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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?

The entirety of this document illustrates how vulnerable refugees are. They define refugee to be someone who has been persecuted for reasons of "race, religion, nationality, membership of a particular social group or political opinion." They discuss the fear that refugees feel and that they should be treated favorably, sympathetically, and like other citizens of the contracting state. 

The "core competencies" as the academy calls them, or the 5 academic pillars that are necessary for DRLA are: human & social factors, economics of disaster, encironment and infrastructure, disaster oprations, and measurement and evaluation. 

In this program, either a Master of Science or a certificate can be obtained. A Master's degree would require 36 credits that can be done in 2 years or in 3 semesters. 18 of these credits must come from core courses that highlight each of the academic pillars as well as 2 research-based courses. The other 18 come from electives, 6 of which must be DRLS. In order to obtain a certificate, 12 credit hours of coursework over 2 semesters is needed. These 12 should be composed of 4 core academic pillar courses.

The aim of this program is "to equip students with a skill-set in emergency preparedness, nonprofit leadership, disaster management, grass-root development, monitoring and evaluation and disaster risk and recovery".  Through this aim and other goals, the requirements for the program create graduates with the professional responsibility, ethical behavior, and integrity expected of leaders in this field. 

Chief Bruce Shisheesh - chief of the Aboriginal people mentioned. Announced that the community was in a state of emergency.

House of Commons 

Dr. Caroline Tait - Psychiatry professor in the COllege of Medicine at the University of Saskatchewan. She helped start the First Peoples-First Person Indigenous Hub, a research initiative meant to examine mental health issues among Aboriginal People. She received her PhD from Departments of Anthropology and Social Studies of Medicine at McGill University. 

Nunavut Premier Peter Taptuna - declared suicide a crisis in the territory in order to avoid the temporary concern that a public health emergency would grant.

Manitoba Assembly Chiefs Grand Chief Derek Nepinak - pointed out the importance of preservation of culture on the mental wellness of these people.

Inuit people - have the highest suicide rate in the world

Bob Merasty - Federation of Saskatchewan Indian Nation Vice Chief. 

Georgina Jolibois - member of parliament for the region. Stood in the House of Commons and voiced concerns about mental health issues in the area and lack of resources or attention.

National Aboriginal Health Organization - non-profit organization meant to help the community. 

The triages are shown in a flow-chart type of visualization. The rest are on a selection basis. For example, for management algorithms, we are first given the option of: Incident Orientation, Contamination: Diagnose/Manage, Exposure: Diagnose/Manage Acute Radiation Syndrome, and Exposure & Contamination. Clicking one leads you to further flow charts describing the actions that should be taken place. Within those exists more information in order to help healthcare providers make correct, educated decisions on treatment.