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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 main point of the article was that despite $13.5 billion in monetary dontions to Haiti, the country is not much better than before the earthquake. The article notes Haiti's ongoing political turmoil, a cholera epidemic (which the U.N. is underfunding and not taking credit for causing), and the system which stifles foreign aid to Haiti as factors for the lack of actual improvements to Haiti even with the large amount of donations they received. 

The components of the report are a timeline of the ebola outbreak, MSF's actions in response, a conclusion regarding future outbreaks similar to ebola, and a map of the region affected by ebola.

The main argument is that previous disasters involving burning buildings in US history and the subsequent investigations affected emergency response, policy making, and disaster investigation today. These past events can be applied to the 9/11 terrorist attack and investigation of the buildings afterward.

1. “Chronic disaster syndrome” thus refers in this analysis to the cluster of trauma-and posttrauma-related phenomena that are at once individual, social, and political and that are associated with disaster as simultaneously causative and experiential of a chronic condition of distress in relation to displacement.

2. Most efforts to rebuild health care facilities focused on emergency care, routine care, and surgical services rather than psychiatry.

3. For many people, the idea that they had to stay in a state of heightened response to the pending “crisis”—a state they had already been in for over two years—produced huge anxiety and exhaustion.

4. Instead, the notion that New Orleanians themselves were a threat to public or national security circulated and became a rationale for the efforts the government did take to effect change in New Orleans. This change, in effect, targeted the poor. The poor, it seems, were to be evicted from New Orleans as a way to “clean up” the city and help it recover once and for all.