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Stoermer in the early s, the person generally considered responsible for its entrance into public discourse is Paul J. Crutzen, a Dutch atmospheric chemist whose work on the hole in the ozone layer won him a Nobel Prize in Although the International Commission on Stratigraphy has not yet, at the time of writing, formally deated the Anthropocene as a distinct geological epoch, the concept has gained considerable traction as a way of capturing and dramatizing the almost unthinkably immense impact that human beings have had on the planet. Does the Anthropocene start with the first detonation of a nuclear weapon in ?

Or does it begin with the Industrial Revolution, which saw, among other things, exponential expansion of the extraction and deployment of fossil fuels?

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Or is it the Neolithic Revolution, with its development of sedentary agriculture and ificant accompanying increases in human population and social complexity? The choice of where to place the spike in the past is ificant, as will become apparent below. Even more importantly, however, the term Anthropocene names and gives lithic solidity to widespread anxiety about the present and future of the world as we know it.

Beyond critical resource depletions, beyond global-scale pollution, beyond mass extinctions, and even beyond climate change, the Anthropocene names the present moment as a crisis of the earth itself.

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Feminist thinkers have taken issue with the idea of the Anthropocene almost since its inception: to name the human as a geological force is to mask the fact that not all humans share equal responsibility for the current course of anthropogenic destruction. Moreover, the processes of industrialization, colonization, urbanization, and extractivism that lie at the heart of the idea of the Anthropocene as an epoch are clearly bound up with issues of gender, race, class, and colony.

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At another level, as anthropologist Anna Tsing has pointed out, the monolithic human behind the Anthropocene is really just another version of the white, male, colonizing, modernist Man that is a large part of the problem in the first place. This Man fashions himself as separate from, and over and above, a feminized Nature that comes to be treated as nothing but a universe of inanimate raw materials whose sole purpose on earth is to fuel his interests, and this Man needs to be displaced in any attempt to grapple with the social, economic, and ecological relations that have brought the earth to its current epochal crisis.

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Although you might not know it from most popular media representations, many feminists have been saying these sorts of things for quite a long time. Ecofeminists have, for nearly 30 years, pointed out connections between the patriarchal, capitalist, imperialist exploitation of the more-than-human world and the oppression of women, people of color, and Indigenous people.

More recent work in new materialist feminism has, moreover, effectively challenged many of the exceptionalist conceits of humanism — especially the idea that the agency of Man is both quantitatively and qualitatively different from the matter that is the rest of the world — and opened important conversations and collaborations between the arts and humanities, social sciences, and natural sciences.

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Geology and quantum physics, for example, have also been properly feminist territories for some years, as matter has come to matter in feminist politics. Still, the new anthology Anthropocene Feminism comes as a welcome and provocative addition to the conversation. Drawing on presentations from a conference at the Center for 21st Century Studies at the University of Wisconsin-Milwaukee, editor Richard Grusin has assembled a strong collection of feminist thinkers to tackle the question of what it means to put together the terms Anthropocene and feminism at this geopolitical moment.

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First, there is no question that an Anthropocene feminism must confront the ways in which life and death are at stake in contemporary bio- and geo-politics, here meaning life both beyond and within the human i. These insights are extremely important. Moreover, they go a long way toward creating a more sophisticated feminist ecology that rests on both historical materialism the emphasis on the world-making effects of capitalist economic, social, and biopolitical relations and new materialism the emphasis on the agential participation of more-than-human beings in this unfolding process.

What is missing from the anthology, however, is also extremely important. Although individual chapters refer to biopolitical concepts developed by Black feminists Stacy Alaimo, noting the contributions of Sylvia Wynter and consider the centrality of historical and ongoing colonialism to the Capitalocene Myra Hird and Alexander Zahara, whose chapter on waste as a vector of colonialism in the Canadian Arctic is a standout in this regardthe absence of sustained engagement with Indigenous, postcolonial except for Chakrabartyand people of color perspectives on biopolitics and capitalist fashionings of life in the Anthopocene is pretty stunning.

Operate my Milwaukee pussy

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