"Racial Climates, Ecological Indifference offers a powerful intervention to the field of climate justice scholarship by addressing a neglected aspect of the field of climate justice, namely systemic racisms. Building on the work of Black feminist theorists, Tuana develops an ecointersectional approach designed to reveal the depth and complexities of racial climates overlooked even in the environmental justice literature. Tuana's conception of ecological indifference underscores the disposition of seeing the environment as a resource for human consumption and enjoyment, a resource that is as usable, fungible, disposable, and without intrinsic worth or standing. The many examples in the book offer new insights demonstrating that systemic racisms emerge out of and give rise to environmental degradation, that is, they are often mutually constitutive. The ecointersectional analyses provided throughout the book reveal that ecological indifference and climate injustice are two sides of the same coin. Tuana identifies three distinctive but interrelated domains in which the intersections between systemic racisms and ecological indifference are manifest: 1. Differential distribution of harms/benefits due to systemic racisms; 2. Racist institutions and practices fueling or causing environmental destruction; 3. The basic social structures that generate environmental destruction being the same ones that generate systemic oppression of certain groups of people. One of the aims of Racial Climates, Ecological Indifference is to underscore that any effort to protect the environment must also be a fight against systemic racisms and other forms of systemic inequity"--

"Racial Climates, Ecological Indifference offers a powerful intervention to the field of climate justice scholarship by addressing a neglected aspect of the field of climate justice, namely systemic racisms. Building on the work of Black feminist theorists, Tuana develops an ecointersectional approach designed to reveal the depth and complexities of racial climates overlooked even in the environmental justice literature. Tuana's conception of ecological indifference underscores the disposition of seeing the environment as a resource for human consumption and enjoyment, a resource that is as usable, fungible, disposable, and without intrinsic worth or standing. The many examples in the book offer new insights demonstrating that systemic racisms emerge out of and give rise to environmental degradation, that is, they are often mutually constitutive. The ecointersectional analyses provided throughout the book reveal that ecological indifference and climate injustice are two sides of the same coin. Tuana identifies three distinctive but interrelated domains in which the intersections between systemic racisms and ecological indifference are manifest: 1. Differential distribution of harms/benefits due to systemic racisms; 2. Racist institutions and practices fueling or causing environmental destruction; 3. The basic social structures that generate environmental destruction being the same ones that generate systemic oppression of certain groups of people. One of the aims of Racial Climates, Ecological Indifference is to underscore that any effort to protect the environment must also be a fight against systemic racisms and other forms of systemic inequity"--

This timely and urgent collection brings together cutting-edge interdisciplinary scholarship and ideas from around the world to present critical examinations of climate coloniality. Confronting Climate Coloniality exposes how legacies of colonialism, imperialism, and capitalism co-produce and exacerbate the climate crisis, create disproportionate impacts on those who contributed the least to climate change, and influence global and local responses. Climate coloniality is perpetuated through processes of neoliberalism, racial capitalism, development interventions, economic growth models, media, and education. Confronting climate coloniality entails decolonizing climate discourses and governance, challenging the dominant framings and policies, interrogating material, geopolitical, and institutional arrangements for tackling the climate crisis, and centering Global South and Indigenous knowledge, experiences, strategies, and solutions. Confronting Climate Coloniality: Decolonizing Pathways for Climate Justice provides critical insights and strategies for transformative action and fosters deeper understandings of the structural injustices entangled with climate change in governance, framings, policies, responses, and praxis. This collection offers pioneering interdisciplinary research on alternative frameworks for decolonized approaches for more meaningful climate justice. With originality, scholarly rigor, and emphasis on amplifying marginalized voices, this collection is an indispensable resource for interdisciplinary scholars, policymakers, and activists committed to advancing climate justice.

Freedom is celebrated as the definitive ideal of modern western civilization. Yet in western thought and practice, freedom has been defined through opposition to the unfreedom of most of the world's people. Allison Weir draws on Indigenous political theories and practices of decolonization in dialogue with western theories, to reconstruct a tradition of relational freedom as a distinctive political conception of freedom: a radically democratic mode of engagement and participation in social and political relations with an infinite range of strange and diverse beings perceived as free agents in interdependent relations in a shared world.

Historical Dictionary and Environmentalism, Third Edition provides a balanced and wide-ranging overview of the most important events, issues, organizations, ideas, and people shaping the direction of environmentalism worldwide. This book is global in scope, covering a large range of perspectives and countries with a focus on the period since 1960. This book contains a chronology, an introduction, and an extensive bibliography. The dictionary section has more than 400 cross-referenced entries on organizations, people, issues, events, and countries shaping environmentalism. This book is an excellent resource for students, researchers, and anyone wanting to know more about environmentalism.

The way society is organized means that we all get made into members of various types of people, such as judges, wives, or women. These 'human social kinds' may be brought into being by oppressive social arrangements, and people may suffer oppression in virtue of being made into a member of a certain human social kind; this much is obvious. In Ontology and Oppression, Katharine Jenkins goes further, arguing that we should pay attention to the ways in which the very fact of being made into a member of a certain human social kind can be oppressive. She supplies three conceptual tools needed to understand this phenomenon. The first tool is an analysis of this general form of wrong, termed 'ontic injustice'. The second tool is an account of 'ontic oppression', a kind of ontic injustice in which the wrong amounts to a form of oppression, in the sense of being structural and pervasive. The third tool is a pluralist account of race and gender kinds, according to which there is no single social kind that corresponds to a gender category such as 'woman', but rather, various social kinds, each of which is explanatory for different purposes. Jenkins argues that it would be a mistake to make the claim that race and gender kinds as such are ontically oppressive: some are, but others are not, and some are even conducive to emancipation. This analysis has benefits for anti-oppressive social movements, including efforts towards trans liberation. It enables us to understand the wrong that can be involved in the construction of race and gender kinds whilst also recognizing how people can reasonably value being members of these kinds and highlights the importance of working to change race and gender kinds for the better.

Sweatshop labour is characterized by low wages, long hours, and systematic health and safety hazards. Most of the workers in the sweatshops of the garment industry are women, many of them migrant women. This book develops an intersectional feminist critique of the working conditions in sweatshops by analysing the role of gender, race, and migration status in bringing about and justifying the exploitation of workers on factory floors. Based on this analysis, the book argues that sweatshop workers are structurally vulnerable to exploitation in virtue of their position as gendered, racialized, and migrant workers within global supply chains. While this exploitation benefits powerful actors along global supply chains, it also creates spaces of resistance and structural transformation.