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Tanya Matthan: environmental justice and epistemic violence

tanyamatthan
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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?

Tanya Matthan: BRT and envt justice

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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?

Tanya Matthan: envtl politics of reproduction

tanyamatthan
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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?

Tanya Matthan: Walsh and Austin's environmental history

tanyamatthan
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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?

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wolmad
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By establishing for effective communication of information regarding a nuclear accident to other states which could be effected by it, and creating policies for the transfer of information, the convention addresses public health by giving goverments access to the information needed to respond to a nuclear disaster from abroad. 

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wolmad
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This article finds that based on the culture an individual belongs to, with its special beliefs, stigmas, and customs, how a patient may describe the "narrative" of an illness can vary greatly. A connection is shown to exist between the physical impact of an illness on the individual, how the illness is percieved by their culture, and the way they will describe the illness and seek treatment for it.

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wolmad
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This organization does not claim to have new or novel way of responding to disasters, however their uniqueness lies in the sheer number of disasters of all sizes they respond to. This is best characterized by the information found on their page titled "Disaster Relief," which states the following:

"We respond to an emergency every 8 minutes

No one else does this: not the government, not other charities. From small house fires to multi-state natural disasters, the American Red Cross goes wherever we’re needed, so people can have clean water, safe shelter and hot meals when they need them most."

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wolmad
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Three ways the arguements of this article are supported are:

  1. Presentation and interpertation of essays and data from MSF, providing both background testimonials and statistical evidance
  2. Analisys of laws and policies pertaining to humanitarian aid and its implimentation 
  3. Past humanitarian efforts were studied to show that gender based violence can be a major humanitarian problem that is not readily dealt with.