Calls to rethink our ethical and political responsibilities with nonhuman others abound recent work in cultural geography. Such work unpacks the more-than-human agencies reshaping and rematerialising our bodies and subjective knowledges. This article uncovers the coproduction of human knowledges and urban spaces by examining the problematic migration of the Australian White Ibis into Australian urban localities. We put forth a storied approach to human-ibis relations, capturing the multiple and situated experiences materialising our urban relations with the species. Drawing on ibis ethology, media narratives, personal and interviewee stories, we explore how ibis take part in the co-constitution of urban spaces and identities. In particular, we examine how the ibis as a pest narrative is mobilised and reproduced in public and media discourses that shape the species identity and influence modes of relating. Both the publics and our own personal intra-actions with ibis shed light on conceptions of nonhuman belonging, death and human desires for living-with. This article forwards a cosmopolitical approach to provoke a reconceptualisation of our ethical and political responsibility with urban ibis. We question the narrative of ibis-as-pest to forward ideas of living-with that provokes new modes of relating, uncomfortable for either party. Within these precarious relations, possibilities open for nonhierarchical modes of cohabitation, challenging our political and ethical responsibilities in living-with uncomfortable others.

Despite increased recognition of the need to explore the ways in which nonhumans are entangled with the social world, the practicalities of how to use research methods to engage with non-human actors are often overlooked. This paper explores methodologies for researching with and writing about the nonhuman and contributes to literature focusing on the co-fabricated nature of research. Drawing on empirical research conducted in Ku-ring-gai Chase National Park, Australia, we develop the concept of engaged witnessing as a way of attending to the performative and creative nature of encounters with non-humans. We argue that learning to witness and be affected by surroundings and nonhuman actors in order to glimpse the web of human and non-human performances enlivens research engagements with non-human actors. We show how this "learning" can occur, firstly through following the movements and impacts of animals and secondly through practising the Indigenous concept of Dadirri with trees, in order to research with the more-than-human.Australia, Dadirri, methods, more-than-human, movements, witnessing 1 | INTRODUCTION Within human geography, there has been increased recognition of the importance of studying more-than-human actors, with more research aimed at uncovering how humans and non-humans are entangled together in ways that co-fabricate worlds, spaces and encounters. Inherent within these more-than-human geographies is an acknowledgement that non-humans are active in shaping research processes, and a desire to develop methodologies that allow researchers to engage both human and non-human actors. However, the practicalities of "how" to research with the more-than-human are often overlooked. This paper furthers more-than-human methodologies through detailing practices of learning to engage the non-human during fieldwork in Ku-ring-gai Chase National Park, 1 a relatively large park on the northern outskirts of Sydney, Australia. As Crang argues, when we conduct research we are "taking part in the world rather than reflecting it" (1997, p. 360). Therefore, we argue by more directly championing non-human agency in research methods, we shift away from anthropocentric research practices to explore the interconnections between humans, non-humans and place (Hitchings & Jones, 2004).One challenge of more-than-human research is that you cannot survey kangaroos about their thoughts and actions, or ask an angophora tree to describe how it feels when lace monitors scamper up its trunk after being startled by passing bushwalkers. The "how" of more-than-human research is not straightforward and is often not described in detail, or is otherwise rendered a little strange, improper, messy or experimental. Although there have been a number of recent attempts to develop methodological approaches that are appropriate for more-than-human research (see Collard, 2014;Hinchliffe, Kearnes, Degen, & Whatmore, 2005;Hitchings & Jones, 2004;Lorimer, 2010;Pitt, 2015), there is ample scope to build on these approaches and develop a larger range of...

This paper investigates the writing of situated knowledge and explores the possibilities of enacting difference by writing differently. We present a selection of research stories in which carrier bags, sounds, baskets, gardens and potatoes are interpreted less as objects of research or metaphors to aid in analysing phenomena, than as mediators of the stories. Our stories emphasise the ontological politics of engaging with and representing the relational, the messy, the spontaneous, the unpredictable, the non‐human and bodily experiences. These stories demonstrate how writing is performative and how it is integral to the production of knowledge.

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