The new “genres of the human” (Weheliye 2014: 2) emerging within anthro-decentric thought do not simply critique the Westernized notion of Man as human; they also allow us to engage in queer world-making through their imagination of manifold new ways of being beyond the horizons of the modernist fabrications of possessive individualism and sovereign agency (Luciano & Chen 2015: 191, 193). For example, in Meeting the Universe Halfway (2007), Karen Barad argues for an “intra-active” (Barad 2007: 141) formulation of agency7. In an “intra-active” understanding of agency, instead of being seen as the sole property of an individual to be exerted upon others, agency is thought of as a “dynamism of forces” (Barad 2007: 141) in which all matter-human, animal and the inanimate-are continuously working concomitantly and influencing one another in an intimately entangled relationship (Stark 2016). According to Barad, intra-active agency amplifies human accountability by foregrounding one’s intricate agential enmeshment within “the larger material arrangements of which ‘we’ are a ‘part’ (Barad 2007: 178) (Luciano & Chen 2015: 192). Another example of anthro-decentric thought is queer ecologies, queer environmental thought and ecocriticism which challenge the human/nature binary foundational to the epistemology of Man (used to justify both the destruction of material nature and to discipline sexual and gender identities outside of the normative heterosexual category) (Luciano & Chen 2015: 188). Queer environmental thought enables us to imagine the possibilities that emerge from an understanding of our relationship with nature as a complicated, tangled, interconnected system of interdependency, of “forces that co-exist and mutually sustain one another” (to quote filmmaker and writer Trinh T Minh-ha) (Balsom 2018).