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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 publisher is Institut de hautes études internationales et du développement. The article is initial contribution by Jean-Marc Biquet and refer to Andrea Binder.

Ebola Response Anthropology Platform is anthropologists from all over the world to providing advice by email, calls and web-based dialogues by those working for NGOs, government and international agencies. The platform help to engage with socio-cultural and political dimensions of the Ebola outbreak and build locally-appropriate interventions. There are some resistances of local culture and external health system to control the Ebola outbreak. 

Live Box is designed for emergency, therefore there should not be any skill or training for using the product. The product should be easy to use and universal.

The film portrayed the far-flung MSF experience offer people who suffered in Democratic Republic of Congo and post-conflict Liberia. They have to make decisions of who going to save because of the limited resource.  Besides, they have to balance and fixed their own mentality when watching amount people dying every-day. Kiara Lepora who was the Emergency Coordinator in the mission, have mentioned that Liberia is like a big car accident, but they might cannot do something for help the people. She thought she could do well before arriving, and she said was not in to aftermath.  I think they are all doing their best for helping people in the mission, and the problem is they are not as individual, they cannot stay there forever. They need to balance the thinking that they are work as a team as MSF, and it will keep going forward.