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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 article has been cited in a few works, many having to do with Chernobyl or other nuclear disasters such as Fukushima. This reports has also been cited in numerous reputable journals as well as cited by numerous health organizations and experts on the topic. A lot of information from this report has been used to support other works reporting on Chernobyl. 

The study addresses vulnerable populations by initially focusing on youths that were in the vicinity of the Fukushima disaster at the time of the event. These subjects are vulnerable due to their proximity to the nuclear disaster, but also due to their age and the fact that they are still developing, causing them to be at more risk. 

This was an excerpt from a book entitled "Medicine, rationality, and experience" by Byron J. Good. This book has been cited in 16 different papers and works. Many of the works it has been cited in include anthropology of the Middle East, global health, Nurse and lay community members and other topics associated with anthropology and cultural communication.

The American Red Cross is a nonprofit, tax-exempt, charitable organization. The American Red Cross isn't a federal agency, so they do not receive regular federal funding to carry out their services. They get their money from public voluntary contributions and from cost-recovery charges they have for their services, such as health and safety training courses they offer. There are times though that the federal government contracts with the American Red Cross and provides material and aid assistance to support the Red Cross at times.