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Some residents of flooded homes in Three Rivers/Woodlake blame new housing developments that replaced orchards and a creek bed for recent flooding

Farmers drove pickup trucks loaded with dirt into a breached levee, then covered the trucks with dirt

How are Data Gaps Worked Around:

Sarnia, and the surrounding area around chemical valley, have 9 air monitoring stations in which air pollutants are monitored from the nearby petrochemical complex. Until 2017, only data from one of these stations (the one on Christina Street in downtown Sarnia) was publicly available. This created a gap in accessiblility of important data for sarnia and the nearby AFN residents. In September 2015, the Clean Air Sarnia and Area group launched as a "community advisory panel made up of representatives from the public, government, First Nations, and industry, who are dedicated to providing the community with a clear understanding of ambient air quality in the Sarnia area." This group works to improve air quality in Sarnia by making information about air quality publicly available and by making recommendations to relevant authorities. In 2018, this group launched the website: https://reporting.cleanairsarniaandarea.com/ (also uploaded as an artifact) which allows public to access data from the air quality monitoring stations and understand how air quality compares to Ontario's standards. This site works to fill the gap of publicly available air quality data in Sarnia.

This report from Ecojustice shows a decline in air pollution compared to Ecojustice's first report released in 2007 for the area around Chemical Valley, yet Sarnia industries continue "to release far more pollution, and in particular far more SO2 , than comparable U.S. refineries." One contributor to the continued excessive emissions is Ontario's lagging air quality standards. The report notes that "Ontario’s AAQC and air quality standards are lagging behind current science on the health impacts of air pollutants, which may put the health of residents at risk." The report highlights pollutants where Ontario's standard is above the national standard or where Ontario has no standard at all. Additionally, Sarnia's benzene emissions are exempt from Ontario's health-based standard for this chemical and are instead regulated by  "an industry technical-based standard" allowing benzene levels to be far higher than the health-based standard. The lagging, lack of, or exemption from regulation undercut efforts in monitoring and reducing emissions to a "safe" level as what is considered "safe" by standards is out of line with what is considered "safe" by health and other standards.

"Scott and Chakrabarty’s critiques tell us less about postcolonial studies’ limits than about the difficulty even its most eminent scholars have keeping its history in mind"

"Advocating resistance and critiquing the conditions of resistance are not, contra Scott, inherently opposed or even separate activities"

"During his “ethical turn,” Derrida reconceived the ultimate point of such deconstructive reading: no longer articulating différance it became instead responding to the experience of the other (Derrida 2002: 230–98; Spivak 1999: 426–8)."

"It becomes instead the capacity and willingness to surrender its agency to the other, thus exposing itself to a future it cannot control. Levinas’s redefinition of the human attempted, in its own way, to place the Hegelian tradition on its feet again. Though Gramsci and Fanon are both frequently assimilated to that tradition (as Scott’s and Chakrabarty’s critiques illustrate), the intellectual’s relationship to the colonized in their work prefigures, if again inchoately, the ideas of responsibility and futurity evident in Levinas and Derrida."

"The problem with Orientalism is precisely its ontological—not ethical—approach: the Orientalist seeks knowledge of the other to master it, decidedly not to protect its epistemic difference. [... ] Orientalism thus declares an epistemological as well as ontological difference between the European and the non‐European. Indeed, the former is the very source of the latter: Europeans and Orientals are different types of being precisely because they have different ways of knowing."

"[T]o think of responsibility as a freedom, you need that very humanistic education which teaches rebellion against it” (Spivak 2012: 461).4 “Humanist education” in general trains the “ethical reflex” in precisely the same way literary study in particular does: it opens one to forms of consciousness fundamentally different from one’s own. Such openness eventually requires one to “rebel” against one’s training itself: the oth- erness of some text—indeed, perhaps every text—will exceed what one has been taught."

"If Marxism responded to capitalism dialectically, wanting to replace it with a single and even more universal system, anti‐globalization movements now respond to capitalism deconstructively, wanting instead to articulate the disparate demands of those who build the global economy but are neither seen nor heard there. If they remain so, who will crawl, Spivak asks, “into the place of ‘the human’ of ‘humanism’ at the end of the day, even in the name of diversity?” (Spivak 2005: 23)."

"[T]he genealogy of postcolonial theory recounted here—from Gramsci and Fanon through Said and Spivak to Chakrabarty and Scott—can be read as a necessarily endless effort to rethink the revolutionary principle of freedom from the perspective of those to whom it was never designed to extend."

shortly attaching this news article on "coronavirus lockdown protests" to this reading. should be an obvious one to all. 

Re: the discussion on "our" concepts of freedom

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Adding a popular quote - from Kafka's "A Report to an Academy" 

I fear that perhaps you do not quite understand what I mean by "way out." I use the expression in its fullest and most popular sense—I deliberately do not use the word "freedom." I do not mean the spacious feeling of freedom on all sides. As an ape, perhaps, I knew that, and I have met men who yearn for it. But for my part I desired such freedom neither then nor now. In passing: may I say that all too often men are betrayed by the word freedom. And as freedom is counted among the most sublime feelings, so the corresponding disillusionment can be also sublime. In variety theaters I have often watched, before my turn came on, a couple of acrobats performing on trapezes high in the roof. They swung themselves, they rocked to and fro, they sprang into the air, they floated into each other's arms, one hung by the hair from the teeth of the other. "And that too is human freedom," I thought, "self-controlled movement." What a mockery of holy Mother Nature! Were the apes to see such a spectacle, no theater walls could stand the shock of their laughter.

No, freedom was not what I wanted. Only a way out; right or left, or in any direction; I made no other demand; even should the way out prove to be an illusion; the demand was a small one, the disappointment could be no bigger. To get out somewhere, to get out! Only not to stay motionless with raised arms, crushed against a wooden wall.