Trauma and Apocalypse in the Eco-elegies

2021 ◽  
Author(s):  
Courtney Catherine Barajas
Keyword(s):  
Mental State ◽  
Emotional Trauma ◽  
Human Relationships ◽  
The Earth ◽  
The Wanderer ◽  
Christian History

The Wanderer and The Ruin are productively read as eco-elegies: explorations of changing relationships within the Earth community. The Wanderer offers its audience an exemplary portrait of natural depression, a human pattern of exile, emotional trauma, and acceptance which relies on identification with the Earth community as a way of healing. The poem affirms the idea that other-than-human elements of Earth community can actively improve the mental state of their human neighbors and reconcile apocalyptic loss. The Ruin contrasts this apocalyptic imagery with an imagined future where the Earth community responds to, but ultimately outlasts, the destruction of human societies. These eco-elegies encourage audiences to consider the long view of Christian history, pacifying anxieties about human relationships with other-than-human.

Illuminating Triangulations

2017 ◽  
Author(s):  
Timothy R. Pauketat
Keyword(s):  
Mississippi River ◽  
Relational Theory ◽  
Human Experience ◽  
River Valley ◽  
The Moon ◽  
Mississippi River Valley ◽  
Human Relationships ◽  
Indigenous History ◽  
The Earth ◽  
Human Perceptions

The moon and its moonlight mediated human and non-human relationships in ways that a relational theory of bundling helps us to understand. Similar to assemblage, bundling better captures the ways that human perceptions involve triangulations and transfers. Pre-Columbian human experience in the Mississippi River valley was intimately aligned to the nightly, monthly, and generational cycles of the moon as these converged with the earth and other moving entities, things, and phenomena as sensed by people. Cahokian and other early Mississippian-era mounded complexes—Trempealeau, Angel, and Emerald in particular—mimicked specific lunar phenomena on earth and, in that way, articulated the powers of the moon among people in ways that altered the broad sweep of pre-Columbian indigenous history.

After the Deconstruction of Christendom

2001 ◽  
Vol 18 (1) ◽  
pp. 78-95
Author(s):  
Craig L. Nessan
Keyword(s):  
Interreligious Dialogue ◽  
Theological Seminary ◽  
New Paradigm ◽  
Human Relationships ◽  
The Earth ◽  
Five Elements

AbstractIn this article Craig L. Nessan of Wartburg Theological Seminary in Dubuque, Iowa, USA reflects on five elements of a "new paradigm" of Christianity in our postmodern, post-Christendom world: First, the new paradigm will be based on interreligious dialogue and on consensus "from below"--i.e. from those who suffer. Second, it will include "admiration" of those who are different (religiously, in gender, in race, etc.). Third, the new paradigm of Christianity will include care for the earth as the home that humans share with a complex web of other created realities. Fourth, it will include care for the basic physical needs of all people, most fundamentally by providing food for those who are hungry. Finally, Christianity as it is emerging will include nonviolence as the norm for human relationships and for addressing conflict.

scholarly journals "This Blessed Plot": An Ecocritical Approach to Shakespeare's Second Tetralogy

2021 ◽  
Author(s):  
◽  
Silvia Barna
Keyword(s):  
Human Dimension ◽  
Richard Ii ◽  
Henry V ◽  
Human Relationships ◽  
The Earth ◽  
Wars Of The Roses ◽  
Henry Iv ◽  
Second Tetralogy ◽  
The Military ◽  
The Relationship

This research project aims at bringing to light the non-human dimension in Shakespeare’s second tetralogy, i.e., Richard II, 1 Henry IV, 2 Henry IV and Henry V. In the context of the military confrontations that preceded the Wars of the Roses, the disruption of human relationships bears an impact on the land and the non-human cosmos in general. Through his literary craft and thorough understanding of human and non-human nature, Shakespeare reveals an intricate network of relationships, which, even when broken, can be mended. My project is guided by a presentist understanding of literature. Studying the relationship between the human and the non-human in Shakespeare’s histories can also inform our own relationship with the land we inhabit and our mutual interdependence. Matter and spirit are integrated in this analysis and inspiration is drawn from Pope Francis’ so-called green encyclical <em>Laudato Si,</em> which invites us to see the earth as our common home and, consequently, exhorts us to be responsible and caring.

THE WANDERER, THE EARTH:

2021 ◽  
pp. 225-246
Author(s):  
Eduardo Sterzi
Keyword(s):  
The Earth ◽  
The Wanderer

Sweetgrass Stories: Listening for Animate Land

2018 ◽  
Vol 5 (3) ◽  
pp. 338-352
Author(s):  
Warren Cariou
Keyword(s):  
Medicinal Plants ◽  
Family Member ◽  
Human Activity ◽  
Human Body ◽  
Blind Spot ◽  
Material World ◽  
Human Relationships ◽  
Cultural Sovereignty ◽  
The Earth ◽  
Living Material

This article examines Indigenous stories that reveal how the land communicates to humans through medicinal plants. The intention is to address a blind spot in new materialist theory, which Zoe Todd has criticized for its lack of attention to Indigenous forms and practices of relational materialism. The main focus of this essay is Indigenous narratives about the sacred plant sweetgrass (known as (wihkaskwa in Cree; wiingaashk in Anishinaabemowin). Reading Robin Wall Kimmerer’s meditation Braiding Sweetgrass and Drew Hayden Taylor’s novel Motorcycles and Sweetgrass, and watching Jessie Short’s 2016 film Sweet Night, I argue that these artists portray sweetgrass as an intermediary between humans and the land, strengthening Indigenous cultural sovereignty and deepening human relationships by reminding people of their shared embodiment and their shared spiritual-territorial connection. The plant is revealed in these works as a teacher, operating through its scent, texture, and literal rootedness to teach humans about their own connectedness to particular living places.By working at the level of sensation rather than linguistic signification, the sweetgrass is also shown to have an immediate and embodied effect upon the characters in these works. In particular, it offers itself as a gift, and as a conduit of love. I argue that the repeated image of the sweetgrass braid in these works is not exactly a metaphor, but is instead a profound conjoining of the earth and the human body, both submitted to the care of human hands. To braid the earth’s fragrant hair is to treat it in the most intimate way, as a family member or a beloved. It is this human activity of braiding that clarifies the kinship aspect of sweetgrass, showing us that it is not a thing, but a relation. The reciprocity of this relationship shows an Indigenous ethic of engagement with the living material world.

Salvation or Commodification? The Role of Money and Markets in Global Ecological Preservation

2019 ◽  
Vol 51 (4) ◽  
pp. 536-543
Author(s):  
Ann E. Davis
Keyword(s):  
Carbon Tax ◽  
Jel Classification ◽  
Democratic Participation ◽  
Ecological Communities ◽  
Human Relationships ◽  
The Earth ◽  
Ecological Science ◽  
Ecological Stewardship ◽  
Ecological Preservation

Rather than view the market as a tool for addressing climate change, through carbon tax or carbon permits, we argue that redefining “property” is more effective. Instead of right to exclude and absolute individual ownershp, we recommend ecological communities which prioritize human relationships and ecological stewardship. Global federations of ecological regions will manage nutrient flows on the local and global level, with democratic participation informed by ecological science. New values of caring for the earth will support and sustain new forms of solidarity. JEL Classification: B5, Q5

scholarly journals MANUSIA DAN DUNIA: KONSEP KRISTOLOGI DENGAN PERSPEKTIF REFORMED

2020 ◽  
Vol 4 (1) ◽  
pp. 61-72
Author(s):  
Suryowati Wang
Keyword(s):  
Qualitative Methods ◽  
Human Relationships ◽  
True Nature ◽  
The Bible ◽  
The Earth ◽  
The World ◽  
The Relationship

Humans are special creatures of God with their true nature as guardians of the earth. The purpose of writing to find answers about human meaning, the meaning of the world, and how human relationships and their world? The study uses qualitative methods with a philology approach. The results of the study are: (1) man is not just a creation, he is also a person. Being a person means being able to make decisions, set goals, and move towards those goals. Humans are not robots whose actions are determined by forces outside themselves. To be one person means to be a "creation that has a choice". (2) the world is: First, in the perspective of the Bible is "creation", the whole existence of a place in which humans live with all the good blessings of God. Second, from a perspective outside the Bible, the world is identified with all sources of evil, containing: evil, bad, negative and imperfections. (3) the relationship between humans and the world is that humans must be missionaries in a Christological framework that has the duty to serve in the world as a source of evil. Humans become the "salt" and "light" of Christ fighting the source of evil.            AbstrakManusia adalah makhluk ciptaan Allah yang istimewa dengan hakekat sejatinya sebagai pemelihara bumi. Tujuan penulisan menemukan jawaban tentang makna manusia, makna dunia, dan bagaimanakah hubungan manusia dan dunianya? Penelitian menggunakan metode kualitatif  dengan pendekatan filologi. Hasil penelitian adalah: (1) manusia adalah bukan sekedar hanya ciptaan, ia juga satu pribadi. Menjadi suatu pribadi berarti mampu membuat keputusan, menetapkan tujuan, dan bergerak ke arah tujuan-tujuan itu. Manusia bukan robot yang tindakannya ditentukan oleh kekuatan di luar dirinya. Menjadi satu pribadi berarti menjadi “ciptaan yang memiliki pilihan”. (2) dunia adalah: Pertama, dalam perspektif Alkitab adalah  “tata cipta”, seluruh keberadaan tempat yang di dalamnya manusia hidup dengan segala berkat yang baik dari Allah. Kedua, dalam perspektif di luar Alkitab, dunia  adalah diidentikkan segala sumber kejahatan, berisi: hal-hal yang jahat, buruk, negatif dan ketidaksempurnaan. (3) hubungan manusia dan dunia adalah manusia mesti menjadi misioner dalam kerangka pikir Kristologi yang mempunyai tugas untuk melayani di dunia sebagai tempat sumber kejahatan. Manusia menjadi “garam” dan “terang” Kristus memerangi sumber kejahatan..

The motion of a lunar orbiter

1966 ◽  
Vol 25 ◽  
pp. 373
Author(s):  
Y. Kozai
Keyword(s):  
Degrees Of Freedom ◽  
Dimensional Space ◽  
Artificial Satellite ◽  
Equations Of Motion ◽  
Triaxial Ellipsoid ◽  
The Moon ◽  
Secular Motion ◽  
The Earth ◽  
Close Satellite ◽  
The Mean

The motion of an artificial satellite around the Moon is much more complicated than that around the Earth, since the shape of the Moon is a triaxial ellipsoid and the effect of the Earth on the motion is very important even for a very close satellite.The differential equations of motion of the satellite are written in canonical form of three degrees of freedom with time depending Hamiltonian. By eliminating short-periodic terms depending on the mean longitude of the satellite and by assuming that the Earth is moving on the lunar equator, however, the equations are reduced to those of two degrees of freedom with an energy integral.Since the mean motion of the Earth around the Moon is more rapid than the secular motion of the argument of pericentre of the satellite by a factor of one order, the terms depending on the longitude of the Earth can be eliminated, and the degree of freedom is reduced to one.Then the motion can be discussed by drawing equi-energy curves in two-dimensional space. According to these figures satellites with high inclination have large possibilities of falling down to the lunar surface even if the initial eccentricities are very small.The principal properties of the motion are not changed even if plausible values ofJ3andJ4of the Moon are included.This paper has been published in Publ. astr. Soc.Japan15, 301, 1963.

Formation of Lunar Craters and Bright Rays as a Result of Meteorite Impacts

1962 ◽  
Vol 14 ◽  
pp. 415-418
Author(s):  
K. P. Stanyukovich ◽  
V. A. Bronshten
Keyword(s):  
Explosive Charge ◽  
The Moon ◽  
Meteorite Impacts ◽  
The Earth ◽  
Lunar Craters ◽  
The Impact

The phenomena accompanying the impact of large meteorites on the surface of the Moon or of the Earth can be examined on the basis of the theory of explosive phenomena if we assume that, instead of an exploding meteorite moving inside the rock, we have an explosive charge (equivalent in energy), situated at a certain distance under the surface.

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