opposition to coloniality, even in the most ‘benign’ of research and policy areas, like international aid and humanitarianism. Coloniality can be understood as the perpetuation of colonial systems and technologies of domination into the present. As discussed by scholars such as Quijano, Grosfoguel, Dussel and Ndlovu-Gatsheni, the concept of decoloniality encourages systemic and historical analysis of the organised (re)production of injustice and mass human suffering. Formal colonialism (which arguably existed from 1492 to the 1960s) and transatlantic
. Gutiérrez-Rodríguez , E. ( 2010 ), Migration, Domestic Work and Affect: A Decolonial Approach on Value and the Feminization of Labor ( New York and London : Routledge ). Hackl , A. (ed.) and ILO ( 2021 ), Digital Refugee Livelihoods and Decent Work: Towards Inclusion in a Fairer Digital
. and Björkdahl , A. ( 2015 ), ‘ The “Field” in the Age of Intervention: Power, Legitimacy, and Authority Versus the “Local” ’, Millennium , 44 : 1 , 23 – 44 . Rutazibwa , O. U. ( 2019 ), ‘ What’s There to Mourn? Decolonial Reflections on (the End of
beyond borders. Yet, UNHCR-endorsed corporate and celebrity humanitarians are located within immense privilege and power, as well as being immersed in the colonial, gendered and capitalist logics of humanitarianism, rather than being wedded to the transformation of the global order and decoloniality ( Bergman Rosamond, 2015 , 2016 ). Directly relevant is also the contention that humanitarian actors, many of whom are located within a neoliberal feminist logic
This book examines the relationship between environmental justice and citizen science, focusing on enduring issues and new challenges in a post-truth age. Debates over science, facts, and values have always been pivotal within environmental justice struggles. For decades, environmental justice activists have campaigned against the misuses of science, while at the same time engaging in community-led citizen science. However, post-truth politics has threatened science itself. This book makes the case for the importance of science, knowledge, and data that are produced by and for ordinary people living with environmental risks and hazards. The international, interdisciplinary contributions range from grassroots environmental justice struggles in American hog country and contaminated indigenous communities, to local environmental controversies in Spain and China, to questions about “knowledge justice,” citizenship, participation, and data in citizen science surrounding toxicity. The book features inspiring studies of community-based participatory environmental health and justice research; different ways of sensing, witnessing, and interpreting environmental injustice; political strategies for seeking environmental justice; and ways of expanding the concepts and forms of engagement of citizen science around the world. While the book will be of critical interest to specialists in social and environmental sciences, it will also be accessible to graduate and postgraduate audiences. More broadly, the book will appeal to members of the public interested in social justice issues, as well as community members who are thinking about participating in citizen science and activism. Toxic Truths includes distinguished contributing authors in the field of environmental justice, alongside cutting-edge research from emerging scholars and community activists.
, D. 2010. Climate justice and historical emissions. Critical Review of International Social and Political Philosophy, 13(1), 229–253. Murphy, M. 2017. Alterlife and decolonial chemical relations. Cultural Anthropology, 32(4), 494–503. Nixon, R. 2011. Slow Violence and the Environmentalism of the Poor. London: Harvard University Press. Nussbaum, M. C. 2011. Creating Capabilities: The Human Development Approach. London: Harvard University Press. DAVIES & MAH 9781526137029 PRINT.indd 24 08/06/2020 15:32 Introduction 25 Ottinger, G. 2017. Making sense of citizen
Fanon's decolonial episteme falls short. For Fanon is surprisingly receptive to the ‘fatal impact’ thesis of colonial lore, which proposes that no indigenous culture can survive the colonial encounter (Moorhead 1987 ). While often mobilized as a narrative frame for South Pacific colonial histories, I would argue that this thesis is clearly evident in assessments of the fatal
), and by the political attacks on ‘activist researchers’ within the fields of migration studies, gender studies, and critical race theory, and scholars working with abolitionist and decolonial approaches in Denmark and in Sweden (see Danbolt and Myong, 2018; Schmidt, 2021; Suárez-Krabbe, 2022).