Environmental justice and participation for communities in southern India

Author(s):  
Cassandra Szabo ◽  
Mahabaleshwar Hegde
2019 ◽  
Vol 2 (3) ◽  
pp. 465-492 ◽  
Author(s):  
Padini Nirmal ◽  
Dianne Rocheleau

A growing coalition of degrowth scholar-activist(s) seeks to transform degrowth into an interdisciplinary and international field bridging a rising network of social and environmental justice movements. We offer constructive decolonial and feminist critiques to foster their productive alliances with multiple feminisms, Indigenous, post-development and pluriversal thought and design ( Escobar, 2018 ), and people on the ground. Our suggested pathway of decolonial transition includes re-situating degrowth relative to the global south and to Indigenous and other resistance movements. We see this decolonial degrowth as a profoundly material strategy of recovery, renewal, and resistance (resurgence) through practices of re-rooting and re-commoning. To illustrate what we mean by resurgence we draw from two examples where people are engaged in ongoing struggles to protect their territories from the impacts of rampant growth—Zapatista and allied Indigenous groups in Mexico, and three Adivasi communities in the Attappady region of southern India. They are building economies and ecologies of resurgence and simultaneous resistance to growth by deterritorialization. We argue that a decolonized degrowth must be what the growth paradigm is not, and imagine what does not yet exist: our separate and collective socio-ecological futures of sufficiency and celebration in the multiple worlds of the pluriverse. Together, the two cases demonstrate pathways to autonomy, sufficiency, and resurgence of territories and worlds, through persistence, innovation, and mobilization of traditional and new knowledges. We offer these as teachers for the transition to decolonial degrowth.


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

Nature ◽  
2006 ◽  
Author(s):  
Helen Pearson
Keyword(s):  

ENTOMON ◽  
2019 ◽  
Vol 44 (2) ◽  
pp. 111-116
Author(s):  
Ankita Gupta ◽  
Namitha George ◽  
P. M. Sureshan

The first Indian species of the genus Callocleonymus Masi viz. C. indiaensis sp. nov., is formally described from Bengaluru in southern India.


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.


Author(s):  
Deborah McGregor

This article aims to introduce a distinct conception of Indigenous environmental justice (IEJ) based on Indigenous legal orders, knowledge systems, and conceptions of justice. This is not to suggest in any way that the existing environmental justice (EJ) scholarship is flawed; in fact, the scholarship and activism around EJ have been central in diagnosing and drawing attention to injustices that occur on a systematic basis everywhere in the world. This article argues instead that such discussions can be expanded by acknowledging that concepts of environmental justice, including distinct legal orders informed by Indigenous knowledge systems, already existed on Turtle Island for thousands of years prior to the arrival of Europeans. It also suggests that environmental justice framed within Indigenous worldviews, ontologies, and epistemologies may make significant contributions to broader EJ scholarship, particularly in relation to extending justice to other beings and entities in Creation. This approach acknowledges ongoing colonialism and emphasizes the need to decolonize in order to advance innovative approaches to IEJ. 


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