ASLE 2025 Biennial Conference
Theme: Collective Atmospheres: Air, Intimacy, and Inequality
Date: July 8-11, 2025
Location: University of Maryland, College Park, ancestral lands of the Piscataway People
Call for Proposals
Reflecting on the use of tear gas and other chemical weapons during the 2016 Standing Rock protests, Paiute scholar Kristen Simmons notes that “[t]he conditions we breathe in are collective and unequally distributed. … The atmosphere is increasingly a sphere to be weaponized.” A few years later, this weaponization became clear as the unequally-experienced COVID-19 respiratory pandemic overlapped with protests over the chokehold murder of George Floyd at the hands of police—giving heartbreaking new relevance to the Black Lives Matter rallying cry, “I can’t breathe.” Meanwhile, deforestation and air pollution are again on the rise. The Amazon rainforest, for instance—dubbed the “lungs of the world” due to its ability to absorb carbon dioxide and produce oxygen—has come under intensified threats. Wildfires stoked by climate change fill the air with toxic smoke. And new research finds that unhoused people are disproportionately exposed to air pollution. Breath and air, as has become palpably obvious, are phenomena necessary for life, yet often overlooked and not equally available to all. As historian Achille Mbembe states, what humanity currently faces is “a matter of no less than reconstructing a habitable earth to give all of us the breath of life.”
Fittingly, in our fields of ecocriticism, ecomedia studies, and environmental humanities, we find a nascent wave of work attending to the idea that air/atmospheres are at once specific to our individual bodies, unequally experienced, and shared by all biotic life across time and space. This work contributes to an emerging “respiratory humanities” and “atmospheric humanities” —the latter of which, as the International Commission on Science and Literature and the International Commission on History of Meteorology recently declared in a joint call for papers, considers “the atmosphere’s agency as it becomes manifest as a medium, life-giver, carrier, nutrient source, threat and a concern in modern life, politics, and art.” Meanwhile, the prominent subfield of affect studies engages with more figurative conceptions of “atmosphere,” including mood and ambience. In sum, atmospheres become increasingly visible as sites of contestations and convergences where the intimacy of breath is bound up with wide-ranging environmental and cultural crises.
Of course, atmospheric thinking has a very long history. The idea of “bad air” as a disease vector is an ancient one, and it persisted into the 19th century in the miasma theory of disease transmission. In the 1800s, polymath Charles Babbage wrote of the air as a “one vast library” that serves as a repository of human and more-than-human history. Scientists Simon L. Lewis and Mark A. Maslin recently concurred, suggesting with their “Orbis Hypothesis” that the European colonization of the Americas left an atmospheric trace. And since the late 1970s, the ozone layer and greenhouse gasses have been major topics of scientific as well as public concern.
