Sublime

Adaptation and resilience will have to be revisited through the creation of grounded, situated, and pervasive design capacity by communities themselves who are bound together through culture and a common will to survive when confronted with threatening conditions, not by global experts, bureaucrats, and geoengineers who can only recommend the busin

As stated by Glăveanu (2022) in his Manifesto, “[t]he possible re-emerges as an organizing category in our lives and our thinking not despite but because of living through the seemingly impossible and unimaginable.” The possible, transitions, temporalities, and the pluriverse appear as part of the same complex process of civilizational transition.

My argument is that to reimagine what’s possible is one of the most complex cultural and political acts one can engage in at present, whether we are in the academy, activism, or policy making. This is because one of the most pernicious effects of today’s dominant political, economic, and belief systems has been to narrow down, if not colonize, the

Transition imaginaries, Escobar points out, are different depending on the history and circumstances of where you live. In the Global South, one of the ways they are framed is Buen Vivir—or “Good Living” and collective well-being (sumak kawsay in Quechua). Emerging from the struggles of Indigenous communities, people of African descent, peasants, a

f humans are to make new ways forward in partnership with nature and technology, we must first take a close look at and upend the concepts, histories, institutions and systems that support the inequitable distribution of resources and power.

How do we create and proliferate a compelling vision of economies and ecologies that center humans and the natural world over the accumulation of material? We embody. We learn. We release the idea of failure, because it’s all data. But first we imagine.