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This paper considers the role of nonhuman animals in the thought of Donna Haraway, going from her critique of the animal as model/mirror for the evolution of the human body politic to her proposal for a “compost” society. It demonstrates her changing positions in relation to the social role of animals and the deepening of her critique of intersectional relations that subordinate nonhuman animals and animalized people.

The paper intertwines a loosely historical approach and a thematic one, focusing on key issues of sociological theory, such as work, agency and kinship, and the way these relate to the animal question in Haraway's writings. Her texts are discussed both broadly and in-depth, and her positionality in terms of both feminism and antispeciesism is foregrounded.

The paper shows how the progressive abandonment of a posthuman approach in favor of a compostist one brings Haraway nearer to intersectional ecofeminism and to a fuller consideration of nonhuman agency at a material level, as well as to a deeper critique of instrumental relations of domination and issue that had been problematic in critiques of her earlier work.

The paper highlights the role of nonhumans in the evolution and constitution of societies and advocates a response-able multispecies politics.

This paper offers a comprehensive analysis of the social role of animals in Haraway's thought and the deepening antispeciesism of her feminist approach that sheds a different light on her positionality in relation to ecofeminism.

This paper aims to the precise critical interpretation of gender roles portrayed in the three selected TV advertisements shown in Bangladesh.

The analysis begins with the theoretical framework of gender roles analysis here in this paper: Goffman’s gender stereotypes hypothesis which is used to identify and analyse the thematic features present in the ads. After critically examining the hypothesis, Kress and Van Leeuwen’s systemic functional analysis framework is used to analyse the semiotic feature to interpret the signs and symbols. After that, Fairclough’s stylistic analysis of discourse analysis is used to find out these features in the advertisements to search the cultural, political implications. Finally, the paper uses Pope’s The Rape of the Lock and it is Cultural-Ecofeminist Analysis of Francois d’Eaubonne.

This paper tries to connect with the above-mentioned frameworks from a contextual point of view to predict the future progression of the gender representations and their implications in the coming years to check whether the changes in gender roles are reflected in the society or not.

Both in houses and workplaces, women empowerment, more female entrepreneurs in the working forces will bring out a change in the minds of people about the stereotypes and make more women inclusive and the women-friendly environment in Bangladesh and South Asian Countries.

The purpose of this study/paper Manipulating Golden Wombs’ (2017) is to show the author’s non-site intervention of authoritarian – undemocratic maneuvering of both women’s and earth’s “golden” wombs. The burning fossil fuels in myriads of flame colors, signal the power and distress of Earth’s wounded womb, memories of war, environmental destruction and human fatality, and descend to decline as extinguished Oil Drops (2017), creating a void. Global warming poses a problem for fossil fuel systems and those who profit from them.

The title of this paper has been inspired by Cara New Dagget’s book, The Birth of Energy (2019), posited in the nascent realm of energy “mortalities.” Now, confronting a world warmed by sweltering fossil fuels, the book provides us with a direction to thinking energy beyond the “Calvinist view” of everlasting work. Spellbound by Manipulating Golden Wombs’ (2017), the audience canter around the outer surface of the centrally positioned, circulating luminous “acrylic” oil drops highlighted by hundreds of mono-frequency lamps impregnated with desert biodiversity. A closer look takes spectators through a fiery desert, across the fossil fuel fields into the depths of its scorching oil wells, its womb, as they sense the “real-time” catastrophe that had occurred beyond the gallery wall.

These artists’ objective with their interventions is to “root it to the contour of the […] land, so that it’s permanently there and subject to the weathering,” so the audience is “sort of curious to see what will happen to this” (Schmidt, 1996, 225) through the course of time. The works resists the resistance of nature and social culture, as well as of body and intellect by emphasizing the intransience, however complex, of human beings with the ecosphere in which they survive (Novak 2002, 23). The surfacing of the under-surface of the land and ocean life triggers the idea of the private space, which involves role-play, gender norms and the control over women's lives in the capitalist and Gulf societies. Authoritarianism, fossil fuel capital, high-energy use and militarism make the climate politics critical to planetary security. This combustible convergence gave birth to Manipulating Golden Wombs’ (2017).

Ganz reminds us that devouring less energy appears to be almost unharmonious with the current politics of being “Modern.” Sacrificing energy resonances with abstinence at best, and widespread death and injustice at worst. But, consuming an overload of energy is incompatible with a multispecies existence on Earth. Scientists caution “a cascade of feedbacks could push the Earth System irreversibly onto a ‘Hothouse Earth’ pathway,” the consequence of which could be an uninhabitable, unsafe globe for beings (Steffen et al., 2018). Even though it sounds vivid, it is hard to overstate the crisis in the midst of what environmentalists and biologists term as a sixth extinction event (Kolbert, 2014), in line with a “biological annihilation” that paints “a dismal picture of the future of life, including human life” (Ceballos et al., 2017).

It is not only the land’s womb that we have hurt; we have miffed the hearts of the water network, and “Othered” and the wombs of many women and most surfaces of the Earth have been penetrated, unconsented! To sustain a biodiverse sphere, to pause the deaths of the planet’s flora and fauna and to thrive on Earth, we need to work on renewable sources of energy based on “new collectively shared values, principles, and frameworks” (Steffen et al., 2018). We need to stop Manipulating Golden Wombs’ (2017). Are we ready to accept the challenge? (Lau and Traulsen, 2016)

Petro-masculinity has multiple global dimensions and manifests in multiple and locally specific ways (Dagget, 2018). This encourages the geographically diverse artists discussed in this paper to embrace alternative visions, to make bold and explicit statements on gender and global diversity, equity and rights. Through history, women, in specific, embodied the entirety of the Ecocene and its life cycle and explored it in the context of their own relationships, health, sexuality, fertility, reproduction, childbirth, illness and inescapably death. The artists’ interventions’ visual physiognomies and intentions point toward a comprehensive agenda of action that leads to remedial courses toward reinstating the biome to a healthy condition.

Manipulating Golden Wombs’ (2017) enacts the historic all-consuming fires, penetrating the “shared environment,” burning the fossilized fuels exuding from Earth’s penetrated womb. The higher cone-shaped oil drops irradiate the intense dazzling images of oil wells in flames and the desert flora and fauna nestled within the scorching inner arena. This aligns with the private space provided to women. The wombs are smothered in the fuming fires of the Gulf war. The darker, narrower lower oil drops, iconic of the remnants of fossil fuel, are the residual sludge within which the land and water species are enmeshed and ensnared to death. The potency of the enactment of the drops “enables the viewer to see [him/]herself seeing, to become aware of how she perceives the world around [him/]her and in doing so participates in shaping it” (Eliasson, 2009, p. 25) as a form of engagement, which involves an “attention to time, movement and changeability” (pp. 18–21).

The purpose of this article is to collectively work towards understanding and resolving the COVID-19 pandemic issues based on Messersmith's (2018) song, We All Do Better When We All Do Better. Furthermore, Our Identity should not Remain Marked to understand and overcome the workings of a virus whose Identity [DOES NOT] Remain Marked!

Practice-based creation coalesced with analytical writing.

We All Do Better When We All Do Better! The COVID-19 pandemic corresponds to crucial fundamental assumptions which have appeared from adversity anthropology over the past epochs. First, that environmental catastrophes infrequently surface, because calamities are communal and reliant on trans-species relationships. Furthermore, they appear from a blend of threat and susceptibility, with susceptibility as the causal issue. Second, the disaster occurs at manifold ranks concurrently, with responses to a threat; it endangers all the weak issues along with the original threat (Kelman, 2020).

Throughout COVID-19 much of the media left cavernous time gaps, masks turned into tools of rebellion, and power and violence were exercised indirectly on the vulnerable. The virtual campuses of WhatsApp, Facebook and conventional broadcasting are disseminating specialist knowledge in pandemic science; now everyone is certified. They voice a nouveau-vindictive biopolitical language, so we rise towards COVID-19 denialism. And, we turn into unthinking puppets who speed up the transfer of misinformation that moves like an “asymptomatic” cough through an overcrowded bar or beach as all inhale-consume it.

Part of pandemic planning and dealing with the consequential calamity is to integrate instantly the disastrous aspects caused by lockdowns. In this surge of terror and apprehension, we cannot afford to isolate people, even more through shame and prejudice. Each one of us is accountable to support each other and advocate for an all-inclusive healthy community.

Unescapably, as an immigrant, I had never dreaded this “home away from home” and stay anyhow, and I always had something to write home about. But recently I have had “Nothing to Write Home About,” (Madan-Soni, 2019). Migrant employees in most countries including international students were not much more than uninvited guests positioned in a conventional neighbourhood. It is as if your every expatriate-neighbour was plague-ridden and waiting to infect you. But the virus required no genomic or national identity or visa rank, it could cut all lines to get to you. The virus's Identity Is [Not] Marked.

Our Identity Remains Marked (2020) is my probing visual description of how Our Identity Remains Marked, layered, and stratified in stone under authoritarian structures of patriarchy. I read and researched about how Our Identity Remains Marked when humans are othered through the colours of race, gender, national and immigrant status, including all Earth others. Crafting things, creating something engages with a developing field of ecofeminist research on visual and embodied approaches and creativity (VEM Network, n.d; Reynolds, 2021). Painting offered me a therapeutic way of thinking and of using my senses.

This paper aims to interpret the multidimensional Asian American identity of immigrant Indians in terms of pan-ethnicity, gender and religion.

The social construction and experience of race in the US and the intersection of multiethnic Asian American identity with race, gender and religion will be used in critically commenting on the interview of primary ethnic identity of Indian Americans including the pan-ethnic identity of Indians in the US as Asian Americans, the Mar Thoma Church community, the second-generation Patel family's union formation in terms of gender identity.

The future directives include Asian American Movement (AAM) which is trying to incorporate Indians as pan-ethnic identity assimilation and the process of holding American identity as primary identification of Indians.

Policy recommendations are that the US Census Bureau should include Indian Americans as separate ethnic identity for Indian immigrants like the Chinese Americans. USCIS (US Citizenship and Immigration Services) should reform policies to include the wives of H-4 visa holders. The Department of Homeland Security (DHS) should provide secure living environment for Indian immigrants. The US Department of Labor should provide equal opportunities for women in their immigration policies.

This paper will critically analyze the interview results of primary ethnic identity and justify the hypotheses of Asian American identity of Indians, whether (1) they merge with the American identity as part of cultural assimilation or (2) retain their Asian identity beyond Americanized identity or (3) go beyond both American and Asian identity to restate their Indian ethnicity.

The purpose of this study was to examine the latent part of geographic information systems in inclusive sustainable rural tourism, community-based natural resource management (CBNRM) and community development and empowerment in Southern Africa, Africa generally and many rural areas elsewhere worldwide.

The viewpoint utilizes literature and document reviews to assess African and worldwide agricultural, environmental and tourism resources management scenarios. It thus liaises with CBNRM and geographic information systems in sustainable tourism and local community development applications.

This review viewpoint uncovers a better potential synergetic relationship between tourism and rural (agricultural) activities that geographic information systems along a concept of CBNRM can amplify. Hence, it has poised a need for a decent and integrated tourism strategy to develop and empower the pertinent communities in many rural and marginalized areas within the continent.

Many rural communities in Southern Africa and Africa broadly dwell in low-income areas. Such milieus are rich in natural biodiversity, including tourism destination areas. Geographic information systems, sustainable tourism and CBNRM can form a gestalt of local community development projects within their environs.

As a solution to these crises, bringing back the feminine sensitivity can become a welcome change. The Bishnoi community, in particular, propagated Eco-feminism for the cause of the environment. Therefore, this paper aims to study the community in detail along with suggesting a Bishnoi Environment Protection Model as an Indian indigenous solution to the global environmental problems.

The method of obtaining information was a detailed questionnaire-based interview along with multiple focus group discussions. The interviews were conducted with the women who belong to the Bishnoi community and who are actively taking forward the ethos of their community. Interviews were conducted across a span of different villages to cover a different portion of the Bishnoi population. Adding to this, multiple focus group discussions took place in the temple, wild-life protection center, Self-help group women's households, community meetings.

Religion and science are complementary and supplementary to each other in the true sense. It would be good to recall what the greatest scientist had said “Science without religion is blind and religion without science is lame”.

The research limitation of this paper is that it is a field study-based research wherein the research findings are the outcomes of personal interviews with the village community people. The limitation, therefore, lies in the simplicity of the research arguments put forward in this paper. The implication of this research would be to challenge the dominant research paradigms in the field of Eco-feminism and Climate Change and bring grass root narratives to the forefront.

The practical implication of this research paper is that in Environment related policy solutions, rural women should be appointed as consultants of advisors in the high profile decision-making policy groups. It would make the process very democratic and rooted in ground-level solutions. If the Bishnoi community women of India are given their due regard they would eventually play significant roles in the decision-making groups at the national and international levels.

Other than having a policy implication, this research paper has a social implication too. The community narratives which have been hidden for so long in the remote villages of India will come to the forefront and help as a guiding force.

This paper recommends that India should propagate its culturally-rooted principles such as the one in Jambhoji's commandments. India should strongly put these normative values in the international organizations and contribute to a new epistemology of knowledge in the counter effect of existing ones. This would make a paradigm shift at the level of the knowledge-power in which the developed nations manipulate the rest of the world. The new terminologies, concepts, agendas, goals should be formulated by deriving the knowledge from age-old communities in India. The people of these communities have even given their lives for the protection of the environment.

This study aims to evaluate the effect of Piper betle leaf extract towards the acute-lethal toxicity, LC50 of red Nile tilapia juveniles (Oreochromis niloticus).

Ten red Nile tilapia juveniles per tank (in triplicate) were used as an experimental fish for the LC50 bioassay. Five different concentrations of P. betle extract; 80 ppm, 90 ppm, 100 ppm, 110 ppm and 120 ppm, were tested on the red Nile tilapia juveniles and one tank was acting as a control. The progress of the LC50 and lethal time of fish mortality were observed and recorded within the random interval of 96 h. The value for LC50 was determined as 100 ppm of P. betle leaf extract. Higher number of fish mortalities was observed when concentration higher than 100 ppm was tested on to the red Nile tilapia juveniles.

Data obtained shows that the P. betle concentration of 120 ppm accelerated the fish mortality period.

However, adaption of P. betle extract occurred after 50 h, as there was no fish mortality observed within the time.

This study examines the relevance of information and communication technologies in the effect of gender economic inclusion on environmental sustainability.

The focus is on a panel of 42 sub-Saharan African countries over the period 2005–2020. The empirical evidence is based on generalized method of moments. The environmental sustainability indicator used is CO2 emissions per capita. Three indicators of women’s economic inclusion are considered: female labour force participation, female employment and female unemployment. The chosen ICT indicators are mobile phone penetration, Internet penetration and fixed broadband subscriptions.

The results show that: (1) fixed broadband subscriptions represent the most relevant ICT moderator of gender economic inclusion for an effect on CO2 emissions; (2) negative net effects are apparent for the most part with fixed broadband subscriptions (3) both positive ICT thresholds (i.e., critical levels for complementary policies) and negative ICT thresholds (i.e., minimum ICT levels for negative net effects) are provided; (4) ICT synergy effects are apparent for female unemployment, but not for female employment. In general, the joint effect of ICTs or their synergies and economic inclusion should be a concern for policymakers in order to better ensure sustainable development. Moreover, the relevant ICT policy thresholds and mobile phone threshold for complementary policy are essential in promoting a green economy.

The study complements the extant literature by assessing linkages between information technology, gender economic inclusion and environmental sustainability.