---
author:
- Aude Chesnais
- Arturo Escobar
date: 2026-09-07
lang: en
rights: "CC BY-NC-SA 4.0,
  https://creativecommons.org/licenses/by-nc-sa/4.0/deed.fr"
source: "https://plurivers.net/revue-plurivers-1/dreaming-the-pluriverse-for-a-living-planet.html"
subtitle: A Conversation with Arturo Escobar
title: Dreaming the Pluriverse for a Living Planet
---

The following interview was conducted in May 2023 over email by
editorial team member Aude Chesnais.

::: biography
I am an activist-researcher from Cali, Colombia, working on territorial
struggles against extractivism; on postpatriarchal,
postdevelopmentalist, and postcapitalist transitions; and in ontological
design. I was professor of anthropology and political ecology at the
University of North Carolina, Chapel Hill (U.S.) until 2018, and am
currently affiliated with the PhD in Environmental Sciences at the
Universidad del Valle, Cali. Over the past thirty years, I have worked
closely with Afro-descendant, environmental, and feminist organizations
in Colombia. My most well-known book is *Encountering Development: The
Making and Unmaking of the Third* World (2011 \[1995\]). My most recent
books are *Designs for the Pluriverse: Radical Interdependence,
Autonomy, and the Making of Worlds* (2018); *Pluriversal Politics: The
Real and the Possible* (2020); and *Relationality: An Emergent Politics
of Life Beyond the Human*, with Michal Osterweil and Kriti Sharma (in
press). In 2021, I was inducted into the American Academy of Arts and
Sciences.
:::

\_Aude Chesnais (AC): Arturo Escobar, thank you so much for agreeing to
share some of your thoughts with us. Your work and specifically the
concept of the pluriverse, "a world in which many worlds can fit," has
greatly inspired us for the title of our journal, because our goal is to
open a space for the diversity of ways people inhabit the earth other
than colonial extractivism. Your contribution means a lot to us. Can you
share a little about yourself, your work on the notion of pluriverse,
and how it ties to climate change?

\_Arturo Escobar (AE): Thanks very much, Aude, for your invitation to
write down some of the ideas on the notion of the pluriverse that I have
been gathering out of many sources, as they have emerged from a
diversity of sites and struggles. Let me answer this first question at
some length and then attempt to give you concise answers to the other
questions---with the proviso that each question would warrant a book
chapter at the very least! This is an auspicious sign, because it means
that lots of people are already saying interesting things about the
subject at hand. What I will say is my own processing of this ongoing
collective thinking.

The best-known sense in which "the pluriverse" is known today is in
relation to the Zapatista dictum, "a world where many worlds fit," or,
as two close friends and collaborators, Marisol de la Cadena and Mario
Blaser, put it, "a world of many worlds."[^1] The Zapatista idea has an
ontological, epistemic, and political impetus that has influenced a
multiplicity of inquiries, experiments, and struggles on pluriversal
thinking and pluriversal practices over a very broad terrain---from
politics to spirituality, from alternative economies to architecture and
urban planning, and from design to the digital realm, including
decolonial, anti-racist and transgender issues, among many other
domains.

It seems to me, however, that there is a second sense in which we can
understand the pluriverse, related to the first but perhaps deeper; it
relates to ideas that have been emerging for some decades and that point
towards an altogether different understanding of life and the universe
from that of mechanicist and dualist paradigms. We find this second
dimension, if you will, in two main sources: some strands of science,
and nondualist spiritual and wisdom traditions. We find a pluriversal
orientation, for instance, in what theorists of complexity and
self-organization refer to as co-evolution and *emergence* and spiritual
and wisdom traditions understand and experience as inter-being (Thich
Nath Hahn's concept), or *inter-existence*. In these views, life is an
open-ended, dynamic process that is ceaselessly happening and producing
myriad forms, patterns, and entities out of the stuff that makes up the
universe ("matter and energy")---as in physicists David Bohm's concept
of "unbroken wholeness," the Buddhist notion of "dependent co-arising,"
biologist Lynn Margulis' conceptualization of Gaia, and many Indigenous
peoples' notion of the circularity or spiral of life, to give some
examples. From these perspectives, thought itself (including
"pluriverse") arises out of this dynamic, and consciousness is a
generalized property not only of life and the Earth but of the entire
universe, from the get-go. The perspective of a conscious, living
cosmos, as many readers of the journal surely know, is gaining traction
in some scientific, cultural, activist, and spiritual circles (including
through notions such as the noosphere) and has been an important element
in the cosmologies and cosmogonies of many Indigenous and
territorialized peoples worldwide. I mention this at the outset to
highlight the fact, central to the journal, that diversity and
difference are harbored at the heart of life. Life, succinctly, is
difference all around. Pluriverse, one may say, is an expression of the
dance of difference (autonomy) and interdependence, from the physical
and biological levels to the psychic, cultural, and political.

I suspect that this journal emerged from this very diverse set of
trends. As such, as two artist friends would put it, it is a welcome
sign of the "search for the pluriverse."[^2] It's not an easy search,
and it is important to signal the fact that many, perhaps most, of the
applications of the notion of the pluriverse, interdependence, and
pluriversal politics tend to slide back, to a greater or lesser extent,
into forms of universality and realism/objectivism (hence, dualism).
This is bound to happen, given the hold that monoversal, monohumanist,
and dualist narratives of life have on our bodies, imagination,
practices, and institutions. In a recent book with two dear friends,
anthropologist Michal Osterweil and biologist Kriti Sharma, we attempt
to underscore this inevitable fact through the concept of
"onto-epistemic slippages." I know this sounds complicated, but it
basically means that it is very difficult to act fully coherently and
consistently with the radical insights of interdependence and
pluriversality---they are rather a horizon that helps us engage in
transformative alternatives with some sense of grounding.

I was born and grew up in Colombia, a country that has suffered much due
to the historical weight of elite-led monoversal, modern/colonial nation
building. In retrospect, my life has been a series of attempts to deal
with this fact while finding space to maneuver within it. After training
in engineering and science, during which I became interested in
technological solutions to world hunger, I moved to the critical study
of discourses of "development" as a key instance of hegemonic monoversal
thought. Having written a doctoral dissertation that "deconstructed"
such discourse, I then directed my attention (and my life, really)
towards trying to identify and understand spaces where alternative
thinking and practices could be emerging *collectively*, in a diversity
of spaces: social movements; environmental struggles (political
ecology); critiques of Western modernity, capitalism, and patriarchy;
the World Social Forum ("another world is possible"); ontology
(difference); design ("designs for the pluriverse"); and relationality
and interdependence. My two overriding concerns throughout these
searches (which continue) have been what has been happening with
difference and with social, ecological, and ontological justice. If I
were to name a field that harbors these concerns, I would say that it is
political ontology.

\_AC: We think of decolonial ecology as the necessary bridge to
articulate ecocidal and ethnocidal processes, which has been made
invisible by what you describe as western ontological dualism. What, do
you think, can we do to reconcile this illusion of separation between
nature and culture in the West?

\_AE: It would be impossible to even attempt to summarize here the
re/turn of/to ontology in modern social theory and activist practice,
and its closely related trend, pluriversality. Both trends have emerged
forcefully in disciplines such as geography, anthropology, political
philosophy and in fields as varied as political ecology, feminist and
critical race theory, spiritual ecology, design, and many others.
Questioning the dualism between humans and nonhumans has been central to
this emergence. I often point to Marisol de la Cadena's accomplished
book, *Earth Beings*, derived from her long-term immersion and
investigation into Andean cosmologies and worldmaking practices, as a
particularly insightful and powerful statement in this regard (I would
hope this book is soon translated into French!).[^3] The ontological
opening has fueled rich inquiries in a host of domains at the
human/more-than-human interface, including decoloniality. Mario Blaser's
forthcoming book will be particularly applicable to decolonial ecology,
as it reassesses the diversity of proposals in political ontology at
present; his first book already explicitly bridged decolonial thinking
and pluriversality to arrive at his early formulation of political
ontology.[^4] I apologize for my little knowledge of the French
literature on the subject. Let me mention that several of the recent
titles in Éditions du Seuil's *Anthropocène* collection seem important
interventions into the broad questions we are discussing here (including
books by Malcolm Ferdinand, Andreas Weber, and Sophie Gosselin and David
gé Bartoli).

Decolonial thought has been an important source for pluriversal
thinking. For Walter Mignolo, a main lesson of the Zapatista uprising
was that "the ontology of the pluriverse could not be obtained without
the epistemology of pluriversality."[^5] Mignolo has been an adamant
critic of Western universality and how to delink from it by constructing
pluriversality as a dialogical universal project within the contexts of
power that have characterized the entanglement of cosmologies, from the
Conquest of America till today. Dealing explicitly with the power
hierarchies among worlds brings the decolonial angle to the fore.

There is an intensely felt need (certainly in activist and even some
farsighted policy spaces) to move from the critique of modern dualisms
to re/constructive ecologies and ontologies inspired by relationality.
There is a welcome sense that the time for just critique is over. We
take this realization as a point of departure in our book with Michal
and Kriti.[^6] How do we move from nonrelational to relational living
and worldmaking? How do we interrupt the active production of
nonrelationality by patriarchal/colonial capitalist social orders? As we
argue, if we look at much activist practice at present (e.g., concerning
climate, energy, food, cities, alternative economies, and so forth) what
we see is a decided, albeit at times tentatively and confusedly,
*political activation of relationality*. In *Relationality*, we seek to
counter the powerful myths of individuality, competition, calculation,
and relentless growth by positing radical interdependence as an
altogether different foundation of reality and a vital standpoint for
re-narrating and re-making life. We arrive at a capacious notion of
designing as at once a praxis of transitioning between narratives of
life and an essential worldmaking practice for the healing of the web of
life. We see our book as an invitation to everyone to discover the
awesome potential of acting from interdependence and care, in tandem
with the myriad struggles and experiments already engaged in redesigning
life, politics and the human toward more livable and pluriversal
futures.

It will be interesting to see how "decolonial ecology" evolves
throughout the first few years of the journal. It's an emergent field,
of course, with roots in decolonial thought and political ecology,
broadly speaking, but, as I understand, with a more decided ontological
orientation than decoloniality and political ecology have had until
recently. In this respect, I look forward to reading Malcom Ferdinand's
new book, *Decolonial Ecology. Thinking from the Caribbean World*, which
came out recently in English.

Perhaps we may think of decolonial ecology as a bridge towards
relationality---as bridging nature--culture, economy--politics,
secular--sacred, theory--praxis, mind--body, etc.---and as a series of
researches and interventions that serve as portals into relational,
pluriversal worldmaking. Healing these divides, and the toxic loops of
existence they have deployed and in which all are, to a greater or
lesser extent, enmeshed, if not trapped, would be an apt description for
a liberatory praxis of ontologically-oriented decolonial ecology.

\_AC: In articulating the concept of *sentipensar* or "feel-think," you
point people to reconsider the way they understand and relate to the
world. What are some important lessons we can learn across alternative
epistemologies including Indigenous cosmologies and their efforts to
"liberate mother earth"?

\_AE: *Sentipensar* is an epistemology arising from Latin American
peasant and Indigenous peoples' quotidian practices. It's a mode of
knowing that does not depend on the mind/body and observer/observed
divides, so dear to modern knowledge, including social theory. There
have of course been many radical questionings of such dualisms in the
academy, from second-order cybernetics to feminist standpoint
epistemologies and decolonial theory. The dualisms in question
constitute the very core of modern rationality and representational
onto-epistemologies. Letting go of them is not easy; the point is to
lessen their hegemonic hold on knowledge while opening up spaces for
other epistemologies stemming from other ontologies. That's why we feel
it's more appropriate to speak of onto-epistemic configurations (rather
than separate ontology and epistemology), modernity being one of them,
and to make visible, and *practice*, alternative ways of being, knowing,
and doing that do not operate based on the dualisms above mentioned.
Sentipensar is a way of knowing appropriate to a deeply relational
onto-epistemic configuration; it bridges heart and mind, body and soul,
and opens space for knowledge practices that value intuition, emotion
and feelings, besides the more standard rational modes of knowing (these
will not disappear, of course, they will be resituated into a
pluriversality of knowledge practices). In this way, we may recover the
ability to relate to what is ineffable in life, to the sacred, to the
unbroken wholeness that is Life.

The concept of terracide, proposed in South America by the Movement of
Indigenous Women and Diversities for Buen Vivir (collective wellbeing)
which originated in the Puelmapu (the Mapuche territory in what is known
as Patagonia) is, in my view, one of the most powerful articulations of
the planetary crisis.[^7] The terracide involves not only the killing of
the biophysical ecosystems, but also of the "perceptible ecosystems,"
including spiritual beings, ancestors, and knowledge, that is, those
that for us, moderns, are imperceptible but that for Indigenous peoples
are essential to maintaining the biophysical ecosystems and life as a
whole. When the Nasa Indigenous peoples of the Colombian Southwest speak
of the "liberation of Mother Earth," this is what they have in mind.
Their call, as they hasten to add, is not just for Indigenous peoples,
it is for all the peoples of the world.

The concept of terracide decenters the anthropos more radically than the
Anthropocene by proposing a non-secular, non-anthropocentric approach
based on a praxis informed by the land, ancestors, and non-human
entities. While the Anthropocene has made palpable the reality of
ecological limits and the magnitude of the impact of technological
capitalism on the earth's natural systems, it lends itself to managerial
and techno-scientific solutions to problems that overflow
technoscience's ability to solve them. It shelters the idea of a new
global reality that all humans, without distinction*,* should rally
around and master. As such, it misses the point that what is at stake is
*a new ontology of the human* capable of inspiring substantial
mobilizations for *new ways of dwelling on the Earth*.

The Mapuche and Nasa conceptualizations and movements are instances of
what we might call "archives of relationality." There are many sources
of relationality---so many that it would take a book(s) to even begin to
map this vast terrain, if it were possible! In this vast archive of
relational sources, Indigenous onto-epistemologies, it seems to me,
occupy a privileged place. There are many outstanding statements by
Indigenous activists and intellectuals from many parts of the world that
explicitly write from relational perspectives---for instance, the Native
Canadian (Anishinaabe) scholar Leanne Betasamosake Simpson and the
Potowatomi scholar Robin Wall Kimmerer, to cite two prominent Indigenous
writers and activists who are becoming well known in the
English-speaking world and beyond[^8]; and Moira Millán, Davi Kopenawa,
Ailton Krenak y Adriana Guzmán to mention a few of the most well-known
in South America. Latin American Indigenous and Black feminisms
constitute an incredibly active space of thought and practice in this
regard, and surely there are equally diverse sets of living archives of
relationality in French Ultramarine Territories, in Asia, Africa and the
Pacific, and in the old worlds of Europe. I am certain many of these
will inhabit the pages of *Plurivers* from the start.

\_AC: Overall, how confident do you feel about the coming of the
pluriverse? How can this approach enable us to reframe and address
climate change?

\_AE: I already mentioned the tendency to slide from relationality into
nonrelationality, from the pluriverse to the monoverse---hence
contributing to maintaining anthropocentrism and the devastation of
Earth. This in itself is not necessarily a problem but part of the
process of building a pluriversal politics, but we need to be mindful
about the slippages that occur along the way. We are also noticing many
superficial attempts at using notions such as interdependence,
resurgence and pluriversality, despite good intentions, including by
mainstream actors such as business consultancies and NGOs. In these
cases, pluriverse is understood in terms of intrinsically existing
"cultures" that interact with each other (the proverbial billiard ball
model), as in liberal multiculturalism, rather than as thoroughly
co-constituting themselves. The pluriverse is not an additive concept
(the addition of monoverses or universes) but an inextricable
entanglement of interdependent worlds. One would hope that pluriversal
politics would thus entail an eager and conscious practice of
entanglement across unranked ways of worlding.

But there are ominous trends that increase the pressure of the tendency
to make the world on---extractive global corporate capitalism, for one.
Let me point at another one that often goes unremarked, and this is
technology. At a time when the hypermodernity of cutting-edge technology
and all things AI intend to reduce most aspects of daily life to
calculation and algorithmic computation, albeit coated with a thick
veneer of unquestionable progress, we need to ponder deeply about what
cannot be accounted for by logocentric analyses and algorithmic
rationality. This would involve an onto-epistemic (not only
politico-economic) reorientation of technology. To the question, "who is
doing the crucial cultural-political work of imagining the future?" one
would have to answer that the techno-patriarchs of new technologies are
gaining the upper hand. Their patriarchal imaginaries are about leaving
behind body, earth, and place in an allegedly unstoppable march towards
inexhaustible energy, technological abundance and, of course, untold
profits for the few.

Hence the importance of pluriversalizing technology, which requires
considering monohumanism, monotechnologism, and pluriversal transitions
together, since there exists, no doubt, a correlation between the
intensification of the capitalist engineering of the Earth on the heels
of accelerating extraction (largely in the South, a great deal of it for
the minerals and metals needed to fuel the "green transitions" in the
North, such as lithium, in what amounts to a carbon
modernity/coloniality), the rise of computation and artificiality, and
the continued ontological might of the monohumanist model of the human
as "naturally" competitive, aggressive, individualistic, and rational.
Countering the combined defuturing effects of these deadly processes by
envisioning different futures, and futures in difference, becomes an
onto-epistemic, cultural, and political endeavor of utmost importance.
[^9] How do we imagine and create historically unprecedented forms of
human sociality, capable of enabling multiple reweavings of the human
with the Earth, within an ontology of care for the web of
interdependencies that makes up Life? At stake is the reappropriation of
technology in attunement to place, locality, and the relational reality
of a living cosmos. Pluriversalizing technology needs to be approached
from the premise that life is constituted by the radical interdependence
of everything that exists. It means designing technologies that support
a world of many worlds, with an active awareness that constructing
worlds under the premise of ontological separation negates the
possibility of existence for the ontologically different and divergent.

But technology is going the other way, as eloquently announced by many
critics (from Illich, Simondon, Stiegler and Virilio to Byung-Chul Han
and Yuk Hui). There would be much more to say about this, of course, but
this is not the space for it. Even then, as many transition advocates
and visionaries put it, the transitions are already happening. One might
invoke Arundhati Roy's prescient, of-quoted sentence, to bring this
answer to a close: "Another world is not only possible, she is on her
way. On a quiet day, I can hear her breathing."[^10] So with the
pluriverse?

\_AC: Finally, climate change is causing a phenomenon of eco-anxiety,
which can make it hard for people, especially the youth, to feel hopeful
and find their place in the coming world. What would you like to tell
them?

\_AE: Referring to the climate crisis above all, Bayo Akomolafe, a
wonderfully creative Nigerian psychologist, philosopher and activist,
greets those entering his Emergence Network with the following sobering
thought: "What if the way we respond to the crisis is part of the
crisis?"[^11] What indeed? What if, as South African climate justice
activist Patrick Bond put it, this means that it is "paralysis above"
(meaning, no action or irrelevant action at the level of government and
established institutions), yet "movement below" (at the level of
grassroots and transition activism, an "earth democracy" possibly
rising, as Vandana Shiva summons us to work toward)? Or if we agree with
Naomi Klein that the climate crisis "changes everything"? So, the
situation is more dire, since compounding the climate crisis is the
utter inability of world elites and those in power to do anything
meaningful, let alone effective, about it. The same applies to the war
in Ukraine, a total failure of those in power to choose life over death,
allowing nineteenth-century nationalisms and imperialism to override the
potential for pluriversal hominization and planetarization, and of
course placing profits over the wellbeing of all.

We are far from heeding Akomolafe's admonishment that climate change is
not a problem that organizations can draw lines around and manage,
because climate change *is* the world; as such, given its incalculable
and unbounded complexity, climate change is "ontologically
*unframeable*, *unthinkable* and *incalculable*."[^12] No amount of
computational power and scientific research can change this predicament
at the very heart of Western rationality. We need to come to terms with
the limitations of the discourse of the wise management of the planet
embedded in notions of sustainability, innovation, ecological
modernization, technofixes, and so forth. This is another task for a
decolonial ecology.

This is to say that the situation is even worse than just "the problem,"
for, as Greta Thunberg reiterates, big actors are systematically failing
to "treat the crisis like a crisis." The crisis is multifaceted: it is a
crisis of climate, energy, food, poverty, inequality *and meaning*.
Crisis discourses, including the polycrisis, fails to take meaning into
account. By this I mean the fact that youth in particular have a very
hard time finding compelling sources of meaning for their lives---they
no longer find them in governments, corporations, organized religion, or
even science and the academy. But it's more than "eco-anxiety," it seems
to me: a generalized anxiety and depression that is certainly behind the
elevated statistics of suicide among the young, particularly but not
only in the Global North.

This is "the bad news." The "good news" is that if "This Changes
Everything" (Klein's already intimidating title), it also means that
"everything needs to change," and this to me entails an open-ended task
of reconstruction in which we all, particularly the young, need to get
involved. Reconstruction of what? Of the very web of Life. We all have
the chance to reconceive ourselves as weavers and repairers of the web
of interrelations that make up the bodies, landscapes, places,
communities, and societies that we are and inhabit. We can think about
carrying out this task anywhere and anytime, starting from where we are,
ideally collectively---a step, a stitch, a loop, a practice at a time.
Caring for the web of life means seceding to the extent possible from
the patriarchal, colonialist, capitalistic toxic loops of existence (the
individual-rationality-scarcity-market loop above all) that traps us in
a life-race of competition, aggression, consumption, and fear
increasingly driven by a computational rationality.

I am not saying doing this is easy. But I believe many young people
already know that the conventional bourgeois script of a "successful
Life" no longer works for them. Nor is it easy to resist the alluring
neoliberal mantras of innovation, entrepreneurship, and unlimited
wealth---another dead end for the vast majority of youth, especially
from the Global South. There are no shortcuts or blueprints, and perhaps
the best guide is to be attentive to what starts to happen as we attempt
to transform things together, including the mutual learning and
co-emergences that our actions might nurture in our places, coupled with
creative forms of meshworking and co-inspiration across places
worldwide. There are lots of interesting and fascinating experiments and
movements that foster the pluriversalization of life, by which I mean
those that contribute to the re-communalization of social life, the
re-localization of productive activities, the strengthening of local
autonomies, the depatriarchalization and decolonization of social
relations, the re-earthing of cities, and manifold forms of
reintegrating with the Earth.

As we state in the conclusion of our book on Relationality, perhaps
there is a Planet B, after all: the Planet being created collectively at
present by the infinite number of beautiful experiments emerging from
interdependence, pluriversality, and mutuality the world over,
activating their incredible potential. This, to me, is a sign of the
importance of seeing ourselves, especially young people, as mindful and
effective weavers and carers of the web of life.

[^1]: Marisol de la Cadena and Mario Blaser, eds., *A World of Many
    Worlds* (Durham: Duke University Press, 2018).

[^2]: *In Search of the Pluriverse*, an art exhibition curated by Sophie
    Krier and Erik Wong, Het Nieuwe Instituut (The New Institute),
    Rotterdam, April 22--August 7, 2022,
    https://nieuweinstituut.nl/en/events/op-zoek-naar-het-pluriversum.

[^3]: Marisol de la Cadena, *Earth Beings: Ecologies of Practice Across
    Andean Worlds* (Durham: Duke University Press, 2015).

[^4]: Mario Blaser, *Not About the Anthropocene: An Essay of Political
    Ontology for Life Projects* (Durham: Duke University Press,
    forthcoming 2023); *Storytelling Globalization from the Chaco and
    Beyond* (Durham: Duke University Press, 2010).

[^5]: See Mignolo's account of the genealogy of the concept of the
    pluriverse in "Foreword: On Pluriversality and Multipolarity," in
    Bernd Reiter, ed., *Constructing the Pluriverse* (Durham: Duke
    University Press, 2018), pp. ix--xvi, at p. ix. For a recent
    statement on decoloniality, including the entry of "nature" into
    decolonial thinking, see Walter Mignolo and Catherine Walsh, *On
    Decoloniality: Concepts, Analytics, Praxis* (Durham: Duke University
    Press, 2018).

[^6]: Arturo Escobar, Michal Osterweil, Kriti Sharma, *Relationality.
    Remaking and Restor(y)ing Life* (London: Bloomsbury, in press). We
    develop many of the aspects treated in this interview in this book.

[^7]: There are many internet sources on "terricidio," though largely in
    Spanish; see, for instance, Rompeviento TV, "Mujeres indígenas
    frente al terricidio: Un conversatorio - Hecho en América,"
    *YouTube*, December 9, 2021,
    [[https://www.youtube.com/watch?v=C3-gma_shEk]{.underline}](https://www.youtube.com/watch?v=C3-gma_shEk);
    [[Deliberó en el Lof Mapuche Pillán Mahuiza el Campamento Climático
    Pueblos contra el Terricidio (revista resistencias.wix
    site.com)]{.underline}](https://revistaresistencias.wixsite.com/resistencias/post/deliber%C3%B3-en-el-lof-mapuche-pill%C3%A1n-mahuiza-el-campamento-clim%C3%A1tico-pueblos-contra-el-terricidio)

[^8]: Leanne B. Simpson, *As We Have Always Done: Indigenous Freedom
    through Radical Resistance* (Minneapolis: University of Minnesota
    Press, 2017); Robin Wall Kimmerer, *Braiding Sweetgrass: Indigenous
    Wisdom, Scientific Knowledge and the Teachings of Plants*
    (Minneapolis: Milkweed Editions, 2013).

[^9]: Tony Fry, *Defuturing: A New Design Philosophy* (London:
    Bloomsbury, 2021).

[^10]: There are many sources for this quote, e.g.,
    [[https://www.goodreads.com/author/quotes/6134.Arundhati_Roy]{.underline}](https://www.goodreads.com/author/quotes/6134.Arundhati_Roy)

[^11]: "The Emergence Network is a research inquiry into the otherwise,"
    [<https://www.emergencenetwork.org/>.]{.underline}

[^12]: Bayo Akomolafe, "What climate collapse asks of us," August 17,
    2019,
    https://www.bayoakomolafe.net/post/what-climate-collapse-asks-of-us,
    original emphasis.