What knowledges?

In order to dive into the vastness of socio-ecological concerns FO.R.E.ST proposes anti-disciplinarity and to blur practice-based, scientific and speculative approaches.

Conspirators, Co-conspirators, and Complotters, and the practices, knowledges and relevance each brings to the space, will constellate a landscape which will give cues as to which paths to move along and which methods to use – and which will be unique to each season.

For the first 1-2 seasons Co-conspirators are asked to provide a collection of texts which build towards cartographies relevant for the study. This will be built upon during the seasons and with material that Conspirators will bring along.

The collective learning situation does not necessitate Conspirators to align their research thematically or temporally with one another (no monoculture). Conspirators are invited to focus on areas most relevant to them and to collaborate where there is desire and resonance. Essential to this idea of learning together is to share existing and generated knowledge among each other so it can grow beyond each person’s horizon – and grow something to share in common, whilst being relevant to each person’s life.

Observing and picking mushrooms might lead us to study Science’s complicity with colonialism, racism, and heteropatriarchy; ecofeminist analysis might sit next to growing food and caring for a garden; new materialisms might inform soil care; wetland walks might prompt political work by means of language; learning with herbs might lead to epistemological forensics, etc. The classroom expands to the forest, bog, beach, atmosphere, etc.

We want to learn, sense and make sense with, contextualise, map, complicate, deconstruct, dig into, intimate, play with:

  • Conceptions (and their histories and vocabularies) that exist in the messy fields of nature, ecology, environment, landscape, climate, anthropocene, posthuman, more-than-human, sustainability, gaia, green, etc.
  • Histories and situatednesses of ideas and conceptualisations of world and relations with world
  • Practices manifesting these conceptualisations of and relations with world
  • Links between colonialism and socio-environmental struggles, and the reconfigurations formulated by decolonial, queer, eco/feminist scholars and activists, and their critiques of dominant (colonial, patriarchal, humanist, anthropocentric, neoliberal, racist, sexist, heteronormative, ableist) forms of relationality
  • Learning ‘in the field’ with farmers, foresters, gardeners, hunters, ecologists, mycologists, etc.
  • Generating tools and fora for transformative activity, discourse and practice, and sharings thereof with communities beyond FO.R.E.ST

We don’t want to introduce an expectation for outcomes but support any form of sharings so to be able to bridge with following seasons, and to share also beyond FO.R.E.ST (eg. zines, events, actions, podcasts, web tools, films, the unthinkable/unthought of…)