This qualitative research focuses on the decision to stay childfree as a specific individual strategy for coping with the effects of climate crisis. The purpose of this study is to show ways in which the climate crisis is internalized and stressed within the decision to stay childfree. Data for this research were created through semi-structured interviews with 12 informants coming from all around the world. These informants were divided into two different categories. First of them, the kinnovators, perceive their decision to stay childfree as a way to erase the boundary between human and non-human worlds and therefore, similarly to Donna J. Haraway (2016), they perceive their childfreeness as an alternative to the popularly held belief of genalogical view on human kinship. These informants experience a great amount of environmental grief (Kevorkian, 2004) based on the values of antispeciesism and they see the main causes of climate crisis in the epoch of Anthropocene and therefore in the problems connected to human society - such as overpopulation (e.g. Ehrlich, 1986, compared to Haraway, 2016) or consumerism (Bell, 2004). Kinnovators perceive their decision to stay childfree as their individual responsibility and as a way to mitigate climate crisis, as well as a means to maintain their integrity....

This thesis focuses on the interspecies relationships of care in the Hambach Forest, Germany. It covers the caring relations between the human activists protecting the Forest by occupying it and the trees growing there. The text covers the affectionate dimension of the activists’ caring relation towards the trees as well as how the caring manifested in their attentiveness and actions. Apart from the traditional ethnographic methods, the research is rooted in multispecies methodology, particularly plant ethnography. As primary theoretical frameworks, the concepts of more-than human sociality and world-making by Anna Tsing were used, as well as the understanding of the interspecies ethics of care by Puig de la Bellacasa. The analysis shows that the caring relationship of the activists was often rooted in the situated relationality that emerges from particular relations with particular trees or other nonhumans. As a navigating tool, activists sometimes used also the nature-culture dichotomy, and sometimes they, on the contrary, contested it. I show that relationships of care were mutual and occurred in the direction from activists to the trees but also that the trees and Forest took care of many activists’ needs. I also demonstrate how the trees and other nonhumans actively participated in the processes of co-creating the more-than-human sociality in the Forest. The analysis shows that the activists’ behaviour was not always coherent or determined by the same values but was often ambivalent and changing depending on the situation.