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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 delegitimization was not limited to France. When humanitarian reason was introduced into French law in order to protect sick immigrants against the risk of deportation, it was optimistically thought that, under pressure from nongovernmental organizations..the provision would be extended throughout the Union."

"The logic of state sovereignty in the control of immigration clearly prevailed over the universality of the principle of the right to life."

"Should we accept 'getting our hands dirty' by agreeing to work with the immigrants' service of the prefect's office on the difficult issue of deportations?"

The program ideology and purpose is based off preparing students for career paths in "(a) communities that are affected by and vulnerable to disaster destruction and disruption; (b) organizations that focus on all phases of disaster management (preparedness, response, recovery, and risk reduction); and, (c) leadership in organizations and communities that require leadership that promotes resilience."

Students can earn a DRLS Master of Science in 2 years (or a 1 year accelerated) and is made up of 36 credits . Courses required to be taken are centered around leaderhsip analytics and environmental hazards. Students are trained and educated under the 5 core competencies or pillars- Human and social factors, Economics of disaster, Environmental and Infrastructure, disaster operations, measurement and evaluation. The goal is to produce competent practitioners in disaster relief, create partnerships within the academic community and provide leadership, research and evaluation abilities in their students. 

This policy was an expansion of the Social Security Act and other federal social welfare programs that date back to 1950. This policy was created to clear up confusions and set down parameters for how mental health should be addressed under this Act and to define what constitutes an IMD under this policy.