Mining the air: Political ecologies of the circular carbon economy

Can fossil-based fuels become carbon neutral or carbon negative? The oil and gas industry is facing pressure to decarbonize, and new technologies are allowing companies and experts to imagine lower-carbon fossil fuels as part of a circular carbon economy. This paper draws on interviews with experts, ethnographic observations at carbontech and carbon management events, and interviews with members of the public along a suggested CO2 pipeline route from Iowa to Texas, to explore: What is driving the sociotechnical imaginary of circular fossil carbon among experts, and what are its prospects? How do people living in the landscapes that are expected to provide carbon utilization and removal services understand their desirability and workability? First, the paper examines a contradiction in views of carbon professionals: while experts understand the scale of infrastructure, energy, and capital required to build a circular carbon economy, they face constraints in advocating for policies commensurate with this scale, though they have developed strategies for managing this disconnect. Second, the paper describes views from the land in the central US, surfacing questions about the sustainability of new technologies, the prospect of carbon dioxide pipelines, and the way circular carbon industries could intersect trends of decline in small rural towns. Experts often fail to consider local priorities and expertise, and people in working landscapes may not see the priorities and plans of experts, constituting a “double unseeing.” Robust energy democracy involves not just resistance to dominant imaginaries of circular carbon, but articulation of alternatives. New forms of expert and community collaboration will be key to transcending this double unseeing and furthering energy democracy.

World-Literature, Commodity Frontiers, and Aesthetic Form

This article speaks of a literary comparativism provided by the environment-making dynamics of commodity frontiers. How is world-literature imbricated in these movements? How do texts mediate the logic of commodity frontiers and how might this mediation be differently inflected by the specific political ecologies of sugar, coffee, oil, or rubber? To approach literature from this angle clearly resonates with Patricia Yaeger’s call to attend to the energy resources that make texts possible (2011). By responding to this call through the optic of the commodity frontier, I seek to underscore the necessity of understanding those resources in terms of the systemic logic and structural relations of capitalism as a world-ecology.

Crime, Security, and Illegal Wildlife Trade: Political Ecologies of International Conservation

This article takes a political ecology approach to understanding the integration of conservation with security in tackling the illegal wildlife trade. It builds on political ecology debates on militarization by connecting it to the dynamics of global environmental politics, specifically the discursive and material support from donors, governments, and conservation nongovernmental organizations (NGOs). The combined effects of a highly competitive funding environment and security concerns of governments has produced a context in which NGOs strategically invoke the idea of the illegal wildlife trade as a security threat. For donors and governments, tackling the illegal wildlife trade is a means through which they can address security threats. However, this has material outcomes for marginalized peoples living with wildlife, including militarization, human rights abuses, enhanced surveillance, and law enforcement.

Decolonial Possibilities of Reintroducing the Devil in the Public Space of Afro‐Ecuadorian Territories

The article discusses the decolonial possibilities of the collective design of a sound artwork in reimagining the role of two Afro‐Ecuadorian music and dance‐based events in the Afro‐Ecuadorian ancestral territories of North Esmeraldas and Chota‐Mira. The two events, Bomba del Chota and Marimba Esmeraldeña, emerged in the context of slavery and colonialism as a response of Afro‐Ecuadorians to the oppression and violence they endured. These two music and dance‐based events sustain a counter‐narrative of power and resistance for Afrodescendant peoples in Ecuador, weaving meaningful connections among them and other entities populating their territories, such as the “devil,” whose cohabitation with Afro‐Ecuadorians will be at the spotlight of our analysis. Based on the audio‐recorded testimonies of these connections that strongly existed until the 1970s, and of a sonic composition that was created from them, we propose a collaborative design of a sound artwork in the public spaces of the jungle in Esmeraldas and the mountain in Chota‐Mira. We discuss how a decolonial approach to the design of the artwork can serve as a dialogical space to engage inhabitants in their re‐connection to the possibilities of resistance that their ancestors nurtured in their territories through the practice of the two music and dance‐based events. Through a political reading of soundscapes, an argument is developed to show how sound constructs the public spaces that root people in their territories, connecting them with meaningful stories and practices that keep being forgotten due to the on‐going consequences of slavery and colonialism. The article contributes to the discussion about political ecologies and the collective production of public spaces as a joyful response to exclusion and oppression.

Toxic Research

In a world saturated by toxic substances, the plight of exposed populations has figured prominently in a transdisciplinary body of work that we call political ecologies of toxics. This has, in turn, sparked concerns about the unintended consequences of what Eve Tuck calls “damage-centered research,” which can magnify the very harms it seeks to mitigate. Here, we examine what political ecologists have done to address these concerns. Beginning with work that links toxic harm to broader forces of dispossession and violence, we turn next to reckonings with the queerness, generativity, and even protectiveness of toxics. Together, these studies reveal how the fetishization of purity obscures complex forms of toxic entanglement, stigmatizes “polluted” bodies, and can thereby do as much harm as toxics themselves. We conclude by showing, in dialog with Tuck, how a range of collaborative methodologies (feminist, decolonial, Indigenous, and more-than-human) have advanced our understanding of toxic harm while repositioning research as a form of community-led collective action.