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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 study utilized a random sample of rape victim advocates to determine whether the current community systems and services work for these victims. As is mentioned in the introduction, the services for rape victims are typically separated in terms of legal, medical, mental health; studies tend to focus on these entities individually when evaluating their procedures, thus greatly narrowing the scope of the procedure. This study, therefore, aims to create a comprehensive view of the system as a whole and whether services provided to victims work in this larger context.

This organization seeks to provide emergency medical services to community members of Bed-Stuy, an area seeing disproportionate levels of physical violence and trauma. Before BSVAC the average ambulatory response time to the city was approximately 30 minutes, gravely eating into the "Golden hour" trauma patients are allowed. In light of this, two EMS workers chose to start a volunteer EMS agency to provide emergency care to the city, expose community members to careers in EMS, and teach BLS skills to residents. 

Institute for Justice and Democracy in Haiti: US-based nonprofit organization that focuses on human rights transgressions in Haiti

President Michel Martelly: Acting Haitian president at the time of this article. One of the main issues cited in Haiti is constant political turmoil

UN Peacekeeping: International task force that aids in disaster situations. Unfortunately, a Nepalese UN peacekeeping encampment introduced Cholera into the nation's largest water resource

USAID: United States Agency for International Development, US government institution responsible for administering civilian foreign aid