Sublime

(6) This worldview of a single reality and a single world is profoundly defuturing, to invoke Australian design theorist Fry’s (1999) concept. To recover the ability to imagine other possible futures requires going beyond the modernist ontology of separation and toward an ontology that acknowledges the interdependence of everything that exists. Int

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

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

Vernacular, in these contexts, no longer indexes a rigid traditionalism but a space of possibility that could be articulated to creative projects integrating vernacular forms, concrete places and landscapes, ecological restoration, and environmental and digital technologies in order to deal with serious problems of livelihood while reinvigorating c

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.