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Malcom Ferdinand. A Decolonial Ecology
Table of Contents
List of Illustrations
Guide
Pages
Series Title. Critical South
Decolonial Ecology. Thinking from the Caribbean World
Copyright Page
Table of Ships
Illustrations
Dedication
Acknowledgments
Foreword
Notes
Prologue A Colonial and Environmental Double Fracture: The Caribbean at the Heart of the Modern Tempest
A modern tempest
Noah’s ark or the colonial and environmental double fracture
The slave ship or modernity’s hold
A world-ship: the world as a horizon for ecology
Reaching the eye of the tempest
Notes
1 Colonial Inhabitation: An Earth without a World
Principles of colonial inhabitation: geography, exploitation of nature, and othercide
Foundations of colonial inhabitation: land grabs, massacres, and land clearing
Forms of colonial inhabitation: private property, plantations, and slavery
Notes
2 The Matricides of the Plantationocene
The end of a nourishing earth: from conucos to plantations
The ecumenal rupture: a “land-without-manman”
Ruptures in the landscape, biodiversity, and metabolic exchange
From colonial inhabitation to the Plantationocene
Notes
3 The Hold and the Negrocene
Hold politics
The refusal of the world
Destruction of community ties and affiliations
Loss of body, loss of Earth
Off-polis: the engineering of a non-political being
The specificity of the condition of enslaved Negresses
The Negrocene
Notes
4 The Colonial Hurricane
The colonial hurricane
Shakespeare and Césaire: when the tempest serves the masters’ interests
Conrad and Katrina: when the tempest creates the world’s holds
Turner and the Zong: the pretext-tempest for throwing the world overboard
The politics of the colonial hurricane and global warming
Notes
5 Noah’s Ark: Boarding, or the Abandonment of the World
Noah’s ark: an imaginary of environmentalist discourse
Boarding politics
Loss-bodies
Astronauts on Earth
Abandoning the world: the Noahs
Figures of the world’s refusal
Notes
6 Reforestation without the World (Haiti)
Technocentric discourse and the off-world
Unjustly blaming Maroons and peasants
Reforestation without the world; or, the sacrifice of peasants
The parc de la Visite massacre of July 23rd, 2012
At the origin: colonial inhabitation and the Maroon fracture of the world
World-making to reforest the Earth
Notes
7 Paradise or Hell in the Nature Preserves (Puerto Rico)
Paradise: a colonial laboratory
Vieques: paradisiacal nature reserve or hell
Colonial heterotopia
The violence of the blank page
Notes
8 The Masters’ Chemistry (Martinique and Guadeloupe)
The toxic condition of the Plantationocene
Chlordecone in the French Antilles: toxic forms of violence and domination
A toxic power grab that strengthens colonial inhabitation
The masters’ chemistry and the lie of an astronaut-humanity
Notes
9 A Colonial Ecology: At the Heart of the Double Fracture
Slave-making ecology: environmentalism under the condition of slavery
Plantationary emancipation: an abolition of slavery on the condition of the plantation
A fracture between anticolonialism and modern environmentalism
The Anthropocene’s colonial oikos
The Negroes of the colonial oikos
The Anthropocene’s hold
Notes
Part III The Slave Ship: Rising Up from Modernity’s Hold in Search of a World
10 The Slave Ship: Debarking Off-World
The slave ship: the imaginary ark of the Caribbean world
Debarkation politics
Lost bodies
The shipwrecked: off-Earth
The Negro: off-world
Figures of the flight from the world: rising up from the hold
Notes
11 Maroon Ecology: Fleeing the Plantationocene
Marooning the Anthropocene
At the heart of modernity’s double fracture
Touching Earth: Maroon matrigenesis
Creole metamorphosis: recovering a self, discovering a body
The Maroon’s ecology: protectors of the forests
The Maroonesses
Limits and virtues
Notes
12 Rousseau, Thoreau, and Civil Marronage
John Muir in Cuba: breaking the wall of environmentalism
Rousseau or the Maroon walker
Thoreau cut in two
Thoreau, defender of the Maroons
The enslaved to Black enslavement: the other people enslaved by the Plantationocene
Civil marronage
Civil Maroonesses and the White women against slavery
A civil marronage from the Plantationocene
Notes
13 A Decolonial Ecology: Rising Up from the Hold
From the colonial fracture to the environmental fracture
From the environmental fracture to the colonial fracture
Unsettling the Anthropocene: the Ayiti hypothesis
Decolonial ecology’s struggles: rising up from the modern hold
Notes
14 A World-Ship: Politics of Encounter
Noah’s ark and the slave ship: two wanderings of the same modernity
The environmentalist return: continuing the colonial refusal of the world
Maroon returns: pursuit of the infinite flight from the world
Politics of encounter and the world-ship
Notes
15 Forming a Body in the World: Reconnecting with a Mother-Earth
The fracture of the two bodies
The bellies of the world and the wombs of the Earth
Healing Negro bodies and ecological bodies
Blowing the conch and playing the drum
Notes
16 Interspecies Alliances: The Animal Cause and the Negro Cause
The enslavement of non-human animals
The social and political animalization of Black and other racialized people
Being prey in the concrete jungle
Racism and the animalization of women
One slave-making inhabitation of the Earth
Interspecies alliances against the Plantationocene
Notes
17 A Worldly-Ecology: On the Bridge of Justice
World-making, composing with pluralities
Beyond gestalt ontology and creolization
For doubly relational aesthetics and writing
For a cosmopolitics of relation
On the bridge of justice: climate justice, reparations, and decolonial restitutions
Notes
Epilogue: World-Making in the Face of the Tempest
World-making
The intrusion of Ayiti
Recovering the sun of Africa
Notes
Index
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The publication of this series is supported by the International Consortium of Critical Theory Programs funded by the Andrew W. Mellon Foundation.
Series editors: Natalia Brizuela, Victoria Collis-Buthelezi and Leticia Sabsay
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Within a binary understanding of modernity, one that opposes nature and culture, colonists and indigenous people, this proposition instead highlights the experiences of modernity’s third terms.46 I am referring to those who were dismissed when, in the sixteenth century, the priest Bartolomé de Las Casas, famous in the Valladolid controversy of 1550, defended the Amerindians against the Spanish conquerors with an appeal that was accompanied by repeated suggestions to “stock up” in Africa and develop triangular trade.47 Neither modern nor indigenous, more than 12.5 million Africans were uprooted from their lands from the fifteenth to the nineteenth century. Hundreds of millions of people were enslaved and kept for centuries in an off-ground [hors-sol] relationship to the Americas.48 Over and above the social conditions of the colonial enslaved, they were also considered “Negroes,” object-beings of a political and scientific racism that indexes them to an inextricable immanence with nature or to an unsurpassable pathological irresponsibility. However, the so-called Negroes also developed relationships with nature, ecumenes, ways of relating to non-humans, and ways of representing the world to themselves. It so happens that these ideas and practices were marked by slavery, by the experience of transshipment in the Atlantic slave trade, and by political and social discrimination for several centuries in Africa, Europe, and the Americas.49 Yes, there is also an ecology of the enslaved, of those transshipped in the European trade, an ecology that maintains continuities with the indigenous African and Amerindian communities but is not reducible to either of them.50 An ecology that was forged in modernity’s hold: a decolonial ecology.
Decolonial ecology articulates the confrontation of contemporary ecological issues through an emancipation from the colonial fracture, by rising up from the slave ship’s hold. The urgency of the struggle against both global warming and the pollution of the Earth is intertwined with the urgency of political, epistemic, scientific, legal, and philosophical struggles to dismantle the colonial structures of living together and the ways of inhabiting the Earth that still maintain the domination of racialized people, particularly women, in modernity’s hold. This decolonial ecology is inspired by the decolonial thinking that was begun by a group of Latin American researchers and activists, such as Anibal Quijano, Arturo Escobar, Catherine Walks, and Walter Mignolo, who were and are working to dismantle an understanding of power, knowledge, and Being that has been inherited from colonial modernity and its racial categories. They emphasize those other ways of thinking that emerge from “the spaces that have been silenced, repressed, demonized, devaluated by the triumphant chant of self-promoting modern epistemology, politics, and economy and its internal dissensions.”51
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