Monthly Archives: April 2018

Donna Haraway: Staying with the Trouble. Book Review by Juan Guevara

Donna Haraway. Staying with the Trouble. Making Kin with the Chthulucene London: Duke University Press. 2016.

Staying with the Trouble compiles Donna Haraway’s latest thoughts.  In the book, Haraway calls for the need to reflect and think on the possibilities for facing the era post-Anthropocene, the era of, what she calls, the Chthulucene. The book is divided in eight chapters that can be presented in three parts: the first 4 chapters of the book are mainly ‘theoretical’ and serve to conceptualize String Figures-SF, Tentacular Thinking, Sympoiesis and the Chthulucene; the second part (Chapters 5, 6, and 7) provides practical examples of becoming-with other species and elements to show how the Chthulucene can shape and transform our human ways to relate with other species and the planet (Terrapolis in the Chthulucene); the last part builds on science fiction (Speculative Fabulation-SF) and storytelling as a way to present the forms the Chthulucene may have (Proctor, 2017). Response-abilities is one of the main and most important elements of the book alongside with String Figures-SF, Becoming-with, Tentacular Thinking and Sympoiesis; these concepts are explored in this review.

I am not particularly engaged in Haraway’s work. However, in this book, I observe how the author engages with Northern aboriginal perspectives, Feminist theory, Biology, Ecology, and Postmodern theory. I found intriguing the way the Nomad is presented in the process of becoming, that for Haraway is always becoming with other species. The book has the merit of exercising imagination and for bringing some Northern Aboriginal wisdom to thinking the post-Anthropocene.

For Haraway, the Chthulucene is an era (with no time nor history) in which human race will confront its arrogance and ‘superiority’ and humbly make kin with the biological critters coming from the under-ground. The Chthulucene is the era in which humans will make kin with tentacles, spiders, bacteria, different ways of perceiving, living and dying, and becoming-with in n-dimensional time-spaces.

I observe that some concepts of the Chthulucene, especially its n-dimensional time-spaces and becoming-with, are inspired in Deleuze and Guattari’s concept of becoming. In her conceptualization of the Chthulucene, Haraway forgets Deleuze’s exploration of the Tick in Difference and Repetition to deconstruct and dissolve the static and unity of the self, to open up the possibilities of becoming. The Tick relies on different structures outside of itself, at the organic level, to perceive the world (Posteraro, 2016). The idea of the Tick is explored by Deleuze inspired by the work of von Uexhüll. Von Uexhüll suggests that each living cell perceives and acts but also “has perceptual or receptor signs (Merkzeichen) and impulses or effector signs (Wirkzeicheri) which are specific to it” (von Uexhüll, 1934, pp. 322-323). From this idea, von Uexhüll (1934) argues that “perceptual and effector worlds together form a closed unit, the Umwelt” (p. 320).

What is really important in von Uexhüll’s work for this book review is the acknowledgement of n-dimensional time-spaces of the Umwelt. This category is relevant in Haraway’s book but not well developed. The recognition of n-dimensional perceptual spatio-temporalities in each “soup bubbles (perceptual and effectors living cells) which intersect each other smoothly, because they are built up of subjective perceptual signs” (von Uexhüll, 1934, p. 339), plus the way in which time regards a succession of moments by different subjects are key elements of the Umwelt. This is indeed related to the entanglements of species and the actual existence of n-dimensional time-spaces that Haraway suggests for the futuristic Chthulucene.

Continue reading Donna Haraway: Staying with the Trouble. Book Review by Juan Guevara

Strauss, Rupp and Love: Cultures of Energy. Book Review by Moni Holowach

Strauss, S., Rupp, S., & Love, T. (Eds.). (2013). Culture of Energy: Power, Practices, Technologies. Walnut Creek, CA: Left Coast Press.

You do not even have crack its spine to correctly anticipate its contents. The cover of Cultures of Energy: Power, Practices, Technologies features anthropomorphised electrical transmission towers across lush hills and plains.  They suggest that energy—in the form of fossil fuels and electricity—gives shape to modern human life.

Cultures of Energy: A Conversation Starter

This collection of sixteen theoretical and ethnographic accounts bridges the gap between culture and energy systems. This book’s global but narrow scope will expand your notion of energy and bring visibility to the often invisible energy sources that we rely on daily.

This book, edited by three American anthropologists, “explores cultural conceptions  of energy as it is imagined, developed, utilized, and contested in everyday contexts around the globe” (p. 10). From pointing out the many interpretations of the notion of energy in New York, to observing how communities in rural Peru finally feel connected to the world through electrification, to viewing coal mining as a culture and a livelihood in Wyoming, and to revealing conflict in the Gulf of Mexico over deepsea oil drilling, this book delves into the myriad ways that ‘energy’ interacts with cultural, economic, and political systems.

The book is well-structured with an easy-to-read tone. It is divided into five thematic sections, which offers a cohesive structure and flow to the compilation. A casual “conversation” between the authors concludes each section to highlight key points. Together, these features would make for an excellent undergraduate or graduate level resource, as the book can be read out of order, used for selected chapters or topics, or could be quickly grasped using the conversation pieces. Courses in anthropology, sociology, or science technology studies could draw from many implicit themes within the book, such as the (im)materiality and (in)visibility of energy.

The other benefits (and weaknesses) of this book involve its scope. First, this book’s use of ethnographic accounts creates a contemporary focus. In regard to the interplay of energy and culture, the authors do not focus on how we got here, where we are going, or what we should do. Instead, its  stories are largely about right now. This allows the readers to gain an in-depth snapshot of the multiplicities of energy and their affects today, but while sacrificing historical context to get in all that detail.

Similarly, the book aims for a global scope but falls short. First, out of sixteen chapters, six focus exclusively on topics within American borders, and four more largely involve American relations o=r western perspectives. Thus, the authors’ global focus takes a western turn. Unfortunately, they skip out on Asian countries entirely. Finally, the ‘conception of energy’ used in this book stems largely from fossil fuels and renewable energy technologies. Although they address a diverse range of sources—wind, biomass, oil and gas, and coal—this scope is narrowed again by the contemporary focus. In comparison, Ian Morris’ How Human Values Evolve: Foragers, Farmers, and Fossil Fuels (2015) offers a historical look at how energy has shaped human values. Unlike, Cultures of Energy, Morris applies a more general conception of energy, where energy comes from foraging,agriculture, and fuels. Although Morris’ macro-theorizing is quite grandiose compared to the well-focused insights from Cultures of Energy, these two books are not in contest. Rather, they would pair nicely for a more well rounded understanding of energy and culture. Overall, Cultures of Energy’s narrow focus best allows readers and students to expandt heir understandings of energy as it plays out today from a western perspective. It will be sure to spur conversations by making visible one’s own daily interactions with energy systems.

Moni Holowach, University of Alberta, Canada.


Morris, I., Richard, S., Spence, J. D., Korsgaard, C, M., & Atwood, M. (2015). How Human
Values Evolve: Foragers, Farmers, and Fossil Fuels
. Princeton, NJ: Princeton University

Manuel DeLanda: Assemblage Theory. Book Review by Kalan Kucera

Manuel DeLandaEdinburgh: Edinburgh University Press 2016, ISBN: 978-1-4744-1363-3

When describing the genesis of the 1971 animated film The Point, Harry Nilsson said the idea came to him when he was “on acid and I looked at the trees and I realized that they all came to points, and the little branches came to points, and the houses came to points. I thought, ‘Oh! Everything has a point, and if it doesn’t, then there’s a point to it’” (Jacobson, 2004). While Nilsson may not have actually inspired anything about Manuel DeLanda’s Assemblage Theory–a refinement and expansion of ideas from Gilles Deleuze and Félix Guattari–this quote could serve as a tongue-in-cheek thesis statement for the work. Manuel DeLanda is a philosopher and filmmaker who lives in the U.S. and, in recent decades, has cultivated an interest and expertise in the philosophical works of both Deleuze and Jean Baudrillard (Cvjeticanin, n.d.).

The idea of assemblages explored here originates from Deleuze & Guattari’s book, A Thousand Plateaus, where assemblage is defined as “a multiplicity which is made up of many heterogeneous terms and which establishes liaisons, relations between them, across ages, sexes and reigns – different natures” (DeLanda, 2016, p. 1). For the most part, DeLanda hews fairly closely to the theory of assemblages presented therein, framing this work as an “attempt to bring these different definitions together, introducing and illustrating the terms required to make sense in them” (p. 1). In the endeavor to define and explore assemblages across a variety of disciplines he mostly succeeds, with the exception of a discussion of topics related to the virtual that obfuscates and nearly sinks the whole construction that is presented.

After introducing important structural and definitional concepts, DeLanda uses the first few chapters of the book to refine these ideas and uses them to contextualize different historical assemblages. Concepts important to defining the construction of assemblages–exteriority vs. interiority, coding, emergence, singularities, historical entities, and territorialization–are all defined and set in several historical contexts including Human History (Ch. 1), the Evolution of Languages (Ch. 2), the Weapons of War (Ch. 3), and Scientific Practice (Ch. 4). Myriad examples in these chapters help show how assemblages form from heterogeneous components which ebb and flow as they are encoded / decoded and territorialized / deterritorialized. Assemblages themselves form larger assemblages, painting a complex systems theory that DeLanda uses to great effect with the assistance of these examples. In later chapters, the topic turns to the virtual and to a concept that DeLanda calls the “diagram” of an assemblage, a sort of “potential space” describing possible attributes of an assemblage that aren’t currently displayed.

In these latter chapters, the coherent tapestry of assemblage theory begins slowly to unravel. Discussion of assemblages and components thereof is tacitly abandoned for an exploration of their virtual counterparts, or diagrams. A description of something akin to a potential space, or representation, is described and explored, only to be seemingly tossed aside as a step towards “reified generality” (p. 138). Another section leads to conceptions of topological time and counter-actualization, concepts that DeLanda concedes are so abstract that special tools are needed: “Tools to manipulate these intensities… in the form of a growing variety of psychoactive chemicals that can be deployed to go beyond the actual world, and produce at least a descriptive phenomenology of the virtual” (ibid., p. 133). Until some rogue libertarians rescue the world from the tyranny of psychoactive sobriety, though, I fear these concepts shall remain shrouded in an impenetrable haze of conjecture.

Fortunately, the rest of the book is more accessible and, as an attempt to define and explain a theory of assemblages, this work is largely successful. DeLanda’s description of the components of assemblages and the ways in which they emerge based upon the coding and territorialization of their components is lucid and the historical examples help define a clear image of the concepts. As a materialist philosophy, the idea of assemblages is an attractive way to construct the dynamic interrelationships between history, components, and the whole that emerges from them. Several fascinating ideas are presented in an effective manner, including that the properties of an assemblage (or system) are emergent and not simply the summation of the properties of components, and that the history and ‘individuality’ of the assemblage is key to its properties, something DeLanda calls the “processes of individuation” (p. 140). These ideas are important to the theory and provide useful and welcome scaffolding for other conclusions.

Assemblage Theory works to refine and clarify some of Deleuze and Guattari’s ideas. There are interesting views worth considering for sociologists and those who wish to explore ideas of complex systems and their components. If, perhaps, someday another author attempts to summarize and expand upon a vision of assemblage theory, this edition will be undoubtedly prove an invaluable reference. Unfortunately, an opaque treatment of the virtual and the complete lack of a unifying conclusion–or concluding statement of any kind–prevent this work from effectively making its Point.

Kalan Kucera, University of Alberta, Canada


Cvjeticanin, S. (n.d.). Manuel DeLanda – Biography. Retrieved from

DeLanda, M. (2016). Assemblage Theory (First). Edinburgh: Edinburgh University Press.

Deleuze, G., & Guattari, F. (1987). A thousand plateaus: capitalism and schizophrenia. Minneapolis: University of Minnesota Press.

Jacobson, A. (2004). What’s The Point? The Legendary 1971 Animated Feature on DVD. Bright Lights Film Journal. Retrieved from