Biomass energy plants: see themselves as a cost-effective solution for farmers who need to get rid of dead trees and other woody waste that pose wildfire risks without openly burning them; they also produce energy
Utilities companies: looking for the "least-cost, best-fit" source of energy, don't care where it comes from just that it's reasonably priced
Farmers: need cheap ways to dispose of waste
Technology to dispose of woody waste from almond trees in ways other than open burning or biomass facilities doesn't exist yet, at least at the scale needed for massive almond orchards
Closures of biomass energy plants have forced SJVAPCD to allow more open burning of agricultural waste, which produces particulate matter and contributes to already severe air quality in the Central Valley
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."
The common nessesaties that arent given to children in the essex county ultimately handicap the community around them. All the issues directly influence the parents, and the state; because with all of these issues are things the government has a level of control over. By not trying to findd solutions so child poverty the state continues to have to fun child care, enrichment programs that are costly which we current cant afford. The quality of these programs slowly does down until they become another vulnerability themselves