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Sylvia Wynter (2003) suggests that our current struggles in Western colonized society regarding racism, classism, sexism, homophobia, ethnicism, climate change, environmental destruction, and the unequal distribution of resources are rooted in what she argues is the overrepresentation of the descriptive statement of Man as human, which only recognizes white, wealthy, able-bodied, heterosexual men as "human." As such, just as I argue Black feminist writers and scholars have drawn on speculative methods and Afrofuturism, the use of twentieth-century technology and speculative imagination to address issues within Black and African diasporic communities (see Dery & Dery, 1994), to insist on and explore the full humanity of Black girls, women, and femmes, so too have Black and African diasporic scholars called on Afrofuturism to imagine new ways technology and traditional knowledge practices can address environmental injustice. Suékama (2018) argues that as a form of resistant knowledge building and theorizing, an Afrofuturist approach to environmentalism “integrates speculation with the ecological and scientific, and the spiritual or metaphysical'' to make our environmental justice less European, male, human, (and I would add capitalist) centered. Thus, an Afrofuturist approach to environmental injustice asks us to think about our collective struggle for environmental justice as a part of and connected to other forms of systemic oppression rooted in the rejection of African diasporic and Indigenous people and their knowledge practices through the overrepresentation of Man as human in Western society. In this way, a speculative and Afrofuturist approach to environmental injustice draws on African diasporic knowledge practices in conjunction with modern and traditional technologies to imagine new solutions to environmental injustice that center the needs, values, and traditional practices of African diasporic people. 

Image source: Still from "Pumzi" Directed by Wanuri Kahiu

Peterson-Salahuddin, Chelsea. 2023. "An Afrofuturist Approach to Unsettling Environmental injustice." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11.

In 2019, the National Assembly of the Republic of Korea passed a law identifying particle pollution (also called particulate matter, PM) as a “social disaster” (Framework Act on the Management of Disasters and Safety 2019). It was a response to nationwide attention to particle pollution from 2017, when apocalypse-like particle pollution occurred. It is not uncommon to characterize pollution as a disaster. Pollution is often described in damage-based narratives like disasters because environmental pollution becomes visible when a certain kind of damage occurs (Nixon 2011). PM is a mixture of extremely small particles and liquid droplets (EPA 2023). An established method for assessing the health risks associated with PM is the utilization of government or World Health Organization (WHO) air quality indices. These indices reflect the potential harm to human health based on PM concentrations. However, due to the limitations of the available monitoring data and the assumption of a certain normality according to the air quality index, its utility is diminished for bodies that fall outside this assumed range of normality. The existing practices and knowledge in pollution control had individualized pollution by presuming certain states of normalcy and excluding others. To challenge this, the anti-PM advocates in South Korea have defined, datafied, perceived, and adjusted the toxicity of particulate matter in various ways. They refer to the air quality index given by the WHO or the government, but they also set their own standards to match their needs and ways of life. They actively measure the air quality of their nearest environment and share, compare, and archive their own data online. The fact that the severity of air pollution is differently tolerated by individuals challenges the concept of the toxicity index that presupposes a certain normalcy. Describing pollution as a disaster contributes to environmental injustice by obscuring the underlying context and complexities of pollution. With the values of care, solidarity, and connectivity, capturing different perspectives of living with pollution and listening to stories from different bodies can generate alternative knowledge challenging environmental injustice. Drawing upon the stories of different bodies and lives with pollution, we can imagine other ways of thinking about the environment and pollution that do not externalize risks nor individualize responsibility. 

Kim, Seohyung. 2023. "Beyond the Index: Stories of Otherized Bodies Crafting Resistant Narratives against Environmental Injustice in South Korea." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11.

relate to the public image and reports on the data inititatives in turkey

The data is collected and visualized by researcher Spilhaus....

Place-making practices refer to the ways in which people create and define physical spaces as meaningful and significant through their everyday activities and social interactions.[1] In Ethnography, the study of these practices is often referred to as ‘ethnography as place-making,’ which involves the exploration of the cultural meanings and practices that shape the physical and social environments in which people live. This can include examining how people create and maintain social boundaries, how they express their identities and values through the built environment,[2] and how they negotiate power and control over the spaces they inhabit.

This place in Gröpelingen is made a place through the interaction of the people tending to the urban gardening project. 

1. Pink 2008, 178ff. 

2. See: urbanization 

3. Pink 2008, 190.