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.
