Analyze

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).

how do artifacts such as songs, grocery stores, fishing tools, etc help Naluwan people claim their identities (cultural, professional, social, personal?)

There are manu artifacts mentioned in your fieldnote--songs, stories, fishing tools, grocery stores, etc. How do you analyze these artifacts--why and how were they constructed, used? What are the social, economic, cultural meanings/functions of these artifacts? And how have these artifacts helped construct the sense of place and identity of the Naluwan people?

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).

I am wondering how the book's central concept,  "landscapes of power,"  can be used to think about energy and infrastructural projects outside the Navajo context? The four modalities of power that make up this landscape are deeply influenced by your ethnographic data, and throughout the book you emphasize the need to pay attention to the particularities of places and communities. Thus, I would surmise that other landscapes of power would consist of different configurations of modalities of power? If so, how would you advise research into these other landscapes? What would should scholars pay attention to?

What motivated the structure of the book and the use of the interludes in particular? I'd like to learn more about the decision to include them as interludes. What was the idea behind these moments of reflection that both supplement and bring a brief pause to the argument?

How has the book been received among the communities that you work with? What have been the consequences, if any, for those actors and organizations who were featured in your analysis?

I believe one of the most important aspects the book highlights towards the end of Chapter 4, through Chapter, and within the Conclusion is the idea of false environmentalism that emerges from skewed (i.e. false) science reports. Just as much as the business representatives boasting their environmentalism when building the water dam in the Philippines had hired a group of scientists to report the positive effects of carbon emissions (against those of coal), certain energy governance entities focus on similar false science. The book seems to incite a revolution in the way energy is conceptualized and governed as specifically related to the unique psychosocial, social, and traditional attachments populations have to places (Powell, 2018:160; 237; 239). In other words, building energy plants and governing them should not come at the expense of the populations who reside there (i.e. populations should not be relocated).

1. What recommendations do you have for studying vulnerable populations? What should be the focus and of what should one be careful, specifically?

2. What would you say makes the Dine and Navajo communities particularly vulnerable to government exploitation by green jobs and what would you say are some appropriate solutions to the foregoing as particularly related to the concept of the 'double whammy’ or the 'double bind'? 

3. How are, do you believe, households vulnerable to policies surrounding transformations of governance in weatherization and construction practices (if known)?

More than suggestions, I believe this text draws great parallels for discussing the interconnectedness of economic investments, energy activism, what Dr. Powell refers to as 'greening capitalism', and the right to pollute (Powell, 2018). Power is taken out of its rightful host and appropriated by larger institutions of colonization, where Indigenous nations work to produce power but don’t have the grid to use that power and are, thus, dependent of agents of capitalism in energy production (Powell, 2018). We can think about a transfusion of power moving from energy systems that exist today, to distributions of grid vulnerabilities, to the discrepancies in energy production within the Navajo nation and against their minimal consumption (Powell, 2018). In a broader outlook of the transfusion of power in energy systems, politics, and land, we can think about the process as compounding health and social vulnerabilities that affect energy and climate justice. 

"The complex “double bind” facing movements—at the same time that it faces tribal leadership—who because of colonial logics and legacies, must work both within and against the constraints of the state." (Powell, 2018: 137). This quote is particularly significant because it draws upon the previous accounts of the sovereign powers of the Tribes whilst also accounting for their interdependence on outside entities like the DOE, and other Federal institutions. It evokes the still colonial nature of the ruling entities in the United States and a consequent false sense of independence. This false sense of independence can seemingly be drawn from the disconnected and isolated energy systems present in the Navajo Nation, specifically where Dr. Powell highlights the Nation has lacking adequate access to water, electricity, paved roads and other opportunities (Powell, 2018: 115-116). The foregoing speaks quite directly to many in the Navajo Nation being energy vulnerable and lacking access to reliable utilities, day-to-day necessities, which also bridges the connections between energy vulnerability and energy rights.