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Introduction

I’m interested in the intersections that exist among certain attitudes within artistic practice (experimentation, learning in public, non-expert practices…) and the imagination of possible exits from the ecological crisis/catastrophe in which we live. In the intersections of initiatives by some artists and others in the new sustainability movements, we find the practice of permaculture as a form that reconstructs ethical and aesthetic paradigms. Reflecting upon permaculture from the point of view of aesthetics allows me to comprehend its power for the transformation of subjectivities, independent of the financialization that lately has worked its way into this practice. Permaculture thinks about the ecosystem, or in an ecosystem, and I place this attitude in a realm of thought opposed to the binaries and dichotomies of modernity. My research is also linked to poststructuralist tradition, and proposes an ecosystemic future as a point of departure for the transformation of our ways of life that until now have been marked by the domination of nature.

I’m interested as well in the politics of seeds in Latin America as a case study for understanding the political stakes that can be associated with the practices of permaculture, a global movement that synthesizes traditional knowledge of indigenous peoples with Western systemic thought. Permaculture seen through the prism of current battles on the part of farmers and indigenous peoples to resist the domination of traditional cultures by global capitalism becomes an entry point for understanding the profound links among ecological catastrophe, Western political and economic domination, and the collapse of traditional knowledge. This amalgam transforms into a way of thinking about the decolonial stakes linked to sustainability practices. In addition, discourse on differences becomes a political discourse about horizontality and the inclusion of ways of being in the world that were hidden and destroyed by the processes of colonization. It’s not about a romantic nostalgia of an indigenous past, but rather a proposition for a culture that allows for the integration of different human experiences, drawing out practices that do not create a hierarchy of knowledge, a knowledge of the world in which the figure of the expert no longer exists, where epistemological dominations are overcome and we set off toward the possibilities of an ecosystemic future.