Antipode最新文献

Planes de Vida (Life Plans) are an initiative in Latin America connecting Indigenous self-governance with a state vision of a good life for citizens. While Life Plans have been proposed since the mid-1980s, these are often crafted with the vision and language of states in place of Indigenous ones. Informed by Indigenous Standpoint Theory and Napo Runa living ecologies, we use autoethnography, participant observation, and secondary text analysis to re-orient the relationship between state and Indigenous planning, and to ask what Amazonian futures would be possible if they started from Indigenous (rather than state) planning. To explore this re-orientation, we examine the case of the Kichwa organisation FOIN, in the Ecuadorian Amazon. We argue that Life Plans can be indigenised with Kichwa planning philosophies and model ways to centre Indigenous methodologies that can shape the transformational potential of such planning initiatives.

This article examines the creation and capture of surplus value in the voluntary carbon markets to show the importance of narratives and networks in justifying price. Rather than a push towards commensurability in carbon markets, it points to the emergence of profitable business models based on the enrichment of credits. Enrichment focuses not on processes of standardisation associated with commodity production, but on the creation of difference, uniqueness, and provenance. Drawing on ethnographic fieldwork and the marketing of a REDD+ project in San Martín, Peru, the article argues that the creation of surplus value in the voluntary market lies chiefly in the ability of vendors to create, manage, and sell narratives. A focus on the enrichment of carbon-as-an-asset thus shows that narratives and networks go beyond performativity but are central to value construction, privileging certain actors and forms of labour and highlighting emerging forms of exploitation in green markets.

While queer and trans perspectives and theories are significant themes in most areas of critical human geography today, the same cannot be said of economic geography. This paper argues for the importance of theorising the relations between non-normative sexualities and gender identities in economic geography. This argument builds on research in feminist economic geography and beyond about the centrality of cisheterosexuality to the economy and structures of capitalism. I show how queer and trans geography and feminist economic geography have already contributed to research about the relations between non-normative sexualities and gender identities and the economy, then outline three queer economic geographies as examples of how economic geography might further engage with sexuality beyond cisheterosexuality: (1) sexual hegemony; (2) queer and trans work; and (3) homocapitalism. Together with existing research on the economy in queer and trans geography, these queer economic geographies—each touching on concepts central to economic geography—contribute further to our understandings of how non-normative sexualities and gender identities can be theorised in economic geography.

The popularity of the concept of “racial capitalism” has exploded over the past decade, penetrating both academic and activist circles. Two thinkers have been foundational to this revival: Cedric Robinson and Stuart Hall. Whereas previous scholarship has tended to merge these two thinkers into a single framework, we argue that they develop divergent, and potentially irreconcilable, theories of racial capitalism. Robinson and Hall both challenge an orthodox Marxism that crudely reads politics from class position, and both point to the constitutive roles of culture and racism in mass mobilisation. Yet they diverge in two key ways. First, they root their theories in incongruous systemic logics: Robinson emphasises racial differentiation and domination, whereas Hall emphasises the maintenance of capitalist hegemony. And second, Robinson's theories of domination and resistance are rooted in spatial connections, most importantly via Western racialism and what he calls the Black radical tradition, both of which envelop the globe. By contrast, Hall insists on the spatial fragmentation of domination and resistance, which emerge as conjunctural articulations in specific contexts. Challenging the idea that there is a singular racial capitalism lens or frame, we urge scholars and activists alike to rigorously interrogate the specific mechanisms linking racism and capitalism.

Sri Lankan apparel has conventionally crafted itself as a niche and ethical supplier. Staying with this record, shifting to PPE (personal protective equipment) production, a tripartite agreement on minimum wages and a furlough scheme were key successes during the pandemic. However, the recurrent absence of living wages resulted in varied worker experiences. I use written testimonies from women garment workers to raise pivotal questions on how the lives of workers started to deplete during the pandemic and yet it did not prevent women workers from claiming differently—underlining slivers of hope, where depletion and tenacity are constant bedfellows. The pandemic was when Sri Lankan apparel's dis/articulation within global production processes came about. Contributing to feminist political economy readings of global production processes, I illustrate how depletion and tenacity are no binaries; acknowledging these spaces of hope offers the potential for agentive action.

This paper illuminates The Minneapolis Sound's emergence from the urban soundscapes of late 20^th century Minneapolis. Turning to the 1960s and 1970s, I trace the genre's geohistorical emergence to a Black diasporic community who found within marginality the possibilities to spatialise an experimental world across the urban margins. Disclosing how this experimental world was upheld by improvisatory musical ensembles and their dynamic reaffirmations of a Black sense of place, the paper reveals how The Minneapolis Sound was insurgently pioneered as a Black sonic counter culture amidst unequivocal oppression. I then temporally propel the paper into the 1980s and 1990s and explore how the artist Prince and band The Time radically re-imagined the city's anti-Black spatial histories towards more just ends. This elucidates how, after emerging from the spatiality of the racialised metropolis, The Minneapolis Sound provided a speculative avenue of decolonial poetics through which alternative Black futures were made imaginable.

In 2016, Colombia's Constitutional Court declared the Atrato River a subject with rights and named the river's environmental stewards. This article traces how various actors co-produced the ruling and critically engages scholarly calls to theorise a river-as-subject ontology. Centring postcolonial Marxist perspectives, the piece illuminates how power operates through the Rights of Nature discourse and theorises that the river-as-subject builds on and creates racialised development aporias: non-passages beyond the hegemony of the state, capital, and development discourse and double-binds for environmental justice struggles. Unpacking how the plaintiffs built the case and the river stewards navigated the ruling's first five years, I show that mining-induced river degradation unfolds through (i) the fraught promise of justice in the Colombian Constitution, (ii) the naturalisation of collective legal personhood as “bio-cultural rights”, and (iii) the inclusionary exclusion of river stewards from policy discussions about large-scale mining enclosures and alluvial gold exploitation.

The hegemonic understanding of the green transition will require a massive surge in mineral extraction. We contend that this entails wider, radical shifts in 21^st century financialised capitalism. While there has been increasing critical interest in the role of finance capital in development, the links between finance, extraction, and the green transition have been largely overlooked. We fill this gap by arguing that the green transition, understood as a transformation of global capitalism, is marked by new rounds of appropriation, exploitation, and extraction, (re)producing dependencies for resource-rich Global South countries. These emergent geographies of the green transition are best evaluated through what we call the “finance-extraction-transitions nexus”. The nexus highlights the interplay between finance capital, mineral extraction, and the material, socio-economic, and environmental implications of the green transition. This provides new ways to theoretically, conceptually, and methodologically engage with resource extraction and the green transition in the age of financialised capitalism.

This paper investigates women's everyday reproductive struggles in contexts of toxic contamination and the tensions emerging between toxic exposure and care in women's experiences of motherhood. While scientific framings of reproductive disruptions understand social identities as pre-existing the experience of toxic risks, in this paper I argue that, in toxic territories, the categories of “contaminating” and “contaminated” actors interact with other categories of identity, such as gender and race, shaping social relations. Drawing on 13 months of ethnographic fieldwork conducted in the Bajo Cauca region among gold mining and coca farming communities, I investigate the everyday processes of gendered subject formation that unfold in toxic territories and the emergence of “faulty” gendered identities for rural mothers. Building on scholarship in feminist geography and Latin American feminist science and technology studies, I argue that ineffective forms of integration of gender in the institutional debate on toxic contamination reproduce, rather than challenge, the invisibility of rural women before the state.

Settlers of colour occupy a liminal space in the settler colony of Australia, and this liminality was exacerbated during the COVID-19 pandemic. Through the literature on digital activism, technological immersion, and placemaking, this paper explores Radical Placemaking as a route for culturally and linguistically diverse (CALD) people based in Brisbane to stake their right to the city through alternative digitised modalities. Three projects using situated digital stories were created: (i) the Chatty Bench Project; (ii) the TransHuman Saunter Project; and (iii) Chatty Bench Festival Community Media Visual Projections. We analysed the experiences of study participants creating the digital stories and eventual user experiences of the stories for their ability to provoke self-reflection, immersiveness, and belonging through evocation and representation of lived experiences. The paper suggests that radical placemaking offers CALD communities subversive tactics of occupying space through emerging technologies without engaging in erasure of existing histories of place.