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This paper begins with two parallel, although not identical, images. The first is of Ota Benga, a Congolese "pygmy" brought to the St. Louis World Fair in 1904 and displayed in a cage for the entertainment of the visiting public. The second is of a Red Maple tree in a large concrete pot on the campus of Simon Fraser University on the unceded territories of the x?m??k??y??m (Musqueam), Skwxwú7mesh Úxwumixw (Squamish), and S?l?ílw?ta?/Selilwitulh (Tsleil-Waututh) peoples. The remainder of the paper is an exploration of the varied responses these two images provoked for students, colleagues, and conference participants when confronted with the juxtaposition. In searching for an explanation, the paper deploys the work of Tunisian anti-colonial scholar Albert Memmi. Using Memmi's work as an anchor, we explore five of the most common responses in order to propose that "the natural world" and its myriad beings is/are colonized. This realization, we conclude, has dramatic implications for environmental education.

Summary: Clean cooking has emerged as a major concern for global health and development because of the enormous burden of disease caused by traditional cookstoves and fires. The World Health Organization has developed new indoor air quality guidelines that few homes will be able to achieve without replacing traditional methods with modern clean cooking technologies, including fuels and stoves. However, decades of experience with improved stove programs indicate that the challenge of modernizing cooking in impoverished communities includes a complex, multi-sectoral set of problems that require implementation research. The National Institutes of Health, in partnership with several government agencies and the Global Alliance for Clean Cookstoves, has launched the Clean Cooking Implementation Science Network that aims to address this issue. In this article, our focus is on building a knowledge base to accelerate scale-up and sustained use of the cleanest technologies in low- and middle-income countries. Implementation science provides a variety of analytical and planning tools to enhance effectiveness of clinical and public health interventions. These tools are being integrated with a growing body of knowledge and new research projects to yield new methods, consensus tools, and an evidence base to accelerate improvements in health promised by the renewed agenda of clean cooking.

Many genes that affect replicative lifespan (RLS) in the budding yeast Saccharomyces cerevisiae also affect aging in other organisms such as C. elegans and M. musculus. We performed a systematic analysis of yeast RLS in a set of 4,698 viable single-gene deletion strains. Multiple functional gene clusters were identified, and full genome-to-genome comparison demonstrated a significant conservation in longevity pathways between yeast and C. elegans. Among the mechanisms of aging identified, deletion of tRNA exporter LOS1 robustly extended lifespan. Dietary restriction (DR) and inhibition of mechanistic Target of Rapamycin (mTOR) exclude Los1 from the nucleus in a Rad53-dependent manner. Moreover, lifespan extension from deletion of LOS1 is nonadditive with DR or mTOR inhibition, and results in Gcn4 transcription factor activation. Thus, the DNA damage response and mTOR converge on Los1-mediated nuclear tRNA export to regulate Gcn4 activity and aging.

This article shares three vignettes, drawn from the life experience of its authors and five years of research at two schools, to illustrate the "choice" many males are forced to make between normalized "masculine" indifference and a stigmatized caring relationship with the natural world. We suggest this dissociation results, for some, in a kind of eco-double consciousness. The first vignette draws on memories from a male author encountering typical threats of violence for continuing to "proclaim" care for forested places. The second describes a cis male child who at the age of eight dubs himself "eco-boy," but by 10, is resigned to hiding his ethic of care in order to fit in with other boys. The last vignette examines an instance between two six-year-old cis boys, a female researcher, and several ants. We suggest shirking from the significance of these commonplace experiences with the adage "boys will be boys" is an excusatory move and that educators ought to be aware and address gendered expressions of power, violence, and care at a young age when the necessity for an eco-double consciousness first emerges. The conclusion emphasizes the need for educators to trouble masculine norms by finding ways to respond to the normalization of ecological violence, to keep open the possibility of developing eco-care in young males, and to trouble the notion of "boys being boys."

This paper begins by exploring the anti-colonial work of Tunisian scholar Albert Memmi in his classic book "The Colonizer and the Colonized" and determining whether the characteristics of colonization that he names can be successfully applied to the current relationship between modern humans and the "natural world". After considering what we found to be the five key characteristics: manufacturing the colonial, alienation and unknowability, violence, psychological strategies (bad faith), and language, history, and metaphor we draw clear parallels, through selected examples, to the exploitative relationships enacted in many realms of the modern human/nature relationship. In so doing the paper posits that the beings that comprise the "natural world" are "colonized." It then continues from that position to explore the possibility of cultivating practices of listening to the voices of these colonized others to inform anti-colonial ecopedagogy as allies. We employ the term "shut-up" as an anti-colonial gesture to remind ourselves as much as others of the importance of first listening to the colonized other before engaging in "post-colonial" theorizing "about" prospective relationships or liberatory solutions "for" them. Given the fast-paced and cacophonic urban life many humans increasingly inhabit, and the disciplined and reiterative practice(s) required to learn to listen to other voices, we suggest caution and care when importing postcolonial theory into "environmental" contexts and seek to instigate further discussion as to how we might enact solidarity with other beings as anti-colonial allies in education. To this end, we conclude the paper with some educational implications based on research at a place-based school and focus on the role history, language and metaphor play in manufacturing a colonial relationship, but also provide a potential means for changing relationships with the diverse beings with whom we share the planet.