Book Review: From the inside out: The fight for environmental justice within government agencies by Jill Harrison

In From the Inside Out: The Fight for Environmental Justice within Government Agencies (MIT Press, 2019), Jill Harrison offers a nuanced study of why U.S. state agencies fail at implementing robust environmental justice (EJ) policies. Through a rigorous interview and ethnographic based methodology Harrison details the discourses, ideologies, and everyday practices and through which government agency staff, daily, undermine and even outright reject EJ policies and programs. The book is a richly empirical study that makes valuable contributions to academic and activist understandings of the government's failure to respond meaningfully to environmental injustices, and offers specific recommendations for how to reform government agencies. It is a timely monograph as EJ advocates seek to reimagine government agencies in the wake of the Trump administration, and in the context of an expanded public consciousness of racism following the killing of George Floyd and subsequent uprisings during the summer of 2020.

Notes from the dome

A condensed story of how I came to understand how I understand, a perpetual struggle of identity and difference, a deconstruction of the taken-for-granted. An imagination which eventually comes to rest in the sculpture Mappa Mundi Universalis, a glass tetrahedron held together by an updated version of Peirce's trinity of signs: the dialectical symbol (/) of internal relations; the icon of the semiotic fraction line (––); the logical index (=) of ontological transformations. Three projection screens specially prepared to capture the projected messages of religion, the arts, and the sciences. From beginning to end an illustration of Shakespeare's saying that “as imagination bodies forth, the poet's pen gives to airy nothing a local habitation and a name.” Cusanus's Intellectus undressed. In addition, a double self-portrait of David Harvey and myself. Face to face, every day a new wrinkle. A palimpsest of layered meanings, the octogenarians revealing truths about themselves rather than inventing stories about others. Not an ideological manifesto but a Mallarméan Coup de dés. Such is the tain of the mirror, such are the representative figures of a generation still surviving. The precariat waiting in the wings.

E-scaping apartheid: Digital ventures of Zionist settler colonialism

The ongoing “Intifada of Unity” against Israel's settler colonialism has resuscitated discussions about the liberatory potential of digital emancipation due to the massive data traffic circulation through its international media coverage. In fact, in a process that has intensified since the outbreak of the global pandemic at the very least, social media platforms and geospatial mapping tools have been subverted from more mundane uses, developing into new forums for organizing, imagining, and practicing more just futures. Yet, the centrality of infrastructure both as a means of digital extractivism and as a site for rupture and resistance demonstrates that the path toward new trajectories of e-scaping cannot be conceived as a virtual venture directed at designing alternative volatile geographies alone, but should always involve facing and challenging power in its everyday forms. By investigating the materiality of cyber colonialism, this paper explores the entanglement between imperial cartography and digital map-making which has reduced Palestinians and their space to a pixelated terra nullius, sanitized from the paradigmatic sites of the occupation and overwritten by a pseudo-biblical narrative that aims to legitimize the re-indigenization of the Zionist settlers . At the same time, it unpacks online processes of hyper-visibility through which Palestine suddenly materializes as a signifier for its dangerous nature, yet fragmented and enclaved by an intangible and discretional regime of im/mobility enforced through the neglect of permits and visas, as well as by the material constraints posed by apartheid roads, barriers, checkpoints, gates, and walls. Finally, it retraces the rationality of Israeli violence diluted through the technical means of built environment, infrastructure, machines and algorithms which, on one hand, contributes to the de-development of Palestine and the censorship of its people, and on the other, normalizes Israel’s position in the region due to its perceived technological superiority vis-à-vis its neighboring counterparts.

Reflections on an academic life

David Harvey traces his intellectual journey reflecting on what he calls “the central animating theme of his thinking” starting from his days as a positivist geographer and the publication of Explanation. Harvey clarifies that his transition from Explanations to Social Justice, which has often been touted as a radical-epistemological break in his work should actually be seen as a complimentary productive tension. In making this transition, Harvey decided to reject the scientific orthodoxy of positivist science and instead, use dialectics derived from Marx as alternative mode of scientific inquiry. Harvey narrates his Baltimore experience of combatting local racial discrimination as formative in his understandings of the motions of capital and dynamics of uneven development thus imbricating personal politics and Marx's theory of capitalism in his work ever after. Harvey also recalls how teaching of Capital furthered his exploration of the urban condition and accumulation of capital, ultimately leading to the concept of “spatial fix.” Conditions of Postmodernity contends Harvey, taught him the importance of gender and feminist perspective and Justice, Nature written under extreme physical, professional, intellectual duress was intended to bring the “metabolic relation to nature” at the forefront. Economic liberalism propelled Harvey to introspect on his many volumes on the global neoliberal conditions, which he argues is now imbricated with issues of identity and intersectionality involving Black Lives and Me too. Harvey concludes that his intellectual journey has been a preoccupation to understand “contradictory unity between social relations in constant transformation” through Marx's power of abstraction to imagine an “anti-capitalist” future.

Inventing hell: how the Ethiopian and Eritrean regimes produced famine in Tigray

It has been a year since a devastating war broke out in the Tigray region, Northern Ethiopia, where hundreds of thousands of Tigrayan civilians are killed, millions internally displaced and tens of thousands have fled to seek refuge in neighboring Sudan. An alarming development linked to this war is the manmade famine in Tigray that now threatens the lives of the millions of civilians who survived the horrific atrocities during the war. This piece is an attempt to explain why millions of Tigrayans from all walks of life face famine and concludes that famine was from the start an end goal of the Ethiopian and Eritrean regimes and they employed different tactics to ensure that it unfolds the way it does now. Among others, the tactics include (1) the systematic looting and destruction of Tigray’s basic economic infrastructures, (2) implementation of different financial measures to deprive people in the region of access to cash, and imposition of a complete siege that hindered access to supplies including lifesaving humanitarian assistance.

Rentier capitalism in question

Rentier capitalism is an idea that has been drawing increasing attention. This article identifies the incoherence of the idea and then addresses its weaknesses as a critique of contemporary political economy. In the first place, it derives from a view of capitalism which privileges exchange rather than production. This explains its view of the relation between the monopoly control of assets and competition. While there may indeed be a current tendency to invest in assets, that does not necessarily act as a deadweight on production; rather it can act as an incentive to rationalize the labor process with a view to increasing the extraction of surplus value. It is suggested that one of the ways in which industrial capital accommodates itself to increasing rents, license fees and the like, is through a turn to extracting value in its absolute form; which may in then shed light on the stagnation of wage levels that has accompanied the turn to investing in assets.

Antinomies of space and nature or an open totality? Neil Smith and Henri Lefebvre on nature and society

The work of Henri Lefebvre has played a pivotal role in human geography in recent decades. At the same time, it has frequently been subject to partial and fragmented appropriations that isolate his insights on the production of space from his broader corpus, leading to confusion and misunderstanding regarding his handling of the dialectical relationships between space, time, society, and nature. In particular, Neil Smith's claim that Lefebvre's conceptualization of nature was both deficient and inconsistent with his dynamic conceptualization of space has tended to dominate geographical engagements with Lefebvre in this area. Following Smith, researchers generally reconstruct the production of space as an epiphenomenon of the production of nature. We critically assess and respond to Smith's criticisms of Lefebvre. Specifically, we contrast Lefebvre's material–dialectical approach to Smith's production-of-nature thesis. While Smith's thesis is helpful in understanding how capital attempts to subsume all of nature under commodity production, Lefebvre's dialectical conceptualization of nature–society as an oppositional unity points both to the impossibility of capital subsuming all of nature and the dangers that its attempts to do so pose to human civilization (even survival). Lefebvre's observations, regarding the growing rupture between natural processes and spatial dynamics, which he incorporates into his own elaboration of Karl Marx's theory of metabolic rift, make his work indispensable to the development of an ecospatial critique within geography and the social sciences more generally.

Marxism as a tool for uncovering hegemonic discourses on nature

Since its origins, geography has prioritized the study of nature. However, more recently the discipline has made advancements in studying power as a fundamental element in the social production of space and territory. What can Marxism offer to such investigations? In this brief article, I highlight some of the contributions of Marxist thought that I have found useful for geographic analysis and that stand out from the discipline’s other forms of analysis. Firstly, I recover elements from the thinker Antonio Gramsci that I consider important for debates regarding the social production of space and territory as an expression of power relations. Secondly, I retrace some aspects of Marx's concept of nature to examine certain notions that prevail in today's environmental debates. In this way, I look to denaturalize the hegemonic thought with which institutions and dominant classes exercise power in this area.

What is Marxist geography today, or what is left of Marxist geography?

The history and geography of intellectual neglect of Marxism are the history and geography of Marxism itself. Scholars of different political persuasions and from different regions of the world, including some ‘Marxists’, have pointed to its various deficiencies ever since its origin. But is Marxism really as bad as it is made out to be? In this short article, I argue that it absolutely is not. I discuss my view of Marxism, including Marxist geography. The latter examines economy, politics, culture and nature/body from the vantage-point of space, place, scale and human transformation of nature. I also discuss what difference Marxism has made to my own agenda of abstract and concrete research. For me, Marxism fundamentally comprises ideas of Marx and Engels, and revolutionary Marxist socialists of the 20th century (Lenin, Luxemburg and Trotsky), and those who have critically developed their thinking. I discuss four major areas of Marxism: philosophy (dialectical and materialist views of society and nature), social theory, or historical materialism, (geographical) political economy, and theory of communist practice. Marxism treats class, including in its capitalist form, as the causally most important social relation which explains how human beings live their lives. Class relations, and capitalism, structure gender and racial oppression which in turn influence class relations at a concrete level, and which are behind the geographical organization of society. The main goal of Marxism is not to produce ideas for the sake of ideas. It is rather to arm the exploited masses with adequate ideas that describe, explain and critique the world from their standpoint, so they can engage in the fight to produce an alternative social-spatial arrangement, i.e. a democratic and classless society which is ecologically healthier and which avoids geographically uneven development intra-nationally and internationally.

Marxist geography: A personal journey

I am fascinated by Marx’s openness to learning and engagement with diverse intellectual traditions—political economic, German and Greek philosophy, utopian socialist tradition, and English literature to name a few. Marxism for me, hence, is engagement and conversations with eclectic ideas, with fidelity to the communist manifesto, and in turn, its commitment to equality and justice. In this paper, while highlighting my own journey as a student of Marx’s scholarship, I examine the key role hegemony plays in our society. Formal education, I argue, is hegemonic to the extent that it is geared at producing docile individuals, particularly from oppressed sections of the society, that internalize theories and concepts favorable to elites: it should not surprise us when the oppressed act or vote against their own interest. Yet some centers of learning are also epicenters of counter-hegemonic praxis—one such place is Jawaharlal Nehru University where I unlearn and re-learned my Marxism and began my journey as a Marxist geographer. Additionally, I examine the role of “vulgar Marxism” (unwillingness to engage with contemporary geographically specific challenges) that is often passed off as Marxist orthodoxy and argue that this has been a real threat to the spirit of the Communist Manifesto. I examine the decline of the Communist Party in Bengal in India to highlight how vulgar Marxism can subvert social justice and make the “Communist Party” unpopular.