Craig Santos Perez's poetic series from Unincorporated Territory describes and decries the U.S. militarization, colonization, and environmental degradation of Guam in the Western Pacific through multilingual, excerpted, and series-long poems. Perez's writing style requires slow, careful reading with translations sometimes appearing on the same page, various pages later, or not at all. I describe this kind of elongated translation as slow translation, recalling translation theorist Michael Cronin's "Slow Language" movement. This thesis invites readers, especially multispecies ethnographers, to slow down the translation of nonhuman species and their stories by paying attention to moments of untranslatability in multispecies literature and interactions. In modeling how to think-with untranslatability, I call upon translation scholars Barbara Cassin and Cronin, who describe untranslatability in temporal and agentic terms, and environmental humanist Donna Haraway, whose tentacular thinking model and multispecies approaches have slowed our tendencies towards linear and assumptive modes of thinking. In conjunction with these thinkers, my multispecies reading of from Unincorporated Territory proposes slow translation as a model for resisting easy or colonizing translations that homogenize the Other. Perez's multilingual, fractured poems create moments of untranslatability, especially when describing nonhuman species or environments, that are difficult to immediately understand due to nontranslations or delayed translations. This thesis pays special attention to such moments as opportunities for slowing down and staying with difference. Thus, moments of untranslatability offer an ethnographic and interactive mode for engaging with difference through slow translation, valuing the process and experience of translation, the agency of the subjects in translation, and the incomprehensibility or unknown nature of the nonhuman and Othered world.

This dissertation utilizes three independent research projects to examine one overarching theoretical question: How do people understand, contest, negotiate, and / or rationalize the ways in which bodies-human, animal, and microbial - are socially constructed as commensurate, or not, in science? Using three unique projects focusing on either the human, animal, or microbial body, this dissertation broadly explores the social processes inherent in the construction of "bodies" for scientific research. This dissertation explores the complexity of how bodies are used in science, how this is understood by individuals, and the impacts this has not only on science but also the intertwined lives of animals, humans, and their microbes. Each paper explores a key set of questions drawing from a shared set of theoretical lenses, including local biology and biolooping, commensuration, the biovalue of bodies, and the microbiome. Specifically this dissertation presentation will explore these questions: 1) How are Japanese bodies socially constructed as different from other bodies in ethnobridging clinical trials?; 2) How is local biology employed as a technique of commensuration at the site of the Japanese body, by the government, and the global pharmaceutical industry and what does this mean for scientific studies utilizing it in this way?; 3) How do scientists construct nonhuman primates as appropriate proxies for humans in biomedical research experiments?; 4) How do individuals understand themselves and their health in relation to pet dogs and microbes?; and 5) How do humans understand the ways in which humans, animals, and microbes co-create their biological and social worlds? This dissertation shows how the construction of the body as an object of scientific study is negotiated, contested, and taken up in daily life, and how this is flexible, malleable, and not at all uniform. It explores the ways in which biomedical knowledge of the body is socially constructed and how it co-creates the animal, microbial, environmental, and cultural worlds in which it circulates. Through doing so and using techniques and lenses grounded in biosocial anthropology, this dissertation adds to the literature on the body in both medical and multispecies anthropology.

We live in a time marked by ecological precarity and crisis. Critical scholars of the Anthropocene have identified extractivism and its associated ideology of human exceptionalism as driving forces behind these crises. This thesis joins a call to develop naturalcultural theory – ways of conceptualizing the more-than-human world and our place in it as humans that do not rely on longstanding distinctions between “Nature” and “Culture.” Moreover, scholars and activists have clearly outlined the urgent need for us to change the way we live with nonhumans. As a step towards such new ways of living with nonhumans, in this project I study how foragers foster multispecies ethics through their encounters with nonhumans, using multispecies ethnography as my primary methodology. In this thesis, I develop a theoretical framework through which to understand forager-plant interactions, informed by my experiences in the field interviewing and observing foragers as they harvest plants and directly studying the plants that my participants frequently interacted with. I tentatively propose a distinction between extractive and non-extractive approaches to foraging. Overall, I suggest viewing plants and humans as living-persons who are tangled in a field of socioecological relations to one another. Through partial and intermittent encounters, they become contaminated and adopt new habits that affect their future interactions with other living-persons. This has important implications for how we conceive of ethics as only incorporating nonhumans as objects of ethical consideration rather than ethical subjects in their own right.

Meine Dissertation untersucht die ökologische Landwirtschaft auf indischen Teeplantagen. Basierend auf sechsmonatiger Feldforschung auf drei Plantagen in verschiedenen Teeanbaugebieten (im Dibrugarh-Distrikt von Assam, in der Darjeeling-Region in Westbengalen und in den Nilgiri-Bergen in Tamil Nadu) beschreibe ich, wie die Interaktionen zwischen Menschen, Teepflanzen und anderen nichtmenschlichen Spezies Einfluss auf Arbeits- und Produktionsverhältnisse nehmen. Mit Bezug auf Erin Mannings Denkbild der „minor gestures“ (2013) theoretisiere ich solche Interaktionen als spontane, nicht-intentionale, kollektive Handlungen. Über das analytische Instrument der „kleinen Gesten“ skizziere ich die Akteur-Netzwerke des ökologischen Teeanbaus. Hier zeige ich zum einen die Ungleichheiten bei der Arbeit auf, die durch ökologische Anbautechniken reproduziert werden, zum anderen die verschiedenen Formen menschlichen und nichtmenschlichen Widerstands gegen das Plantagenmanagement. Kernargument der Dissertation ist, dass Bio-Pflanzer (Plantagenbesitzer) und -Berater die „kleinen Gesten“ zwischen Teepflanzen und anderen nichtmenschlichen Arten gezielt einsetzen, um Teepflanzen produktiver wachsen zu lassen. Sie weisen ArbeiterInnen und Aufseher an, Insekten, Pilze, Bodenbakterien, Kühe und Wildpflanzen strategisch in die tägliche Arbeit einzubeziehen und ökologische Zusammenhänge für die Teeproduktion nutzbar zu machen. So soll etwa der Dung von Kühen die Bodenbakterien ernähren, damit diese wiederum die Teepflanzen nähren. Pilze, die vormals als Schädlinge angesehen wurden, sollen den Geschmack von Teeblättern verfeinern. Während andere Studien Plantagen vor allem als „ökologische Vereinfachungen“ beschreiben (Tsing et al 2019: 186), wollen Pflanzer auf Bio-Teeplantagen ökologische Vielfalt nicht grundsätzlich ausschließen, sondern vielmehr gezielt beeinflussen. ArbeiterInnen und Aufseher sollen vielfältige ökologische Beziehungen gezielt kultivieren, um landwirtschaftliche Monokulturen zu optimieren. So soll ein ertragreiches „Miteinander“ (Münster 2017) verschiedener Arten innerhalb der „ökologischen Vereinfachungen“ entstehen. Meine Ethnographie arbeitet zwei zentrale Aspekte dieses Miteinanders heraus: Erstens betone ich, dass die Zusammenarbeit mit nichtmenschlichen Lebewesen mit menschlichen Ungleichheiten einhergehen kann. Das Miteinander verschiedener Arten beruht zumeist auf prekärer Arbeit, wie sie auf indischen Teeplantagen seit der Kolonialzeit vorherrscht. Ökologische Anbautechniken erhöhen den Arbeitsaufwand, da sich ArbeiterInnen und Aufseher zusätzlich zu den Teepflanzen mitunter auch noch um Mikroorganismen kümmern, Dünger herstellen oder das Wetter beobachten müssen. Für die aufwendige Pflege nichtmenschlicher Lebewesen verdienen sie dennoch weniger als den Mindestlohn. Pflanzer und Berater sind in erster Linie darum bemüht, das nichtmenschliche Miteinander zu optimieren; gute Bedingungen für ArbeiterInnen und Aufseher sind meist zweitrangig. Zweitens zeige ich, wie der Widerstand von ArbeiterInnen und Aufseher gegen ihre Arbeitsbedingungen das produktive Miteinander anderer Spezies verändert. Bisweilen protestieren ArbeiterInnen und Aufseher offen gegen ihre prekäre Situation, so auch während des Generalstreiks in Darjeeling im Jahr 2017, in dessen Folge ganze Plantagen brachlagen und verwilderten. Für gewöhnlich jedoch verhandeln ArbeiterInnen und Aufseher ihre Arbeitsbedingungen weniger offensiv, sie leisten „alltäglichen Widerstand“ (Scott 1985). Indem sie zum Beispiel bestimmte Anweisungen zu ökologischen Anbautechniken missachten, beeinflussen ArbeiterInnen und Aufseher auch die „kleinen Gesten“ zwischen Teepflanzen und anderen nichtmenschlichen Arten, was die Erträge der Teepflanzen zurückgehen lassen kann. Alltäglicher Widerstand ist also häufig kontraproduktiv, weil der Arbeitsaufwand dadurch langfristig steigt. Ähnliches gilt auch für den nicht-intentionalen Widerstand, den Teepflanzen und andere Nichtmenschen vermittels „kleiner Gesten“ leisten: Wenn der Monsun die Teepflanzen zu schnell und zu hoch wachsen lässt, oder sich die „invasive“ Lantanapflanze auf den Plantagen ausbreitet, entsteht auch hier zusätzliche Arbeit für ArbeiterInnen und Aufseher. Die Kombination von Plantagenstudien und Studien zu alternativer Landwirtschaft erweitert das Repertoire der Multispecies-Forschung. Beide Landwirtschaftsformen werden, besonders im indischen Kontext, zumeist als Gegenspieler dargestellt; alternative Landwirtschaft gilt als ökologisch und sozial regenerativ, während Teeplantagen Ökosysteme zerstören und koloniale Ausbeutungsverhältnisse reproduzieren. An dieser Schnittstelle zeigt meine Forschung, wie Bio-Teeplantagen alternative Anbautechniken als zentrale Elemente in industrielle Produktionsabläufe einbinden. Somit konsolidiert umweltfreundlichere Teeproduktion das Plantagensystem – und damit auch prekäre Arbeit. Indem ich das Zusammenspiel von Agrarökologie und sozialen Arbeitsfragen untersuche, verdeutliche ich auch das kritische Potenzial der Multispecies-Ethnographie: Gegen das ökologische Miteinander, welches das Plantagemanagement kultivieren will, leisten sowohl ArbeiterInnen und AufseherInnen als auch nichtmenschliche Lebewesen Widerstand.

As living beings, seaweeds exist at the periphery of people’s awareness, and not much is known about what they mean to people, and the relationships we can have with them. They are useful, versatile commodities, and multitask as foodstuffs for people and other beings, as sources of biofuel and medicinal compounds, and the list goes on... but, what else? This work seeks to shed light on the kinds of relations that people can have with seaweeds when relationships of use are purposefully bracketed out, in order to understand their social and symbolic worlds. To this end, during the months of November through January, the author discussed the perceptions of seaweeds with the neighbours of the area of Loch Hourn, a sea-loch (fjord) in the western seaboard of the Scottish Highlands, and some other nearby townships. The present study interlaces participant observation nuanced by the winter and the weather, and interviews, to explore how, through relations of biosociality, companionship, awareness and interanimation of the environment, alternative configurations of knowing, Gaelic tradition, symbolism, and hope, seaweeds embody different aspects of the meaning of‘sanctuary’.

In a town in northern Norway, the sailors on whale-watching boats meet whales in their daily work. Many have up to 30 years’ experience in locating the whales, through sight or submerged microphones, and in positioning the boats in non-intrusive ways that respect the whales’ life in the open water. But in spite of this continued, long-lasting contact, the sailors agree that there is not much that can be known about the whales. This study, based on interviews to the five seamen of one whale-watching company, explores the resources on which the sailors can draw to make sense of the underwater beings they interact with. Departing from the ontological paradigm that sees the world as made up of overlapping realities, the author draws on different aspects of multispecies theory to explore how anthropomorphism, technology, and kinship are key elements that make up the sailors’ relational ontology with whales. This is analysed in the light of the doctrine of opacity, which posits that it is not necessary to know the mind of others to have successful relations. This study hopes to further the exploration of topics within maritime anthropology, and to contribute to a better understanding of human/underwater beings that leads to the preservation of their environment.

This dissertation is an ethnographic study about ecological displacement, affective encounters, the work of care, and human and animal subjectivities involved in rehabilitating endangered orangutans in Sarawak, Malaysia. Using participant-observation, interviews, archival research, and animal behavioral methods during seventeen months of fieldwork, this work exemplifies Donna Haraway's idea of 'zooethnography' by treating animals and humans as situated subjects. Specifically, I examine encounters between semi-wild orangutans, indigenous Sarawakian workers, Sarawakian Chinese and Malay middle-class managers of the semi-governmental corporation running the centers, and transnational professionals from the Global North who pay thousands of US dollars to volunteer their manual labor. I address the question, how do conflicting concepts of freedom and autonomy get produced at wildlife centers in which animals are restrained and managed for the purpose of an eventual freedom that is unobtainable? I argue that orangutan rehabilitation entails the production of affect between bodies, which in turn generates a global, postcolonial economy of human nostalgia. Despite assiduous efforts to train orangutans for a life of autonomy within the confines of forest reserves, I found that rehabilitant orangutans experience a permanently deferred independence. I offer the concept of 'arrested autonomy' as a way of understanding how subjects are forcibly made dependent while simultaneously regarded as potentially independent. This permanently deferred independence resembles the deferred promises and hopes of decolonization that have yet to materialize. / Anthropology

This diploma thesis traces the changing human, animal and technology assemblage after the recent emergence of wolf packs in Broumov region. As the return of wolves coincides with ecological transformations gaining in strength, the central research focus are the possibilities - and impossibilities - of local multispecies coexistence in the conditions of Anthropocene. The research draws upon methods of multispecies ethnography, building on the literature that examines the ontological aspects of multispecies coexistence, including primarily the work of Donna Haraway, Eduardo Kohn, Annemarie Mol, Anna Tsing and Rane Willerslev. The thesis analyzes several modes of situated multispecies coexistence which have been reconfigured or made possible by the return of wolves: administrative and sensual practice of shepherds, methods of mimetic empathy of wolf trackers, emergence of new actors interfering with local events (satellites, subsidy programmes, drought) and the translation of processes on pastures into politically engaged activities of local farmers. The thesis develops the employed concepts in such a way that they enable analyzing the situation in Broumov region as situated making of more-than-human sociality. Key words: multispecies ethnography, wolfs, pastoralism, trackers, more-than-human sociality

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.

The City of Cape Town's (CoCT) wastewater management system discharges effluent from households, industries and other sources into the Atlantic Ocean through deep-water marine outfalls in Green Point, Camps Bay and Hout Bay. At total capacity, these three outfalls discharge 55.3 megalitres (Ml) into marine receiving environments daily. With minimal pre-treatment that amounts to screening and sieving, this results in microbial and chemical pollution of the sea (including chemicals of emerging concern), marine organisms, recreational beaches, and Marine Protected Areas (MPAs). This research focuses on contestations over evidence of that pollution in Hout Bay. The study documents the work of independent scientists seeking to provide evidence of coastal pollution obtained via microbial and chemical analyses of water (coastal and inland) and marine organisms (Mytilus galloprovincialis) samples. It also presents accounts of pollution obtained via ethnographic research with local residents, fishers, frequent water users and river activists who have observed and experienced poor coastal water quality. However, the form of evidence that is considered and informs decision-making processes by the CoCT has consistently sought to invalidate these forms of evidence, from both independent scientists and the public. Debates around knowledge of water and contests over evidence that highlight the entanglements of science, politics, and ways of knowing make visible a consistent pattern in coastal water-quality governance by the City, which results in inaction regarding the ever-growing issue of coastal pollution in Cape Town.