In responding to the spatiotemporally specific geographies of extinction charted in the articles in this special section, this article reflects on the sociocultural factors that inform the ways in which extinction is framed and impede recognition of the enormity of the anthropogenic extinction event in which we are all bound. This article argues that we are living in an era of ecocide, where the degradation of biodiversity and eradication of species go hand-in-hand with the degradation and eradication of nonmodern culture and identity, and it explores some possible reasons why modern society is failing to respond to impending crisis. Fine-grained stories of spatiotemporally specific geographies of extinction can help to counter the logic of colonization and bring everyday ecocide into view. For the particular multispecies communities they concern, they can also feed into the creation of ritual practices of penitential mourning in ways that enable a collective grieving process poised to activate an ecosocial transformation. The authors consider the implications of grief and mourning—and of not mourning—in what can be seen as not only a terrible time but also the end of (lived) time. They conclude with some reflections of local acts of resistance, witnessing, and narrative.

中文翻译：

---

日常杀生，有毒住所和无法哀悼

在对这一特殊部分的文章中所描述的时空特定灭绝地理学做出回应时，本文反映了一些社会文化因素，这些因素为灭绝的构成提供了方式，并阻碍了人们对人类灭绝事件的巨大认识。界。本文认为，我们生活在一个生态灭绝的时代，在这个时代，生物多样性的退化和物种的消灭与非现代文化和身份的退化与消灭并存，并探讨了现代社会失败的一些可能原因。应对即将来临的危机。关于时空特定灭绝地理的细粒度故事可以帮助抵制殖民的逻辑，并使日常灭绝种族行为成为现实。对于他们关注的特定多物种社区，他们还可以通过有助于集体哀悼过程来激活生态社会变革的方式，来参与建立it悔哀悼仪式。作者考虑了悲伤和哀悼的含义，而不是不哀悼的含义，这不仅可以看作是一个可怕的时期，而且可以看作（生命）时代的终结。他们以对当地抵抗，见证和叙事的一些反思作为总结。