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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?

Several references are written by authors of this article, showing their expertise in the subject and the extension of previous thought. Their work with the PIH is the continuation with references used from studies mentioned in the paper. 

This film is meant to show the struggles of an ER waiting room from all sides. It shows the frustrations of patients waiting to be seen for hours, financial workers, social workers, and doctors struggling to see everyone in a timely manner. It also shows organizers tryign to sort everyone and move the patients around in ways that benefit all parties. Essentially, this documentary is highlighting the issues that exist in the ER because of lack of staff, beds, and overall means to take care of the large influx of patients. 

1. "“In the globalized world of the 21st century,” it argued, simply stopping disease at national borders is not adequate. Nor is it sufficient to respond to diseases after they have become established in a population. Rather, it is necessary to prepare for unknown outbreaks in advance"
2. “World health is indivisible, [and] we cannot satisfy our most parochial needs without attending to the health conditions of all the globe.”
3. "This tension relates to a difference in aims but also in forms of intervention: emergency response is acute, short-term, focused on alleviating what is conceived as a temporally circumscribed event; whereas “social” interventions—such as those associated with development policy—focus on transforming political-economic structures over the long term. Thus, in global health initiatives we find a contrast between possible modalities of intervention that parallels the one already described in U.S.–based biosecurity efforts: between acute emergency measures on the one hand and long-term approaches to health and welfare on the other."
4. "Although there is a great sense of urgency to address contemporary biosecurity problems— and while impressive resources have been mobilized to do so — there is no consensus about how to conceptualize these threats, nor about what the most appropriate measures are to deal with them."

The authors discuss that there is little information regarding this topic because there is a lack of research. This is pointed out by the fact that they could only find 38 articles that related to this topic. They also point out that there is an urgency for an analysis regarding the impact of this violence on the facilities, organizations, and on the populations that benefitted from the humanitarian presence.