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The gift of the money caused discord in the community - rather than buying the good tea for a better price, so that it feels earned, it is a bigger power dynamic to gift the money

The publication of standards, inspections, certification, decertification, branding - connection to policy for organic certification

I don’t think they particularly see themselves as helpful to the tea growers - they are  more about codifying/enacting a “final vocabulary” around their view of environmental sustainability

In the context of a supply chain where the Global North [sic] corp/buyer is at the top, they are defining and enacting “the ethical” and environmental “responsibility” in their standards and their inspections and their certifications and labels and branding, without any real awareness of how these things are already happening, for different reasons, in the context of somewhere like Tanzania where the tea is actually being grown.

Standards development organizations, which include heavy influence from corporations in the Global North [sic], are “codify[ing] values of sustainability that are to govern practices” p825

Not much on the context of CSR or the history of these SDOs and why they exist.

Walsh's piece gives us a concise history and geography of environmental racism in Austin, by drawing our attention to how ineequality is written into city law and urban planning. The ongoing legacies of segregation have shaped social life from access to public services to access to recreational spaces. Given the foundations of environmental racism in zoning laws and land use regulations, so succinctly highlighted by Walsh, how does/must the process of energy transition address these issues? Can there be zoning for justice, and what would that look like? In what way can our work at the field campus contribute to the existing work being done by orgs like El Pueblo and PODER?

Providing a historical overview of EJ-related issues and organzing in Austin, Walsh's piece gestures to the need for deep engagement with those already doing what we might consider 'quotidian anthropocenic' work in our field campus locations. What are our ethical relationships and obligations to those we collaborate with during our time physically in the city? What should they be after? How can our analytical contributions help organizations like PODER and other local activists fighting gentrification and biased zoning laws?

The environmental legacies left behind by industrial production are pervasive in the air, the soil, and the water. This elemental elixer surrounds us.

In the field of STS, it is perhaps obvious to suggest that institutions have cultures, norms, standards, and professional ways of being. Yet, what are we to make of the results of industry telling its own past publically. The corporate origin story could be a footnote in Joseph's Campbells work. The allure of the lone individual working tirelessly until an innovation is produced and the market takes over. 

Yet, the Wood River Refinery tells a different story. One about place, about people, about the terrible minutia of life lived within bureaucracy. Yes, the story told is glossy and teleological, but the question emerges. What can be learned about the stories industry tells about itself? What do these artifacts contribute to histories and what weight do we give to these stories within the Anthropocene?

The factory at Wood River is both a place where labor is maximized for profit, but also where worker devote 40 precious hours of their week. Lives persist and even thrive in the factory. Are the stories of these lives at Wood River?