Analyze

This text historically traces the exploitative nature of energy supplies and charges (costs). Impactful statistics to consider in Oaxaca are that energy users pay for usage of one-hundred water plants when only twenty are operational but even more drastic is the fact energy companies overcharge residential customers to undercharge commercial customers (Boyer, 2019:100, 133). Here, we can think of COVID-19 parallels where nationwide job loss has burdened families' abilities to cope with utility bill payments. Companies have been pushing for cost/usage increases in residential sectors due to burdens experienced whilst contemporarily reducing cost/usage in commercial sectors. However, if burden experienced by residential customers is ignored, many will likely ask for subsidy payments, as CFE's customer base (98% of customers receive 70% off on their energy costs) (Boyer, 2019:152). The pre-COVID-19 burdens in Oaxaca have likely worsened since the advent of the COVID-19 pandemic, which should inform or at least direct wider discussions of energy rights as situated both within and outside a pandemic. More than informing understandings of COVID-19-situated conditions, this text provides us with the grounds to investigate pre-pandemic burdens and to discuss vulnerabilities to energy losses or scarcity, but also of the needs and willngness to promote efficiency, net-zero emissions, or even carbon neutral energy.

Energy is still seen as something we all need. The lights must say on, even under COVID-19, a national crisis with no end in sight, our current levels of energy consumption must remain the same. COVID-19 has not caused people to ask fundamental questions like "why do we use so much energy, do we need to? what even is energy?" We had even failed to do this to some extent. Electric companies offer payment options and plans, but their relationship to their customer has not fundamentally changed under COVID-19.

As we think of the COVID-19 and energy shifts due to closure for social distancing aims, we can think of Dr. Daggett's argument of energy systems modeled for energy intensive and productive labor. In a sense, despite COVID-19 shifting energy consumption to the residential area, we can argue COVID-19 has also led to an overall reduction in energy use for industrial sectors. However, these reduced expenditures are not as significant as energy analysts had anticipated and, instead, call to Dr. Daggett's discussions of energy governing labor and hierarchies, as developed in a 19th century world. We can think of ways in which our systems (socioeconomic and political) have become wholly dependent on energy production and, thus, even our leisure activities will inevitably lead to the consumption of energy. Our COVID-19 energy paradigms demonstrate energy is so engrained into our regimes, even social distancing measures cannot wholly reduce overall energy expendatures, despite best efforts. In a way, we should try to understand energy paradigms in Dr. Daggett's eyes as specifically situated in the COVID-19 pandemic.

In our group we had Dr. Jessica Sewell come speak to us a little while ago about her book Women and the Everyday City and we landed on the topic of “imaginaries of space” for a long time. And the visual politics of space- so how do we notice things? What do we notice? What seems out of place or in place. Thinking about how imaginaries make certain presences completely invisible (thinking here about gendered labor, black labor, and more). And how powerful imaginaries are, how they intersect with our construction of language. But also how resistance can work with these imaginaries.. thinking about women’s sort of take over of dept stores during the suffrage movement as an extension of their private space, a space for organizing. This is long winded way of trying to think through COVID-19 national models in the context of national imaginaries. What has been puzzling me is so many Americans’ response to the Swedish model of governing in Covid and how imaginaries of Sweden have been warped in such a way that there is a complete erasure of how xenophobic policies have gained traction in Sweden in recent years.  

An ethnographic moment that stands out to me is when a yearly visitor to the Grand Staircaise Escalante region emphasized the importance of preserving the area under monument status. In a rare moment of recognizing the energy use/demands of even those who are preservation/wilderness proponents, he said "look, I know we have to get our energy from somewhere and maybe for now it's going to be fossil fuels, but please, not here. This place is sacred." Although everyday energy use and the use of petroleum to make such outdoor recreation products as kayaks is occasionally brought into view instead of displaced, these comments are often divorsed from thinking about how people in this area get energy, where the materials extracted from this area go, and what other forms of energy production might replace this extraction. Rather than arguing for a transition of how energy is produced, there seems to be a sense of inevitabilty of extraction but a desire for such industrial processes to be carried out somewhere else.