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The increasingly pressing need to politicize ecology depends on our capacity to conduct a critique of modern politics, reexamining its fundamental concepts and its history. This thesis, developed in Bruno Latour's most recent book,Facing Gaia, raises the question of what kind of critique is best adapted to this end. This article seeks to address this question by tracing the arguments ofFacing Gaiaand its recomposition of the relations between science, politics, and religion. These relations, which are constitutive of the experience of modernity, appear differently depending on the conception of collectives that one emphasizes and how one understands their anchoring in their environment. Unlike Latour, this essay argues that it is within the framework ofmodern societies, understood as an entirely new kind of collective whose history has been distorted and ignored by modernist ideology, that a conception of a specifically ecological justice must be formulated. The critique that is necessary to the politicization of ecology implies a new way of determining the actors involved in the environmental crisis, breaking the particular ties that modernity has forged between societies, the forms of self-awareness they produce as they develop, and the expectations of justice that result from them.

A manual product of the ENTITLE project designed for the use of civil society organisations and active citizens. The book offers an accessible insight into political ecology issues and provides intellectual and practical tools based from the experiences of the new generation of political ecologists trained within the project. Organized around the 5 main themes of the ENTITLE project: environmental conflicts, disaster capitalism, social movements, commons, and democracy, the book explains what is the contribution of a political ecology approach, defines key concepts and illustrates theories, methods and tools through a case studies' approach so to provide readers with accessible and transferable knowledge. The manual also seeks to reflect on how different scholars have defined this scholar-activist relation and to enhance collaborations between civil society and academia for the purpose of transforming current unjust and unsustainable social ecological arrangements.

Heathen Earth: Trumpism and Political Ecology looks beyond the rising fortunes of authoritarian nationalism in a fossil-fueled late capitalist world to encounter its conditions. Trumpism represents an alternative to the forces undermining the very cosmology of the modern West from two opposing directions. The global economy, the pinnacle of modernization, has brought along a dark side of massive inequality, corrupt institutions, colonial violence, and environmental destruction, while global warming, the nadir of modernity, threatens to undo the foundations of all states and all markets. To the vertigo of placelessness, symptomatic of globalization, is added the ecological vertigo of landlessness. With reality slowly fragmenting, it is only too obvious in this light that Trumpism and other nationalist movements would attract massive hordes of supporters. Promising to expel foreigners and to restore unity and equality by taking power back from the global elites, while utterly denying the climate science that calls ordinary means of subsistence and consumption radically into question, Trumpism can be seen as an antidote to the toxic combination of global markets and global warming. The irony, of course, is that Trumpism only responds to these dangers by doubling down on the reckless expansionist logic that gave rise to them in the first place. This book, composed entirely between November 8, 2016 and January 20, 2017, examines Trumpism according to its regime of political representation (despotism), its political ontology (nativism), and its political ecology (geocide), while laying the groundwork for an alternative politics and a resistant, responsive ecology of the incompossible

Heathen Earth: Trumpism and Political Ecology looks beyond the rising fortunes of authoritarian nationalism in a fossil-fueled late capitalist world to encounter its conditions. Trumpism represents an alternative to the forces undermining the very cosmology of the modern West from two opposing directions. The global economy, the pinnacle of modernization, has brought along a dark side of massive inequality, corrupt institutions, colonial violence, and environmental destruction, while global warming, the nadir of modernity, threatens to undo the foundations of all states and all markets. To the vertigo of placelessness, symptomatic of globalization, is added the ecological vertigo of landlessness. With reality slowly fragmenting, it is only too obvious in this light that Trumpism and other nationalist movements would attract massive hordes of supporters. Promising to expel foreigners and to restore unity and equality by taking power back from the global elites, while utterly denying the climate science that calls ordinary means of subsistence and consumption radically into question, Trumpism can be seen as an antidote to the toxic combination of global markets and global warming. The irony, of course, is that Trumpism only responds to these dangers by doubling down on the reckless expansionist logic that gave rise to them in the first place. This book, composed entirely between November 8, 2016 and January 20, 2017, examines Trumpism according to its regime of political representation (despotism), its political ontology (nativism), and its political ecology (geocide), while laying the groundwork for an alternative politics and a resistant, responsive ecology of the incompossible.

Food waste is the loss of perfectly edible food products. It is a wide-ranging phenomenon: a substantial part of agricultural production is never consumed. The prevalent, most widespread paradigm regarding this phenomenon holds that it is due to inadequate logistics and technology, or to poor management of food on the part of end users. However, an analysis from a political ecology standpoint allows a different interpretation: the root of the problem lies in the hegemonic agrofood system and the unequal power relationships between the actors in the agrofood chain.Key words: Food waste, agriculture, agrofood system, supermarkets, political ecology

This paper presents an overview of my dissertation project. My project harnesses posthumanist and ecofeminist insights to illuminate how the category of the human—whether its metaphysical status, purview, or validity—is at the center of early modern understandings of classical moral and political philosophies. In doing so, my study redresses a gap in the critical reception of Shakespeare's Roman texts by challenging existing cross-historical, cross-cultural studies that (a) consider the human a stable construct and (b) overlook the capacity for nonhuman forces to impact humanity's discursive and material practices. I extend ongoing critical debates by demonstrating how the figure of Aristotle's "political animal" exceeds the human in Shakespeare's Roman plays (Titus Andronicus, Julius Caesar, Antony and Cleopatra, Coriolanus, and Cymbeline) and narrative poetry (Venus and Adonis and The Rape of Lucrece). Specifically, I argue that early modern literary representations of human agency in ancient Mediterranean sea- and land-scapes are positioned alongside, and often considered less favorably than, the forces exerted by other creatures, inert matter, or technologies.