming to the fore in the twenty-first century adds the sense of an ending to the broader awareness of the historical emergence of the human species.” While the scientific data is stark, our mediated cultural experience provides us with plenty of opportunities to, in Colebrook’s words, “[domesticate] the sense of the human end” by affirming “various modes of ‘post-humanism’” in ways which ultimately deny the shattering truth of extinction. This domestication obviously takes place in one sense on the level of a conscious denial of the scale of the ecological crisis. On another level, however, environmentally conscious representations of “the planet” or “nature” as a sheer autonomous objectivity, a self-contained but endangered natural order, may ultimately be the greatest obstacle to genuine ecological thinking. By invoking the concept of a non-human nature in perfect balance with itself we factor ourselves out of the ecological equation while simultaneously drawing on the power of an objectifying gaze. Slavoj Žižek gives the example of Alan Weisman’s book The World Without Us which imagines a contemporary world in which all humans have disappeared and nature reasserts itself in the ruins of our abandoned cities. Žižek describes this as the ultimate expression of ideology because: we, the humans, are here reduced to a pure disembodied gaze observing our own absence [...] this is the fundamental subjective position of fantasy: to be reduced to a gaze observing the world in the condition of the subject’s non-existence—like the fantasy of witnessing the act of one’s own conception, parental copulation, or the act of witnessing one’s own burial (80). In many ways, the very spectacle or fantasy of our own destruction has provided us with a powerful means of naturalising it—environmental catastrophe occurs to and in a “nature” whose essence excludes us—and this renders it compatible with a psychology by which the human end is itself internalised, processed, and normalised. Ironically, this normalisation may have been affected to a great extent through the popularisation, over the last ten years or so, of environmental discourses relating to the grave threats of climate change. A film such as Wall-E, for example, shows us an entirely depopulated, desertified world in which the eponymous robot character sorts through the trash of human history, living an almost-human life among the ruins. The robot functions as a kind of proxy humanity, placing us, the viewers, in a position posterior to our own species extinction and thus sending us the ultimately reassuring message that, even in our absence, our absence will be noted. In a similar way, the drama-documentary The Age of Stupid presents a future world devastated by environmental collapse in which a lone archivist presides over the whole digitised memory of humanity and carefully constructs out of actual news and documentary footage the story of our demise. These narratives and others like them ultimately serve, whatever their intentions, to domesticate the end of humanity through the logic of a post-human mastery of the story of our own obliteration. The starker truth with which Melancholia confronts us is that the end of humanity cannot and will not be internalised by any process of human memorialisation. Von Trier’s film does not portray any post-catastrophe world from which we might be able to extract a degree of psychological comfort or residual sense of mastery. Rather, the narrative frame is entirely bounded by the impact event, which we witness first in the film’s opening shots and then again at its close. There is no narrative time posterior to the impact and yet for us, the viewers, everything happens in its shattering aftermath, according to the strange non-successional logic of the future-anterior. Everything begins and ends with the moment of impact. If the narrative itself is concerned with the lives of the characters, particularly the effects of the main character’s depression on her family relationships, then the film’s central event remains radically disjunctive, incapable of being processed on this interpersonal level through the standard cinematic tropes of the disaster or survival genres. The value of regarding Melancholia as an environmental film, then, is that it profoundly de-psychologises the prospect of our extinction while forcing the burden of this event’s unfathomable content onto us. Von Trier’s film suggests that melancholy, not mourning, is a more apt emotional register for ecological crisis and for the extinction awareness it brings, and in this sense Melancholia represents a valuable alternative to more standard environmental narratives which remain susceptible to ideological reinscriptions of human (or post-human) mastery. As ecocritic Timothy Morton suggests, “melancholy is more apt, even more ethically appropriate, to an ecological situation in which the worst has already happened, and in which we find ourselves [...] already fully implicated” (75–6). The most influential account of mourning and melancholia comes from Sigmund Freud, who described these attitudes as two different ways of dealing with loss. In the process of mourning, Freud states that there comes the realisation “that the loved object no longer exists” which “[demands] that all libido shall be withdrawn from its attachments to that object” (245). The healthy outcome of this very painful process is that our libidinal attachments are free once again to take on another object of love; the lost object can be replaced according to a logic of temporal succession. Melancholia also results from a loss, says Freud, but this time it relates not simply or primarily to a replaceable external object but, more complexly, to something in the ego itself, not a discrete thing in the world but a certain way of being in the world which the lost object facilitated. Freud writes that the trauma of melancholia is thus manifested by the ego itself taking on or embodying the loss. The ego, stripped of its sense of being, comes to mimic the non-existence of that which once supported it. The “delusion” of the melancholic’s depressive state, says Freud, stems from the fact that something has ruptured her affective and libidinal attachment to the world, but this cannot be psychologically processed in terms of a replaceable loss since what is lost was never simply an external object. Her world is struck by an absence that cannot be mourned because it is kept alive as a non-being which she is. She has taken on the burden of this structural impossibility and does not pursue an imaginary resolution of it which, to invoke Žižek’s Lacanian terms once more, would involve her submitting to the subjective position of fantasy (i.e. becoming a witness to her own non-existence). The melancholic’s attitude is, Freud observes, “psychologically very remarkable” because it involves “an overcoming of the instinct which compels every living thing to cling to life” (246). The melancholic carves out an existence apparently contrary to nature. This is the context in which Justine remarks that the earth, as an ungrievable object, is “evil.” Her melancholia is never explained in the course of the film, and, indeed, we see little of her personality apart from the events which manifest her psychological crisis. The film opens with the moment of interplanetary impact itself. The great blue planet of Melancholia approaches and begins to swallow the earth into its atmosphere. We cut immediately to Justine and her sister in the moments just before the impact: the air is electrified by the approaching collision and birds cascade from the trees. Our way into the narrative is this moment of chaos and dispersion, but von Trier’s depiction of it, his use of highly choreographed slow-motion shots resembling tableaux vivants, distance us from any sense of urgency or immediacy. It is as if the closer we come to the collision, the less real and the more stylised the world becomes; as if the impact holds a content which cannot be rendered in realist terms. By contrast, the subsequent scenes focusing on Justine’s interpersonal drama use a shaky, handheld camera which embeds us in the action. The narrative follows Justine on her wedding day. As events unfold we see cracks appear in the wedding party’s luxurious facade: Justine’s divorced parents argue viciously; her wealthy brother-in-law, who funded the wedding, fears that the occasion may be ruined by petty squabbling, to his great expense. Beneath these cracks, however, we realise that there is a deeper, more inexplicable crack opening up within Justine herself. At one point she retreats with her newlywed husband from the tumult of the wedding party. We expect from this scene an articulation or partial resolution, perhaps, of Justine’s mental conflict, or at least an insight into her character. In a more conventional story, this moment of conjugal intimacy would allow Justine to express an “authentic” desire, distinct from the superficial squabbling of her family, a means to “be herself.” But this doesn’t happen. Justine inexplicably rejects her husband’s overtures. In clinical terms, we might say that Justine’s behaviour corresponds to “anhedonia,” a loss of interest in the normal sources of pleasure or enjoyment. Invoking Freud, we could add to this that the very objective viability of her libidinal attachments has been called into question and that this is what precipitates her crisis. If such attachments are what ground us in reality, Justine’s desire seems to have become ungrounded through the emergence of something “nonobjectifiable,” to borrow a term from philosophers Deleuze and Guattari (What is Philosophy?, 209). This “something” is revealed only in the second half of the film with the appearance of Melancholia and the prospect of its obliterating impact. Justine is drawn to this new planet, in one scene luxuriating naked beneath its blue glow. We could argue, in one sense, that she has discovered in Melancholia a correlate to her own self-destructive desire: the only thing that can possibly gratify her is the annihilation of the earth itself. However in another, more constructive sense, we can say that her melancholic desire amounts to a kind of geophilosophical critique, a political and ultimately ecological protest against the territorialisation of her desire according to a supposed acceptability of objects. Deleuze and Guattari suggest that, if desire’s libidinal attachments form a kind of ground or “territory” then all territories interact with one another at some level because they are all equally founded on “lines of deterritorialization” sweeping them towards a mutually shared, extra-territorial outside (A Thousand Plateaus, 9). Or, putting it in plainer terms: beneath every ground is a non-ground such that the earth cannot ultimately ground itself in itself. Every mental, material, or social territory is founded upon this global movement of ungrounding. The trauma of Justine’s melancholia refers us to something which cannot be resolved within the given territories of her social or interpersonal milieus. While her illness can be registered in terms of the events of the film’s narrative time, the film’s central event—the collision with Melancholia—remains irreducible to the memorial properties of storytelling. We may thus argue that the impact event is not strictly speaking an element of the film’s narrative, but rather a pure cinematic sign evoking a radical form of ecological openness. The film moves through different territories—conjugal, familial, economic, scientific—but what propels us from one territory to another is the impact event whose content is reducible to none of these territories. Of all the film’s characters, only Justine is “open” to this absolute irreducibility, this resistance to closure. Her openness to Melancholia is not determined by whether or not it can be objectified, that is, rendered assimilable to the terms of a given territory. Both her brother-in-law (an amateur astronomer) and her sister attempt to calculate the chances of impact, but Justine remains open to it in a manner which does not close off that which precludes survival. In the end, as Melancholia bears down on the Earth, Justine’s attitude—which in Freud’s terms is antithetical to the instinct for life—turns out to be the most appropriate one. The point of this article is certainly not to argue that we should acquiesce to the traumatic realities of environmental crisis. Its aim, rather, is to suggest that well-being and harmony may no longer describe the appropriate emotional register for ecological thinking, given the current urgency of the crisis. Human and ecological health may, after all, be radically different and incommensurable things. The great anthropologist and structuralist thinker Claude Lévi-Strauss once remarked: I am concerned with the well-being of plants and animals that are threatened by humanity. I think ecologists make the mistake of thinking that they can defend humans and nature at the same time. I think it is necessary to decide if one prefers humans or nature. I am on the side of nature (qtd in Conley, 66). Lévi-Strauss may well be right when he says that a common human and ecological health may be an illusion of wishful thinking. However, what if there is a common trauma, whose ineradicability would not be a tragedy but, rather, evidence of radical openness in which we no longer have to pick sides (humans or plants and animals)? What if the proper “base” from which to begin thinking ecologically were not a conception of a harmonious human-ecological whole but a foundational non-harmony, an encounter with which contains something ineliminably traumatising? In a recent paper, the philosopher Reza Negarestani proposes just such a traumatic account of ecological openness. All existence, understood geophilosophically, is, says Negarestani, “conditioned by a concatenation of traumas or cuts [...] there is no single or isolated psychic trauma [...] there is no psychic trauma without an organic trauma and no organic trauma without a terrestrial trauma that in turn is deepened into open cosmic vistas.” Ecological openness, in this sense, would be necessarily melancholic, in the terms described above, in that it would necessitate the perpetual precariousness of those links by which we seek to ground ourselves. Ecology is all too often given to a “mournful” attitude, which is, as we’ve argued, the very attitude of psychological incorporation, healing, and normalisation. Similarly, “nature,” we are told, holds the key to harmonious self-regulation. But what if today such notions are obstacles to a genuine awareness of the ecological realities facing us all (humans and non-humans)? What if this ideal of nature were just a product of our own desire for stability, order, and regularity—for some imaginary extra-social and non-human point of reference by which to attain to a position of mastery in the telling of the story of ourselves? References Age of Stupid, The. Dir. Fanny Armstrong. Spanner Films, 2009. American Psychological Association. Diagnostic and Statistical Manual of Mental Disorders. 4th Ed. Text Revision. Washington: American Psychological Association, 2000. Colebrook, Claire. “Introduction: Framing the End of the Species.”.Extinction. Ed. Claire Colebrook. Open Humanities Press. 2012. 14 April 2012. Conley, Vera Andermatt. Ecopolitics: The Environment in Poststructuralist Thought. London: Routledge, 1997. Deleuze, Gilles, and Felix Guattari. A Thousand Plateaus: Capitalism and Schizophrenia. Trans. Brian Massumi. Minneapolis: University of Minnesota Press, 1987. Deleuze, Gilles and Felix Guattari. What is Philosophy? Trans. Hugh Tomlinson and Graham Burchell. New York: Columbia UP, 1994. Freud, Sigmund. “Mourning and Melancholia.” The Standard Edition of the Complete Psychological Works of Sigmund Freud, Vol. 24. Ed. and trans. James Strachey. London: Hogarth Press, 1917. 237–58. Melancholia. Dir. Lars von Trier. Zontropa, 2011. Morton, Timothy. Ecology Without Nature: Rethinking Environmental Aesthetics. Cambridge: Harvard University Press, 2007. Negarestani, Reza. “On the Revolutionary Earth: A Dialectic in Territopic Materialism.” Dark Materialism Conference. Natural History Museum, London. January 12th 2011. Weisman, Alan. The World Without Us. New York: Picador, 2007. WALL-E. Dir. Andrew Stanton. Pixar, 2008. Žižek, Slavoj. Living in the End Times. London: Verso, 2010.

Based on an anti-essentialist and ‘monist’ framework, this thesis deals with the epistemological potentialities of interpretative anthropology in the study of ‘nature’. Influenced by post-structuralist political ecology, this ethnography of a Brazilian Amazonian natural reserve - inhabited by a community of afro-descendents - tries to experiment with theoretical formulations that overcome the traditional ‘nature-culture’ dichotomy. The category ‘hybrid identity’ applied to ‘nature’ suggests its relational and situational character, a by-product of the interrelation between practice and discourse, as well as symbolic and material dimensions. The case-study highlights the coexistance of different paradigmatic configurations of ‘nature’ in the same ethnographic context: a pragmatic nature experienced in everyday life through the incorporated practices of the roça, example of swidden agriculture; a contested political-managerial nature, discursively constructed through the relation between local community and government institution that controls the Reserve; finally, a “magical/spiritual” nature, domain of invisible entities – known as encantados – invoked on occasions of specific sicknesses that harken back to the world of pajelança rituals. Combining an actor-oriented methodology with a reflexive and reflective approach, the thesis also problematizes the logocentric attitude of anthropology in order to valorize the role of researcher’s body in the field work