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In their introduction, Vermeylen's argument for a particularist and decolonial approach to justice through a recognition of plural ontologies and epistemologies that decenters Western liberal discourse and its theory of justice. How does bringing the lens of coloniality into environmental justice literature alter our visions of energy futures? Can we make appeals to environmental justice without recourse to liberal theories of individual rights and property ownership? More specifically, I am wondering how our team can study and address this dynamic plurality of ways of understanding and experiencing in/justice in this site, and how can we engage this plurality in productive ways? What axes of difference and inequality should we be looking for/at (race, gender, class, sexual orientation, citizenship, housing status, etc)? If the Anthropocene is coloniality by another name, how can we foreground this in our approach?

The authors productively place three bodies of theory in conversation, abolitionist theories, urban political ecology, and decolonial theory, to rewrite the intellectual trajectories of EJ as extending the legacy of the Black Radical Tradition. What are our intellectual and political genealogies as students and researchers of the quotidian anthropocene? What genealogies are we pushing against? Drawing from their examples of spaces and historical moments of interracial solidarity, what kinds of coalitions do we see ourselves partnering with and contributing to as (largely?) newcomers to the activism in Austin?

In this fascinating review, the authors show how environmental justice is reproductive justice (following the water protectors at Standing Rock) and how this intersection reshapes understandings of the environment, embodiment, and exposure. I was particularly interested in the concepts of social and cultural re/production, and how we might think about this in light of Austin's rapid gentrification. They discuss an intersectional approach as a multi-scalar approach, from climate change to chemical exposure in the home - and I think this could be extended to a inter/multi-generational approach to justice (esp given our focus on renewables). The authors show how the RJ framework rethinks the individualism of reproductive choice as the right to conceive and bear children in conditions of social justice and human flourishing - then how does the current energy system (and future energy transitions) negate or create these conditions, and for whom? If we think about biological/cultural reproduction, how do we also incorporate the concept of reproductive labor into our analysis? Finally, I think they make an important point about the harms of documentation, and it would be great to hear everyone's thoughts (Esp those who have participated in earlier field campuses) on what the goal and ethics of our knowledge production are?

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?

This article has been referenced in a wide variety of emergency medicine journal articles, ranging from flood protocols, use of cell phones in disaster enviroments, earthquakes and medical complications, to the costs of disaster consequences. Many of the articles referencing this paper appear to go into greater depth for some of the epidemics and diseases that were touched on in the research article. These include hepatitis E, Leptospirosis, cholera, and tetanus.

This article shows how some communities that, in the opinion of the Disaster Accountability Project organization, are within an effective radius of a nuclear incident at Indian Point and have little or no emergency plan for this kind of event. This is primarily due to these communities not having the knowledge that they could be effected by an event of this nature if they are over 10 miles away from the plant. Also, many of the communities that said they had not undergone any studies in relation to the plant's effects on their own community or developed any emergency plans because they cannot without federal aid. These counties and towns are not well-enough informed and are lacking the funding from the government in order to provide for their own safety if a nuclear accident were to occur

Emergency response is addressed in a broad sense of the major risk factors associated with a natural disaster and epidemics. The main points they make are that preparedness, with a focus on availability of safe water and primary healthcare services, along with surveillance for the beginnings of an epidemic, are necessessay for a strong response to a disaster situation   

The National Regulatory Commission: Government agency responsible for public safety with regards to nuclear reactors and nuclear energy

Entergy: An integrated energy company that primarily deals with electric power production. Operators of the Indian Point Nuclear Power Plant

Disaster Accountability Project: Nonprofit organization that monitors disaster-response programs and acts as a watchdog for disaster response and preperation