The global climatic and ecological crisis becomes more apparent with every passing year. Shocking images of the burning Congo Basin, of bushfires devastating aboriginal land in Australia, of thawing permafrost in Siberia and mass coral bleaching have gone viral. Countless studies from independent scientists have linked these events to climate change and revealed their serious effects on human wellbeing (Oreskes 2004; Watts et al. 2018). These catastrophes killed tens of thousands of people and destroyed the livelihoods of millions. Yet, so far, linking them to climate change has not generated meaningful political action (Swyngedouw 2011; Hornborg 2017) to decrease consumption (Wilk 2009), stop fossil fuel extraction, reduce pollution or halt ecological destruction. Faced with this inaction, a new type of climate activism recently emerged in Europe. Since the first student strikes dating back to August 2018, millions of mainly young people have participated in climate protests, with the Global Climate Strike in September 2019 counting a staggering number of 7.6 million participants. Spurred by public celebrities, such as Swedish Greta Thunberg, various ‘for future’ movements organised peaceful mass protests and civil disobedient actions in the streets of cities all over the world, which have been regularly covered in media and noticed by politicians of all stripes. This new climate justice movement has accomplished exceptional things in a very short time: it created lasting international protest networks, managed to rally supporters through social media and public performances and, arguably, helped to raise the level of awareness of the climate crisis among youth and other generations.

The emergence of this new type of mass activism poses a number of anthropological questions. For many activists, especially young people, involvement with climate change‐related protest groups marks a sort of political coming‐of‐age. How do they learn political practice and citizenship? What examples and idols do they refer to? Studying novel climate action networks and their members and practices provides insights into contemporary forms of politicisation and the constitution of environmental subjectivities (Agrawal 2005; Callison 2014). Carefully weaving appealing graphic design and egalitarian language into their political messages, climate activists further constitute aesthetic systems (Sartwell 2010; Werbner et al. 2014; Meyer 2009) whose public acts are intricately planned performances of disruption. What systems of meaning and subjectivities are created in the context of these performances and what are their affective scaffoldings (Dave 2012)? Since public actions are planned as non‐violent interventions, the movements challenge power structures by staging and publicly brandishing scientific knowledge. What is the role of science in acts of civil disobedience? Lastly, protests claim and intervene in urban spaces, making disruption and deceleration felt, and enacting an alternative way of life (Wetzel 2016). How do urban publics respond to and shape these infrastructural disruptions?

Through this Forum, we hope to present some anthropological perspectives on the recent phenomenon of mass climate protests in Europe and beyond. Knowing that many anthropologists have been involved in the context of climate activism, we want to rekindle reflections on our discipline’s stake in and influence on transitions to a different world in the aftermath of the Covid‐19 pandemic. We are interested in thinking about how we, as anthropologists, could work with and alongside the climate justice movement, both as individuals who advise and spread knowledge and as a well‐established and networked institution. In our opinion, during these times of multiple intersecting crises, anthropologists have the urgent task to ponder the role that the discipline has to play in fomenting social change and offering political alternatives. We know now for certain that the generations to come will have to deal with an unstable world and grapple with the lurking possibility of deadly pandemics. We hope that this Forum will help to show that anthropologists are poised to become interlocutors of environmental movements, but also that their knowledge can make a difference for humans and other beings as they face the impacts of climate change and for the generations of earthlings to come. Ultimately, we want to take stock of the stories that anthropology can tell to influence the outcome of the planetary crisis of climate change, because, as Jonathan Safran Foer cogently put it, ‘History not only makes a good story in retrospect; good stories become history’ (2019: 16).

In this Forum, 11 anthropologists talk about their experience with and offer interpretations of new climate activism. To allow readers to better navigate the Forum’s diverse contributions, we grouped them into four topical categories: political implications, movements and the self, science, and specific forms of activism.

每年，全球气候和生态危机变得越来越明显。令人震惊的刚果盆地燃烧，林区大火烧毁澳大利亚原住民土地，西伯利亚永久冻土融化以及大规模珊瑚褪色的风靡一时。来自独立科学家的无数研究已将这些事件与气候变化联系起来，并揭示了它们对人类福祉的严重影响（Oreskes 2004； Watts等人，2018）。这些灾难杀死了成千上万人，并摧毁了数百万人的生计。然而，到目前为止，将其与气候变化联系起来并没有产生有意义的政治行动（Swyngedouw 2011； Hornborg 2017）以减少消费（Wilk 2009）。），停止提取化石燃料，减少污染或中止生态破坏。面对这种无所作为，最近在欧洲出现了一种新型的气候行动主义。自从2018年8月第一次学生罢工以来，数百万主要是年轻人参加了气候抗议活动，2019年9月的全球气候罢工使参加者人数达到了惊人的760万。在瑞典名人葛雷塔·滕伯格（Greta Thunberg）等公众名人的刺激下，各种各样的“为未来”运动在世界各地的城市街道上组织了和平的群众抗议和公民不服从的行动，定期在媒体上报道，并引起各界政治家的注意。这项新的气候正义运动在很短的时间内就取得了杰出的成就：它建立了持久的国际抗议网络，

这种新型的群众活动主义的出现提出了许多人类学问题。对于许多激进主义者，尤其是年轻人，参与与气候变化有关的抗议团体标志着一种政治的成熟。他们如何学习政治实践和公民身份？他们指的是什么例子和偶像？对新型气候行动网络及其成员和实践的研究提供了对当代政治形式和环境主体性构成的见解（Agrawal 2005； Callison 2014）。小心翼翼地将引人入胜的图形设计和平均语言融入他们的政治信息中，气候活动分子进一步构成了审美体系（Sartwell，2010年； Werbner等人。2014年；Meyer（2009）。其公共行为是精心策划的破坏活动。在这些表演的背景下创建了哪些意义和主观的系统，以及它们的情感支架是什么（Dave 2012）？由于将公共行动计划为非暴力干预，因此这些运动通过登载和公开挥舞科学知识来挑战权力结构。科学在公民抗命中的作用是什么？最后，抗议活动声称并干预了城市空间，使人们感到混乱和减速，并制定了另一种生活方式（Wetzel 2016）。城市公众如何应对和塑造这些基础设施破坏？

通过这次论坛，我们希望就欧洲及其他地区最近发生的大规模气候抗议现象提出一些人类学观点。知道许多人类学家都参与了气候活动主义，因此我们想重新思考科威特19大流行后我们学科对利益攸关方的影响以及对过渡到不同世界的影响。我们有兴趣思考一下，作为人类学家，我们将如何与气候正义运动一起并肩作战，既可以作为个人提供咨询和传播知识的机构，也可以作为一个建立完善且网络化的机构。我们认为，在多重交叉危机时期，人类学家迫切需要思考该学科在促进社会变革和提供政治选择方面必须发挥的作用。并应对致命大流行的潜伏可能性。我们希望，该论坛将有助于表明人类学家已准备好成为环境运动的对话者，而且他们的知识将对人类和其他生命产生影响，因为他们面临着气候变化的影响以及未来世世代代的人类。归根结底，我们想对人类学可以讲述的影响气候变化星球危机后果的故事进行总结，因为正如乔纳森·萨夫兰·佛尔（Jonathan Safran Foer）坚定地说的那样，好故事成为历史''（2019：16）。

在这个论坛中，有11位人类学家谈论了他们的经验，并对新的气候行动主义进行了解释。为了使读者更好地了解论坛的各种贡献，我们将其分为四个主题类别：政治影响，运动与自我，科学以及特定形式的行动主义。