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The world is in the midst of a storm that has shaped the history of modernity along a double fracture: on the one hand, an environmental fracture driven by a technocratic and capitalist civilization that led to the ongoing devastation of the Earth’s ecosystems and its human and non-human communities and, on the other, a colonial fracture instilled by Western colonization and imperialism that resulted in racial slavery and the domination of indigenous peoples and women in particular. In this important new book, Malcom Ferdinand challenges this double fracture, thinking from the Caribbean world. Here, the slave ship reveals the inequalities that continue during the storm: some are shackled inside the hold and even thrown overboard at the first gusts of wind. Drawing on empirical and theoretical work in the Caribbean, Ferdinand conceptualizes a decolonial ecology that holds protecting the environment together with the political struggles against (post)colonial domination, structural racism, and misogynistic practices. Facing the storm, this book is an invitation to build a world-ship where humans and non-humans can live together on a bridge of justice and shape a common world. It will be of great interest to students and scholars in environmental humanities and Latin American and Caribbean studies, as well as anyone interested in ecology, slavery, and (de)colonization.
The volume attempts to triangulate three vibrant discourses of our times: It combines postcolonial and decolonial readings of cultural conflicts with assessments of ecological dimensions of those conflicts, as well as their significance within discourses on natural and cultural world heritage. The examples from four continents range from the medieval Middle East - already shaken by a convergence of ecological and social disaster - to modern imaginary constructions of medieval Vikings, the persistence of Indigenous knowledge in the Arctic, literary poetics of patrimony, and the heritage politics of Mediterranean urban architecture. Authors ask which strategies societies in developing countries use to defend their cultural and ecological uniqueness and integrity while being penetrated by environmental hazards and hegemonizing 'Western' forms of heritage culture; or how western societies construct their own past in ways that are sometimes reminiscent of traditional imaginations of a pre-modern past, petrified eternally in an 'ideal' moment of time. Colonial and historical forms of 'heritagization' of human and non-human environments, the essays show, answer to pressing emotional needs for a sense of stability. But the desire for nostalgia, frequently commodified, tends to collide with the similarly pressing need for political and economic survival in a rapidly changing world and in the face of accelerating extraction practices. Without being able to solve this dilemma, the volume makes an interdisciplinary contribution to taking intellectual stake of the asymmetrical politics and poetics of heritage and collective cultural memory.
In Rock | Water | Life Lesley Green examines the interwoven realities of inequality, racism, colonialism, and environmental destruction in South Africa, calling for environmental research and governance to transition to an ecopolitical approach that could address South Africa's history of racial oppression and environmental exploitation. Green analyzes conflicting accounts of nature in environmental sciences that claim neutrality amid ongoing struggles for land restitution and environmental justice. Offering in-depth studies of environmental conflict in contemporary South Africa, Green addresses the history of contested water access in Cape Town; struggles over natural gas fracking in the Karoo; debates about decolonizing science; the potential for a politics of soil in the call for land restitution; urban baboon management; and the consequences of sending sewage to urban oceans.
Contesting Extinctions: Decolonial and Regenerative Futures critically interrogates the discursive framing of extinctions and how they relate to the systems that bring about biocultural loss. The chapters in this multidisciplinary volume examine approaches to ecological and social extinction and resurgence from a variety of fields, including environmental studies, literary studies, political science, and philosophy. Grounding their scholarship in decolonial, Indigenous, and counter-hegemonic frameworks, the contributors advocate for shifting the discursive focus from ruin to regeneration.
What happens if we abandon the assumption that a person is a discrete, world-making agent who acts on and creates place? This, Monique Allewaert contends, is precisely what occurred on eighteenth-century American plantations, where labor practices and ecological particularities threatened the literal and conceptual boundaries that separated persons from the natural world. Integrating political philosophy and ecocriticism with literary analysis, Ariel’s Ecology explores the forms of personhood that developed out of New World plantations, from Georgia and Florida through Jamaica to Haiti and extending into colonial metropoles such as Philadelphia. Allewaert’s examination of the writings of naturalists, novelists, and poets; the oral stories of Africans in the diaspora; and Afro-American fetish artifacts shows that persons in American plantation spaces were pulled into a web of environmental stresses, ranging from humidity to the demand for sugar. This in turn gave rise to modes of personhood explicitly attuned to human beings’ interrelation with nonhuman forces in a process we might call ecological. Certainly the possibility that colonial life revokes human agency haunts works from Shakespeare’s Tempest and Montesquieu’s Spirit of the Laws to Spivak’s theories of subalternity. In Allewaert’s interpretation, the transformation of colonial subjectivity into ecological personhood is not a nightmare; it is, rather, a mode of existence until now only glimmering in Che Guevara’s dictum that postcolonial resistance is synonymous with “perfect knowledge of the ground.”
In this pathbreaking book, Pierre Charbonnier opens up a new intellectual terrain: an environmental history of political ideas. His aim is not to locate the seeds of ecological thought in the history of political ideas as others have done, but rather to show that all political ideas, whether or not they endorse ecological ideals, are informed by a certain conception of our relationship to the Earth and to our environment. The fundamental political categories of modernity were founded on the idea that we could improve on nature, that we could exert a decisive victory over its excesses and claim unlimited access to earthly resources. In this way, modern thinkers imagined a political society of free individuals, equal and prosperous, alongside the development of industry geared towards progress and liberated from the Earth’s shackles. Yet this pact between democracy and growth has now been called into question by climate change and the environmental crisis. It is therefore our duty today to rethink political emancipation, bearing in mind that this can no longer draw on the prospect of infinite growth promised by industrial capitalism. Ecology must draw on the power harnessed by nineteenth-century socialism to respond to the massive impact of industrialization, but it must also rethink the imperative to offer protection to society by taking account of the solidarity of social groups and their conditions in a world transformed by climate change. This timely and original work of social and political theory will be of interest to a wide readership in politics, sociology, environmental studies and the social sciences and humanities generally.
Through innovative and critical research, this anthology inquires and challenges issues of race and positionality, empirical sciences, colonial education models, and indigenous knowledges. Chapter authors from diverse backgrounds present empirical explorations that examine how decolonial work and Indigenous knowledges disrupt, problematize, challenge, and transform ongoing colonial oppression and colonial paradigm. This book utilizes provocative and critical research that takes up issues of race, the shortfalls of empirical sciences, colonial education models, and the need for a resurgence in Indigenous knowledges to usher in a new public sphere. This book is a testament of hope that places decolonization at the heart of our human community.
In The Politics of Decolonial Investigations Walter D. Mignolo provides a sweeping examination of how coloniality has operated around the world in its myriad forms from the sixteenth century to the twenty-first. Decolonial border thinking allows Mignolo to outline how the combination of the self-fashioned narratives of Western civilization and the hegemony of Eurocentric thought served to eradicate all knowledges in non-European languages and praxes of living and being. Mignolo also traces the geopolitical origins of racialized and gendered classifications, modernity, globalization, and cosmopolitanism, placing them all within the framework of coloniality. Drawing on the work of theorists and decolonial practitioners from the Global South and the Global East, Mignolo shows how coloniality has provoked the emergence of decolonial politics initiated by delinking from all forms of Western knowledge and subjectivities. The urgent task, Mignolo stresses, is the epistemic reconstitution of categories of thought and praxes of living destituted in the very process of building Western civilization and the idea of modernity. The overcoming of the long-lasting hegemony of the West and its distorted legacies is already underway in all areas of human existence. Mignolo underscores the relevance of the politics of decolonial investigations, in and outside the academy, to liberate ourselves from canonized knowledge, ways of knowing, and praxes of living.
In The Extractive Zone Macarena Gómez-Barris traces the political, aesthetic, and performative practices that emerge in opposition to the ruinous effects of extractive capital. The work of Indigenous activists, intellectuals, and artists in spaces Gómez-Barris labels extractive zones—majority indigenous regions in South America noted for their biodiversity and long history of exploitative natural resource extraction—resist and refuse the terms of racial capital and the continued legacies of colonialism. Extending decolonial theory with race, sexuality, and critical Indigenous studies, Gómez-Barris develops new vocabularies for alternative forms of social and political life. She shows how from Colombia to southern Chile artists like filmmaker Huichaqueo Perez and visual artist Carolina Caycedo formulate decolonial aesthetics. She also examines the decolonizing politics of a Bolivian anarcho-feminist collective and a coalition in eastern Ecuador that protects the region from oil drilling. In so doing, Gómez-Barris reveals the continued presence of colonial logics and locates emergent modes of living beyond the boundaries of destructive extractive capital.
This is the first book in English profiling the work of a research collective that evolved around the notion of "coloniality", understood as the hidden agenda and the darker side of modernity and whose members are based in South America and the United States. The project called for an understanding of modernity not from modernity itself but from its darker side, coloniality, and proposes the de-colonization of knowledge as an epistemological restitution with political and ethical implications. Epistemic decolonization, or de-coloniality, becomes the horizon to imagine and act toward global futures in which the notion of a political enemy is replaced by intercultural communication and towards an-other rationality that puts life first and that places institutions at its service, rather than the other way around. The volume is profoundly inter- and trans-disciplinary, with authors writing from many intellectual, transdisciplinary, and institutional spaces. This book was published as a special issue of Cultural Studies.