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Copyright of Social & Cultural Geography is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This piece explores the work and entanglements of our research collective, formed in 2016. First, we collectively articulate the ethos and the motivations that inform the ways in which we labor to engage with complex, plural, multi-vocal experiences of extinction, "the Anthropocene," and earth violence as they are felt and known across the diverse communities we represent. Then, drawing on more than three years of work across relations that tie us to Australia, Canada, Malaysian Borneo, the Philippines, and the United States of America, we share reflections on some of the vital relationships, methods, and "creatures" that animate our collaboration. This collection of "manifestings" aims to show how we work, very consciously, to foster more-than-human capacities for confronting the multi-scalar, cross-cosmological forms of violence that drive extinction and other forms of ecological harm in the world today. [ABSTRACT FROM AUTHOR]

Copyright of Social & Cultural Geography is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper, we engage with the Goŋ Gurtha songspiral, shared on/by/with/as Bawaka Country in Yolŋu Northeast Arnhem Land, Australia, to provide a basis for re-thinking responsibility in the context of ongoing Eurocentric colonising processes. Goŋ Gurtha encourages us to consider two key aspects of responsibility – response and ability. We argue that Yolŋu relational ontologies conceive response-abilities as requiring an ability to pay close and careful attention as part of more-than-human worlds, and an imperative to respond as part of these worlds. As such, rather than being responsible to or for others, we seek to respond as, emphasising our emergent co-becoming in more-than-human, situated, ethical ways. Goŋ Gurtha guides the paper through four aspects of these response-abilities: response-abilities as songspirals; response-abilities as continuity; response-abilities as academics and response-abilities beyond Bawaka. In doing so, we understand response-abilities as more-than-human co-becomings enacted in contingent ways that none-the-less need to be grounded in deep obligations of more-than-human kinship. [ABSTRACT FROM AUTHOR]

In this article, we discuss how human and more-than-human agencies, experienced and interpreted through emotions and sensory experiences, actively shape and enable transformative learning for tourists. We examine the narratives of two visitors to Bawaka Cultural Enterprises, an Indigenousrun tourism venture in North East Arnhem Land, northern Australia. We attend particularly to the more-than-human place of Bawaka and the ways the visitors are drawn into what is known as Bawaka Country. Indeed, transformation occurs as the visitors co-become with Country, become part of its ongoing co-constitution. We also examine the limits to transformations forged through such immersive tourism experiences. Ultimately, we suggest that for these visitors, more-than-human agencies create transformative learning experiences which build emotional and affective connections with people, places and causes. We argue that even though these connections may become diluted over time and distance, embodied and remembered experiences remain meaningful, having the potential to unsettle, connect and transform. [ABSTRACT FROM AUTHOR]

We invite readers to dig for ganguri (yams) at and with Bawaka, an Indigenous Homeland in northern Australia, and, in doing so, consider an Indigenous-led understanding of relational space/place. We draw on the concept of gurrutu to illustrate the limits of western ontologies, open up possibilities for other ways of thinking and theorizing, and give detail and depth to the notion of space/place as emergent co-becoming. With Bawaka as lead author, we look to Country for what it can teach us about how all views of space are situated, and for the insights it offers about co-becoming in a relational world. [ABSTRACT FROM AUTHOR]