Environmental Communication, Power, and Culture - Böcker

Who is the human in media philosophy? Although media philosophers have argued since the twentieth century that media are fundamental to being human, this question has not been explicitly asked and answered in the field.  Armond R. Towns demonstrates that humanity in media philosophy has implicitly referred to a social Darwinian understanding of the human as a Western, white, male, capitalist figure. Building on concepts from Black studies and cultural studies, Towns develops an insightful critique of this dominant conception of the human in media philosophy and introduces a foundation for Black media philosophy.  Delving into the narratives of the Underground Railroad, the politics of the Black Panther Party, and the digitization of Michael Brown’s killing, On Black Media Philosophy deftly illustrates that media are not only important for Western Humanity but central to alternative Black epistemologies and other ways of being human.

Who is the human in media philosophy? Although media philosophers have argued since the twentieth century that media are fundamental to being human, this question has not been explicitly asked and answered in the field.  Armond R. Towns demonstrates that humanity in media philosophy has implicitly referred to a social Darwinian understanding of the human as a Western, white, male, capitalist figure. Building on concepts from Black studies and cultural studies, Towns develops an insightful critique of this dominant conception of the human in media philosophy and introduces a foundation for Black media philosophy.  Delving into the narratives of the Underground Railroad, the politics of the Black Panther Party, and the digitization of Michael Brown’s killing, On Black Media Philosophy deftly illustrates that media are not only important for Western Humanity but central to alternative Black epistemologies and other ways of being human.

Violent Inheritance deepens the analysis of settler colonialism's endurance in the North American West and how infrastructures that ground sexual modernity are both reproduced and challenged by publics who have inherited them. E Cram redefines sexual modernity through extractivism, wherein sexuality functions to extract value from life including land, air, minerals, and bodies. Analyzing struggles over memory cultures through the region's land use controversies at the turn of and well into the twentieth century, Cram unpacks the consequences of western settlement and the energy regimes that fueled it. Transfusing queer eco-criticism with archival and ethnographic research, Cram reconstructs the linkages—"land lines"—between infrastructure, violence, sexuality, and energy and shows how racialized sexual knowledges cultivated settler colonial cultures of both innervation and enervation. From the residential school system to elite health seekers desiring the "electric" climates of the Rocky Mountains to the wartime incarceration of Japanese Americans, Cram demonstrates how the environment promised to some individuals access to vital energy and to others the exhaustion of populations through state violence and racial capitalism. Grappling with these land lines, Cram insists, helps interrogate regimes of value and build otherwise unrealized connections between queer studies and the environmental and energy humanities.

Violent Inheritance deepens the analysis of settler colonialism's endurance in the North American West and how infrastructures that ground sexual modernity are both reproduced and challenged by publics who have inherited them. E Cram redefines sexual modernity through extractivism, wherein sexuality functions to extract value from life including land, air, minerals, and bodies. Analyzing struggles over memory cultures through the region's land use controversies at the turn of and well into the twentieth century, Cram unpacks the consequences of western settlement and the energy regimes that fueled it. Transfusing queer eco-criticism with archival and ethnographic research, Cram reconstructs the linkages—"land lines"—between infrastructure, violence, sexuality, and energy and shows how racialized sexual knowledges cultivated settler colonial cultures of both innervation and enervation. From the residential school system to elite health seekers desiring the "electric" climates of the Rocky Mountains to the wartime incarceration of Japanese Americans, Cram demonstrates how the environment promised to some individuals access to vital energy and to others the exhaustion of populations through state violence and racial capitalism. Grappling with these land lines, Cram insists, helps interrogate regimes of value and build otherwise unrealized connections between queer studies and the environmental and energy humanities.

Energy Islands provides an urgent and nuanced portrait of collective action that resists racial capitalism, colonialism, and climate disruption. Weaving together historical and ethnographic research, this story challenges the master narratives of Puerto Rico as a tourist destination and site of "natural" disasters to demonstrate how fossil fuel economies are inextricably entwined with colonial practices and how local community groups in Puerto Rico have struggled against energy coloniality to mobilize and transform power from the ground up.Catalina M. de Onís documents how these groups work to decenter continental contexts and deconstruct damaging hierarchies that devalue and exploit rural coastal communities. She highlights and collaborates with individuals who refuse the cruel logics of empire by imagining and implementing energy justice and other interconnected radical power transformations. Diving deeply into energy, islands, and power, this book engages various metaphors for alternative world-making.

Energy Islands provides an urgent and nuanced portrait of collective action that resists racial capitalism, colonialism, and climate disruption. Weaving together historical and ethnographic research, this story challenges the master narratives of Puerto Rico as a tourist destination and site of "natural" disasters to demonstrate how fossil fuel economies are inextricably entwined with colonial practices and how local community groups in Puerto Rico have struggled against energy coloniality to mobilize and transform power from the ground up.Catalina M. de Onís documents how these groups work to decenter continental contexts and deconstruct damaging hierarchies that devalue and exploit rural coastal communities. She highlights and collaborates with individuals who refuse the cruel logics of empire by imagining and implementing energy justice and other interconnected radical power transformations. Diving deeply into energy, islands, and power, this book engages various metaphors for alternative world-making.

Addressing plastics can feel overwhelming. Guilt, shame, anger, hurt, fear, dismissiveness, and despair abound. Beyond Straw Men moves beyond “hot take” or straw man fallacies by illustrating how affective counterpublics mobilized around plastics reveal broader stories about environmental justice and social change. Inspired by on- and offline organizing in the Global South and the Global South of the North, Phaedra C. Pezzullo engages public controversies and policies through analysis of hashtag activism, campaign materials, and podcast interviews with headline-making advocates in Bangladesh, Kenya, the United States, and Vietnam. She argues that plastics have become an articulator of crisis and an entry point into the contested environmental politics of carbon-heavy masculinity, carceral policies, planetary fatalism, eco-ableism, greenwashing, marine life endangerment, pollution colonialism, and waste imperialism. Attuned to plastic attachments, Beyond Straw Men illustrates how everyday people resist unsustainable patterns of the plastics-industrial complex through imperfect but impactful networked cultures of care.

Addressing plastics can feel overwhelming. Guilt, shame, anger, hurt, fear, dismissiveness, and despair abound. Beyond Straw Men moves beyond “hot take” or straw man fallacies by illustrating how affective counterpublics mobilized around plastics reveal broader stories about environmental justice and social change. Inspired by on- and offline organizing in the Global South and the Global South of the North, Phaedra C. Pezzullo engages public controversies and policies through analysis of hashtag activism, campaign materials, and podcast interviews with headline-making advocates in Bangladesh, Kenya, the United States, and Vietnam. She argues that plastics have become an articulator of crisis and an entry point into the contested environmental politics of carbon-heavy masculinity, carceral policies, planetary fatalism, eco-ableism, greenwashing, marine life endangerment, pollution colonialism, and waste imperialism. Attuned to plastic attachments, Beyond Straw Men illustrates how everyday people resist unsustainable patterns of the plastics-industrial complex through imperfect but impactful networked cultures of care.

This book understands the postracial as a genre—like the zombie apocalypse—that signals a disturbance in society that is felt as terrifying and exciting. The postracial is repetitive and reproduces blackened biothreat bodies, rituals of securitization, and fantasies of the reclamation of white masculine sovereignty. Eric King Watts examines key moments when Blackness became an object of knowledge in the eighteenth and nineteenth centuries, preparing the "scientific" and philosophical ground for interpreting zombie lore. The book treats the "Greater Caribbean" as a transformative space in which an antiblack infrastructure arose and interrogates the US's militarized domination of Haiti that was the context in which the zombie emerged. Watts traces variations of the form and function of the zombie to contemplate how it matters to our contemporary struggles with racism and pandemic policies.