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In Brazil, the women-led Interstate Movement of Babassu Coconut Breakers (MIQCB) is active in four states where babassu is prominent: Maranhão, Piauí, Tocantins, and Pará. Advocating for the rights and livelihoods of over 300 thousand babassu breakers, MIQCB has achieved significant successes, including the approval of several Free Babassu Laws that challenge the conventional logic of private property. However, despite these achievements, the Movement faces ongoing struggles both internally and against external development threats. This article draws on insights from fieldwork and a long-standing partnership with the Movement and explores their struggles for existence and resistance. Our analysis is grounded in feminist theories of care, political ontology, and everyday utopias to highlight the political dimensions of care, including the role of conflict. Our analysis demonstrates how the practical work of care, including interspecies reciprocity, is central to the movement's resistance against dominant development paradigms and its enactment of everyday utopia aimed at creating a world where diverse lives, narratives, and relationships can exist.

As dominant approaches to biodiversity loss and climate change continue to fail in mitigating current socio-environmental crises, scholars and activists are exploring novel conceptual frameworks to drive transformative change in conservation. Among these, more-than-human care has emerged as a concept at the intersection of feminist debates about care and post-humanist discussions around the more-than-human. Although more-than-human care is increasingly referenced in the literature, it remains sparsely situated in the Global South. This article investigates the concept's potential to articulate care relations that can foster more plural, respectful, and transformative biodiversity conservation practices in local communities. Our research is situated in an artisanal fishing village in Brazil, where we engaged with both human and non-human members of the community to engage with their perspectives on more-than-human care and its relevance to their local concerns. From our analysis, four key dimensions emerged: the vital and everyday nature of caring; the relationality between humans and non-humans; reciprocity; and the fostering of flourishing for as many as possible. Our core argument is that the interaction between community practices and care theory enables new perspectives that center on daily and reciprocal care relations often overlooked in mainstream conservation approaches. By situating the conceptual potential of more-than-human care within the Global South, we underscore its ability to make the invisible visible and to inspire action for transformative change.

This article addresses ontological negotiations in the Global South through three case studies of community-based research in Brazil and Ghana. We argue that ontological perspectives of Indigenous people and local communities require an ontological pluralism that recognizes both the plurality of representational tools and of ways of being in the world. Locating these two readings of ontological pluralism in the politics of the Global South, the article highlights a wider dynamic from ontological paternalism to ontological diversity to ontological decolonization. We conclude by arguing that this dynamic provides important lessons for the state for social ontology in academic philosophy and for the design of politically reflexive development interventions.

Transdisciplinary research knits together knowledge from diverse epistemic communities in addressing social-environmental challenges, such as biodiversity loss, climate crises, food insecurity, and public health. This paper reflects on the roles of philosophy of science in transdisciplinary research while focusing on Indigenous and other subaltern forms of knowledge. We offer a critical assessment of demarcationist approaches in philosophy of science and outline a constructive alternative of transdisciplinary philosophy of science. While a demarcationist focus obscures the complex relations between epistemic communities, transdisciplinary philosophy of science provides resources for meeting epistemic and political challenges of collaborative knowledge production.

This article addresses ontological negotiations in the Global South through three case studies of community-based research in Brazil and Ghana. We argue that ontological perspectives of Indigenous and other subjugated communities require an ontological pluralism that recognizes the plurality of both representational tools and ways of being in the world. Locating these two readings of ontological pluralism in the politics of the Global South, the article highlights a wider dynamic from ontological paternalism to ontological diversity to ontological decolonization. We conclude by arguing that this dynamic provides important lessons for reorienting agendas in social ontology through Southern Ontologies.