Can this be related to Braidotti's "generative cracks" (19) and also L.C. - "There's a crack in everything. That's how the light gets in."

Ecology

tipping cascades - Will Steffen

Did this term originate with Barad, or does it stem from something/one else? Are we to take response-ability as the ability to respond affectively, effectively, and in an intentful manner that helps?

This reminds me of Hetch Hetchy

Latour's word/world gap

This seems to parallel with Lefebvre's 3 types of space - spatial practice (perceived space), representations of space (conceived space/discourse on space), and representational space (lived space/discourse of space)

emergent matters of concern

One one hand, language is free to trade/share/interact with and matter is often not. It's an exchange we can all engage with on some level. On the other, access to understanding of language is unequal. Perhaps the dominance of language has to do with access. Language is also imbued with human expression, and this is often how we interpret others.

In There There, Tommy Orange discusses urban Indians in the prologue - "...but the land moves with you like memory. An Urban Indian belongs to the city, and cities belong to the earth. Everything here is formed in relation to every other living and nonlivingthing from the earth. All our relations."

On exploring the necessity of the negative and affirming the positive in the Anthropocene... Braidotti: "The negativity is part of the exercise, but the moment, the analytical function of negativity is only a moment. The proper job, the task, the ethical obligation is in reversing the negative into conditions of affirmation and positivity."

This is a fascinating use of language, consubstantiation and transubstantiation being highly Western and Christian. Learning to see and value the "other" requires learning and using new terms to reach these levels of intersubjectivity and new ways of being. Interactive ecologies occur with or without hybrid languages, but they will be best fostered with this type of listening and speaking - one that includes and enmeshes the perceived other(s).

https://en.wikipedia.org/wiki/Autochthon_(ancient_Greece) "In Ancient Greece, the concept of autochthones (from Ancient Greek αὐτός autos "self," and χθών khthon "soil"; i.e. "people sprung from earth itself") means the original inhabitants of a country as opposed to settlers, and those of their descendants who kept themselves free from an admixture of foreign peoples.

In mythology, autochthones are those mortals who have sprung from the soil, rocks and trees. They are rooted and belong to the land eternally.

An autochthon is not the same as the offspring of Gaia, called gegenes (earth-born), although later the terms have been conflated."

I particularly value how Braidotti calls attention to our overnaming problem and the integrative, transdicsiplinary nature of the Anthropocene - a nature that screams for us to both identify diference and tear down walls that separate and isolate us from one another and from the material world.

"fast technological advances" occlude social and environmental injustices. Accepting varied speeds of human and nonhuman adaptation is a necessary approach to successful rhetorics in the Anthropocene. See Bradshaw, 2018