Hydro-Colonialism<\/strong>\u00a0<\/p>\r\n\r\n\r\n\r\nAs numerous scholars and activists have pointed out, the Anthropocene is steeped in colonial\u00a0relations\u00a0(Davis and Todd 2017).\u00a0Among these are hydrosocial phenomena.\u00a0South\u00a0African literary scholar Isabel Hofmeyr\u00a0has coined the term \u201chydro-colonialism\u201d\u00a0(2019),\u00a0locating\u00a0the relation between coloniality and water in the oceans across which slaves were shipped.\u00a0In what\u00a0follows, I\u00a0will take you down another avenue\u00a0towards understanding and engaging with hydro-colonialism.\u00a0This avenue\u00a0explores\u00a0current existential water crises\u00a0that aim\u00a0to de-centre Western mainstream understandings of the Anthropocene as a novel epoch of human-made crises.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
Indeed, the current ecological, climatic, economic and societal upheavals are potentially catastrophic\u00a0for the predominantly Western, white, and middle-class observers, who have enjoyed privileged positions for generations and have little experience\u00a0with\u00a0and only faint memories of crises, loss, chaos and catastrophe. However, for many if not most people around the world, the threats associated with the Anthropocene do not come as a radical crumbling of previous certainties and stability. Instead, they\u00a0are\u00a0yet another set of challenges to deal with,\u00a0yet another set of impacts of global processes beyond their control for which there are no precedents and recipes\u00a0(Whyte 2017a). This is especially true for Black and Indigenous people whose worlds have been upended by colonial processes including displacement, dispossession, death,\u00a0and disruption of regional ecologies.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
Here,\u00a0I am following Potawatomi philosopher and environmental justice scholar-activist Kyle Whyte, who has argued that Indigenous people today\u00a0are\u00a0inhabiting their \u201cancestors\u2019 dystopia\u201d and have been engaging for decades in efforts to re-grow the more-than-human worlds that have been destroyed and continue to be threatened by settler colonialism and its contemporary manifestations\u00a0(Whyte 2017b).\u00a0While\u00a0the white middle classes\u00a0of the Global North\u00a0are currently sensing the end of their waterworld-as-they-know-it, the descendants of colonised subjects are not facing the end of\u00a0any\u00a0comfortable and stable privileges. Rather, they\u00a0are continuing the generations-old struggle to re-build and re-grow the worlds that have been, and continue to be, undone through colonial and postcolonial violence. Whyte illustrates this\u00a0with\u00a0examples of ongoing Anishinaabe practices of conservation and restoration, which include \u2013 alongside\u00a0mn\u00e9<\/em>\u00a0(lake sturgeon) and\u00a0manoomin<\/em>\u00a0(wild rice) \u2013 also\u00a0nibi<\/em>\u00a0(water).\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\nWater\u00a0is an element firmly interwoven in Anishinaabe webs of relationships\u00a0and has\u00a0its own role and responsibility comparable to those of humans and other living beings. As such, water deserves respect and gratitude, which North American settler practices have denied it for centuries. The Great Lakes, homeland to the Anishinaabe people, have become the sink for agricultural runoff, sewage and industrial pollution,\u00a0all of which\u00a0keep affecting Anishinaabe and other inhabitants of the region. Foreshadowing other manifestations of water protectors \u2013 such as those associated with\u00a0the\u00a0famous\u00a0protests\u00a0against the Dakota Access Pipeline\u00a0at the Standing\u00a0Rock reservation\u00a0(Estes 2019)\u00a0\u2013 Anishinaabe women have set out to help re-establish healthy relationships with the waters of the Great Lakes region. They\u00a0emphasise\u00a0that water must not be reduced to a material object at the disposal of capitalist accumulation. For example, a group of Anishinaabe women embarked on a walk around the Great Lakes in the early\u00a02000s.\u00a0What they called the \u201cMother Earth Water Walk\u201d\u00a0has since spread across North America and attracted increasing numbers of people, including non-Anishinaabe participants. Importantly, for Whyte\u2019s\u00a0(2017b)\u00a0argument, these walks and other practices are not\u00a0attempts to avoid an impending water crisis; rather, they are\u00a0environmental restoration efforts\u00a0that aim\u00a0to re-grow relationships that have been ruptured repeatedly in the colonial past and present.\u00a0\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
Whyte\u2019s intervention\u00a0shows\u00a0that in\u00a0order to better understand and\u00a0more appropriately\u00a0respond to current\u00a0water crises, there is a need for \u201cde-colonizing the Anthropocene\u201d\u00a0(Davis and Todd 2017). A decolonial approach to the Anthropocene must begin by acknowledging the histories of dispossession, racism and manufactured dependencies that structure current struggles with planetary crises\u00a0(Whyte 2018). It would explore experiences of water transformations as hydrosocial trajectories, where these histories are\u00a0entangled with\u00a0the respective hydrological dynamics. Thereby, it would seek to understand water dynamics through their simultaneous enrolment in\u00a0\u2013\u00a0and\u00a0spillover from\u00a0\u2013\u00a0the\u00a0modular simplifications and feral proliferations that Anna Tsing and her colleagues\u00a0(2019)\u00a0have identified around\u00a0colonial\u00a0and capitalist\u00a0projects.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
Ethnographic fieldwork plays a\u00a0critical role\u00a0in\u00a0studying\u00a0the frictions between, on the one hand, people\u2019s\u00a0spirited\u00a0maintenance of agency throughout crises and, on the other hand, the continual reproduction of these crises on multiple scales. Exploring these frictions may also give insight into altogether different framings of Anthropocenic challenges, which can suggest alternative pathways of confronting them.\u00a0In this context, I see high potential in\u00a0the concept of \u201csurvivance,\u201d coined by\u00a0Chippewa scholar and writer\u00a0Gerald Vizenor\u00a0(1999, 2008).\u00a0\u201cSurvivance\u201d \u2013 which can be understood as a neologism\u00a0including\u00a0survival, resistance and endurance \u2013 indexes Indigenous agency, resistance and resurgence as a counterpoint to the prevailing narratives of Indigenous people as moribund victims of industrial modernity. It asserts that Indigenous people, narratives and practices are not just barely surviving in the ruins of their pre-contact glory, as museal remnants of a bygone era, but are continuing and thriving through their own agency in telling and refashioning their own stories and destinies.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
I believe that\u00a0survivance\u00a0can serve\u00a0as a\u00a0powerful\u00a0decolonial counterpoint to a framing in terms of \u201cresilience\u201d\u00a0(e.g. Berkes and Ross 2013),\u00a0a concept that\u00a0has become very popular\u00a0in\u00a0theorising\u00a0complex adaptive systems\u00a0using\u00a0tools from ecology and psychology. It is clear, however, that resilience re-introduces very problematic ideas about adaptation and equilibrium, supports neoliberalisation through its blindness towards political economy\u00a0(Watts 2015)\u00a0and assigns responsibility for suffering to those who suffer, emptying all options for structural change\u00a0(Evans and Reid 2013). Furthermore, the theoretical and practical use of resilience is generally a technical matter, devoid of the politics that produce vulnerabilities and are necessary to transform them\u00a0(Barrios 2016).\u00a0By contrast, studying vectors of the\u00a0hydrosocial\u00a0Anthropocene through a survivance lens\u00a0has\u00a0the potential\u00a0to\u00a0identify perspectives and strategies that link environmental and social justice. This approach is helpful\u00a0for understanding current ecological issues and conflicts in the light of their colonial histories and decolonial potentials\u00a0(Dhillon 2018).\u00a0<\/p>\r\n\r\n\r\n\r\n
Four\u00a0Waterworlding Vectors\u00a0of the Hydrosocial\u00a0Anthropocene<\/strong>\u00a0<\/p>\r\n\r\n\r\n\r\nIn order to\u00a0clarify what I mean by this proposition for a decolonial approach to global water crises, I\u00a0will briefly sketch four examples, each corresponding to one\u00a0vector of waterworlding in\u00a0the hydrosocial Anthropocene as outlined above.\u00a0While Hastrup (2009) approached the watery manifestations of climate change as \u201cregions of disaster\u201d, I\u00a0find it more productive to understand them as vectors in a dynamic world, where they feed into processes of waterworlding that also include\u00a0people\u2019s worldmaking practices\u00a0(Crate and Nuttall 2024).\u00a0<\/p>\r\n\r\n\r\n\r\n
Drying\u00a0<\/strong>landscapes belong to the doomsday scenarios of Western iconography and have occupied anthropologists and their colleagues in related disciplines for a long time\u00a0(Derman 1978). More recent research has elaborated how drought is not only a meteorological event, but simultaneously manufactured discursively\u00a0(Mehta 2005)\u00a0and infrastructurally\u00a0(Carse 2017), and that the lack of water affects not only livelihoods\u00a0but much wider sociocultural processes\u00a0(Muehlmann 2013). Despite this legacy, current research on dry and drying landscapes habitually relies on problematic assumptions that fail to understand dryness as anything but catastrophic\u00a0(Kr\u00e4tli et al. 2015).\u00a0If we investigated, for example, the\u00a0hydrosociality of drought\u00a0in Northern Namibia, we would find\u00a0that\u00a0water and its absence have historically been pertinent issues\u00a0(Van Wolputte 2006), and\u00a0that\u00a0climate scenarios predict the crossing of critical thresholds for the near future\u00a0(Bollig 2020), all of which casts the area\u2019s inhabitants\u00a0as\u00a0victims. After colonial dispossession and an Apartheid regime under South African rule, Namibia has been experimenting with devolving water and land management, with the inhabitants of the peripheral North not always benefiting.\u00a0A decolonial approach to water crises could build\u00a0on anthropological investigations of the interplay of different kinds of institutional arrangements in water access and drought management\u00a0(Piemontese et al. 2024)\u00a0and\u00a0focus on the implications of colonial legacies for farmers and pastoralists dealing with today\u2019s droughts\u00a0(Menestrey Schwieger and Mbidzo 2020)\u00a0as well as\u00a0the politics in negotiating viable futures.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
Figure 2: Millet plants in northern Namibia, struggling not only with a dry growing season but also with a skewed distribution of land and water. March 2024, photo by the author.<\/figcaption>\r\n<\/figure>\r\n<\/div>\r\n\r\n\r\nThe hydrosociality of\u00a0flooding<\/strong>, eroding and drowning landscapes characterises life along many coasts around the world as sea levels rise, storms intensify,\u00a0modern infrastructures age and land and water use alter sediment flows or cause land subsidence. In Western popular perception and international development imaginaries, these regions have become\u00a0what Jason Cons calls\u00a0\u201cheterodystopias\u201d\u00a0(2018): places of inevitable, catastrophic changes which reduce the agency of their inhabitants to coping or migrating. These catastrophic imaginaries may be taken up by coastal inhabitants\u00a0(Harms 2018), conflicting with longer traditions of survivance in an unstable, amphibious environment\u00a0(Lahiri-Dutt and Samanta 2004).\u00a0Ethnographies from\u00a0the Sundarbans region, which straddles\u00a0the India-Bangladesh border in South Asia\u00a0and\u00a0where many\u00a0Bengali\u00a0people find themselves squeezed between climate change, conservation restrictions and industrial development\u00a0(Cons 2025),\u00a0can\u00a0provide insights into everyday experiences of\u00a0what Upasona Ghosh and colleagues\u00a0call\u00a0\u201cliving on the edge\u201d\u00a0(2018)\u00a0at the intersection of sea level rise, land subsidence, salinisation, postcolonial partition, development aspirations, biodiversity conservation and a highly problematic legacy of colonial water management infrastructure\u00a0(Dewan 2021).\u00a0Life in\u00a0the Sundarbans\u00a0can thereby\u00a0provide a productive vantage point for\u00a0what Calynn Dowler calls\u00a0\u201cprovincializing the Anthropocene\u201d\u00a0(Dowler 2020).\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\nThe main hydrosocial matter of concern for the Circumpolar North today is\u00a0the\u00a0thawing\u00a0<\/strong>of ice and permafrost \u2013 at least in the imagination of the inhabitants of more southern regions. Through a process known as arctic amplification, temperatures in the High North have risen nearly four times as much as the global average, leading, among other things, to the dramatic shrinkage of Arctic sea ice. This vector of water in the Anthropocene has occupied anthropologists and geographers who work with Arctic and Sub-Arctic people for more than two decades. Research has explored the implications of melting sea ice for Inuit communities\u00a0(Tejsner 2013), knowledge and practices related to permafrost thaw\u00a0(Crate et al. 2017)\u00a0and the political implications of an increasingly ice-free Arctic\u00a0(Bravo and Rees 2006).\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
Figure 3: Ice break-up in the Mackenzie Delta, Inuvialuit and Gwich\u2019in Settlement Regions, Canada. May 2028, photo by the author.<\/figcaption>\r\n<\/figure>\r\n<\/div>\r\n\r\n\r\nAt the same time, anthropological and related research has identified a longer tradition of narratives about the Circumpolar North as a region determined by its climatic eccentricities with a human population at the brink of extinction due to the harsh and limiting conditions. The current worries about eroding coasts, shrinking ice and thawing ground, widespread among critical commentators in Europe and North America, sometimes seem to dovetail a little too easily with the accounts of early explorers and later colonial administrators who saw life in the far North as suspended in perpetual crisis caused by an unforgiving climate, with dire need for material and intellectual support from the South. Today, not only does the mostly natural-science-driven research on the melting \u201ccryosphere\u201d\u00a0(Ruiz et al. 2020)\u00a0retain a colonial framing of Arctic inhabitants \u2013\u00a0as lacking the knowledge and models to deal with their transforming environments \u2013 but the very research practice continues to channel opportunities, resources and explanatory power to\u00a0southern institutions at the expense of the North. Moreover, by framing the core challenges as\u00a0related to\u00a0climate change, this research sidelines other challenges, worries and opportunities, and suggests that current crises have a meteorological origin \u2013 even if ever so human-induced \u2013 which implies a technical set of solutions.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
It is often through water, its flows and infrastructures, that\u00a0pollution<\/strong>\u00a0spreads, settles and comes to matter\u00a0in the hydrosocial Anthropocene. This is the case for plastics\u00a0(Pathak and Nichter 2019)\u00a0or when\u00a0hydrocarbon extraction\u00a0(de Rijke et al. 2016)\u00a0compromises water for drinking and irrigation.\u00a0Pollution is also\u00a0distributed and accumulates\u00a0in relation to the hydrosocial cycle, such as mining waste amassing in downstream wetland fisheries\u00a0(Camargo 2021), or urban sewage and industrial effluents flooding into informal coastal neighbourhoods\u00a0(Ley 2021). Water pollution disproportionally affects people among ethnic lines\u00a0(Hoover 2017)\u00a0and also reproduces other inequalities. While physical and ritual pollution are not necessarily congruent\u00a0(Alley 2002), both are experienced as disruptions of correct flows and relations\u00a0(Krause and Strang 2013).\u00a0Recent work with\u00a0the Afro-Colombian and Indigenous inhabitants of the R\u00edo Atrato basin in Colombia\u00a0has illustrated how these people\u00a0are confronting severe mining-induced pollution\u00a0(Tubb 2020)\u00a0but have recently garnered hope with the Constitutional Court of Colombia conferring personal rights to the R\u00edo Atrato\u00a0(Ria\u00f1o-Alcal\u00e1 and Toro 2020). Indigenous and Afro-Colombian groups \u2013\u00a0the latter of whom were only recognised as an ethnic minority in the 1990s\u00a0(Oslender 2016)\u00a0\u2013 are in the process of re-building their lifeworlds that had been destroyed during colonialism, while facing continuing and novel challenges.\u00a0<\/p>\r\n\r\n\r\n\r\nThe Circumpolar North<\/strong>\u00a0<\/p>\r\n\r\n\r\n\r\nAfter\u00a0these\u00a0brief glimpses into Northern Namibia, the Sundarbans,\u00a0the\u00a0R\u00edo\u00a0Atrato\u00a0and the Circumpolar North,\u00a0I\u00a0would\u00a0now\u00a0like to take you\u00a0on\u00a0a\u00a0slightly more detailed foray\u00a0to\u00a0the latter region,\u00a0which\u00a0has become one of the\u00a0key fields for thinking and worrying about the Anthropocene. Not only have studies of pollution demonstrated that the poisons excreted from industrial metabolisms around the world reach even these\u00a0seemingly\u00a0far-away places, often through water. Persistent organic pollutants, for example, which are discharged into the ocean are taken up by phytoplankton and accumulate in ever-higher concentrations\u00a0along the food chain,\u00a0have been found in Arctic\u00a0fauna\u00a0at alarming levels.\u00a0The Arctic has also become vulnerable to large-scale devastation\u00a0due to\u00a0many large-scale resource extraction projects, as the 1989 Exxon Valdez oil spill \u2013 the largest of its kind until the Deepwater Horizon disaster in the Gulf of Mexico in 2010 \u2013 painfully made clear.\u00a0Neither then nor now\u00a0has\u00a0the grandeur of oil extraction and transport\u00a0been\u00a0matched by an even\u00a0remotely similar capacity for accident response, which meant that\u00a0efforts to contain and clean\u00a0the\u00a0Exxon Valdez\u00a0spill\u00a0were much delayed,\u00a0lasted\u00a0for\u00a0many weeks, and were never completed. Even today, more than thirty-five\u00a0years after the event, oil can be found not far from the surface on the beaches and islands of Prince William Sound, and while some plant and animal communities have recovered\u00a0in\u00a0the last decades, others have not.\u00a0This also goes for the\u00a0human\u00a0communities\u00a0in the area.\u00a0<\/p>\r\n\r\n\r\n\r\n
In order to illustrate the sense of devastation of the oil spill, as well as the remarkable sense of survivance\u00a0among Alaska Natives, let me quote Walter Meganack Sr., the late chief of Port Morgan, Alaska, who characterised the catastrophe as \u201cThe Day the Water Died\u201d\u00a0(quoted in Gill and Picou 2001):\u00a0<\/p>\r\n\r\n\r\n\r\n
\r\nThe\u00a0excitement of the season had just begun, and then we heard the news, oil in the water, lots of oil killing lots of water.\u202f It is too shocking to understand.\u202f Never in the millennium of our tradition have we thought it possible for the water to die, but it\u2019s true.\u00a0[\u2026]\u00a0<\/p>\r\n\r\n\r\n\r\n
We have never lived through this kind of death, but we have lived through lots of other kinds of death. We will learn from the past, we will learn from each other, and we will live.\u00a0 The water is dead, but we are alive, and where there is life there is hope.\u00a0<\/p>\r\n<\/blockquote>\r\n\r\n\r\n\r\n
The\u00a0phenomenal achievements that many Indigenous groups \u2013 for instance in the American far North \u2013 have made in recent decades in terms of land claims and self-government arrangements provide valuable\u00a0tools for\u00a0devising\u00a0a different approach\u00a0to the hydrosocial Anthropocene. But formal research permits and data-sharing agreements alone will not shift perspectives\u00a0and\u00a0methods. Rather, we\u00a0must be open to rather different sets of relations that shape pressing problems and possible ways forwards beyond the\u00a0\u201crendering\u00a0technical,\u201d\u00a0in Tania Li\u2019s\u00a0(2007)\u00a0words,\u00a0of climate change, adaptation and resilience, and we must\u00a0also\u00a0allow for the possibility that water matters in other forms than the ones we identify as being in crisis from our European and North American vantage points\u00a0(Krause 2023).\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
For example,\u00a0when\u00a0evidence for the secret burial\u00a0of\u00a0around\u00a0two hundred\u00a0Indigenous children was\u00a0found in the yard of the residential school in Kamloops, BC\u00a0in 2021, some aspects of these different relations\u00a0received a brief flash of international journalistic attention.\u00a0The residential school system, devised by the Canadian settler state with the explicit goal of assimilating Indigenous people into a dominant and ostensibly inevitably European-derived\u00a0mainstream,\u00a0and operational mostly from the late 19th<\/sup>\u00a0to the mid-20th<\/sup>\u00a0century, lies at the heart of many current challenges of Indigenous groups. After many generations of children\u00a0had\u00a0been prohibited\u00a0from\u00a0speaking\u00a0their\u00a0parents\u2019\u00a0languages, practice their rituals and acquire their skills,\u00a0after they\u00a0had been abused physically and\u00a0mentally for years on end,\u00a0and\u00a0had\u00a0been told that\u00a0their elders\u2019 ways were outdated\u00a0and superstitious, it takes\u00a0tremendous\u00a0efforts\u00a0not only to re-learn these ways, but also to re-grow the relations with lands, waters and other living beings that had been cut in the process.\u00a0The point here is that the main questions\u00a0concerning\u00a0a disquieting and uncertain\u00a0ground\u00a0entertained by Northern Canadian Indigenous people may not\u00a0only\u00a0be about thawing permafrost, but also\u00a0about the\u00a0connections\u00a0of industrially-induced global warming with\u00a0older\u00a0forms of violence and intrusions\u00a0that may emerge from the ground, such as the residential schools\u00a0and the unsettling reproduction of their patterns today.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
Figure 4: Kamloops Indian Residential School, ca. 1930, Wikimedia Commons.<\/figcaption>\r\n<\/figure>\r\n<\/div>\r\n\r\n\r\nFurthermore,\u00a0the temporality of thawing\u00a0also manifests differently in\u00a0the Indigenous North than in mainstream climate-change discourse\u00a0(Nuttall 2026). Not only do references to the past \u2013 from residential school heritage to\u00a0more reliable ice conditions and elders\u2019 knowledges \u2013 take precedence over references to future scenarios.\u00a0The very linearity of the process\u00a0also\u00a0seems less relevant than the annual fluctuations, seasonal and otherwise, of a volatile cryosphere. Water matters less as a general substance than as a specific kind of material: as a frozen solid, in the uncertain states of melting and thawing, and as open, fluid water\u00a0(Krause 2026). When we discuss water, we must therefore be\u00a0careful\u00a0not to equate it with the particular\u00a0fluid\u00a0that we are confronted with in the temperate climate where we live, or in the urban contexts where we work. Water, as it matters to people around the world and participates in their social, cultural, economic and artistic universe, comes in many different kinds and forms. Some have pointed to a general blindness among Euro-American researchers for \u201cbrown\u201d water (in the soil) or \u201cgreen\u201d water (in biomass)\u00a0(Linton 2008). Others have outlined the crucial differences in salt and fresh water, or in flowing and stagnant water;\u00a0and in the Arctic, it is\u00a0the\u00a0state<\/em>\u00a0of water \u2013 solid, liquid, or in between \u2013\u00a0that often\u00a0matters\u00a0most.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\nNot only does\u00a0water come in a variety of forms that\u00a0may not register on our own\u00a0list of\u00a0hydrological priorities.\u00a0It is also\u00a0always\u00a0embedded in specific sets of relationships that may make water, water concerns and water care into strikingly different things than the global, modern water that has come to dominate mainstream Western imagination.\u00a0In\u00a0the\u00a0Circumpolar North, water issues emerge in the historical context of\u00a0colonial domination and decolonial struggles, where fragile ice roads, eroding camp sites and questionable drinking water come to matter in relation to\u00a0uncertain boom-and-bust economies, residential school trauma and continuing dependencies.\u00a0\u00a0\u00a0\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
\u00a0<\/div>\r\n\r\n\r\n\r\n
Conclusion:\u00a0Ways of Waterworlding\u00a0<\/strong>\u00a0<\/p>\r\n\r\n\r\n\r\nIn this blog post, I have proposed framing\u00a0the Anthropocene as a set of hydrosocial processes with unfolding or impending water crises characterised by\u00a0drying,\u00a0flooding,\u00a0thawing\u00a0and polluting.\u00a0More\u00a0than regions of disaster, these are vectors of a hydrosocial Anthropocene\u00a0that people around the world integrate in various ways into their multiple waterworlding practices.\u00a0For many postcolonial subjects, these processes register as aspects of their\u00a0\u201cancestors\u2019 dystopia\u201d\u00a0where hydrosocial worlds have already been upended and current projects\u00a0focus on\u00a0restoring relations rather than averting the collapse of previously stable worlds. I have\u00a0shared some insights from the Circumpolar North,\u00a0and I have\u00a0suggested\u00a0paying attention to the politics of\u00a0survivance in the face of\u00a0contemporary water crises,\u00a0a politics\u00a0in which we as researchers are implicated, too. What I hope to illustrate is that\u00a0for understanding and responding to\u00a0water-related\u00a0challenges, we must not only understand what water is\u00a0\u2013\u00a0and can be\u00a0\u2013\u00a0in\u00a0particular contexts, but we must also remain attentive to the\u00a0colonial continuities and decolonial\u00a0endeavours\u00a0that make the\u00a0hydrosocial\u00a0Anthropocene more than a current emergency.\u00a0If we understand the deeply rooted struggles with the Anthropocene as a process of \u201cwaterworlding\u201d \u2013 a set of ongoing, uncertain and often conflictual worldmaking practices and processes \u2013,\u00a0we may be better equipped to see and support the powerful manifestations of survivance\u00a0at the heart of current struggles with multiple water crises.\u00a0\u00a0<\/p>\r\n\r\n\r\n\r\n
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References<\/strong>\u00a0<\/p>\r\n\r\n\r\n\r\nAlley, Kelly D. 2002.\u00a0On the Banks of the Ga\u1e45g\u0101: When Wastewater Meets a Sacred River<\/em>. 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Mathews, and Nils Bubandt. 2019.\u00a0\u201cPatchy Anthropocene: Landscape Structure, Multispecies History, and the Retooling of Anthropology: An Introduction to Supplement 20.\u201d\u00a0Current Anthropology<\/em>\u00a060 (S20): S186\u201397.\u00a0<\/p>\r\n\r\n\r\n\r\nTubb, Daniel. 2020.\u00a0Shifting Livelihoods: Gold Mining and Subsistence in the Choc\u00f3, Colombia<\/em>. University of Washington Press.\u00a0<\/p>\r\n\r\n\r\n\r\nVan Wolputte, Steven. 2006.\u00a0\u201cThe Political Ecology of Water in Northwest Namibia, 1915-1980.\u201d\u00a0Bulletin Des S\u00e9ances=\u00a0Mededelingen\u00a0Der\u00a0Zittingen<\/em>\u00a052 (4): 459\u201377.\u00a0<\/p>\r\n\r\n\r\n\r\nVizenor, Gerald. 1999.\u00a0Manifest Manners: Narratives on Postindian Survivance<\/em>. University of Nebraska Press.\u00a0<\/p>\r\n\r\n\r\n\r\nVizenor, Gerald, ed. 2008.\u00a0Survivance: Narratives of Native Presence<\/em>. University of Nebraska Press.\u00a0<\/p>\r\n\r\n\r\n\r\nWatts, Michael. 2015.\u00a0\u201cThe Origins of Political Ecology and the Rebirth of Adaptation as a Form of Thought.\u201d\u00a0In\u00a0The Routledge Handbook of Political Ecology<\/em>, edited by Tom Perreault, Gavin Bridge, and James McCarthy. Routledge.\u00a0<\/p>\r\n\r\n\r\n\r\nWhyte, Kyle. 2017a.\u00a0\u201cIndigenous Climate Change Studies: Indigenizing Futures, Decolonizing the Anthropocene.\u201d\u00a0English Language Notes<\/em>\u00a055 (1): 153\u201362.\u00a0<\/p>\r\n\r\n\r\n\r\nWhyte, Kyle. 2017b.\u00a0\u201cOur Ancestors\u2019 Dystopia Now: Indigenous Conservation and the Anthropocene.\u201d\u00a0In\u00a0The Routledge Companion to the Environmental Humanities<\/em>, edited by Ursula Heise, Michelle Niemann, and Jon Christensen. Routledge.\u00a0<\/p>\r\n\r\n\r\n\r\nWhyte, Kyle. 2018.\u00a0\u201cSettler Colonialism, Ecology, and Environmental Injustice.\u201d\u00a0Environment and Society<\/em>\u00a09 (1): 125\u201344. https:\/\/doi.org\/10.3167\/ares.2018.090109.\u00a0<\/p>\r\nFranz Krause<\/strong> is a Professor of Environmental Anthropology and Co-Director of the MESH (Multidisciplinary Environmental Studies in the Humanities) hub at the University of Cologne (Germany) with a research focus on the role of water in society and culture. Franz has been working with Dinjii Zhuh and Inuvialuit in the Canadian Mackenzie Delta since 2015. Previously, he conducted research in Finland, England and Estonia. He is the author of <\/span>Thinking like a River<\/i><\/span> (2023), co-author of <\/span>Environmental Anthropology<\/i><\/span> (2023) and co-editor of <\/span>Amphibious Anthropologies<\/i><\/span> (2025) and <\/span>Water, Scale and Materiality<\/i><\/span> (2026).<\/span><\/p>\r\n","protected":false},"excerpt":{"rendered":"Water is one of the key elements through which the Anthropocene is experienced. From droughts and floods to melting ice and polluted rivers, contemporary environmental crises are increasingly shaped by the intertwined and historically grown dynamics of ecology,\u00a0politics\u00a0and infrastructure. This blog post argues that understanding these crises requires a \u201chydrosocial\u201d\u00a0perspective that sees water not as […]<\/p>\n","protected":false},"author":28,"featured_media":0,"menu_order":0,"template":"","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"autor":[142],"class_list":["post-13243","waterworlding","type-waterworlding","status-publish","hentry","autor-franz-krause"],"acf":[],"_links":{"self":[{"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/waterworlding\/13243","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/waterworlding"}],"about":[{"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/types\/waterworlding"}],"author":[{"embeddable":true,"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/users\/28"}],"version-history":[{"count":20,"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/waterworlding\/13243\/revisions"}],"predecessor-version":[{"id":13716,"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/waterworlding\/13243\/revisions\/13716"}],"wp:attachment":[{"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/media?parent=13243"}],"wp:term":[{"taxonomy":"autor","embeddable":true,"href":"https:\/\/boasblogs.org\/de\/wp-json\/wp\/v2\/autor?post=13243"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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