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437 Notes introduction 1. http://www.shosenkyo-kankoukyokai.com/b/. Chichibu-Tama-Kai National Park is mainly in Yamanashi Prefecture, approximately two hours west of Tokyo. 2. For clarity, and to highlight the impacts that human behaviors have on the planet’s abiotic and nonhuman biotic components, in this book the terms “environment,” “ecosystem,” “landscape,” “surroundings,” and “bodyscape” are used to refer to spaces with a significant nonhuman presence. The term “bodyscape” calls attention to the fact that most spaces contain a variety of interdependent bodies, which are themselves ecosystems. Daniel Goleman, Ecological Intelligence. In Bodily Natures, Stacy Alaimo stresses the transcorporeality of bodies human and otherwise. See also Thongchai Winichakul’s discussion of the geobody in Siam Mapped and Arjun Appadurai’s analysis of various scapes in “Disjuncture and Difference.” Conversations with Julia Adeney Thomas clarified the importance of bodies and bodyscapes in conceptualizations of the planet. Cf. Andrew Bernstein, “Weathering Fuji,” 8; Nicholas Mirzoeff, Bodyscape, 3. The terms “nonhuman”/“the nonhuman”—used relatively interchangeably in this book with “natural world,” “nature,” “nonhuman world,” and “nonhuman entities”—indicate (communities of) nonhuman biotic and abiotic entities. The nonhuman biotic includes nonhuman animals (referred to in this book simply as animals), plants, and other organisms, while the abiotic includes geophysical bodies such as air, water, and soil, as well as chemical elements. These terms also include the (in)tangible cultural artifacts of nonhuman animals, from chimpanzee tools and beaver dams to agency, pain, attachment, memory, and other states of consciousness experienced by animals, as these have been interpreted by people. As Sarah E. McFarland and Ryan Hediger argue in “Approaching the Agency of Other Animals,” “no matter how we consider agency [and consciousness], the result is that either humans are more like the other animals or the other animals are more like humans than we have comfortably thought in the past” (8). For more on animal consciousness see Colin Allen and Marc Bekoff, Species of Mind; Emily Anther, “Soft-Headed Intellectuals”; Marc Bekoff et al., eds., The Cognitive Animal; Marc Bekoff, Minding Animals; J. M. Coetzee, Disgrace; J. M. Coetzee , ed., The Lives of Animals; Donald R. Griffin, Animal Minds; Cary Wolfe, “Human, All Too Human.” Some scholars prefer the term “more-than-human” to “nonhuman,” believing it does a better job of defining animals, plants, and 438 note to page 1 geophysical entities by what they are rather than by what they are not. See, for instance, David Abram, Spell of the Sensuous. Many spaces are of course composed almost entirely of people and their (in) tangible cultural products. Tangible human cultural products include any constructed material entity, including machines, robots, buildings, and artistic creations such as paintings, sculptures, and written literature. Likewise, as scholarship on posthumanism has demonstrated, boundaries between people and their creations are often constructed. See Karen Barad, “Posthumanist Performativity ”; Neil Badmington, Alien Chic; Donna Haraway, “A Cyborg Manifesto”; Bruce Clarke, Posthuman Metamorphosis; N. Katherine Hayles, How We Became Posthuman; Chris Hables Gray, Cyborg Citizen; Cary Wolfe, What is Posthumanism ? Cf. Barry Commoner, Making Peace, which distinguishes between the “man-made technosphere” and the “natural ecosphere” (7). Ashlee Vance discusses the BrinBot (an early experiment in the effortless and elegant merging of people and machines) in “Merely Human?” For the animal as cyborg see Clay McShane and Joel A. Tarr, “The Horse as Technology.” Intangible cultural bodies include intangible human constructions such as beliefs (religious and otherwise ), biases, emotions, ideals, ideas, languages, memories, perceptions, theories, and thoughts, as well as arts such as song, dance, and oral literature. The concepts of “nature” and “natural world” often are seen as retrograde; humans and their cultural artifacts are so deeply integrated with the nonhuman that distinguishing between the two often appears at best misleading and at worst, in the words of Harold Fromm, “wholly factitious”: “There is not and never has been such a thing as ‘the environment.’ Nothing ‘surrounds’ a human being who is made of some special substance that can be distinguished from the ‘surroundings.’ There is only one congeries of earthly substance, and it comprises everything from eukaryotes to Albert Einstein. . . . There is no environment, only an ensemble of elements recycled through every existing thing.” Harold Fromm, The Nature of Being Human, 189–90. In The Ecological Thought, Timothy Morton highlights the interconnectedness, the ecological entanglement of all beings , constructs, and objects. On the other hand, there is no denying that human behaviors have harmed other species and the natural world more generally, no matter the...

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