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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?

Judge Batts: Deborah A Batts, sitting judge of the Manhattan Federal District Court at the time of these proceedings. She handed down the ruling that allowed the pursuit of the class action lawsuit.

Christie Whitman: Former EPA "leader" (chair) at the time of the 9/11 attacks. She and several other officials (unnamed in this article) are accused of misleading the public about air quality surrounding the tower site.

EPA: Environmental Protection Agency. Federal agency charged with matters pertaining to the environment, particularly those that concern public health. The EPA often aids in creating standards for environmental safety (including pollution and airborne particles).

The foundation originally began through a five-year federal grant. Primarily, the foundation receives continued funding from federal grants. The majority of these appear to come from the National Institute of Health and are considered research grants; the prison populations serve as a fantastic resource for observing long-term treatments and disease progression, including methadone usage. Funding also comes from the state level, as RI sees the benefit of continually treating offenders, as their health problems become public health problems upon release. Additionally, there appears to be some private donation and funding as well.

The platform itself allows for discussion and viewing of multiple segments. The associated organization allows for request of public viewing of the overall film; moreover, the overarching organization (and its web platform) allow for discussion on the page itself, with input from users and contact directly to the film makers and organizers

The article discusses the provocation for the declaration of a "Suicide Crisis" in the Attawapiskat First Nation, and how this is not the first time a crisis has been declared with little to no result. The idea of mental health is still highly stigmatized, with movement just now occurring in federal chambers; the news article seeks to highlight how the stigma and lack of response only amplifies when you look at vulnerable populations, such as North America's native communities. It also highlights how much of the supposedly shocking information coming from this inquiry and crisis (the high percentage of suicides and attempts, the proliferation of depression and mood disorders, and the the lack of productive action or conversation) has been known for at least 20 years when the Royal Commission on Aboriginal People was released.