This study discusses an original proposal aimed at critically analyzing the power relations that exist in contemporary agriculture. The author endeavors herein to clarify some of the strategies that industrial agribusiness, in collusion with the state and multilateral structures, sets in motion in order to functionalize the lives of millions of farmers, so that their bodies, enunciations, and sensibilities can be repurposed in accordance with the dynamics of capital accumulation. The argument is based on the idea that agro-extractivism cannot be thought of exclusively as an economic-political and technological system, but as a complex interweaving of cultural meanings, aesthetics, and affections, which, amalgamated under the abstract name of "development", act as a support for the whole system's scaffolding. The book also explores the other side of the coin, describing how, and under what conditions, social movements are responding to the calamities generated by this model. The central thesis is that many ongoing agroecological processes are providing one of the most interesting guidelines at present for visualizing transitions towards post-development, post-extractivism, and the construction of multiple worlds beyond the sphere of capital. Political ecology of agriculture joins the calls that question the cultural project of modernity and the predatory sense imposed by the globalized food empire, and invites recognition of the importance of agroecology in the context of the end of the fossil-fuel era and the likely collapse of our industry-based civilization.
Following Spinoza's lead and Latin American environmental thought, this book imagines an embodied environmental ethics based on the relations between sentient beings and sustained by affections, sensibility, the senses, and contact. Engaging embodied, cognitive, phenomenological, aesthetic and psychoanalytic aspects of affectivity, Omar Felipe Giraldo and Ingrid Fernanda Toro help us understand how places inhabit us, and therefore, how places transformed lovingly have the immense capacity to modify the body, to redirect desire, to clarify our sensibility creating an affectivity in direction opposition to the regime imposed by this global ecocidal capitalism. For the authors, the environmental crisis is more than a technological or economic problem. They see it as a threat to survival inscribed in the deepest foundations of our body, in the intimacy of our skin, in the intensity and tone of our affections, in our desires, in our perceptions and in our sensory-motor capacities. Hence, the immense need to dismantle this system of power embedded in the intimacy of our body and to cultivate a perceptual transformation guided by an empathic knowledge that leads to a different understanding of our belonging in that which exceeds us. This book is a vital manifesto on the political role of affects, an invitation to awaken the sensitive perception anesthetized by the ecologies of cruelty, and an urgent call to understand differently our place in the cosmos in the midst of this war that our civilization has declared on life.
This study discusses an original proposal aimed at critically analyzing the power relations that exist in contemporary agriculture. The author endeavors herein to clarify some of the strategies that industrial agribusiness, in collusion with the state and multilateral structures, sets in motion in order to functionalize the lives of millions of farmers, so that their bodies, enunciations, and sensibilities can be repurposed in accordance with the dynamics of capital accumulation. The argument is based on the idea that agro-extractivism cannot be thought of exclusively as an economic-political and technological system, but as a complex interweaving of cultural meanings, aesthetics, and affections, which, amalgamated under the abstract name of "development", act as a support for the whole system's scaffolding. The book also explores the other side of the coin, describing how, and under what conditions, social movements are responding to the calamities generated by this model. The central thesis is that many ongoing agroecological processes are providing one of the most interesting guidelines at present for visualizing transitions towards post-development, post-extractivism, and the construction of multiple worlds beyond the sphere of capital. Political ecology of agriculture joins the calls that question the cultural project of modernity and the predatory sense imposed by the globalized food empire, and invites recognition of the importance of agroecology in the context of the end of the fossil-fuel era and the likely collapse of our industry-based civilization.
Following Spinoza's lead and Latin American environmental thought, this book imagines an embodied environmental ethics based on the relations between sentient beings and sustained by affections, sensibility, the senses, and contact. Engaging embodied, cognitive, phenomenological, aesthetic and psychoanalytic aspects of affectivity, Omar Felipe Giraldo and Ingrid Fernanda Toro help us understand how places inhabit us, and therefore, how places transformed lovingly have the immense capacity to modify the body, to redirect desire, to clarify our sensibility creating an affectivity in direction opposition to the regime imposed by this global ecocidal capitalism. For the authors, the environmental crisis is more than a technological or economic problem. They see it as a threat to survival inscribed in the deepest foundations of our body, in the intimacy of our skin, in the intensity and tone of our affections, in our desires, in our perceptions and in our sensory-motor capacities. Hence, the immense need to dismantle this system of power embedded in the intimacy of our body and to cultivate a perceptual transformation guided by an empathic knowledge that leads to a different understanding of our belonging in that which exceeds us. This book is a vital manifesto on the political role of affects, an invitation to awaken the sensitive perception anesthetized by the ecologies of cruelty, and an urgent call to understand differently our place in the cosmos in the midst of this war that our civilization has declared on life.
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