Bodily Natures: Science, Environment, and the Material Self by Stacy Alaimo

By Stacy Alaimo

How will we comprehend the service provider and importance of fabric forces and their interface with human our bodies? What does it suggest to be human in those instances, with our bodies which are inextricably interconnected with our actual global? physically Natures considers those questions through grappling with robust and pervasive fabric forces and their more and more damaging results at the human physique. Drawing on feminist concept, environmental reviews, and the sciences, Stacy Alaimo specializes in trans-corporeality, or stream throughout our bodies and nature, which has profoundly altered our feel of self. via a huge diversity of inventive and philosophical writings, Alaimo illuminates how technology, politics, and tradition collide, whereas contemplating the closeness of the human physique to the surroundings.

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Extra resources for Bodily Natures: Science, Environment, and the Material Self

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More elegiac than insurgent, and without the ironic edge, Le Sueur nonetheless echoes Goldman’s fable of the conquest of Mother Earth. By demonstrating the connection between dreams and actions, Le Sueur insists on the social and environmental import of our terrestrial dreams. She contends, for example, that the “Puritans used the body like the land as a commodity, and the land and the body resent it” (“Corn Village” 20). Capitalism, likewise, devastates humans and nature alike, extracting economic value and leaving a wasteland behind: “Capitalism is a world of ruins really, junk piles of machines, men, women, bowls of dust, floods, erosions, masks to cover rapacity” (“The Dark of the Time” 122).

She sees “the great mounds” of a village woman “offering her white globe of breast to the eager child” (32), she feels the “thighs of the hills alive and the milk from the breast of the wind,” and she cries out to her daughters, “O you are wild young daughters . . feeling [her] breast drive deep as the soil” (36). ” Not unlike Luce Irigaray’s “Commodities among Themselves,” Le Sueur’s lyrical imagery envisions an unbounded system of exchange, “without accounts, without end”: “Nature’s resources would be expended without depletion, exchanged without labor, freely given, exempt from masculine transactions: enjoyment without a fee, well-being without pain, pleasure without possession” (Irigaray 197).

Nonetheless, Lewontin and Levins’s contention provokes us to question what the body of the worker can reveal and who is socially positioned to articulate those revelations. They alert us to the “codetermination” of biological and social causes, asserting that “[w]hereas human sociality is itself a consequence of our received biology, human biology is a socialized biology” (36): Racism becomes an environmental factor affecting adrenals and other organs in ways that tigers or venomous snakes did in earlier historical epochs.

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