If there was ever a manifesto for transgressive learning in a hot and difficult time, Donna Haraway’s new book “Staying with the Trouble: Making Kin in the Chthulucene” would be it. Haraway offers provocative new ways to reconfigure our relations to the earth and all its inhabitants, in troubling times. At the heart of this book is this concept of ‘staying with the trouble’: not shying away from the hot, sticky and oftentimes smelly messes surrounding climate change and the nexus issues intertwined within the ‘trouble’ of a warming planet; Haraway embraces this troubling space, and takes inspiration from the the “Cthonic” ones, the small creepy crawly critters “replete with tentacles, feelers, digits, cords, whiptails, spider legs, and very unruly hair” that turn the soil and oceans in into life-giving domains. They are the ultimate transgressive and transformative practitioners who, like alchemists, turn shit into gold. In so doing Haraway opens up our thinking to see troubling spaces, places and processes as rich learning and transforming opportunities, without romanticizing or simplifying the complexities of the trouble. She does this by theoretically and methodologically driving her thesis with the signifier “SF” which could stand for anything from Speculative Fabulation, Science Fiction, Science Fact, Speculative Feminism, Soin de Ficelle, So Far… and/or String Figures. SF becomes a transgressive instrument from which storytelling and fact telling become the primary means with which we can ‘stay with the trouble’, i.e. transgress and transform the dogmatic and often static narratives that are usually behind the trouble in the first place. The concepts, images, theories and instruments she employs are particularly useful for our work in “reframing narratives” in t-learning, as she opens up, dissolves, and transforms the ways in which we relate and create stories, and thus the real world cultural-ecological realities they conjure. Quoting ethnographer Marilyn Strathern: “it matters what ideas we use to think other ideas” Haraway takes this mantra further… “it matters what thoughts think thoughts. It matters what knowledges know knowledges. It matters what relations relate relations. It matters what worlds world worlds. It matters what stories tell stories…” This is essentially the mantra of t-learning, where how these small ideas, images or narratives matter so deeply to how we learn, how we act and how we transform conditions that shape our lives and the lives of the more than human world. Haraway offers a myriad of examples of ‘reframing narratives” the most powerful is how she transforms the hyped up narrative surrounding the human induced epoch known as the Anthropocene (an entire epoch of apocalyptic devastation), she rather conceptualizes an epoch beyond this, one that doesn’t lead towards existential nihilism, but rather sees the Anthropocene, like KT Belt asteroid strike as a moment, not an entire geological period. Instead the Anthropocene (which she refers to call the Capitalocene- the epoch belt of capitalism) as one that thrusts us into the Chthulucene (pronounced “Thulu-cene”) an epoch as one in which the human and nonhuman are inextricably linked in “tentacular “practices (I will leave you curious to find our what tentacular practices are and why they are so important for t-learning). The Chthulucene, Haraway explains with wonderfully transgressed language, requires sym-poiesis, or making-with, rather than auto-poiesis, or self-making. These terms, like the term “response-abilty” transform and transgress language and image making in an inspiring and revolutionary way that gifts us gateways and openings in how we might describe or shape our SF framing of t-learning, that is: Learning to stay with the trouble of living and dying well together on a damaged earth.