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Abstract Advancing research and practice that recognize diverse worldviews, knowledge systems, and value orientations is essential to enable transformative change towards sustainability. Biocultural approaches recognize the diverse ways in which people relate to nature, offering a potential pathway for sustainability transformations. However, recent scholarship on biocultural approaches to sustainability has highlighted that social aspects such as equity and justice have not been substantively addressed, whereby gender issues have been overlooked to a great extent. Through qualitative content analysis, this review synthesizes the conceptualizations of gender and social difference within the literature on biocultural approaches to sustainability published in English and Spanish. The biocultural literature predominantly focuses on describing knowledge and management practices, neglecting power and gender relations that affect access and control over resources, and how different axes of social difference matter across different social‐ecological contexts. Overall, we found that gender considerations within the literature reviewed do not build upon feminist and gender theories. Based on these findings, we provide insights into how more nuanced engagements, especially in relation to feminist theories and tools as intersectionality and decolonial perspectives, can allow for more just scholarly efforts to address biocultural relations. Finally, we draw attention to responsible and engaged praxis towards promoting biocultural approaches that include the diverse perspectives of those who can contribute to transformative change, and which prevent the reinforcement of gender‐based power relations. Read the free Plain Language Summary for this article on the Journal blog.

As artificial intelligence (AI) continues to pervade our daily lives, expanding the boundaries of participatory design to include aspects of visual communication beyond humans is imperative. This research explores the intriguing convergence of participatory design and AI-enabled visual-based design as powerful methodologies for shaping the creation of new ideas (e.g., products/services). The specific research objectives are 3-fold: to unravel the nuanced dynamics in terms of perception inherent in the increasingly intertwined visual communication between humans and AI (e.g., sketch AI); to investigate how AI-enabled visual communication supports the participatory process with stakeholders; and to explore their experiences in AI-enabled visual-based design for non-human subjects (e.g., animals and plants). A laboratory study of 18 experimental groups found that AI-enabled visual-based design significantly enhances creative ideation performance when (novice) designers engage AI as a partner rather than merely a tool or collaboratively interact with stakeholders. Notably, the engagement level of internal stakeholders is much higher than that of external stakeholders. [ABSTRACT FROM AUTHOR]

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Copyright of Jangwa Pana is the property of Revista Jangwa Pana 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.)

Political ecology is a recent development in contemporary scholarship. Contrary to popular belief, the French philosopher Bruno Latour was not its originator. Some scholars began to recognise that nature and politics were closely connected back to the time of Montesquieu. Nonetheless, Latour’s political ecology is original in that it features new or revamped concepts that lend it new content and meaning. It includes concepts such as ‘mode of existence,’ ‘actor/network,’ ‘humans’ and ‘non-humans,’ ‘terrestrial’ or ‘Earthbound,’ and offers a new interpretation of the concepts of nature and politics. These concepts are the focus of the first and second parts of the article. The final part looks at their practical application, particularly in connection with Latour’s idea of creating a common world fit for life, or at least survival.

The capabilities approach has largely addressed individual capabilities via a liberal framework common in its literature. However, a growing number of scholars concerned with sustainable human development are analyzing theories and methodologies that are both suitable for human flourishing and display a respect for nature. This paper explores several forms of considering the value of non-animal and non-individual natural entities, such as ecosystems. I first expose some instrumental reasons why we may care about the flourishing of ecosystems and then other reasons based on the assumption that they have integrity and their own capabilities and, therefore, deserve moral consideration. I argue that despite the possible moral conflicts that may emerge between human and ecosystemic autonomy, they could be avoided by adopting an ecological justice virtue. I present this ecological justice characterized by some contributions of decolonial thought and environmental virtue ethics. I propose that if the capabilities approach was not anchored only in an individualistic ontology, it could better assume a multi-level axiology from which the inherent and instrumental value of ecosystems would be interconnected. And, to this end, I find the concept of synergetic flourishing helpful to accept an interdependent and non-human-centered recognition of the capabilities. [ABSTRACT FROM AUTHOR]

Considering performances with animals such as Going to the Dogs (Wim T. Schippers, 1986), Octavio and I (Linda Molenaar, 2010), Performances for Pets (Juurak/ Bailey 2014) and A Performance With an Ocean View (for a Dog) (Kokkonnen, 2008), I argue that these works illustrate three emergent effects of performing with animals: challenging a binary and exclusionary view of co-presence in performance; determining a modification of the performer’s interaction with a non- human animal audience; reversing the humanization of the animal, by rehearsing an animalization of human agency.

The article begins from Richard Rorty’s idea that literature is a way of expanding the sensitivity and sense of loyalty to other people. These are the competencies that are to help build a democratic community. Can this idea be extended to non-humans as well? The article argues that literature has narrative tools to build a sense of loyalty not only to animals but also – an even more complicated case – to plants. The text discusses these tools by using the example of Richard Powers’s novel The Overstory. The article considers that the basis for understanding how these tools work lies in the concept of the actor – understood according to the assumptions of the actor-network theory – namely as that which makes a difference in the world by changing other actors. [ABSTRACT FROM AUTHOR]

Copyright of Llull: Revista de la Sociedad Espanola de Historia de las Ciencias y de las Tecnicas is the property of Sociedad Espanola de Historia de las Ciencias y de las Tecnicas 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.)

The article is devoted to the interaction between people and digital non-human. The relevance is due to both the speed of the emergence and spread of digital technologies, during which digital non-human objects are created, and the specifi cs of the interaction of people and non-human in the digital environment, in contrast to traditional technological environments. The purpose of the article is to identify and articulate this specifi city. The main methods used are research of sources and analysis, and the methodology is based on an actor-network approach. The article studies how people and non-people interact in the digital space and reveals the specifi cs of these interactions in comparison with the interaction of people with traditional technological non-human. As shown, the key in this interaction is the indistinguishability of digital objects for humans, which leads to very specifi c forms of interaction with them, differing from interaction with well known technological non-human agents. This feature leads to the formation of new forms of sociality and the emergence of new social phenomena, for example, FOMO, post-truth etc. In conclusion, it is recorded that people and digital artifacts in the form of digital objects, creating sociomaterial networks mutually constitute each other. It is necessary to continue research on the interaction of people and digital non-human, so that even at the design stage of digital technological objects, the basic foundations of sociality and human perception are laid in order to minimize possible negative consequences of future interactions between people and digital non-human.

Unprecedented bushfire activity is increasing around the world. A catastrophic bushfire event in the Australian summer of 2019–2020 burned over 18 million hectares. The Australian bushfires were just one set of events among many across the globe. Cumulatively, the losses are extraordinary: from losing over a quarter of the Pantanal wetland in South America to California's Sierra Nevada and losses in the Amazon Forest. Bushfire destruction means a concomitant loss of biological diversity. Increased fire activity and frequency can adversely affect adaptive capacities of flora and fauna. Accordingly, across the globe, fire management practices and mitigation strategies are under increased scrutiny. In this article, we consider the extent to which one fire suppression strategy, prescribed burning, takes account of non‐human considerations. Our examination of policy settings provides policymakers with a way to account for non‐human interests. Our focus is Australia, specifically relating to one national park within New South Wales. Across the world, fire containment strategies must be reassessed to decipher how well non‐human considerations are placed to withstand changing fire regimes. With likely increases in bush and wildfire activity across the globe, associated with Anthropocentric climate change, there is an urgent need to account for non‐human interests in prescribed burning policies and regulations. With likely increases in bush and wildfire activity across the globe, associated with Anthropocentric climate change, there is an urgent need to account for non‐human interests in prescribed burning policies and regulations. [ABSTRACT FROM AUTHOR]

Political ecology is a recent development in contemporary scholarship. Contrary to popular belief, the French philosopher Bruno Latour was not its originator. Some scholars began to recognise that nature and politics were closely connected back to the time of Montesquieu. Nonetheless, Latour's political ecology is original in that it features new or revamped concepts that lend it new content and meaning. It includes concepts such as 'mode of existence,' 'actor/network,' 'humans' and 'non-humans,' 'terrestrial' or 'Earthbound,' and offers a new interpretation of the concepts of nature and politics. These concepts are the focus of the first and second parts of the article. The final part looks at their practical application, particularly in connection with Latour's idea of creating a common world fit for life, or at least survival. [ABSTRACT FROM AUTHOR]

Copyright of Estudios Atacameños is the property of Estudios Atacamenos 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 paper examines four discursive strategies: colonizing, animalizing, infantalizing and (plant) vegetative that characters in Margaret Atwood's MaddAddam trilogy use to name the Crakers, post-humans with modified DNA structure. In discussing them, I expose a dehumanizing effect this seemingly neutral processes of naming and describing have. The interpretative findings discussed in this paper constitute a response to largely anthropocentrically oriented extensive criticism on Atwood's writing. By questioning the neutrality of the narrative through a postcolonial reading of the trilogy, I argue that MaddAddam challenges the divisions between human and non-human. The paper investigates whether these dehumanizing discursive tactics of animalization, colonization, infantilism or vegetation, which are fundamentally oppressive, can become a means of resistance. [ABSTRACT FROM AUTHOR]

Copyright of [i2]: Research & Innovation in Architecture / Investigación e Innovación en Arquitectura y Territorio is the property of Universitat D'Alacant 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 article, I draw on Tupac Amaru Kamaq Taytanchisman (1962) by José María Arguedas and Imágenes paceñas (1979) by Jaime Saenz to illuminate the ways that serpents, rivers, and mountains bear upon the spatial organization of Lima and La Paz. I contend that for Saenz and Arguedas, entities such as the Amaru or the Illimani influence the production of non-human territorialities, reorganizing the structures of urban spaces and the lives of the citizens within them. Both texts make visible non-human territorialities through a process I call “territorial writing.” This kind of writing employs a variety of literary strategies (narrative time, characters, and figures) to visualize human and other-than-human vinculums as part of Andean cities. From this vantage point, “territorial writers” perceive urban geographies as territories in which different ethnic groups interact with powerful non-human entities or deities.

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Copyright of Językoznawstwo is the property of Akademii Humanistyczno-Ekonomicznej 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.)

Taking as a starting point the conventional view of ageing as a linear process beginning in a youthful and productive stage but gradually deteriorating, this paper shifts the usual anthropocentric focal point towards technological artifacts which do not conform to this typical view. More specifically, three examples of technologies previously considered obsolete, but which have seen a revival in the last decade, are presented: the so-called dumbphones, analogue cameras, and vinyl players. Although very different at first glance, the three cases of these revived technologies show a similar evolution trajectory which breaks from the typical view of ageing in technological artifacts. Instead, they indicate how their revival does not simply entail a reconsideration of their initial value (such as it is often the case with antiques or heirlooms), but a transformation, hybridisation, and re-envisioned purpose. To this effect, the agential realism theory is applied to show how the revival of technological artifacts and practices once considered outdated attempts to dissolve binaries such as old/new, young/old, or slow/fast. Furthermore, such artifacts reveal trajectories of ageing that are unlike their human counterparts, but which can make way for new manners of articulating issues pertaining to ageing as a process in humans as well. The contribution of the paper lies in illustrating how adopting a non-linear view of ageing and fundamentally questioning its inherent binaries has the capacity to produce a much-needed nuanced view of ageing in humans, non-humans, and their sociomaterial entanglements. • Normative views of ageing in both humans and technological artifacts tend to follow a linear path. • The revival of once considered obsolete technologies breaks with the previously accepted linear trajectory of ageing. • Three cases of revived technologies are presented: dumbphones, analogue photography, and vinyl players. • The newly designed revived technologies emerge, instead, as reconfigurations including both digital and analogue elements. • The results show a more nuanced and broader view of ageing trajectories in non-humans. [ABSTRACT FROM AUTHOR]

The ethnoecological approach provides a complex framework to address the relationship between humans and the environment. It opens the way to a detailed understanding of the practices, uses and representations of the actors. This reveals how the different elements of a technical tool, in fishing for case in point, are related to the characteristics and behaviours of the target animal. Rather than an analysis based essentially on the material dimension, this proposal insists on the changeable and seasonal dimension of practices, and on the understanding acquired by the fisherman about the fish. I intend to follow, as a reflexive chronicle, the conceptual and methodological process undertaken during the surveys conducted among artisan fishermen in the northern Mediterranean area. A focus will be placed on the environmental practices and knowledge of the fishermen of Catania (Sicily). I will discuss in detail the contributions and limitations that I was confronted with throughout the data collection work, and I will make proposals for an analysis of the knowledge and practices that is devoid of the incompleteness inherent in the understanding of environmental knowledge. On the one hand, this proposal aims to report on the techniques with a level of finesse that makes sense for the fishermen, and on the other hand, on the intimate links between human and non-human actors - in this case the fisherman and the fish - in the fishing practice.

Cities are important sites of accumulation within capitalism, but also home for many humans and non-humans. Rock pigeons (Columba livia) are ubiquitous, but not always welcome, and are thus subjected to a variety of exclusionary tactics – including killing. On the other hand, charismatic non-humans like peregrine falcons (Falco perigrinus) are often encouraged to occupy prominent urban spaces by local government, conservation groups, businesses, and media. This paper explores how the presence of pigeons and falcons came to be valued differently within the urban context of Baltimore, Maryland, USA. I examine how the stories being told about falcons and pigeons play an important role in defining their value, in particular in relation to the city's role as a site of capitalist accumulation. Baltimore specific stories which posit pigeons as an ecologically important food source for falcons, and credit falcons with reducing urban pigeon populations imbue both species of non-humans with particular values in relation to one another. My analysis reveals that new values are placed on non-human death in the city through storytelling, and, in an imagined triumph of capitalism, the city is redeemed as a space of human and non-human flourishing in the face of anthropogenic environmental contamination. [ABSTRACT FROM AUTHOR]

The Anthropocene context has aroused several debates in the academic environment, among them the dialogues on post-humanist thought. The fact that human activity on the planet has unleashed catastrophic consequences leads us to urgently propose other forms of intersections between other cultures, which perhaps are not experiencing with such intensity the fruits of a totalizing and universalist thought. In this context, this article proposes creating a framework that connects the Andean cosmovision of the cosmos and the human and non--human relationships proposed by decoloniality and posthumanism and discusses the relationships between them. We do not intend to discuss the differences or vulnerabilities of each thought, but to identify ethical positions that lead us to recognize other knowledge that has long been silenced by European hegemony. Through the bibliographic review based on Decolonial Theories, we concluded that intercultural dialogue could build ways for us to build loving relationships between the beings that inhabit the universe. [ABSTRACT FROM AUTHOR]

The SARS-CoV-2 pandemic has led to crises worldwide, affecting how anthropologists do research. The physical absence of ethnographers from their field-sites has made it impossible to conduct participant observation as historically practised. As a result, anthropologists have had to become methodologically creative, often turning to digital methods to mediate access to the field. These methods have modified ethnographic research, simultaneously opening up and limiting possibilities for engagement. This article explores the challenges of engaging with non-humans, namely spirit and forest beings, material things and 'data', by drawing comparatively on the authors' respective ethnographic fieldwork in Ecuador, Myanmar, Peru and Germany. Starting by discussing their respective engagements with their changing fields, they reflect on the possibilities and impossibilities of engaging with non-human interlocutors and the transformations they experienced in their relationships with human research partners. The crises related to SARS-CoV-2 and the authors' respective ways of dealing with them have transformed their field-sites and how they access them, making them more reliant on their research partners. The authors conclude that, while engaging with non-humans living in distant places is, in some cases, possible through human mediation, this mediation changes the forms of engagement. [ABSTRACT FROM AUTHOR]

The anthropogenic environmental change characteristic of the Anthropocene generates numerous threats and opportunities for the non-human beings who are intrinsic to forest and tree health. There are profound consequences for both humans and non-humans as a result of natural ecosystem disturbances, such as forest fires or invasive insects, and their accompanying environmental management responses. However, the consequences for non-humans as a result of either disturbance or management receive virtually no attention within environmental policy and practice. In this paper we argue for the growth and transformation -- the 'eclosion' -- of the 'stakeholder' concept so as to provide a pragmatic basis for greater attentiveness to, and comprehension of, non-human interest. We explore the implications and feasibility of this, describing particular approaches to stakeholder analysis and representation that emanate from research methods including multispecies ethnography and studies in 'new animism', that can effectively enable non-human 'voices' to be heard and taken more seriously. We conclude there are solid methodological and conceptual foundations on which to build an effective understanding of non-human stakeholdership, particularly in the area of forest and tree health. [ABSTRACT FROM AUTHOR]

The International Journal of Disability and Social Justice is a timely intervention into the interdisciplinary field of Disability Studies. Any new initiative, especially in a pre-existing and maturing field of inquiry, should encourage us all to think critically and reflexively about the key questions and issues that we should be grappling with today. This paper offers an inevitably partial take on some of the key concerns that we think scholars, activists and artists of Disability Studies should be engaging with. Everything we do these days takes place in the shadows cast by the global pandemic. While it is important to acknowledge the centrality of COVID-19 - and the threat this poses to the mind-bodies, politics and everyday realities of disabled people - we want to foreground some preoccupations, ideas and debates emerging from within the field of Disability Studies that will have resonance beyond the pandemic. We will begin the paper by offering a perspective on the contemporary nature and state of Disability Studies; suggesting that many of us are Critical Disability Studies thinkers now. Next, in order to narrow the focus of the discussion in this brief paper, we choose one emergent and popular theoretical orientation - posthuman Disability Studies. Then, we introduce and elaborate on four broad concerns that we think we should engage with; desire, alliances, non/humans and their implications for conceptualising social justice. Throughout the paper we will work through some of the power dynamics, questions of accountability and requirements for a generosity of engagement that these concerns provoke. [ABSTRACT FROM AUTHOR]

A more empathic inclusion of non-human beings within our human universe can improve the conditions of coexistence between humans and non-humans. In this regard, the effort to understand the lives of non-human agents participates in the development of ecological consciousness. Lawrence could play a role here, through the remarkable quality of what he writes about non-human animals. In “Fish,” he manages to offer a poetic rendering of the sensitive existence of fish, doing so in an astonishing way. But the same poem also points to the impossibility of adequately describing life forms as remote from our conditions of living as is the case for fish. Lawrence seems to be admitting to the impossibility of what, at the same time, the poem is performing, in a manner that is surprisingly effective. This “contradiction” can be regarded as a model of “critical anthropomorphism,” accounting for both proximity and distance, anthropomorphism and dehumanization, offering to the reader the poem as both an enterprise in perspective-taking and an awareness of its limits. A conclusion to be drawn could be that the most appropriate relation towards non-human agents would be the merging of two quite different components: both an effort to understand and a skepticism about the very possibility of any true understanding of what non-humans really are.

Copyright of Revista Laboratorio is the property of Universidad Diego Portales 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 paper explores human and non-human forms of Guarani sociality in the multiethnic region of the Ramal in Jujuy (Argentinian Norwest). Specifically, it aims to show the fluidity of socio-ethnic limits that distinguish what is Guarani from what is not, and the porosity of ontological limits that differentiate humans from nonhumans. I argue that there are two Guarani excesses in the region, which make it difficult to classify and define Guarani borders. The first one is sociological in strict sense and refers to the impossibility of delimiting the Guarani identity within communities' borders and persons who explicitly identify themselves as «Guarani». It is necessary to expand the «Guarani» towards the local guaranized population of mixed blood. The second excess is ontological and refers to the expansion of social ties towards non-human worlds where Guarani ancestors, who become forest owners, live. [ABSTRACT FROM AUTHOR]

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Copyright of Maguaré is the property of Universidad Nacional de Colombia, Departamento de Antropologia 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.)

The anatomy of human and non-human (apus, p achamamas, t he dead e tc .) r elations and dependencies manifests itself in different types of daily practices and rituals (agriculture and herding, mobility, alimentation, ritual songs, shamanic and medicinal practices) and reveals ontological schemes of exchange and predation . Interestingly, both schemes can be expressed through the idiomatic expression of "feeding" . This implies that the purpose of relationships between personal beings is to feed each other through reciprocal practices (exchange) or feed on others (predation) . In this paper, we analyze the scheme of predation among the Q'eros, which takes the forms of seduction, sexual intercourse, cannibalism and kidnapping . Different types of predation were grouped into three modalities (oblivion, breaking the taboo and otherness) that constitute the axis of the narrative and, at the same time, represent the origins or causes of these relations . [ABSTRACT FROM AUTHOR]

Gardens open to the public are popular tourism attractions. Even though human geographers have studied gardens from the perspective of actor–network theory (ANT), there has been little empirical research into the ways in which gardens open to the public are produced by a hybrid of human and non-human entities. In addition, despite its linkage with Foucault's relational notion of power, recent ANT-inspired studies are not explicit about the investigation of power relations between human and non-human actors. Therefore, this paper explores what kinds of heterogeneous power relations emerge when gardens open to the public are produced by a hybrid of human and non-humans. On account of its suitability for ANT, ethnomethodology was employed as a methodological underpinning and qualitative data were collected from fieldwork conducted in gardens open to the public in Scotland. The paper contributes to the geographical school of tourism by suggesting four types of heterogeneous power relations: coercion, acquiescence, negotiation and synergistic transaction. Coercion refers to a relation in which one actor's will or identity is forcefully marginalised by another actor; acquiescence is a relation in which an actor unwillingly accepts its marginalised status whereas another actor maintains its ruling status; negotiation denotes a situation in which power balance between heterogeneous actors are provisional; synergistic transaction is a hybrid assemblage that brings a greater effect, than that of a single actor, on the enhancement of tourism spaces. The paper concludes by discussing how the proposed typology helps ANT researchers rethink the production of tourism spaces, and by asking readers what other types of heterogeneous power relations are possible. [ABSTRACT FROM AUTHOR]

I examine recent ethnographic attempts to address alterity among Amerindian worlds—attempts that produce a critique of indigenous relationships with external or foreign agents. While some of them are concerned with describing what there is in those worlds, others illustrate different forms to approach it. The former studies carry out their descriptions through two contrasted types of fieldwork data: abstract indigenous concepts and material things. The latter studies are examined as illustrations of differentiated methodological advances: on the one hand, a writing experiment proposing an avant-garde engaged unruly ethnography; and on the other hand, what seems to be a mere accommodation of academic theoretical trends. The final picture of these current anthropological ethnographies depicts the contrasted contents and forms that are nowadays present in Amerindian studies. [ABSTRACT FROM AUTHOR]

The study of humanitarian intervention typically focuses on the human victims and saviours in armed conflict and natural disasters. Moreover, explanations of the virtues of humanitarian norms and ethics emphasise the importance of the university of suffering and the empathic nature of humanitarian efforts. In contrast, this article explores the neglected world of 'non-human humanitarians'. Specifically, the article outlines three cases of non-human actors that expand and complicate international humanitarian practices: dogs, drones, and diagrams. Drawing on new materialist and posthuman literatures, the article argues that non-humans possess distinct capacities that vastly expand and transform humanitarian efforts in ranging from relief, to medicine, to conflict resolution. Highlighting non-human humanitarians thus offers a new perspective on the resources available for redressing mass violence and conflict, but also complicates existing definitions of humanitarian norms. To the contrary, the article demonstrates that non-humans often maximise humanitarian services to a degree greater than their human counterparts, but have also introduced changes into humanitarian practices that have problematic unintended consequences. Non-human humanitarians reveals previously discounted participants in international politics and the key roles they play in various international interventions. [ABSTRACT FROM AUTHOR]

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Cancer could be considered as a chronic disease to the extent that its remission does not exclude the possibility of its recurrence. The progressive disease's exit would imply reconfigurations that need time. So, the central problem seems to be the one of temporalities. However, are these reconfigurations, linked with past disease's experiences and effects currently present, not also spatial? A research study has been carried out with the service of Adaptated physical activity (APA) of a Cancer Center. In addition to participant observations during sports sessions, the materials of this research are based on nine semi-directive interviews conducted with ten APA program's participants who have or have had cancer, mainly breast cancer. From the participant's singular view point, the places are charged, through cancer background, with diverse semantics. In acts, spatialities reveal the cancer presence in daily actions and spaces. The APA, like other activities, is similar to a recovery of action spaces, allowing the passage from the wait-andsee attitude of a patient, who passively takes treatments, to non-suffered activities which permit life's trajectory holds. The geographic is finally considered as a human and non-human meshwork of co-spatialities, which shows dynamic and proactive characteristics of environments. This whole of analyses makes it possible to question the disease experiences and its temporalities, embodied in physical and spatial experiences. [ABSTRACT FROM AUTHOR]