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Educating young people in Indigenous Ways of Knowing, and about Indigenous approaches and relationships with the natural environment, has a potential multiplicative advantage in the context of environmental justice. At Royal Military College of Canada (RMC) in particular, where learners will graduate and immediately take on leadership roles within the Canadian Armed Forces (CAF), presenting learners with harmonious, non-extractive environmental philosophies has huge potential benefits. As educators, we labour with the objective that our classroom efforts will carry over into our learners’ individual spheres of influence during their military careers and in their civilian lives, when they are deployed across Canada from coast to coast to coast. Considering the arguably poor track record of the CAF in interacting respectfully with the environment, educating officers into symbiotic environmental philosophies may serve to motivate institutional change in the CAF, the Department of National Defence, and the Government of Canada, leading to more sustainable and respectful environmental relationships. (Image: Stainless steel pans of maple sap boiling over an open fire during an urban land-based learning/outdoor classroom session with RMC learners. Kingston, Ontario, Canada, February 2023). 

Lussier, Danielle and Gregg Wade. 2023. "Environmentally sensitive education at Royal Military College of Canada." 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.

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.

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.