Goutam Karmakar, University of the Western Cape, Cape Town, South Africa
Sule Emmanuel Egya, Ibrahim Badamasi Babangida University, Lapai, Nigeria
The frequently discussed topics of
environmental degradation, increasing issues with climate change, and
planetary hazards in modern times can be traced back to the historical
contexts of colonialism and capitalism. Within the framework of
colonialism, which flourished due to the dominant circumstances
surrounding capital's production (O’connor, 1994, p. 8), the
environmental domain became structured only within the context of
commodification. The civilizational aims of colonialism considered the
ecological world as an inorganic and immaterial entity, functioning
solely to supply affordable raw materials and serve as territories for
colonial ‘markets’ (Krishnaswami, 1992, p. 81). The widespread impact of
the epistemology of Western modernity, which promotes Eurocentric
interpretations of capitalist advancement, has resulted in the
implementation of an objectifying ethical framework. This framework has
led to the systematic disintegration of the interconnectedness between
humans and nature, as well as the marginalization of indigenous
epistemic structures that prioritize the importance of the natural world
and its integral role in the interconnectedness of all life forms. The
exploitation and destruction of nature and ecosystems have occurred
within the framework of colonial capitalism, where the subjugation of
the “savage state of nature” (Simpson, 2020, p. 58) has been a notable
characteristic of European civilization, with a ‘rationale’ that this
process has been seen as essential for the progress of both the economy
and culture. Thus, the prevalence of exploitation, extraction, and
commercialization was pervasive throughout settler colonies and
countries of the Global South (Africa, Asia, Latin America, the
Caribbean, and Oceania) during the era of European colonization, leading
to the exacerbation of severe forms of colonial ecological violence.
Given this context, it is edifying to delve into the
discussion surrounding the notion of the "Anthropocene." This term
refers to the period starting in the nineteenth century when human
activity began to exert significant influence on the ecosystems of the
planet, leading to detrimental effects. The concept of the Anthropocene,
often known as the "age of the humans," as explained by Crutzen and
Stoemer (2000, p. 12), may primarily be attributed to the First
Industrial Revolution. The advent of industrialization, the emission of
greenhouse gases, and the extensive utilization of coal throughout this
period disrupted the equilibrium of the ecosystem, leading to a steady
deterioration of the planet across various dimensions. It is the
indigenous communities and individuals residing in rural and
socioeconomically poor regions of the Global South who are
disproportionately affected and suffer the most severe consequences,
like facing environmental hazards, living with environmental toxicity,
and climate-induced migration. According to a 2018 report published by
the World Bank Group, failure to carefully consider and implement
appropriate measures to address climate degradation could result in the
displacement of millions of individuals in developing regions such as
the Sub-Saharan Africa, South Asia, and Latin America within the next
two decades. In many cases, these communities experience ‘climate
colonialism,’ which denotes the utilization of resources and authority
by countries in the Global North when addressing climate change,
environmental regulations, and ‘climate apartheid’ (Bandera, 2022) which
pertains to the inequitable impact of climate change on affluent and
non-affluent individuals and nations.
Indigenous and marginalized communities worldwide,
along with youth climate leaders and activists from various countries
including Kenya, Nigeria, South Africa, Brazil, India, Peru, Senegal,
Togo, Fiji, Papua New Guinea, Indonesia, Namibia, the Philippines, and
the Marshall Islands, among others, engage in open discussion with those
in power, sharing their narratives and advocating for epistemic,
economic, racial, and environmental justice. Individuals residing in the
Global South, encompassing regions such as Argentina, Asia, and Africa,
are urging others worldwide to participate in a collective global
endeavour aimed at advocating for equitable climate change policies.
Initiatives such as the 'Debt for Climate!' programme, round-table
discussions and summits focusing on the intersection of environment and
development, as well as various environmental movements within countries
of the Global South, serve as evidence that activists from these
regions are dedicated to addressing environmental injustice and the
climate crisis through the perspective of human rights. This symbolizes
how this commitment persists despite the considerable challenges that
lie ahead. While these instances of ‘collective action and environmental
activism’ (Lubell, 2002) deserve greater attention, public
intellectuals and writers from nations in the Global South endeavour to
raise awareness about these matters through their literary works, public
lectures, and academic involvements. In particular, writers have,
through the instrument of literary aesthetics, historicized ideas,
practices, and incidents of environmental activism, resulting to a
growing archive of decolonial literary discourse in the Global South.
The critical cognitive necessity of our current era
includes the exploration of the archive of literary discourse from the
Global South that addresses issues such as environmental racism,
injustice, extraction, toxicity, the climate crisis, colonial ecological
violence, and forced migration resulting from climate catastrophes.
This exploration seeks to situate the deterioration of the environment
in relation to social and epistemological inequities. Furthermore, it
promotes the adoption of decolonial ecological praxis as a means to
effectively address and combat these pressing issues. Within this
particular framework, literary narratives serve as a means of actively
engaging with the environment, while decolonial ecological practices
seek to restore neglected indigenous knowledge systems, foster diverse
initiatives aimed at mitigating global ecological challenges (Ferdinand,
2022, p. 175), and cultivate a sense of "collective ethics" (Serres,
1995, p. 78) in response to the vulnerability of our world.
This volume aims to examine the interconnectedness of
environmental activism and decoloniality within the context of
literature from the Global South. It seeks to challenge the dominant
knowledge systems imposed by Western powers and capitalist interests
while also recognizing the diverse and multiple forms of ecological
knowledge. By doing so, this volume would promote a collective and
sustainable approach to planetary survival, and we invite chapter
proposals that address the following (but not limited to) issues in
respect to the literature of the Global South:
- Environmental activism and decoloniality
- Activism and sustainability
- Environmental ethics and planetarity
- Subaltern environmentalism and decoloniality
- Extractive ecologies and decoloniality
- Decolonizing eco-imaginations of the Global South
- Decolonial ecologies and indigenous knowledge systems
- Colonial ecological violence and activism
- Environmental activism and (in)justice
- Eco-precarity and decoloniality
- Environmental activism and human values
- Climate change and decoloniality
- The coloniality of Anthropocene
- Decolonial marine ecology
We solicit abstract/chapter proposal of 400 words
along with a bio-note of 50 words in a single MS Word file, which should
be submitted by February 15, 2024 to goutamkrmkr@gmail.com and seegya@ibbu.edu.ng
We are in contact with Springer, Duke University Press, and Cambridge University Press regarding the publication of this volume.
