Analyze

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?

The authors productively place three bodies of theory in conversation, abolitionist theories, urban political ecology, and decolonial theory, to rewrite the intellectual trajectories of EJ as extending the legacy of the Black Radical Tradition. What are our intellectual and political genealogies as students and researchers of the quotidian anthropocene? What genealogies are we pushing against? Drawing from their examples of spaces and historical moments of interracial solidarity, what kinds of coalitions do we see ourselves partnering with and contributing to as (largely?) newcomers to the activism in Austin?

In this fascinating review, the authors show how environmental justice is reproductive justice (following the water protectors at Standing Rock) and how this intersection reshapes understandings of the environment, embodiment, and exposure. I was particularly interested in the concepts of social and cultural re/production, and how we might think about this in light of Austin's rapid gentrification. They discuss an intersectional approach as a multi-scalar approach, from climate change to chemical exposure in the home - and I think this could be extended to a inter/multi-generational approach to justice (esp given our focus on renewables). The authors show how the RJ framework rethinks the individualism of reproductive choice as the right to conceive and bear children in conditions of social justice and human flourishing - then how does the current energy system (and future energy transitions) negate or create these conditions, and for whom? If we think about biological/cultural reproduction, how do we also incorporate the concept of reproductive labor into our analysis? Finally, I think they make an important point about the harms of documentation, and it would be great to hear everyone's thoughts (Esp those who have participated in earlier field campuses) on what the goal and ethics of our knowledge production are?

Walsh's piece gives us a concise history and geography of environmental racism in Austin, by drawing our attention to how ineequality is written into city law and urban planning. The ongoing legacies of segregation have shaped social life from access to public services to access to recreational spaces. Given the foundations of environmental racism in zoning laws and land use regulations, so succinctly highlighted by Walsh, how does/must the process of energy transition address these issues? Can there be zoning for justice, and what would that look like? In what way can our work at the field campus contribute to the existing work being done by orgs like El Pueblo and PODER?

1. There is also a need for further assessment of the impact of violence, both on facilities and organizations, and also on populations served. These knowledge gaps have serious implications for the way the drivers of violence are understood and, by extension, the ability of organizations operating in complex security environments ability to effectively manage the security of their staff and facilities in order to deliver healthcare.

2. Within medical anthropology and sociology, violence is seen a social phenomenon that is culturally structured and interpreted, and the human body can serve as a site of contestation, where various types of power relations play out at individual-, community-, state- and global-level levels.

3. In the same vein, training among health workers and patients in complex security about the importance of reporting attacks and different reporting fora may reduce the number of incidents that go unreported and the accuracy and completeness of those which are reported.

The main argument was that there are "biosocial phenomena" or "structural violence" that lead to the tendency for certain diseases or lack of treatment in populations, particularly those in poverty. Their three major findings were: they can make structural interventions to "decrease the extent to which social inequities become embodied as health inequities", proximal interventions can reduce premature morbidity and mortality, and structural interventions "can have an enormous impact on outcomes.

Stephen Collier is an Associate Professor of International Affairs at The New School in NYC. He has a Ph.D in Anthropology from U.C. Berkeley and has conducted research in Russia, Georgia, and the U.S. His expertise is in political systems (post-socialism and neoliberalism), infrastructure, social welfare, and contemporary security. His knowledge in infrastructure and politics gives him a more top-down perspective of emergency response; Collier can assist with creation of organizations and groups for large scale emergencies that would require international collaboration. 

Andrew Lakoff is an Associate Professor of Sociology at the University of Southern California, and is an anthropologist of science and medicine. He research is in globalization processes, human science, and the implications of biomedical technology. He has a similar position in emergency response as Collier, where he sees global, political, and technological interactions that would effect how we prepare and respond to international emergencies. He's written essays and other books on emergency preparedness such as "The Risks of Preparedness: Mutant Bird Flu" and "Disaster & the Politics of Intervention".

The program goal is to "help prepare for, protect against, respond to, and recover from a growing array of natural and human-caused risks and threats in New York State and around the world" (in mission statement) by providing education, research and training opportunities in homeland/cybersecurity to its students.

The article looks at how a French law, the "compassion protocol" that gives legalizes undocumented immigrants with serious illness, was interpreted and executed by within the country. It discusses how the law is a humanitarian action and public health concern, and the difficult moral position medical professionals are put in when becoming an examiner for this department in the government.

The policy addresses public health in Title IV as part of the Major Disaster Assistance Programs. Section 42 states that the President may provide assistance for and coordinate emergency response to affected areas.