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Misria

In my experience working with archaeologists, I have observed numerous instances where these experts show exceptional dedication to address epistemic injustices that have persisted within the field since its inception. Archaeology has its origins in colonialism and has developed based on what archaeologists considered "impartial" investigations of marginalized communities. In practice, this meant that archaeologists, who were often seen as authorities on the past, crafted narratives based on their own interpretations, emphasizing objects they deemed relevant to their chosen stories. This way of doing archaeology created epistemic injustices that have perpetuated misconceptions and inaccurate narratives about the lives of communities, both in contemporary times and throughout history. Recognizing this problematic historical legacy, archaeologists have recently made significant efforts to integrate the voices and practices of marginalized communities into their work, often through participatory approaches in scientific research. While these endeavors have yielded positive outcomes, challenges persist because the way communities perceive and understand the world (ontologies and epistemologies) is significantly distinct from the way archaeologists, using their scientific methods and theories, perceive and understand the world. Even with the most robust collaborative efforts in place, this distinction persists and may result in the continuation of various epistemic injustices. One notable example is the practice of elevating scientific evidence, affording it greater importance, credibility, and authority, sometimes at the expense of lived experiences and oral histories. Procedural injustices also persist, partly due to the legal framework governing archaeological practices, which primarily aligns with scientific perspectives rather than community perspectives, benefiting the scientific community. For instance, current regulations in certain states in the US permit landowners to have unrestricted control over the archaeological materials excavated on their properties, irrespective of their historical or cultural connection to the original communities to whom these materials belong. Archaeologists have displayed determined efforts to address historical injustices, but there is still a substantial amount of work ahead. As they navigate challenges, some ask themselves a crucial question: Can the practice of archaeology as we know it withstand the profound transformation necessary to emerge as a truly equitable and inclusive discipline? 

Image Description: "My hand and some of the materials I encountered in the field."

Domingues, Amanda. 2023. "Archaelogy and "impartial" investigations of marginalized communities." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11.

Louisiana EPA conflict of interest

tschuetz

Facing a pivotal federal investigation into Louisiana’s relationship with petro-chemical companies, the state’s attorney general hired lawyers who were simultaneously representing one of the main corporations at the center of the investigation, documents reveal.

The revelations, contained in documents released under public records requests, have led to allegations of a major conflict of interest and come just weeks after the Environmental Protection Agency [EPA] dropped its civil rights investigation.

Internal emails, contracts and payments, show that the office of the attorney general, Jeff Landry, hired two lawyers to enter closed-door negotiations with the EPA during the 14-month civil rights investigation. But John King and Tim Hardy were also representing the Taiwanese chemicals firm Formosa in separate litigation, challenging a decision to revoke the company’s state air permits. (Moran and Sneath 2023).

Formosa's "bidding war" between Texas and Louisiana

tschuetz

In the 1980s, Formosa Plastics Corporation purchased financially struggling petrochemical plants in Delaware, Texas, and Louisiana. The company subsequently shifted its operations to Texas and Louisiana, where a competitive bidding process ensued between the two states, both of which were known for industry-friendly policies (Tubilewicz 2021). As political scientist Tubilewicz (2021, 16) has argued, the politics surrounding Formosa's investments in these states were not purely motivated by profit but were also shaped by the ongoing struggles of sub-state actors such as politicians and NGOs over issues of internationalization and representation in global affairs.

An example of this can be seen in Formosa's attempt to build a rayon fiber plant in Louisiana's St. John Parish in the late 1990s, an area also known as "Cancer Alley." Protests broke out due to concerns about massive tax exemptions, displacement of Black residents, and the plant's location on the historic Whitney Plantation (Tubilewicz 2021, 11). However, the project was eventually abandoned due to declining market demand and delays. In addition, the local St. John Governor was indicted for illegal industrial rezoning of land around the plantation and receiving $200,000 in real estate commission (Tubilewicz 2021, 11).

Tanya Matthan: environmental justice and epistemic violence

tanyamatthan

In their introduction, Vermeylen's argument for a particularist and decolonial approach to justice through a recognition of plural ontologies and epistemologies that decenters Western liberal discourse and its theory of justice. How does bringing the lens of coloniality into environmental justice literature alter our visions of energy futures? Can we make appeals to environmental justice without recourse to liberal theories of individual rights and property ownership? More specifically, I am wondering how our team can study and address this dynamic plurality of ways of understanding and experiencing in/justice in this site, and how can we engage this plurality in productive ways? What axes of difference and inequality should we be looking for/at (race, gender, class, sexual orientation, citizenship, housing status, etc)? If the Anthropocene is coloniality by another name, how can we foreground this in our approach?

Settler Colonialism in Texas

kgupta

Environmental justice narratives in the U.S. often fall into "sacrifice zone" narratives that universalize experiences on the community-level, reproducing specifically bounded narratives about American lives and livelihoods, relationships to nature and capital, and the kinds of knowledge and authority that matter. Vermeylen's article disrupts this idea, rightfully arguing that environmental justice requires a more upfront confrontation with the socio-historical causes of oppression brought about by coloniality, as well as the fact that we need to question the righteousness of EJ discourses that rely on white settler logics.

For the Austin Field Campus, how can we bring attention to Anglo-American settler colonialism in our approaches to EJ and gentrification? And thinking back to the NOLA Field Campus, what Texas histories should we be drawing from to understand energy transitions in the city?