JUPITA

Today we will be sharing the last quote of the year and of JUPITA for a while. This quote comes from Fred Moten in The Undercommons: Fugitive Planning & Black Study. “A couple people seem to be reticent about the term ‘study,’ but is there a way to be in the undercommons that isn’t intellectual? Is there a way of being intellectual that isn’t social? When I think about the way we were using the term ‘study,’ I think we were committed to the idea that study is what you do with other people. It’s talking and walking around with other people, working, dancing, suffering, some irreducible convergence of all three, held under the name of speculative practice. The notion of a rehearsal – being in a kind of workshop, playing in a band, in a jam session, or old men sitting on a porch, or people working together in a factory – there are these various modes of activity. The point of calling it ‘study’ is to mark that the incessant and irreversible intellectuality of these activities was already there. These activities aren’t ennobled by the fact that we now say, ‘oh, if you did these things in a certain way, you could be said to be have been studying.’ To do these things is to be involved in a kind of common intellectual practice. What’s important is to recognize that that has been the case – because that recognition allows you to access a whole, varied, alternative history of thought.” -Fred Moten in The Undercommons: Fugitive Planning & Black Study As the last quote of the year, and of JUPITA, I would like you to reflect, and invite to reconsider your positionality in academia. How does the institutional framework of academia restrict or enable the recognition of intellectual practices that occur outside its traditional boundaries? How do you look at those practices?

Dear colleagues and friends,   We hope this post finds you in good health. We'd like to check-in with our latest activities in 2024 & looking ahead to 2025.   Latest activities ✨ Last week was very busy, even in JUPITA measures! ☀️There was a Sunsets and Sunrises: Lost Futures & Emerging Hopes Workshop delivered by Kristina Bogner & Co. 🥗We co-hosted a vegan lunchinar on Thursday together with the Sustainable Food and Sustainable Behaviour groups and even had an impromptu Birthday celebration!  🎇We had our end of year event in celebration of all what we did (collectively, individually & beyond ✨) in 2024, in the form of our second JUPITA community day – we would like to thank everyone for being part of JUPITA regardless if you were able to make it or not.😊 For those who could not make it, we will give you a small flavour of the event & updates particularly on the Dynamic Learning Agenda and Mapping projects. We hope you will find some resonance in them.   Soundbath 🫧 During our end of year celebration, we embarked on a Soundbath journey with Marc and Thomas. They are from the Mandira Spiritual Center, and hereby we invite you all (in Utrecht) to explore what is a soundbath, and other multisensory experiences deeper, if you wish: https://lnkd.in/dvD-BAjC   Looking ahead 👁️ Dynamic Learning Agenda 🌱 We delivered a design for braver action workshop during the end of year event, facilitating a continuation to co-shape our common ground on “What is JUPITA” for us as a community as well as co-creating the vision of what being we can collectively cultivate going forward, and what are the needs for this. We are going to use the rich findings as fertilizer in this next quiet and nurturing period of winter slumber. This includes building on the previously co-created questions and the beautiful zine we made together back on the first Community Day.   Mapping 🗺️ During the end of year event, we shared about the JUPITA mapping project in the format of storytelling. If you are interested about details of the storytelling (or its format) and/or have any questions and/or enquiries of more details on the mapping, please reach out to jupita@uu.nl We will incorporate all the feedback harvested from the event, thoughts and input people contributed throughout the afternoon into our finalised results and writing. After finalizing the mapping project over the coming months, we will share the mapping paper with you.   We are introducing the idea of being in tune with seasons and in this fashion, for JUPITA to enter a winter hibernation period, which is our immediate next step. In this manner, tomorrow we will host our last community lunch hour of 2024 in person at VMA 7.70 at 12.00, where we will doodle, colour and talk – we'll provide all materials! Wishing you all happy festivities ✨ The JUPITA organizing team

Dear colleagues and friends,   We hope this post finds you in good health. We'd like to check-in with our latest activities in 2024 & looking ahead to 2025.   Latest activities ✨ Last week was very busy, even in JUPITA measures! ☀️There was a Sunsets and Sunrises: Lost Futures & Emerging Hopes Workshop delivered by Kristina Bogner & Co. 🥗We co-hosted a vegan lunchinar on Thursday together with the Sustainable Food and Sustainable Behaviour groups and even had an impromptu Birthday celebration!  🎇We had our end of year event in celebration of all what we did (collectively, individually & beyond ✨) in 2024, in the form of our second JUPITA community day – we would like to thank everyone for being part of JUPITA regardless if you were able to make it or not.😊 For those who could not make it, we will give you a small flavour of the event & updates particularly on the Dynamic Learning Agenda and Mapping projects. We hope you will find some resonance in them.   Soundbath 🫧 During our end of year celebration, we embarked on a Soundbath journey with Marc and Thomas. They are from the Mandira Spiritual Center, and hereby we invite you all (in Utrecht) to explore what is a soundbath, and other multisensory experiences deeper, if you wish: https://lnkd.in/dvD-BAjC   Looking ahead 👁️ Dynamic Learning Agenda 🌱 We delivered a design for braver action workshop during the end of year event, facilitating a continuation to co-shape our common ground on “What is JUPITA” for us as a community as well as co-creating the vision of what being we can collectively cultivate going forward, and what are the needs for this. We are going to use the rich findings as fertilizer in this next quiet and nurturing period of winter slumber. This includes building on the previously co-created questions and the beautiful zine we made together back on the first Community Day.   Mapping 🗺️ During the end of year event, we shared about the JUPITA mapping project in the format of storytelling. If you are interested about details of the storytelling (or its format) and/or have any questions and/or enquiries of more details on the mapping, please reach out to jupita@uu.nl We will incorporate all the feedback harvested from the event, thoughts and input people contributed throughout the afternoon into our finalised results and writing. After finalizing the mapping project over the coming months, we will share the mapping paper with you.   We are introducing the idea of being in tune with seasons and in this fashion, for JUPITA to enter a winter hibernation period, which is our immediate next step. In this manner, tomorrow we will host our last community lunch hour of 2024 in person at VMA 7.70 at 12.00, where we will doodle, colour and talk – we'll provide all materials! Wishing you all happy festivities ✨ The JUPITA organizing team

Today we would like to share a piece of text Malcom Ferdinand has written here: https://lnkd.in/e-EuVd7x In my new book, Decolonial Ecology: Thinking from the Caribbean World, I have termed this divide the “double fracture of modernity,” a divide that, to a fault, separates environmental histories, theories, and issues from the histories and theories of colonialism and slavery and their resistances. I argue that facing environmental issues such as ecocide requires moving beyond this double fracture both in the present and in the past. One cannot effectively preserve the environment without engaging with the long historical logics that cause its destruction, and vice versa. One cannot think about the emancipation process without looking at how the uses of the environment in turn exacerbate the suffering of the dominated. What does it mean to be free from slavery if this freedom is to be lived in a toxicant-ridden island or an unbreathable city? To envision what justice could mean in the wake of colonialism and slavery, I think there is a need to also recognize slavery and colonization as forms of ecocide for at least three reasons. First, doing so compels us to acknowledge the continuity between the enslaved and the land, between humans and nonhumans. The colonization of the world by European imperial powers implied both the subjugation of people and the plundering of the ecosystems of the Earth. More precisely, the domination of Indigenous and enslaved people were the conditions for the exploitation of so-called nature and vice versa. Second, slavery as ecocide recognizes the damages done to Indigenous and enslaved people as an integral part of the ecosystems themselves. Since humans are not separate from nature, the plundering of human bodies via the transatlantic slave trade, the so-called ebony wood can also be understood as a form of deforestation on the continent of Africa, and a destruction of the web of life in the Americas. Third, slavery as ecocide means that we need not accept justice or emancipation from slavery solely as a politics of the human, as the breaking of chains and the granting of social and political rights.

Dear All, We have created a Linktree with all our essential links collected in one place 🌴 👀 ---> https://lnkd.in/dBG55Qq6

If we are going to drive ambitious environmental agendas amidst rampant nativism and populist backlash, we must embrace the drama of belonging. This is my first in a new series that highlights insights from the Ecology and Belonging project: a joint venture between the Urban Futures Studio and the Netherlands Institute for Advanced Study in the Humanities and Social Sciences (NIAS-KNAW). We will soon announce the four fellows to join us in early 2026. Watch this space. Drawing on Maarten A. Hajer’s work on dramaturgy; Jan Willem Duyvendak Josip Kesic’s work on nativism; writing from Jonas Torrens on belonging. And connected to the work of Christopher Shaw on liberalism and climate change

Today's message comes from Michel Foucault.   The body is also directly involved in a political field; power relations have an immediate hold upon it; they invest it, mark it, train it, torture it, force it to carry out tasks, to perform ceremonies, to emit signs. This political investment of the body is bound up, in accordance with complex reciprocal relations, with its economic use; it is largely as a force of production that the body is invested with relations of power and domination; but, on the other hand, its constitution as labor power is possible only if it is caught up in a system of subjection (in which need is also a political instrument meticulously repared, calculated and used); the body becomes a useful force only if it is both a productive body and a subjected body. This subjection is not only obtained by the instruments of violence or ideology; it can also be direct, physical, pitting force against force, bearing on material elements, and yet without involving violence; it may be calculated, organized, technically thought out; it may be subtle, mmake use neither of weapons nor of terror and yet remain of a physical order. -Michel Foucault   What do you think of the role that your body has? What does it perform? What does it enact?

Today's Monday morning message is by Cedric J. Robinson in Black Marxism: The Making of the Black Radical Tradition.   “I am not discussing a coming revolution, I am trying to impress the fact upon you that you are already in the midst of a revolution; you are already in the midst of war; that there has been no war of modern times that has taken so great a sacrifice of human life and human spirit as the extraordinary period through which we are passing today. Some people envisage revolution chiefly as a matter of blood and guns and the more visible methods of force. But that, after all, is merely the temporary and outward manifestation. Real revolution is within. That comes before or after the explosion—is a matter of long suffering and deprivation, the death of courage and the bitter triumph of despair. This is the inevitable prelude to decisive and enormous change, and that is the thing that is on us now. We are not called upon then to discuss whether we want revolution or not. We have got it. Our problem is how we are coming out of it.” -Cedric J. Robinson   What do you think about this statement? Do you think we are in the midst of a revolution? How are you coming out of it?

JUPITA lunch hour this Thursday - tomorrow! - 12-13.00 VMA 7.70 Dear All,   This week we welcome Toon Meelen and Jasper Sluijs for our JUPITA lunch hour.   They will talk about the JUSTNEXUS-project: Beyond transport alone: justice in the future mobility-energy-housing nexus   The JUSTNEXUS project will explore how to foster just sustainability transitions at the intersection of mobility, energy and housing. “This is important because while current approaches are often still sectoral, both challenges and solutions transcend these sectors,”   JUSTNEXUS will explore new overarching visions of what such a cohesive approach might look like using a "Museum of the Future" — a platform for exchange and inspiration. At the same time, experiments, for example where housing associations offer shared mobility, electric vehicles feed power back into the grid and citizens organize sustainable transport in cooperatives, will allow concrete exploration of solutions. The consortium project has several interconnected lines of research. One line focuses on methods for developing future visions for mobility, energy and housing. Another will look at how different ownership structures, namely public, private and communal, can contribute to just transitions. Researchers will also study business models at the intersection of mobility, energy and housing. Finally, the consortium will develop more transparent algorithms that can, for example, regulate the availability of shared electric cars.  

Today's Monday morning message comes from Monica Seger, and her book 'Toxic Matters: Narrating Italy's Dioxin' (2022).   "Environmental injustice, slow eco-corporeal violence is enacted not only through physical events like toxic emissions but also through official narratives that serve to "eradicate any other possible alternative, that impose an official truth. [...] This is where narrative has so much to offer, serving as a resource for greater understanding via increased information, imagined experience, emphatic response and possibe action. I argue here that dioxin- and, more universally, the process of toxic embodiment- necessitates narration so that subjects might affirm their own existence through creative engagement with the shifting bounds of the material world." -Monica Seger   What do you think about implementing narrative analysis and storyworlds to your scientific research? Would you/do you already engage with such?