Here is a ProPublic historical outline of DEQ legacy, including officials and their contributions as serving as secretary of the LDEQ https://www.propublica.org/article/how-an-environmental-regulator-became-known-for-protecting-industry
The agency is widely criticized as biased by environmental groups within the Parishes. Conflicts of interest have been cited due to the way in which the department generates funds and can expedite permit approvals. In ProPublica articles, the DEQ has been criticized for non-enforcement against polluting industries and doubting EPAs monitoring. https://www.propublica.org/article/in-cancer-alley-toxic-polluters-face-little-oversight-from-environmental-regulators#:~:text=Series%3A%20Polluter's%20Paradise-,In%20%E2%80%9CCancer%20Alley%2C%E2%80%9D%20Toxic%20Polluters%20Face%20Little%20Oversight%20From,the%20chemical%20industry%20it%20regulates..
Most recently, the EPA is pursuing litigation against LDEQ and Louisiana Department of Health alleging that the LDEQ discriminates on the basis of race, violating Title VI of the Civil Rights Act. Complaints filed on behalf of the Sierra Club, Concerned Citizens of St. Johns, Rise St. James, Louisiana Bucket Brigade and others are in regards to the LDEQ air pollution control programs and permitting that subjects residents on the basis of race, and that the failures to protect the health, disproportionately impact the minority communities, subjecting them to adverse health and environmental impacts.
The LDEQ has been critized for favoring industry, economic and business interests over public welfare. The DEQ has been cited as weighing the creation of jobs and land development over the air and communities being polluted.
Conflicts of interests have been noted through the DEQ expidited permit reviewal process that approves the siting of petrochemical facitilies. If companies want to expidite the permitting process they must pay the DEQ employees overtime. Conflicts of interest have been noted in the structural process of permitting approvals in which the companies pay the regulators that approve them.
The LDEQ consists of five major offices: Office of the Secretary, Office of Management and Finance, Office of Environmental Services, Office of Environmental Compliance, and Office of Environmental Assessment. The Office of Environmental Services is in charge of Air, Waste and water permits. The Office of Environmental Compliance works on surveillance and enforcement. There are multiple regional offices, 8 (shown below in added image), that serve the Parishes. Currently, as of April 2022, Chuck Carr Brown Serves as Secretary.
The LDEQ in recent years is underfunded and understaffed compared to previous years. Budget cuts and employee cutbacks are shown through the Environmental Integrity Project Report: During a Time of Cutbacks at EPA, 30 States Also Slashed Funding for State Environmental Agencies. Images below show Louisiana DEQ cutbacks. Red signifies the most cut backs while blue siginifies increased spending or employment by state.
According to the LDEQ Website, “The mission of the Department of Environmental Quality is to provide service to the people of Louisiana through comprehensive environmental protection in order to promote and protect health, safety and welfare while considering sound policies that are consistent with statutory mandates.”
I think Spivak's "Subaltern Studies Deconstructing Historiography" could offer two interventions:
(1) First, her notion of "cognitive failure" is helpful to understand how COVID-19 is unfolding. For her, it is not being able to grapple the object of analysis: “Unless the subject separates from itself to grasp the object, there is no cognition, indeed no thinking, no judgment.” She writes this statement to talk about the Marxist and anti-humanist tendency to abhor cognitive failure and see it as inducing paralysis. For Marx and Gramsci, for example, this has been a question of the proletariat class recognizing that they are excluded from the labor of their own bodies, through which their shared consciousness can arise.
For Spivak, however, through her critique of the Subaltern Studies collective, there is no escape from cognitive failure. Just as it is okay that the collective will not be able to speak for the subaltern as much as there is value in it, it is alright to not be able to grapple. The COVID-19 moment is instructive of failures upon failures: failure of neoliberalism, of the nation-state, of parochial activism, of scholarly projects. It is a failure of not being able to do anything even though we have a shared consciousness of failure. It is a failure of being able to be a person, or even being mourned with dignity. Spivak, through her stubborn insistence on being able to build from failure and residues, says that our usual ways of performing scholarship, activism, and subalternity will not work. We have to be able to come together from a point of exhaustion and failure.
(2) Second, Spivak opens up the question of how we construct oppression and exclusion in the archive, especially if the oppressed and excluded figure is not present. The way COVID-19 is unfolding builds upon histories of institutional and informational opaqueness. How do we read absences of the archive, or "against the grain", against institutional and informational opaqueness?
The training of and role for the (humanist?) intellectual in the world seems to be a relevant take-away point of discussion from postcolonial theory. I have been noticing a proliferation of thought pieces and various genres of writing by engaged scholars in this COVID-19 moment. While indeed there is lots to think and write about, the Late Industrial times we are in are also marked by a heavy saturation of information. Rather than feeling enlightening and motivated by the increased proliferation of opinions on COVID-19, I find it has the opposite effect. What other (new) forms of knowledge, processes for knowledge making, and ways of engaging in the world (not to mention education for critical consciousness) are needed in this moment? Perhaps unsurprisingly, I find the value and strength of new research collectives like this one to be rich spaces from which to start thinking about this question.
Ahmed describes the importance of a "humanist education" that trains the “ethical reflex” to open one up to forms of consciousness fundamentally different from one’s own. He notes that such openness eventually requires one to “rebel” against one’s training itself (developing critical consciousness?).
Ahmed also writes about the relationship where the intellectual refuses to speak for the subaltern--where the intellectual enters into a relationship with something foreign to him about which he will absolutely refuse ever to produce authoritative knowledge. "The point of the relationship is, in fact, "to question the grounds of knowledge itself."