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Whether we are said to be living in the Anthropocene, the Capitalocene, or are witnessing the start of the Chthulucene, 1 as feminist science studies scholar Donna J.Haraway (2016) would describe the current post-anthropocentric era, there is a demonstratable need for affective, entangled, transversal forms of thinking-doing today.Writing this editorial almost a year after the COVID-19 pandemic erupted, and that as inhabitants of Belgium and South Africa-countries with complex ongoing capitalist-colonial legacies, socio-political presents, and heavily but also differently hit by said pandemic-we more than ever feel that these are times of entwined crisis, chaos, and hardship, overflowing with cravings for pedagogical-philosophical responses that are affirmative, productive, and future-oriented.Reactions that are moreover part theory, part praxis, counter the nihilistic, and are future-focused while still grounded in the present, as to not defer responsibilities to future times (see Geerts & Carstens, 2019).Critical race studies and queer of colour critique scholars such as José Esteban Muñoz (2009), Stefano Harney and Fred Moten (2013), and Saidiya Hartman (2020) have rethought the connections between the queer, the pedagogical, and the temporal.These thinkers have inspired queer theorist Jack Halberstam (2019) to posit that crisis times require a strategy that is peculiarly productive in its counterproductivity-times 1 Introduced as a new geological era by Paul J. Crutzen (2006), the Anthropocene describes the colossal impact humans have had on the environment through industrial and other interventions.The Capitalocene, coined by Jason W. Moore (2013), presents a similar analysis, but additionally underlines the role of extractive capitalism.Haraway's (2016) Chthulucene, on the contrary, is a post-Anthropocene, post-Capitalocene era in which humans were to realise they are living together with other species and could and should do so in non-destructive ways.
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