This three-way conversation reflects on practice-based research and the thinking-making of artist, composer, and academic Suzanne Kite (Oglála Lakȟóta), in the context of a Social Sciences and Humanities Research Council of Canada (SSHRC) transnational research project on sensory new media. Departing from Kite’s award-winning collaborative article ‘Making Kin with Machines,’ the sculpture Ínyan Iyé (Telling Rock) and its different iterations, the dialogue explores questions related to ethical and epistemological engagements with humans and non-human beings, including family members, machines, stars, and stones. What does Kite’s Oglála Lakȟóta inspired ‘listening without ears’ mean and do? What can this kind of listening teach us about the relationships between humans and technologies? What critique of otherwise assumed universal or neutral ethics of machine-based learning and digital models of knowledge come from her listening to and creating with non-human beings? How do these practices speak to current debates on Indigenous Data Sovereignty? The article speculates on transformations in sensory and embodied primacies of ontologies of perception in Kite’s thinking-making practice, offering clues as to how differential capacities for engaging with AI, digital knowledge, and machines in hyper-localised modalities might emerge.

This article analyses the past few centuries of vortical disintegration and reconstitution of Man as a biocultural identity in the EuroWest. I discuss the dangerous rigidity of Man alongside the violence of speciation, focusing on the co-construction of humanity, gender, and Blackness. I argue that Man is a failure – he breaks easy and is irreparable. I explore within, alongside the work of thinkers like Zakiyyah Iman Jackson, Monique Wittig, Calvin Warren, and Rosi Braidotti, how the fragility of Man is used as a counterpoint to the plasticity of Black(ened) bodies, which are exposed to seemingly endless permutations of exploitation. I conclude by mapping a corrosive temporal gyre of Man's dwindling ability to imagine beyond itself. This imagination-less entity, Man, is juxtaposed with the role of monsters as a disruptive species that offers socially unifying explanations for malevolence. Given the past few centuries of normalised genocide, Man has proved more dangerous than any dragons, goblins, and trolls.

As part of the project Forest Carbon Futures, I present reflections from a community-based initiative to co-design public resources for data understanding, engagement, and advocacy at the intersection of forest and climate research and policy. This work leverages critical, creative approaches, strategies and insights from visual communication design, narrative visualisation, and related practices to express complex forest carbon data in ways that preserve ecological specificity while supporting meaningful connections between diverse publics, data representations, more-than-human communities, and real-world implications and possibilities. Through a lens of storytelling and ecological situatedness, we seek to re-frame extractive narratives that homogenise and decontextualise the forest, and foster visual sense-making practices that convey a visceral sense of place alongside the complex, mycelial role of forest carbon in our lives. Here I discuss initial insights from our co-design process in order to inform future work surrounding ecological and climate data literacies, focusing particularly on avenues for invoking ecological place and narrative in fostering community-organising, policy-making, and advocacy.

Our current era of crisis and neo-fascist revanches (see Lawtoo 2019 ) is rife with desires-driven mimesis, and more specifically, mimetic resentment or conflictual copycat behaviour. Traditionally conceptualised in relation to ressentiment, mimetic resentment (see Nietzsche [1887]2006; Girard [1961]1965 , [1977]1992 , and [1978]1987) is seldom analysed as a somatechnical phenomenon that meshes the corporeal and the technological ( Sullivan 2005 ; Pugliese and Stryker 2009 ; Sullivan and Murray 2011 ), involving pre-personal and affective micropolitics, as well as social and environmental macropolitical characteristics. This article therefore seeks to map out resentment's contemporary somatechnics by attending to its violence-engendering micropolitics in addition to the macrolevels of the permacrisis times it is said to be operating in. The burgeoning environmental crisis that is currently unfolding against the backdrop of these permacrisis times furthermore indicates that such a mapping exercise must consider both the micro- and macropolitical nuances of how zoē/ bios classifications and resultant gaps between non/human actors are created and sustained. Finding such a nuanced eco-focused framework in Deleuzoguattarian philosophy (see Deleuze [1969]1990 ; Deleuze and Guattari [1980]2005 ; Guattari [1989]2000 and [1992]2002) , as well as contemporary critical new materialist thought (see Cooper 2008 ; Braidotti 2013 ; Haraway 2016 ; and Yusoff 2018 ), we first examine these permacrisis times before presenting a critical cartography ( Braidotti [1994]2011 ; Deleuze and Guattari [1980]2005) of the contours of mimetic resentment's violent micro- and macropolitical somatechnics, to then explore several eco-focused Deleuzoguattarian and critical new materialist pathways that could lead us out of the spiralling vortex of violence that characterises this time of planetary trouble.

I introduce the practice of somaterapia (somatherapy), an eclectic synthesis of Gestalt therapy, capoeira Angola, anti-psychiatry, collective trust exercises, radical pedagogy, and anarchism developed as an anti-fascist practice aimed at healing the violence of oppressive forms of social organisation as they manifest in bodies. Somaterapia takes an immanent and materialist view on what constitutes a body, eschewing mind-body dualisms and transcendent forms of organisation in lieu of an affective somatic reality. The fascisms somaterapia thus seeks to eliminate are not just the macro-fascisms of the political milieu, but also the micro-fascisms that stem from and reciprocally enrich these, forming blockages of libidinal energy or tesaõ that affect everything from our thoughts and our posture to how we treat ourselves and how we treat each other. In this sense somaterapia has much in common with the enactivist view of cognition. Like somaterapia, enactivism sees brains, bodies and environments as complex, reciprocally presupposing imbrications of nested autonomous systems sustaining themselves through the maintenance and exploration of ongoing adaptive tensions between self-production and self-distinction. Viewing somaterapia through the lens of enactivism thus allows us to potentially enrich the anti-fascist potential of this revolutionary practice. 1

Using a critical legal geography approach that incorporates theories of law, space, and power, this paper explores how the public health surveillance of dengue fever is utilised by the state in an ongoing ‘war against the mosquito’ in Singapore. Here, the state deploys biopower as a form of spatio-legal ‘lawscaping’ – consisting of and implicating a host of actors, institutions, and objects – in order to seek and eradicate sources of stagnant water (and the mosquitoes that breed in them) in spaces across the city. The paper demonstrates how, in combating dengue fever this way, the public health surveillance and regulation of dengue fever in Singapore informs four distinct yet interconnected forms of spatio-legal materiality and normativity: a) the inspection of space; b) the invisibilisation of death; c) the implementation of self-regulatory objects; and d) the illegality of uncleanliness. Therefore, in tracing the public health surveillance of dengue fever as it relates to the biopolitical regulation of stagnant water, this paper is also able to evince how the state uses spatio-legal means to govern a range of sites as well as a host of human and non-human bodies, and in doing so reveal how state biopower can be exerted across different species. At the same time, these acts of biopolitical lawscaping serve to flatten different typologies of urban space – be they public, private, or even transient (or under construction). In its desire to eradicate mosquito breeding grounds, the state reduces urban space to that which is clean and unclean – even if unwittingly.

In a well-known narrative, a body of water intertwined with a suburban landscape in a town near Bogotá, Colombia's capital, is menaced by an expansive real estate industry. This paper offers a historical view on how the marshlands in and around Bogotá were dried. It examines how certain technologies captured, governed, and instrumentalised water. However, water manages to slip through these technologies, defying colonial relations but also falling into certain technoscientific classifications. Consequently, this work aims to go beyond colonial taxonomies of water and nature by focusing on the entanglements of both human and non-human actors through a multispecies ethnography. This allows us to delve deeper into the ways in which water, as a life force, provides the conditions for a rich and biodiverse assembling, letting us be part and witnesses of narratives that challenge the traditional views of Earth and the relationships between humans and the environment, also known as Gaia stories ( Haraway 2019 ). To conclude, we propose an exercise of political imagination through a situated story that helps us imagine a multispecies flourishing future that provides us clues for knitting a more just future for all of us.

This article explores how water acts on permeable housing and the documentary infrastructures that mitigate its impact and enable its flows. It does so through consideration of ongoing litigation brought by public housing tenants at the remote communities of Ltyentye Apurte (Santa Teresa) and Laramba in the Northern Territory of Australia for incomplete repairs and unsafe drinking water. I offer a distinction between pragmatist and functionalist housing, as competing concepts for framing, respectively, the impact of entrenched low expectations on remote housing performance and management and the minimum amenity that contemporary housing should provide. The litigation by Ltyentye Apurte and Laramba householders is notable for challenging the habitability standard that remote community housing must meet and for introducing the provision of safe drinking water as a matter of habitable housing. While water searches out cracks and refuses expulsion from the housing assemblage, necessitating repairs and maintenance, such mobility provides a challenge for allocating specific obligations to various settler colonial authorities that are collectively involved in maintaining house function. Drawing on close analyses of a series of legal decisions, the article examines how legal frameworks and intra-governmental funding arrangements are employed to eschew responsibility for safe drinking water inside remote community housing.