Search

Organizing to oppose an omnibus budget bill threatening First Nations in Canada, the Idle No More (INM) movement is embedded in a legacy of Indigenous resistance to colonialism and environmental degradation. INM activists challenged Western nature perceptions to advocate for the protection of nature through the lens of First and Indigenous Peoples' traditions and cultures. We build upon existing Indigenous Environmental Justice movement, framing, and Rights of Nature (RoN) literature to understand the role of the RoN social movement frame and Anti-Capitalist Ecologist Discourse as orienting frameworks for INM movement mobilization. We explore the emergence period of INM, analysing the first 6 months of posts and comments on the movement's Facebook page. We argue that INM activists employed an RoN frame to establish central claims and appeal to a range of potential supporters connecting the local and the global through broad Anti-Capitalist Ecologist Discourse narratives. [ABSTRACT FROM AUTHOR]

Climate action threatens to exacerbate existing social inequities, so it is important for justice to be at the heart of national responses to climate change. Based on an understanding of climate change as a manifestation of severed relationships and exploitative dynamics that are produced and reproduced through colonial, capitalist, patriarchal systems, we argue that the ways in which we conceptualize and enact climate justice must be decolonial, ecocentric, relational and integrative. Consistent with this positioning, we sought to develop an Indigenous climate justice policy analysis tool to assess and inform policy development. We drew on elements of existing frameworks and tools to develop a tool, which was progressively refined following external advisory group review and piloting. The tool addresses five dimensions of justice (relational, procedural, distributive, recognition and restorative), each of which comprises individual criteria assessed according to three levels of achievement. This rating system acknowledges progress within existing social, political and economic systems, but also identifies system transformation as a prerequisite for achieving genuine justice. Application of the tool focuses attention on issues well beyond typical climate policy considerations, such as the capacity of all human and non-human entities to express political agency. The tool has been developed for use in analysing national climate policy in Aotearoa New Zealand, but we have endeavoured to make it adaptable for use in other settings. Key policy insights: Climate injustice is rooted in colonialism; Indigenous decolonial conceptions of climate justice provide a critical grounding for policy responses to climate change. Climate justice is not attainable within existing colonial political systems. It can only be achieved through reform of governance and constitutional arrangements to re-establish Indigenous natural law. Analysis of climate policy must consider not only how to optimize justice within existing social, political and economic systems, but also how policy can disrupt those systems to create transformative change. Our policy analysis tool, grounded in relational epistemologies, extends beyond the scope of conventional analyses to examine critical issues across five dimensions of justice. [ABSTRACT FROM AUTHOR]

Located at the heart of the Amazonian-Andean geobiological interface, Bolivia is uniquely situated with an ecologically diverse landscape, a politically active Indigenous population, and natural resources that attract foreign interest. As climate change mitigation gains international traction, Bolivia’s potential to provide lithium globally and hydropower regionally has prompted exploitation of the land by the Bolivian government. In a nation where the Indigenous majority has defined the rights of Mother Earth in its Constitution, the destructive nature of these projects calls attention to the novel issue of justifying environmental degradation with a promise to save the world from climate change. By examining primary and secondary sources, this paper explores the friction between development for sustainability and Indigenous environmental justice in Bolivia. In my investigation, I question whether investing in renewables that cause environmental degradation is inherently contradictory in the context of Bolivian Indigenous tradition. I consistently find that the methods of development and consultation for these projects are flawed. I suggest that a framework of temporal environmental justice is needed to fully understand this friction between environmental and climate justice.

In response to the wildfire crisis across the American West, governments are increasing investments in forest health. Guidelines for these investments often include environmental justice (EJ) provisions. However, current processes for addressing EJ aren't consistently meeting the needs of communities in forested areas. We analyze one source of wildfire mitigation funds in California, Forest Health Grants, to assess its adherence to distributive, procedural, and Indigenous aspects of EJ. We find that this program is not necessarily serving "disadvantaged" communities according to the State's definition. We argue that current metrics for identifying "disadvantaged" communities don't fully capture rural complexity, including the praxis of procedural and Indigenous EJ, respectively. We propose a rubric to evaluate projects along socioecological criteria and address EJ holistically via partnership building, long-term commitment to place, local capacity building, and mobilization of Traditional Ecological Knowledge. This rubric may also benefit other funding processes across California and other states. [ABSTRACT FROM AUTHOR]

While most Canadians have access to potable drinking water, those without are overwhelmingly Indigenous people living on reserves, constituting a racialised form of water injustice. Suicide rates for First Nations are also disproportionate to the general population, but lessor known is the relationship of suicide in communities experiencing long-term drinking water advisories. In this paper, drawing on Indigenous feminist conceptualisations of affect, I consider the affective relationship between long-term water advisories, suicide, and hydrocolonialism. I argue that long-term drinking water advisories are a kind of somatechnic that elucidate the hydrocolonial and necropolitical states of exception that threaten and devalue Indigenous life. Under such somatechnics, I work with the analytic of felt theory, to understand the hydrocolonial affects at play in the prevalence of suicide in communities experiencing long-term water advisories. By making felt the necropolitical connections between bodies of water and the bodies of suicidal people, these affects upend dominant claims about suicide, and invite us towards more fulsome structural analyses of suicide, more agentic renderings of suicidal people, and more politically enlivened ways of addressing suicide. Finally, hydrocolonial affects invite consideration of the possibilities of care and resistance for human and older-than-human relations. In summary, this paper theorises the hydrocolonial affects produced by dead and dying water and suicidal people as a profound challenge to the settler colonial state, and an invitation to produce futures committed to liveability. [ABSTRACT FROM AUTHOR]

This paper explores how Indigenous-led research reframes the impacts and response to environmental disasters in the context of acid mine spills in rural communities of the Southwest United States. The collaborative research project addressing the Gold King Mine Spill (GKMS) designed qualitative methodologies that center Indigenous worldviews and contribute to broader understandings of environmental justice. The research team, led by Diné scholars and community leaders, gathered qualitative responses from 123 adult participants in twelve focus groups from three rural communities on the Navajo Nation. The project incorporated fluent Diné speakers and cultural consultants to lead focus groups in a manner consistent with cultural worldviews. The analysis of the focus group data resulted in original findings that reframe previous understandings of environmental harm by broadening the boundaries to include: 1) social relations across time; 2) social relations across space; 3) spiritual relations; and 4) restoring balance. The findings allow for greater insight into the colonial context of disaster on rural and Indigenous lands and confronts colonial-rooted disasters through Indigenous-informed political action. • An Indigenous led research team initiated a new process of framing environmental harm. • Research methods were aligned with the Diné worldview and guided data collection. • Indigenous EJ highlights relationality and the settler colonial context. • Participants desire new forms of healing beyond monetary compensation. [ABSTRACT FROM AUTHOR]

Scholarship on Nature-based Solutions (NbS) primarily focuses on the potential for NbS to deliver multiple benefits to humans and biodiversity from networked natural systems. These approaches, if enacted without sensitivity to local contexts and histories, can deepen long standing injustices resulting from the destruction of complex self-organizing ecological systems, the usurpation of Indigenous governance and knowledge, and the prioritization of technical managerial approaches transforming nature into infrastructure. Here we review, synthesize, and critically reflect on existing scholarship on the rise of NbS in New York City, USA, to inform environmental policy in support of just transformations of complex urban systems. To do so, we examine NbS within the context of the social-ecological-technological system (SETS) of NYC. We organize our review and synthesis around three interrelated concepts of justice: Ecological, Indigenous Environmental, and Infrastructural Justice. Ecological Justice entails addressing the harms, needs, and desired futures of ecological actors while identifying synergies with human focused environmental justice concerns and movements. Indigenous Environmental Justice requires restoring Indigenous systems of governance and knowledge while making space for a diversity of social-ecological practices of marginalized communities. Infrastructural Justice addresses the historical and ongoing injustices perpetuated through mainstream infrastructure policy and design practice – including Environmental Justice concerns – which have increasingly turned towards NbS. Without embedding these principles within emergent NbS focused environmental policy agendas seeking just transformations, they will likely recreate utilitarian, anthropocentric, and colonial modes of managing nature as infrastructure. We conclude with a research-to-action agenda for meeting the interdependent needs of urban ecosystems and humans. • Dominant NbS approaches do not consider social or ecological justice. • NbS can be made more just by integrating concepts of Ecological, Indigenous Environmental, and Infrastructure Justice. • Applying these concepts within case study of NYC, USA, we identify opportunities for improving research and practice. • Explicitly including justice goals in NbS reorients policy at multiple levels. [ABSTRACT FROM AUTHOR]

While calls for Indigenous participation in plastics pollution governance are increasingly common, exactly what participation means remains unclear. This review investigates how English-language peer-reviewed and gray literature describe Indigenous participation and its barriers and analyzes the dominant terms, models, enactments, and theories of Indigenous participation in plastics pollution work. We find that different actors – Indigenous people and organizations, non-Indigenous authors, mixed collaborations, and settler governments and NGOs – are talking about participation in acutely different ways. Non-Indigenous actors tend to focus on the inclusion of Indigenous people, either as data, knowledge, or a presence in existing frameworks. Mixed Indigenous and non-Indigenous author groups focus on partnership and collaboration, though with significant diversity in terms of what modes of decision-making, rights, and leadership these collaborations entail. Indigenous authors and organization advocate for participation premised on Indigenous rights, sovereignty, creation, and leadership. We end by characterizing Indigenous Environmental Justice (IEJ) in the literature. IEJ provides a notably unique way of understanding and intervening in plastics pollution. The text is designed so researchers and organizers can be more specific, deliberate, and just in the way Indigenous peoples participate in plastic pollution research, initiatives, and governance.

Emerging theories of Indigenous environmental justice reframe environmental problems and solutions using Indigenous onto-epistemologies, emphasizing the agency of non-human relations and influence of colonialism. The California Indian Basketweavers’ Association (CIBA) embodies this paradigm in its work to expand access to gathering areas, revitalize cultural burning, and stop pesticide use. Through our different positionalities as CIBA members, California Indian basketweavers, and researchers, we construct a case study of Indigenous environmental justice that articulates environmental stewardship as intrinsically linked with cultural and spiritual practice. Through education, information sharing, relationship building, lobbying, and collective action among its membership and land management agencies, CIBA has expanded basketweavers’ access to safe and successful gathering. By sustaining millennia of tradition, CIBA builds Indigenous sovereignty and shifts California’s land management paradigm toward environmental justice and global survival.

The restoration plan for the American chestnut tree includes the potential wild release of a genetically engineered tree in close proximity to the sovereign Haudenosaunee communities of Central and Upstate New York. As such, inclusive deliberative frameworks are needed to consider the implications for these communities. Indigenous environmental justice highlights the importance of recognizing tribal sovereignty and Indigenous worldviews as foundational to more just environmental governance. This paper examines how the case of genetically engineered American chestnut tree highlights the importance of recognizing tribal sovereignty and Indigenous worldviews in considering a GE organism for species restoration. [ABSTRACT FROM AUTHOR]

Th is article explores the potential for advancing environmental justice (EJ) theory and practice through engaging with Indigenous intellectual traditions. When EJ is grounded in Indigenous epistemological and ontological foundations, a distinct EJ framework emerges, leading to a deeper understanding of Indigenous EJ and to a renewed vision for achieving it. I highlight the emergence of the Anishinaabe philosophy referred to as mino-mnaamodzawin (“living well” or “the good life”), common to several Indigenous epistemologies, that considers the critical importance of mutually respectful and beneficial relationships among not only peoples but all our relations (including all living things and many entities not considered by Western society as living, such as water and Earth itself). Mino-mnaamodzawin is suggested as a foundational contributor to a new ethical standard of conduct that will be required if society is to begin engaging in appropriate relationships with all of Creation, thereby establishing a sustainable and just world. [ABSTRACT FROM AUTHOR]