Analyze

As outlined in this brief article by the U.S. Energy Information Administration, energy consumption by New York City alone has dropped significantly more than the surrounding areas. On a prima-facie observation, one could say the foregoing alleviates stress on the existing energy infrastructures. However, deeper analyses should consider the repercussions that demanding less energy may have on production, supply, and distribution, as well as transitions between larger and smaller electric microgrids. Given energy infrastructures in the United States are already vulnerable, can it be really said the pandemic alleviates stress on the existing energy infrastructures when everybody is connected to the internet and is generally using more technology at home?

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?

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? 

During our visit, I was struck by the landscape around the mound. Vast prairie, with woods in the distance, together with the remote location of the site made space feel empty. This notion of emptiness or insignificance came up occasionally in our discussions as we walked through or looked at artworks of the landscape. However, Kim, in particular, resisted the idea that these ecosystems have nothing to show, but are beautiful in their own way.

I had to think of these conversations again when I looked through the slide show and found this image of the bird house. In contrast to the ongoing dispute about the clean-up at West Lake Landfill, the Weldon Springs mound is emblematic of the idea of remediation/restoration. During our tour, I remember being told that certain species were returning to the site or the surrounding woods (is that correct? what did they say exactly?). Birds are also interesting actors in regards to opening up and cleaning the landfill, which might increase their presence. They have been discussed as both a threat to the nearby airport traffic and a species to be protected from the radioactive wast itself by adding additional measures.