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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 authors, Andrew Lakoff and Stephen Collier both study anthropology. They have written several papers together focusing on the social and cultural types of knowledge concerning health and medicine. Lakoff works at the University of Southern California and Collier is the Director of Anthropology for the New School.

Users interact with the app through video recording in most cases, some of the apps prompt the user to speak and certain times while others are simply a way to send a help message to multiple people quickly. Many of the apps notify the user of a recording that proves they gave consent or that consent was specifically not given, as the apps purpose is to prevent sexual assault and awareness of a recording may prevent an incident from occurring.

The film primarily included the viewpoints of a family separated due to the Ebola outbreak, from both the affected Monrovia and the safety of the United States. The views of aid workers, advocates, patients, and doctors, government officials or health experts were not included.

This policy allows Bethel Township, Ohio, paramedics and firefighters to carry concealed firearms on the job under existing gun and concealed carry laws. The implementation of this policy allows for each paramedic to decide if they want to carry a firearm and includes special training for anyone who decides to carry their personal firearm while on duty. The article states that paramedics and firefighters had been the victim of several attacks in which the 911 caller faked a medical condition or reported a fire in order to attack or kidnap the responders. This policy aims to provide a sense of security to responders as well as a means of defending themselves should the situation arise.