Mining Thacker Pass: Environmental Justice and the Demands of Green Energy

2022 ◽  
Author(s):  
Manuel Rodeiro
2021 ◽  
pp. 251484862110007
Author(s):  
Huei-Ling Lai

Studies on community energy have generated many useful insights concerning its potentials and challenges in facilitating energy transitions. However, this line of inquiry tends to overlook the crucial significance of site-specific contexts, concerns, and needs beyond the energy system and often generalizes these under a “civil society” umbrella. To study community energy on its own terms, this paper proposes a more grounded approach based on the relational place-making framework. It draws upon the case of the Taihsi Green Energy and Health Community Initiative in Taiwan to investigate how the emergence, development, and framing of this initiative are entangled with geo-historically produced concerns about the village’s socio-economic marginalization and suffering from petrochemical pollution. The findings suggest that community energy in this context was a proactive continuation of place-based activism for environmental justice; its value to this damaged community lied in its potential to create self-reliant socio-material relations alternative to those relied on the patronage of petrochemical interests. However, this justice-oriented aspiration tended to be discounted in national-level energy transitions agenda, revealing a tension between citizen-oriented and community-based energy projects. The paper argues that a relational place-based analysis is crucial in recognizing the grounded meanings and values of a community energy initiative, which can address the decontextualizing tendency in many community energy studies to better help policymakers and advocates enhance energy justice in disadvantaged communities.


2018 ◽  
Vol 62 (3) ◽  
pp. 861-898 ◽  
Author(s):  
Dayna Nadine Scott ◽  
Adrian A. Smith

The environmental justice movement validates the grassroots struggles of residents of places which Steve Lerner refers to as “sacrifice zones”: low-income and racialized communities shouldering more than their fair share of environmental harms related to pollution, contamination, toxic waste, and heavy industry. On this account, disparities in wealth and power, often inscribed and re-inscribed through social processes of racialization, are understood to produce disparities in environmental burdens. Here, we attempt to understand how these dynamics are shifting in the green energy economy under settler colonial capitalism. We consider the possibility that the political economy of green energy contains its own sacrifice zones. Drawing on preliminary empirical research undertaken in southwestern Ontario in 2015, we document local resistance to renewable energy projects. Residents mounted campaigns against wind turbines based on suspected health effects and against solar farms based on arable land and food justice concerns, and in both cases, grounded their resistance in a generalized claim, which might be termed a “right to landscape”. We conclude that this resistance, contrary to typical framings which dismiss it as NIMBYism, has resonances with broader claims about environmental justice and may signal larger structural shifts worth devoting scholarly attention to. In the end, however, we do not wholly accept the sacrifice zone characterization of this resistance either, as our analysis reveals it to be far more complex and ambiguous than such a framing allows. But we maintain that taking this resistance seriously, rather than treating it as merely obstructionist to a transition away from fossil capitalism, reveals a counter-hegemonic potential at its core. There are seeds in this resistance with the power to push back on the deepening of capitalist relations that would otherwise be ushered in by an uncritical embrace of “green energy” enthusiasm.


Author(s):  
J. Timmons Roberts ◽  
Melissa M. Toffolon-Weiss

2012 ◽  
Author(s):  
Laura P. Kohn-Wood ◽  
Michael S. Spencer ◽  
Rachel D. Dombrowski ◽  
Omari W. Keeles ◽  
Daniel K. Birichi

IEE Review ◽  
1990 ◽  
Vol 36 (1) ◽  
pp. 27
Author(s):  
David Lidgate
Keyword(s):  

Author(s):  
Cheryl Teelucksingh

On August 12, 2017, in Charlottesville, Virginia, alt-right/White supremacy groups and Black Lives Matter (BLM) supporters came face-to-face regarding what to do about public monuments that celebrate key figures from slavery and the Jim Crow era. White supremacists and White nationalists did not hide their racist ideologies as they demanded that their privileged place in history not be erased. The BLM movement, which challenges state-sanctioned anti-Black racism, was ready to confront themes of White discontent and reverse racism, critiques of political correctness, and the assumption that racialized people should know their place and be content to be the subordinate other.It is easy to frame the events in Charlottesville as indicative of US-specific race problems. However, a sense that White spaces should prevail and an ongoing history of anti-Black racism are not unique to the United States. The rise of Canadian activism under the BLM banner also signals a movement to change Canadian forms of institutional racism in policing, education, and the labor market. This article responds to perceptions that the BLM movement has given insufficient attention to environmental concerns (Pellow 2016; Halpern 2017). Drawing on critical race theory as a conceptual tool, this article focuses on the Canadian context as part of the author’s argument in favor of greater collaboration between BLM and the environmental justice (EJ) movement in Canada. This article also engages with the common stereotype that Blacks in Canada have it better than Blacks in the United States.


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