I will use examples of events and conditions of life in Latin America because it is the space that I am familiar with. However, anthropo-not-seen is an event throughout the planet.
Karolina Sobecka, “Last Clouds,” in Art in the Anthropocene, ed. Heather Davis and Etienne Turpin (London: Open Humanities Press, 2015), 215 →.
Dorion Sagan, “The Human is More than Human: Interspecies Communities and the New ‘Facts of Life,’” Cultural Anthropology Online, April 24, 2011 →.
Donna Haraway, “The Promise of Monsters: A Regenerative Politics for Inappropriate/d Others,” in Cultural Studies, ed. Lawrence Grossberg, Cary Nelson, and Paula A. Treichler (New York: Routledge, 1992), 314; Marilyn Strathern and Carol MacCormack, ed., Nature, Culture, and Gender (Cambridge: Cambridge University Press, 1980).
Divergence is a notion I borrow from Isabelle Stengers. It refers to the constitutive difference that makes practices what they are and as they connect across difference, even ontological difference. See Isabelle Stengers and Philippe Pignarre, Capitalist Sorcery: Breaking the Spell, trans. Andrew Goffey (London: Palgrave MacMillan, 2011).
Jacques Rancière, “Ten Theses on Politics,” Theory and Event 5:3 (2001).
I have explained this in other works. Dwelling across more than one and less than many worlds, practices may enact not-only entities: other-than-human beings emerge not only as such, but also as nature and humans. See Marisol de la Cadena, “Indigenous Cosmopolitics in the Andes,” Cultural Anthropology 25:2 (May 2010); and Marisol de la Cadena, Earth Beings (Durham, NC: Duke University Press, 2015).
Marisol de la Cadena, “Runa: Human But Not Only,” Journal of Ethnographic Theory 4:2 (Fall 2014) →.
Gilles Deleuze, “Bartleby, ou la Formule,” in Critique et Clinique (Paris: Editions de Minuit, 1993), 89–114.
Another example of a similar relational materiality: peasants in the Isthmus of Juchitán (Oaxaca, Mexico) have rejected the installation of windmills which would transform the relationship between air, birds, ocean water, fish, and people. See Cymene Howe, “Anthropocenic Ecoauthority: The Winds of Oaxaca,” Anthropological Quarterly 87:2 (Spring 2014).
Annemarie Mol and John Law, “Complexities: An Introduction,” Complexities: Social Studies of Knowledge Practices, ed. Annemarie Mol and John Law (Durham, NC: Duke University Press, 2002).