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The conventional approach to environmental governance, based on institutions, regulations, and interventions, has failed to stop the current ecological catastrophe. I suggest a radical alternative: Ritual as the core mode of 'nature-based governance' (NBG) that enacts deep and comprehensive reciprocity between people and nature. NBG grounds governance mechanisms in embodied more-than-human practices with normative force. I build on theories of embodiment to suggest a general concept of ritual that is inspired by but generalizes over Indigenous thought and is informed by East Asian ideas about ritual as the pivot of social order. Further, the embodiment framework recognises ritual as a kind of action humans and non-humans share as living beings. Therefore, rituals can be harnessed in workable governance mechanisms to create and sustain communities of multi-species cohabitation. I distinguish between two basic types of reciprocity corresponding to two types of governance: Disembodied reciprocity enacted by conventional human-only governance schemes and embodied reciprocity enacted by NBG. Embodied reciprocity creates relationality of people and nature. Equipped with these theoretical insights, I suggest practical applications in the context of NBG of Nature-based solutions, discussing three stylized models. These are the formation of urban multi-species communities in urban gardening and urban forests, the commoning of ecosystem services of animal populations in wildfire protection, and reconceptualizing eco-compensation as a reciprocal ritual of gift-giving.

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Recently there has been growing recognition of the productive and protective features of our microbial kin and the crucial role of 'commensal' microbes in supporting and sustaining health. Current microbiological and pharmacological literature is increasingly highlighting the role of maternal gut microbiomes in the long-term health of both mothers and children. Drawing on the information and advice directed towards Australian parents from conception through the first years of a child's life, we consider its messaging about the need to secure for the foetus/future-child an enduring, optimal state of health by managing the maternal microbiome. We argue that this post-Pasteurian trend gives rise to relations of care that are, at once, newly collective and more-than-human-but also disciplinary in ways that position the maternal microbiome as a new site of scrutiny that disproportionately responsibilises and burdens mothers. We notice how microbiome research is used both to reframe motherhood as a form of micro(bial)-management and to maintain motherhood as a medicalised process. The feminist and more-than-human potential that this research can provide is missing in the way these resources are presented to parents.

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In this article, building on our multidisciplinary expertise on philosophy, anthropology, and social study of microbes, we discuss and analyze new approaches to justice that have emerged in thinking with more-than-human contexts: microbes, animals, environments and ecosystems. We situate our analysis in theory of and practical engagements with antimicrobial resistance and climate emergency that both can be considered super-wicked problems. In offering solutions to such problems, we discuss a more-than-human justice orientation, seeking to displace human exceptionalism while still engaging with human social justice issues. We offer anthropological narratives to highlight how more-than-human actors already play an important role in environmental and climate politics. These narratives further justify the need for new ethical frameworks, out of which we, for further development outside the scope of this article, suggest a queer feminist posthumanist one.

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What can caring for, and being cared for by, a garden teach us about aging well? This article is a narrative exploration of care, aging, and wellbeing in later life through conversations with an older woman and her garden in Toronto, Canada during the months of the COVID-19 pandemic. The focus is on the interconnectedness of care across generations and species. Moving away from conventional generational scripts, the article expands notions of care and aging with an intersectional, feminist and decolonial approach to relationality across time and space. The article uses interviews, photovoice-inspired sessions, and autoethnography, to look at aging and wellbeing as relational and more-than-human relationality. It extends the ethics of care beyond traditional boundaries, embracing perspectives that challenge normative assumptions of gender, age, and interspecies relations. The article aims to contribute to the current debates around colonial research logics, though a critical feminist understanding of relationality and embodied learning. It emphasizes the importance of connecting across generations, seeing land as a way to restore human and more-than-human relations while prefiguring a more care-full present.

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How do technologies animate more-than-human geographies after extinction? How can geographical scholarship evoke, or bring presence to, extinct biota? In an epoch simultaneously characterized by biotic loss at an unthinkable scale and the increased presence of representations depicting nonhuman life through mass media and digitization, we examine the epistemic, affective, and ethical possibilities of extinct animal traces to shape more-than-human geographies. We show how technological apparatuses inaugurate afterlives of extinction troubling binaries of extinct-extant and absence-presence. Specifically, we consider audio and visual remains of two taxa producing awkward and unsettling postextinction geographies: the ivory-billed woodpecker and the bucardo. Sound recordings and other historical traces continue to forge contemporary connections between human searchers and the ivory-billed woodpecker, although no sighting of the ghost bird has been universally accepted since 1944. The bucardo was declared extinct in 2000, but it was tentatively reanimated through a failed 2003 cloning project; in this milieu, visual technologies and representations conjure alternative presence and speculative futures beyond technoscientific spectacle. Through conversing our own situated, speculative, and technologically mediated relations with these taxa-and situating the technological assemblages themselves-we present some of the lively, contested, and dispersed ways technological apparatuses affect and inaugurate animated geographies after extinction.

¿Cómo animan las tecnologías a las geografías más-que-humanas después de la extinción? ¿Cómo puede la erudición geográfica evocar o darle existencia a la biota extinta? En una época que simultáneamente se caracteriza por la pérdida biótica a una escala impensable, y la creciente presencia de representaciones que muestran la vida no humana a través de los medios masivos y la digitalización, examinamos las posibilidades epistémicas, afectivas y éticas de las huellas de animales extintos para configurar las geografías más-que-humanas. Mostramos cómo los aparatos tecnológicos inauguran las posvidas de la extinción cuestionando los binarios de lo extinto­existente y de la ausencia­presencia. Específicamente, tomamos en consideración los restos sonoros y visuales de dos taxones que producen geografías postextincionales hoscas e inquietantes: el pájaro carpintero pico de marfil y el bucardo. Las grabaciones de sonidos y otros relictos históricos siguen forjando conexiones contemporáneas entre las búsquedas humanas y el pájaro carpintero pico de marfil, así desde 1944 no haya sido universalmente aceptado avistamiento alguno de esta ave fantasmal. El bucardo se declaró extinto en 2000, pero fue tentativamente revivido por medio de un fallido proyecto de clonación en 2003; en este entorno ambiental las tecnologías y representaciones visuales conjuran una presencia alternativa y unos futuros especulativos más allá del espectáculo tecnocientífico. A través de nuestras propias relaciones situadas, especulativas y tecnológicamente mediadas con aquellos taxones ­y situando los propios ensamblajes tecnológicos­ presentamos algunas de las formas vivas, controvertidas y dispersas en que los aparatos tecnológicos afectan e inauguran geografías animadas después de la extinción.

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Answering Huijbens and Jóhannesson's call to investigate tourist destination development through a relational ontology marked by a vital materialism, this paper focuses on the creation of the Muraka. The Muraka is the underwater villa of the Conrad Maldives Rangali Island-an ultra-luxury resort located in Alifu Dhaalu Atoll. No social scientific research has ever been conducted at underwater hotels. Drawing upon fieldwork at the Muraka-part of a broader project on three underwater hotels (conducted in Singapore, Tanzania, and the Maldives), we aim to contribute original knowledge to more-than-human geographies and tourist studies by bringing attention to the architectural relations that entangle underwater hotels with their environments. In doing so we become attuned to more-than-human lives and create narratives that can help us imagine new relations with the planet both within and beyond the realm of tourist encounters. By focusing in particular on the creation of the Muraka through the lens of the original concept of alloutopia, we contribute to non-representational and more-than-human perspectives on tourism.

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BACKGROUND: Individual-centered approaches have for a long time defined the gerontological involvement with technology. Despite an approach that expands in terms of space (e.g., neighborhood approaches) or social networks (e.g., caring communities), these approaches are characterized by centering on people as working alone. Material gerontological approaches attempt to theoretically and empirically address this entanglement of humans and technology by decentralizing the human and conceptualizing agency as being distributed among human and nonhuman agents. OBJECTIVE: Drawing on ongoing debates in material gerontology a concept of age assemblages is developed with which age(ing) can be understood as a process distributed between older people, objects, technologies and spaces. At the same time this involves how such theoretical concepts can be applied in the practice of sociotechnical innovations in order to promote successful ageing. MATERIAL AND METHODS: Based on various empirical research studies, the article exemplifies a material gerontological perspective. RESULTS AND DISCUSSION: It is shown how an expansion of gerontology towards more than human worlds of age(ing) can be conceived. The focus is on (1) a decentralization of age(ing) towards "age assemblages", (2) a broadening of the individual human to a distributed more than human agency and, as a result, (3) a shift in the boundaries of research phenomena in gerontology. The article closes with reflections on what the developed concept of age assemblages means for gerontological research and practice.

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This article analyses the digital screen as a health technology. In particular, the article asks how screens as a part of therapy settings or counselling practices materialise - or fail to materialise - care. The empirical data comprise interviews with therapy and counselling professionals, whose experiences with technology during the COVID-19 pandemic were my original interest. Adopting a sociomaterial approach to technology use, it scrutinises not only how screens are used, but also how screens themselves act and operate. This approach foregrounds the screen as 'multiple', complicating a dichotomous understanding between in-person therapy and remote therapy. The article argues that the screen operates in a variety of ways that might either facilitate or degrade care and is an essential part of more-than-human care in digitalised societies. Acknowledging the agential capacities of all matter, the article also conceptualises screens as 'vibrant matter'.

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This article generates new understandings of dementia through feminist posthumanist and performative engagements with co-creative artmaking practices during a six-month study in a residential care home in Norway. Dementia emerges within multisensorial entanglements of more-than-human materials in three different artmaking sessions, which first materialized in the form of collective photographs and vignettes and culminated in a final exhibition, Gleaming Moments, in the care home. Drawing on these photographs, vignettes, and the author's engagement as a research artist in the sessions, this analysis examined how dementia was enacted as a spark of inspiration, felted warm seat pads, and a friendly more-than-human touch, that is, a touch of human and nonhuman art materials. These findings suggest new ontologies of dementia within multisensorial artmaking practices, in which dementia functions as a material for co-creative artmaking rather than a disease. These findings disrupt dominant biomedical ontologies of Alzheimer's disease and other dementias, as well as humanist person-centered practices in dementia care, which have concretized an individual, rather than relational, focus on dementia. In contrast, this study explores dementia as a phenomenon within the entanglements of human and nonhuman intra-active agencies. By highlighting the significance of these agencies (i.e., sponge holder-painting, wool-felting, choir-singing, chick-making) for different worlds-making with dementia, this study provides an entry point for imagining feminist posthumanist caring. Thus, dementia becomes a matter in life that is not to be managed and defeated to achieve successful aging, but to be interrogated and embraced.

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The Anthropocene term invokes the multiple temporalities through which organisms, ecologies, and environments unfold - from the immediacy of the present moment to the sedimentary timescales of the geological record. Viewed from the perspective of anthropogenic climate change and environmental degradation, these organisms, ecologies, and environments, including the planet's human occupants, may well benefit if we took a view of time that was more-than-human in scope and scale. This paper demonstrates how design, creative practice, and technology can be used to make legible human and more-than-human timescales through local, planetary, and celestial imaginaries that are congruent with the Anthropocene term. It first considers various anthropogenic and non-anthropogenic phenomena that are used for time keeping, both human and non-human. It then discusses the design and development of a timepiece that uses observations of environmental light to imaginatively situate daily life within various temporal scales, from embodied, diurnal, circalunar, and annual to the sedimentary timescales of the geological record. Through the timepiece, the paper argues that a hybrid form of timekeeping that brings together human time standards and environmental observation could help align the temporal imaginaries of urban societies with biological, ecological, and planetary processes, while highlighting the presence of potentially damaging anthropogenic processes, such as artificial light at night. Such hybrid forms of timekeeping may help foster meaningful relationships between people and the environment, facilitate day-to-day awareness of the presence and extent of disruptive anthropogenic processes in our environments and provide an imaginative framework for thinking about urban time and life in an Anthropocene context.

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This brief communication puts forward an argument for expanding the concept of 'digital health' to that of 'digital One Health' by going beyond a human-centric approach to incorporating nonhuman agents, including other living things, places and space. One Health approaches recognise the interconnected and ecological dimensions of human health and wellbeing, but rarely focus on the role of digital technologies. A set of key questions can take the idea of digital One Health forward: (i) How can we learn more about and establish deeper connections with other animals and the natural environment through digital media, devices and data?; (ii) How can we attune humans to these more-than-human worlds using digital technologies, cultivating attentiveness and responsiveness?; (iii) How can we better develop and implement digital technologies that support the health and wellbeing of the planet and all its living creatures (including humans) so that all can flourish?; and (iv) How can digital technologies affect ecological systems, for better or for worse? Developing digital One Health expands both the digital health field and the One Health perspective, leading them into crucial new directions for mutual flourishing.

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Taking as a point of departure the role that the category of frailty increasingly plays in the classification, sorting and management of ageing populations in contemporary societies, this paper focuses on the crafting and validation of mouse models of frailty. The paper suggests that such models embody therapeutic and techno-economic expectations of ageing research, particularly as these are re-invigorated by current attempts to manipulate or eradicate cell senescence. The paper brings together critical gerontology, social studies of science and more-than-human anthropology to contextualise and analyse ethnographic data collected during fieldwork in a biology of ageing laboratory. The paper proposes that to build a mouse model of frailty, researchers need to learn to 'think like a mouse', provisionally taking the animal's point of view, to then efface that link and reconfigure the scientific chain of reference that enables translation between humans and mouse models of frailty.

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This article highlights the emergence of intentional communities known as ecovillages (ecoaldeas) in Mexico, exploring how humans seek to design sustainable futures in part by re-making rural livelihoods. Ecovillages are inherently speculative ventures, or as Burke and Arjona (2013) note, laboratories for alternative political ecologies, inviting-and indeed, necessitating-the reimagination of human lives with greater consideration for the natural world. In this sense, such communities might be understood as "exilic spaces" (O'Hearn and Grubacic 2016), in that they seek to build autonomous and self-sustaining agricultural, social, and economic systems while also reflecting a stance of resistance to neoliberal capitalist structures. At the same time, communities may also remain dependent on connections to broader regional or global markets in diverse and interconnected ways. Understanding ecovillages as diverse and emergent "worldings" (de la Cadena and Blaser 2018), I ask how these experimental social ventures reckon with their connections to the very systems they are positioned against. To trace out how communities negotiate this fragile space, this article is concerned with how ecovillagers spend their time at work-particularly when it comes to managing relationships with and between more-than-human beings. Drawing on participant observation with ecovillagers and more-than-human others they work with, I explore how the concept of "rentabilidad" (profitability) is differently constructed. To this end, I highlight ethnographic examples where rentabilidad is purposefully reconceptualized with more-than-human lives in mind; such a shift, I suggest, hinges on ecovillagers' individualized relations with the beings they (imagine themselves) to care for.

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This paper seeks to expand traditional aesthetic dimensions of design beyond the limits of human capability in order to encompass other species' sensory modalities. To accomplish this, the idea of inclusivity is extended beyond human cultural and personal identities and needs, to embrace multi-species experiences of places, events and interactions in the world. This involves drawing together academic perspectives from ecology, neuroscience, anthropology, philosophy and interaction design, as well as exploring artistic perspectives and demonstrating how these different frames of reference can inspire and complement each other. This begins with a rationale for the existence of non-human aesthetics, followed by an overview of existing research into non-human aesthetic dimensions. Novel aesthetic categories are proposed and the challenge of how to include non-human aesthetic sensibility in design is discussed.

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Dogs are here to live with, not just to think with. In this autoethnographic essay, I share my experience of loneliness and more-than-human kinship while being in lockdown with my dog, Frank, in our small flat in Edinburgh due to the COVID-19 pandemic. I open with our histories and how we have come to be kin in order to make our positionalities explicit. I then tell three stories that illustrate how our lives - and our bodies - are being shaped by the current pandemic, addressing the ways in which its contribution to my loneliness in COVID-induced lockdown manifested in our everyday life. Engaging with existing scholarship on emotional/personal, social and cultural loneliness, I theorise that life in lockdown suffers from a new type of loneliness: proximal loneliness. Then, I build on the concept of response-ability to argue that multispecies kinship helps to alleviate feelings of proximal loneliness through emergent practices that make us response-able - care and respond - to one another. I contend that even in these unprecedented and viral times that have come to elicit profound feelings of loneliness and despair for many, the repertoire of our multispecies emergent practices that may help us through the difficulties of proximal loneliness continues to exist and grow with shared response-abilities of our kinship across the species boundaries.

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While catastrophizing has traditionally been pathologized within psychoanalytic traditions, in this paper I suggest that cataclysmic realities of climate change call upon all of us to cultivate catastrophic thinking. Our new climatic normal demands of us not only new concepts and language, but also a new sort of thinking, building on Wilfred Bion's ideas that to think is to use our mind's capacity to be in touch with internal and external realities. I suggest that sometimes people are able to learn from their experiences of trauma in ways that disrupt the culturally dominant anenvironmental orientation, that is, an orientation that brackets out the more-than-human environment. Instead, they develop a capacity to think catastrophically about and to be permeable to the more-than-human environment. What I call their "traumatized sensibility" can offer guidance as we come to co-exist with and respond more consciously to our hotter planet.

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The current definition of planetary health has been criticized for having a hierarchical anthropocentric focus that values the importance of human health outcomes over other beings in the biosphere. Kincentricity is a concept from Indigenous scholarship that supports an obligation to live in harmony with all kin. A paradigm shift from the anthropocentric to the kincentric would align with health professions such as nursing, which recognizes human beings' health as emerging from the environment and integral with one's spiritual nature. In 2020 the Planetary Health Alliance developed a draft Planetary Health Education Framework to guide education and practice. To help align the framework with Indigenous Knowledge Systems, a rapid evidence review on kincentric approaches to planetary health education was conducted across multiple databases. No studies included approaches that were explicitly kincentric. Three articles explored approaches that were implicitly aligned with kincentricity. Openness to traditional Indigenous perspectives allowed educators and students to gain understanding of their interconnection within nature. The paucity of evidence for effective kincentric approaches in education demonstrates how research has privileged the anthropocentric perspective. Further knowledge development of kincentric approaches in research and education could lead to transformational practices that advance planetary health.

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Developed via an online collaborative writing project involving members of the Multi-species Dementia International Research Network, this article seeks to refocus "the lens of the dementia debate" (Bartlett & O'Connor, 2007) by bringing dementia's complicated relations with the more-than-human world into sharper relief. Specifically, the article explores four thematic areas (contours) within contemporary dementia studies (Care & Caring; Illness Experience & Disease Pathology; Environment, Self & Sustainability; Power, Rights & Social Justice) where the application of multi-species theories and concepts has potential to foster innovation and lead to new ways of thinking and working. Whilst incorporating multi-species perspectives within dementia studies can create new ways of responding and new spaces of response-ability, the potential for conflict and controversy remains high. It is imperative, therefore, that the field of dementia studies not only becomes a site within which multi-species perspectives can flourish, but that dementia studies also becomes a vehicle through which multi-species concepts may be refined.

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This Open Collection proposes innovative research directions for both urban and beyond/more-than-/non-human geographies with animals. We are seeking papers for this Open Collection across three themes: (1) methods; (2) ethics and politics; and (3) planning and design. Specifically, we are interested in papers that pose questions of and reflect upon emergent tensions in researching with urban animals in each of these themes. This Open Collection aims to explore urban space beyond the human lens and to offer new modalities and frameworks for geographical research with urban animals. We are interested in papers that explore urban geographies with animals from a range of different theoretical, methodological, and empirical locations and perspectives. In this introduction to the Open Collection, we briefly summarise existing research in this field, before outlining the three thematic areas of the Collection.

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This visual essay offers an exploration of monsoonal materiality and agency in the urban environments of three cities situated around the Bay of Bengal: Chennai, Dhaka and Yangon. The text and images emerge from Monsoon Assemblages, a research project exploring intersections between changing monsoon climates and rapid urbanization in South Asia. Multi-modal, more-than-human ethnography has been employed during the course of research to explore how the lively materiality of the monsoon is entangled within urban lived environments. The essay outlines the process of intuiting a monsoonal ethnography and conveys the power of immersive field experience. By collecting and curating an assemblage of visual material and fieldnotes, this piece seeks to evoke the materiality and agency of the monsoon, itself a complex assemblage that manifests in different ways in different places. The juxtaposition of image and text conveys the generative and multifaceted agency of the monsoon and the urban environments it becomes enmeshed within.

Este ensayo visual presenta una exploración de la materialidad y agencia monzónica en los entornos urbanos de tres ciudades situadas alrededor de la Bahía de Bengala: Chennai, Dhaka y Yangon. El texto y las imágenes proceden de Ensamblajes Monzónicos, un proyecto de investigación que explora las intersecciones entre los climas monzónicos en proceso de cambio y la rápida urbanización de Asia del Sur. Se empleó una etnografía multi-modal y más-que-humana durante el curso de la investigación para explorar el modo como la materialidad vivaz del monzón es enredada dentro de los entornos urbanos vividos. El ensayo esquematiza el proceso de intuir una etnografía monzónica y de transmitir el poder envolvente de la experiencia del campo. Recolectando y manejando un conjunto de materiales visuales y notas de campo, este escrito busca evocar la materialidad y la agencia del monzón, que en sí mismo es un ensamblaje complejo que se manifiesta de maneras diferentes en diferentes lugares. La yuxtaposición de imagen y texto expresa la agencia generativa y multifacética del monzón y del entorno urbano dentro del cual ha llegado a enredarse.