Analyze

Interesting how you managed to discover the Amis language connection to Malay, further connection to Austronesian, and the similarities the language has to other Asian languages. I also liked your posed questions, which are in line with what I am concerned about after reading your piece. I remembered posing such a similar question to my Ahma, regarding whether there would be a loss of culture as the younger generation starts to live far away from their original hometown, Taitung. She mentioned that the younger generation here in Naluwan, Hsinchu are working hard to continue to uphold the Amis culture and roots in their new "home". So hopefully for generations to come, the Amis people will not lose their heritage, and not forget their original roots.

The text builds on the concepts "biopower" and "capital" and introduces the concept "energopolitics" to exisiting anthropolitical minima. In the text's introduction, Boyer disucsses the limitations of these concepts when universalized, because they are multiplicities that have been bundled into more nominal forms as part of analytic projects, and then expands on these concepts in order to situate them within anthropolitical and technopolitical domains in Mexico. For example, biopower, which can be defined as a practice of governance that denotes vast networks of enablement with many infrastructures and actors in order to optimize human life, and in Mexico the government put forth discourse around renewable energy development that discusses it as a means of guaranteeing or imporiving the health and welfare of human enviornments, economies, communities, and individuals. 

"Anthropological knowledge is perpetually incomplete, disrupted, uncertain, somehow less than the sum of its parts. It is the right kind of knowledge for grappling with what Anna Tsing and her collaborators have termed “a damaged planet.”"

"This is, then, a call for political theory to not so much “take ethnography seriously” as to accept ethnography’s invitation to unmake and remake itself through the process of fieldwork.  If we wish to appreciate difference within the Anthropocene, fieldwork is a much-needed supplement to any theory of power"

"Instead of an ideal dialectical process of self-realization through productive activity, “capital” signaled how the division of labor allowed labor power to congeal in such a way that it could be alienated from its source, circulate beyond the self, be appropriated and commanded by others, and thus be transformed into new social and material forms"

"The resistance to infrastructural transformation thus has less to do with the fear of blackouts or “energy poverty”—although societal paralysis and devolution continue to be conjured to delegtimate renewable energy transition—but rather because of a more basic but also invisible codependence between our contemporary infrastructures of political power and our infrastructures of energy."

"Getting wind power has less to do with land rents, let alone clean energy, than with getting running water for the village, making electricity more constant and reliable, and developing better transport linkages since the villagers had few vehicles of their own."

"So he founded the Yansa Group with the ambition to export the Danish model of “community wind” production to rural communities in developing countries in order to help democratize access to renewable energy expertise and technology and to serve as a powerful tool for community integration and development."

"Yansa-Ixtepec gives us a glimpse of how new energopolitical potentialities are struggling to come into being in the Isthmus of Tehuantepec (and not only there).Yansa-Ixtepec follows the charge of Scheerian thinking, seeking to harness renewable energy sources to transform and improve the social and political conditions of humanity, to bring justice and empowerment to long-marginalized indigenous communities in the postcolonial world. But instead of finding the Ixtepec high-voltage infrastructure of national enablement, Yansa-Ixtepec’s vision has been kept off grid in more ways than one."

"Elsewhere, we hear a few truly chilling stories, like the one about an intrafamily dispute over a hectare of land for which a rental contract is being sought. A man is said to have organized the rape of his cousin in order to get her to back away from her land claim"

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"But in the zone where aeolian politics and anthropolitics intersect, we have seen how wind development has been avidly embraced by some as a means of concentrating wealth and power in the constant game of positional advantage in the city."

"For others, meanwhile, we have seen how wind parks are excoriated as worst kind of megaproyecto development, the sinister collaboration of local caciques and transnational capitalists to complete a centuries-long project of capturing and expropriating the wealth of the isthmus."

Industrial meatpacking plants in countries all over the world (USA, Germany, Australia) have all become hotspots of COVID-19 (Link). 

The close proximity in which workers working in such plants, the gruelling hours, the lack of access to healthcare among workers (many of whom are immigrants, refugees and POCs), are all reasons why such plants have emerged as hotspots. This Propublica article talks about the amont of preparation that such an industry has for pandemic flu outbreaks that could wipe out animals, but failed to do the same for their workers (Link). Moreover, our desire of meat (bad for the environment and unsustainable), has resulted in these companies having a tremendous amount of clout which allowed some to go over the heads of local officials as the ProPublica article reports. 

A well publicised Harvard study reported an association between long-term exposure to fine particulate matter (PM2.5) and COVID-19 deaths (Link). Another recent study that consider multiple pollutants found a signficiant association between nitrogen dioxide (NO2), a traffic-related pollutant and COVID-19 deaths, and not PM2.5 (Link).

Air pollution and COVID-19 have intersected in other ways. The decreases in air pollution due to the lockdown were seen as one of the few silver linings of the crisis (Link). Although early optimism has been dashed as air pollution levels have jumped right back up in China (Link) and other places when the lockdown was lifted. Some may say that under the cover of COVID-19, the Trump administration also rolled back several environmental regulations (Link), and it is unclear yet what the long-term effects of such rollbacks will be.

Air pollution is also a carrier of COVID-19 (Link), and researchers have been investigating the transmission of the virus by simulating mundane activities such as speaking in the elevator and even flushing a toilet.

Some of the other ways however, in which air pollution and COVID-19 will intersect are at infrastructure such as warehouses, which we will see increase as more and more people move to shopping online. Already in the recent pasts of the building of massive warehouses have been challenged for environmental justice reasons, as they tend to be built in poor, minority communities and result in heavy freight traffic, which in turn burdens such communities with increased pollution (Link1, Link2). Amazon employees themselves have documented the nature of siting of warehouses (Link), and it is likely to become an even more fraught site of contention as we move forward.

So much has happened in Kenya in the last months. Police brutality has skyrocketed and has reached an all time high.  (Watch this video documentary and read this article).

The government has come under fire for their poor response to the crisis. The leader of the opposition: Raila Odinga has launched a new 'coronavirus certificate', which has come under heavy criticism. Some believe that obtaining this certificate could be a barrier to access to jobs. A person could get infected after being tested etc.

There have been other stories such as the President and the Chief Justice  battling on Twitter (Link), the internal politics of the Nairobi County government re budget allocation and conflicts about leadership (Link). The detainment of workers who've come back to Kenya in quarantine centers (Link) etc.

All of these stories need to be told. But journalist and writer Nanjala Nyabola reminds us: what are the stories that are not being given airtime, and will not be part of the Kenyan archive and imagination (Link)? Stories such as the amazing protest art in Nairobi (Link), or the way communities have come together during this time, or the work that the Mathare Social Justice Center has been doing to fight police violence (Link). There is a need to amplify, tell and retell these stories too.

Nanjala Nyabola, a Kenyan journalist and author tweeted: 'There were two anti-police brutality protests in Nairobi today. The one featuring white people made it's way to the US embassy undisturbed. The one led by working class and poor folks ended in teargas and arbitrary arrests.'

On March 25, 2020 the Kenyan government imposed a curfew to limit movement in Nairobi to prevent the spreading of COVID-19. In the ensuing months, the police 'enforced' the curfew by killing as many people as COVID-19 in Nairobi. The police have had a long and bloody history in Nairobi. Missing Voices Kenya have documented the shocking number of people who have lots their lives to police brutality over the years. Although groups in poor neighbourhoods such as Mathare have long held protests against police violence, the recent murder of George Floyd in the US has lent momentum to this movement. Thus, these groups took to the street to walk to the apartment where Yasin Moyo, a 13 year old playing on his balcony was killed by police, to demand that Black lives mattered- everywhere. The protests ended in the police tear gassing protestors.

A separate group comprising of many white protestors marched to the US Embassy to protest extrajudicial killings in the US and Kenya. From reports I have been reading about the protests on Twitter, these groups were left unharmed by the police. It is thus important that we recognize the the situatedness of protests agains police violence in different parts of the world, and the specific histories and contexts that shape each one of them, while recognizing their common themes.