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1  1 Aimé Césaire, A Tempest, trans. Richard Miller (New York: Theatre Communications Group, 1992), p. 2.

2  2 Romain Cruse, Une géographie populaire de la Caraïbe (Montreal: Mémoire d’encier, 2014), pp. 50–62.

3  3 Henry Paget, Caliban’s Reason: Introducing Afro-Caribbean Philosophy (London: Routledge, 2002); Consuelo López Springfield (ed.), Daughters of Caliban: Caribbean Women in the Twentieth Century (Bloomington: Indiana University Press, 1997); Maryse Condé (ed.), L’Héritage de Caliban (Pointe-à-Pitre: Éditions Jasor, 1992).

4  4 Pap Ndiaye, La Condition noire: essai sur une minorité française (Paris: Gallimard, 2009); Maxime Cervulle, Dans le blanc des yeux, diversité, racisme et médias (Paris: Éditions Amsterdam, 2013); Nell Irvin Painter, The History of White People (New York: W. W. Norton, 2010).

5  5 Norman Ajari, La Dignité ou la mort: éthique et politique de la race (Paris: La Découverte, 2019).

6  6 Anténor Firmin, De l’égalité des races humaines: anthropologie positive (Paris: Librairie Cotillon, 1885); Magali Bessone, Sans distinction de race? Une analyse critique du concept de race et de ses effets practiques (Paris: Vrin, 2013).

7  7 Dorceta Taylor, The State of Diversity in Environmental Organizations: Mainstream NGOs, Foundations, Government Agencies, University of Michigan, 2014. In order to distinguish graphically the colors “black” (or Spanish negro), “red,” “white,” and “brown” from the thickness of the historical, legal, socio-political, and ontological processes at work in racialization, I use the capital letter for names and adjectives – “Black,” “Negro,” “Red,” “White,” and “Brown.”

8  8 Aimé Césaire, Return to my Native Land, trans. John Berger and Anna Bostock (Brooklyn, NY: Archipelago Books, 2013), p. 57.

9  9 Philippe Descola, Beyond Nature and Culture, trans. Janet Lloyd (Chicago: University of Chicago Press, 2013), pp. 114–68; Bruno Latour, We Have Never Been Modern, trans. Catherine Porter (Cambridge, MA: Harvard University Press, 1993); Pierre Charbonnier, La Fin d’un grand partage: nature et société, de Durkheim à Descola (Paris: CRNS Éditions, 2015).

10 10 Zygmunt Bauman, Wasted Lives: Modernity and its Outcasts (Cambridge: Polity, 2004).

11 11 Christophe Bonneuil and Jean-Baptiste Fressoz, The Shock of the Anthropocene: The Earth, History, and Us, trans. David Fernbach (London: Verso, 2016).

12 12 Hicham-Stéphane Afeissa, “Comme chiens et chats: le conflit fratricide entre éthique environnementale et éthique animale,” in Nouveaux Fronts écologiques: essais d’éthique environnementale et de philosophie animale (Paris: Vrin, 2012), pp. 99–144.

13 13 J. Baird Callicott, Éthique de la Terre (Marseilles: Wildproject, 2011). [Translator’s note: This volume includes French translations of Callicott’s work from the 1980s through the 2000s, many of which appear in Callicott, In Defense of the Land Ethic: Essays in Environmental Philosophy (Albany: State University of New York Press, 1989) and Beyond the Land Ethic: More Essays in Environmental Philosophy (Albany: State University of New York Press, 1999).]

14 14 William Cronon, Uncommon Ground: Rethinking the Human Place in Nature (New York: W. W. Norton, 1996).

15 15 Lewis Gordon, An Introduction to Africana Philosophy (Cambridge: Cambridge University Press, 2008), pp. 3–7.

16 16 Frederick Cooper, Colonialism in Question: Theory, Knowledge, History (Berkeley: University of California Press, 2005).

17 17 Will Steffen, Paul Crutzen, and John R. McNeill, “The Anthropocene: Are Humans Now Overwhelming the Great Forces of Nature?” AMBIO: A Journal of the Human Environment 36/8 (2007): 614–21.

18 18 Translator’s note: France hexagonale, or l’Hexagone, is a term for “mainland” or “metropolitan France” that playfully undercuts the assumed supremacy of the European territory of France, which is shaped somewhat like a hexagon, in distinction to its overseas departments and regions. Future uses of the term are untranslated.

19 19 Gabrielle Hecht, Being Nuclear: Africans and the Global Uranium Trade (Cambridge, MA: MIT Press, 2014), p. 20.

20 20 Ibid.

21 21 Jean Allman, “Nuclear Imperialism and the Pan-African Struggle for Peace and Freedom: Ghana, 1959–1962,” in Souls: A Critical Journal of Black Politics, Culture, and Society 10/2 (2008): 83–102; Esther Davis was the only French citizen to join the Sahara Protest Team; Frantz Fanon, The Wretched of the Earth, trans. Richard Philcox (New York: Grove Press, 2004), p. 41.

22 22 René Dumont, False Start in Africa, trans. Phyllis Nauts Ott (New York: Praeger, 1966); Robert Jaulin, La Paix blanche: introduction à l’éthnocide (Paris: Seuil, 1970); Serge Moscovici, De la nature, pour penser l’écologie (Paris, Métailié, 2002), p. 223; Céline Pessis (ed.), Survivre et vivre: critique de la science, naissance de l’écologie (Montreal: L’Échappée, 2014), pp. 41–5 (and see the essay “Nous sommes tous des Martiniquaises de quinze ans,” pp. 266–7).

23 23 Serge Latouche, The Westernization of the World: The Significance, Scope, and Limits of the Drive towards Global Uniformity, trans. Rosemary Morris (Cambridge: Polity, 2007), and Décoloniser l’imaginaire: la pensée créative contre l’économie de l’absurde (Lyons: Paragon-VS, 2011).

24 24 See Alexis Vrignon, La Naissance de l’écologie politique en France: une nébuleuse au cœur des années 1968 (Rennes: Presses universitaires de Rennes, 2017).

25 25 Serge Audier, La Société écologique et ses ennemis: pour une histoire alternative de l’émancipation (Paris: La Découverte, 2017); Dominique Bourg and Augustin Fragnière (eds), La Pensée écologique: une anthologie (Paris: Presses universitaires de France, 2014); Ariane Debourdeau (ed.), Les Grands Textes fondateurs de l’écologie (Paris: Flammarion, 2013); Fabrice Flipo, Nature et politique: contribution à une anthropologie de la modernité (Paris: Éditions Amsterdam, 2013); Alexander Federau, Pour une philosophie de l’Anthropocène (Paris: Presses universitaires de France, 2017).

26 26 Dominique Bourg and Alain Papaux (eds), Dictionnaire de la pensée écologique (Paris: Presses universitaires de France, 2015).

27 27 Malcom Ferdinand, “Subnational Climate Justice for the French Outre-mer: Postcolonial Politics and Geography of an Epistemic Shift,” in Island Studies Journal 13 (2018): 119–34; Olivier Gargominy and Aurélie Bocquet, Biodiversité d’Outre-mer (Paris: Comité français pour L’UICN, 2013).

28 28 Silyane Larcher, L’Autre Citoyen: l’idéal républicain et les Antilles après l’esclavage (Paris: Armand Colin, 2014); Audrey Célestine, La Fabrique des identités: l’encadrement politique des minorités caribéennes à Paris et New York (Paris: Karthala, 2018).

29 29 Kathryn Yusoff, A Billion Black Anthropocenes or None (Minneapolis: University of Minnesota Press, 2018), p. 105; Cornelius Castoriadis, The Imaginary Institution of Society, trans. Kathleen Blamey (Cambridge, MA: MIT Press, 1987), p. 26.

30 30 Pablo Servigne and Raphaël Stevens, How Everything Can Collapse: A Manual for Our Times, trans. Andrew Brown (Cambridge: Polity, 2020); Pablo Servigne, Raphaël Stevens, and Gauthier Chapelle, Another End of the World Is Possible: Living the Collapse (and Not Merely Surviving It), trans. Geoffrey Samuel (Cambridge: Polity, 2020).

31 31 Translator’s note: “Off-world” translates hors-monde, which could also be translated as “outside-world.” However, hors-monde expresses a separation from the world without assuming it is possible to be outside of the world, making the seemingly more straightforward translation choice entirely misleading. The English “off-world” is borrowed from science fiction and plays with the vocabulary of ship journeys used throughout this book, but other iterations such as “off-ground” for hors-sol also draw on the English sense of “off” found in words such as “offside” to describe an activity that is “out of play.” Other iterations of “off-” will be found throughout the book to translate hors- and all express an experience of being separate but not outside or apart.

32 32 Jared Diamond, Collapse: How Societies Choose to Fail or Survive (London: Penguin, 2005), p. 355.

33 33 Seloua Luste Boulbina and Jim Cohen (eds), “Décoloniser les savoirs,” Mouvements no. 72 (2012): 7–10; Samir Boumediene, La Colonisation du savoir: une histoire des plantes médicinales (Vaulx-en-Velin: Éditions des Mondes à faire, 2016).

34 34 Dominique Bourg, Une Nouvelle Terre (Paris: Desclée de Brouwer, 2018), p. 21.

35 35 Rudyard Kipling, “The White Man’s Burden,” McClure’s Magazine 12 (1899): 290–1.

36 36 W. E. B Du Bois, The Souls of Black Folk (New York: Penguin, 1996); Paul Gilroy, The Black Atlantic: Modernity and Double Consciousness (Cambridge, MA: Harvard University Press, 1993); Enrique Dussel, The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation, trans. Eduardo Mendieta (Atlantic Highlands, NJ: Humanities Press, 1996); Frantz Fanon, Black Skin, White Masks, trans. Richard Philcox (New York: Grove Press, 2008); Glen Sean Coulthard, Red Skin, White Masks: Rejecting the Colonial Politics of Recognition (Minneapolis: University of Minnesota Press, 2014).

37 37 Michel-Rolph Trouillot, Silencing the Past: Power and the Production of History (Boston: Beacon Press, 1995).

38 38 Amandine Gay, “La Crise d’une utopie blanche?” in Jade Lindgaard (ed.), Éloge des mauvaises herbes: ce que nous devons à la ZAD (Paris: Les Liens qui libèrent, 2018), pp. 157–68.

39 39 Dipesh Chakrabarty, “Postcolonial Studies and the Challenge of Climate Change,” New Literary History 1/43 (2012): 1–18; Chakrabarty, “The Climate of History: Four Theses,” Critical Inquiry 35/2 (2009): 197–22; Souleymane Bachir Diagne, “Faire humanité ensemble et ensemble habiter la Terre,” Présence Africaine 193/1 (2016): 11–19; Bachir Diagne, “Faire la ‘Terre totale’,” in Jérôme Bindé (ed.), Signons la paix avec la Terre: quel avenir pour la planète et pour l’espèce humaine? Entretiens du XXIe siècle (Paris: Unesco/Albin Michel, 2007).

40 40 Ann Laura Stoler, Duress: Imperial Durabilities in Our Times (Durham, NC: Duke University Press, 2016); Dorceta Taylor, Toxic Communities: Environmental Racism, Industrial Pollution, and Residential Mobility (New York: New York University Press, 2014).

41 41 See, for example, John R. McNeill, Mosquito Empires: Ecology and War in the Greater Caribbean, 1620–1914 (Cambridge: Cambridge University Press, 2010); Michelle Scobie, Global Governance and Small States: Architectures and Agency in the Caribbean (Cheltenham: Edward Elgar, 2019).

42 42 Richard Grove, Green Imperialism: Colonial Expansion, Tropical Island Edens and the Origins of Environmentalism, 1600–1800 (Cambridge: Cambridge University Press, 1996).

43 43 Megan Raby, American Tropics: The Caribbean Roots of Biodiversity Science (Chapel Hill: University of North Carolina Press, 2017).

44 44 Pablo Gomez, The Experiential Caribbean: Creating Knowledge and Healing in the Early Modern Atlantic (Chapel Hill: University of North Carolina Press, 2017).

45 45 Sherrie L. Baver and Barbara D. Lynch (eds), Beyond Sand and Sun: Caribbean Environmentalisms (New Brunswick, NJ: Rutgers University Press, 2006); Malcom Ferdinand, “Ecology, Identity, and Colonialism in Martinique: The Discourse of an Ecological NGO (1980–2011),” in Chris Campbell and Michael Niblett (eds), The Caribbean: Aesthetics, World-Ecology, Politics (Liverpool: Liverpool University Press, 2016); Rivke Jaffe, Concrete Jungles: Urban Pollution and the Politics of Difference in the Caribbean (Oxford: Oxford University Press, 2016); Eloise C. Stancioff, Landscape, Land-Change and Well-Being in the Lesser Antilles: Case Studies from the Coastal Villages of St. Kitts and the Kalinago Territory, Dominica (Leiden: Sidestone Press, 2018); Karen Baptiste and Kevon Rhiney, “Climate Justice and the Caribbean,” Geoforum 73 (2016): 17–80.

46 46 Latour, We Have Never Been Modern.

47 47 Tzvetan Todorov, The Conquest of America: The Question of the Other, trans. Richard Howard (New York: Harper & Row, 1984), pp. 151–2; André Saint-Lu, “Bartolomé de Las Casas et la traite des Nègres,” Bulletin Hispanique 94/1 (1992): 39–40.

48 48 Henry Louis Gates, Jr., Black in Latin America (New York: New York University Press, 2011). [Translator’s note: Hors-sol is translated as “off-ground,” though sol may also be translated as “land” or “soil.” Land would suggest a focus on sovereignty that is not intended, and soil loses the metaphorical valance of the term. Ground should be read as referring to the material ground of the soil and the abstract ground of existence.]

49 49 Roger Bastide, African Civilizations in the New World, trans. Geoffrey Parrinder (London: Hurst, 1971); Richard Price (ed.), Maroon Societies: Rebel Slave Communities in the Americas (Baltimore: Johns Hopkins University Press, 1996); Christine Chivallon, Espace et identité à la Martinique: paysannerie des Mornes et reconquête collective, 1840–1960 (Paris: CNRS Éditions, 1998); Arturo Escobar, Sentir-penser avec la Terre: l’écologie au-delà de l’Occident, trans. Roberto Andrade Pérez et al. (Paris: Seuil, 2018); Catherine Benoît, Corps, jardins, mémoires: anthropologie du corps et de l’espace à la Guadeloupe (Paris: CNRS Éditions & Maisons des Sciences de l’homme, 2000).

50 50 Translator’s note: “Transshipped” normally translates the French transbordés in normal instances of commercial and nautical usages of the term. The meaning intended here is derived from Glissant’s usage of the term in his Le Discours antillais. There “transshipped” is used to describe the experience of Africans who were kidnapped, enslaved, and forcibly transported to the Americas and changed “into something different.” This is in distinction to the form of forced movement and experience of being “transplanted,” suffered by other oppressed peoples who nevertheless still maintain their original identity in the new environment. This term is not translated consistently in the English edition of Glissant, but readers can consult Édouard Glissant, Caribbean Discourse: Selected Essays, trans. J. Michael Dash (Charlottesville: University Press of Virigina, 1989), pp. 14–16.

51 51 Walter D. Mignolo and Arturo Escobar (eds), Globalization and the Decolonial Option (London: Routledge, 2010), p. 2.

52 52 Regarding the forgetting of Haiti in decolonial thought, see Adler Camilus, “Conflictualités et politique comme oubli du citoyen,” PhD thesis, University of Paris VIII, under the direction of Georges Navet, 2015.

53 53 Gordon, An Introduction to Africana Philosophy; Nick Nesbit, Caribbean Critique: Antillean Critical Theory from Toussaint to Glissant (Liverpool: Liverpool University Press, 2013); Cedric J. Robinson, Black Marxism: The Making of the Black Radical Tradition (Chapel Hill: University of North Carolina Press, 2000); Souleymane Bachir Diagne, Open to Reason: Muslim Philosophers in Dialogue with the Western Tradition, trans. Jonathan Adjemian (New York: Columbia University Press, 2018), pp. 46–54; Ajari, La Dignité ou la mort; Katherine McKittrick (ed.), Sylvia Wynter: On Being Human as Praxis (Durham, NC: Duke University Press, 2015).

54 54 Elsa Dorlin, La Matrice de la race: généalogie sexuelle et coloniale de la nation (Paris: La Découverte, 2009); Anne Berger and Eleni Varikas (eds), Genre et postcolonialismes: dialogues transcontinentaux (Paris: Éditions Archives contemporaines, 2011); bell hooks, Ain’t I a Woman? Black Women and Feminism (London: Routledge, 2015); Angela Y. Davis, Women, Race, and Class (New York: Vintage Books, 1983); Kimberlé Crenshaw, “Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Color,” Stanford Law Review 43 (1991): 1241–99.

55 55 Deane Curtin, Environmental Ethics for a Postcolonial World (Lanham, MD: Rowman & Littlefield, 2005); William Adams and Martin Mulligan (eds), Decolonizing Nature: Strategies for Conservation in a Post-Colonial Era (London: Earthscan, 2003).

56 56 Robert Bullard (ed.), Unequal Protection: Environmental Justice and Communities of Color (San Francisco: Sierra Club Books, 1994); Ryan Holifield, Jayajit Chakraborty, and Gordon Walker, The Routledge Handbook of Environmental Justice (London: Routledge, 2018); David V. Carruthers (ed.), Environmental Justice in Latin America: Problems, Promise, and Practice (Cambridge, MA: MIT Press, 2008); David McDonald, Environmental Justice in South Africa (Cape Town: University of Cape Town Press, 2002); David Schlosberg, Defining Environmental Justice: Theories, Movements, and Nature (Oxford: Oxford University Press, 2007).

57 57 Elizabeth DeLoughrey and George Handley (eds), Postcolonial Ecologies: Literatures of the Environment (Oxford: Oxford University Press, 2011); Elizabeth DeLoughrey, Jill Didur, and Anthony Carrigan, Global Ecologies and the Environmental Humanities: Postcolonial Approaches (New York: Routledge, 2015); Helen Tiffin and Graham Huggan, Postcolonial Ecocriticism: Literature, Animals, Environment (London: Routledge, 2009); Bonnie Roos and Alex Hunt, Postcolonial Green: Environmental Politics and World Narratives (Charlottesville: University of Virginia Press, 2010); Upamanyu Pablo Mukherjee, Postcolonial Environment: Nature, Culture, and the Contemporary Indian Novel in English (Basingstoke: Palgrave Macmillan, 2010); Campbell and Niblett, The Caribbean; Byron Caminero-Santangelo, Different Shades of Green: African Literature, Environmental Justice, and Political Ecology (Charlottesville: University of Virginia Press, 2014).

58 58 Alfred Crosby, Ecological Imperialism: The Biological Expansion of Europe, 900–1900 (Cambridge: Cambridge University Press, [1986] 2004); Benjamin Chavis, Jr., Toxic Wastes and Race in the United States: A National Report on the Racial and Socio-Economic Characteristics of Communities with Hazardous Waste Sites (New York: Commission for Racial Justice Public Data Access, 1987); Larry Lohman, “Green Orientalism,” The Ecologist 23/6 (1993): 202–4; Robert H. Nelson, “Environmental Colonialism: ‘Saving’ Africa from Africans,” Independent Review 8/1 (2003): 65–86.

59 59 Jacques Roumain, Masters of the Dew, trans. Langston Hughes and Mercer Cook (Oxford: Heinemann, [1944] 1978).

60 60 Aimé Césaire, Discourse on Colonialism, trans. Joan Pinkham (New York: Monthly Review Press, 2001), p. 43; translation slightly modified.

61 61 Fanon, The Wretched of the Earth, pp. 56–7.

62 62 Nathan Hare, “Black Ecology,” The Black Scholar: Journal of Black Studies and Research 1/6 (1970): 2–8, at p. 8.

63 63 Thomas Sankara, Thomas Sankara Speaks: The Burkina Faso Revolution, ed. Michael Prairie (New York: Pathfinder, 2007), p. 258; translation modified.

64 64 Ibid., p. 259.

65 65 “Principles of Environmental Justice,” www.ejnet.org/ej/principles.html.

66 66 Wangari Maathai, Replenishing the Earth: Spiritual Values for Healing Ourselves and the World (New York: Doubleday, 2010), pp. 20–1 and 50.

67 67 Francia Márquez, acceptance speech for the Goldman Environmental Prize, San Francisco, 25 April 2018.

68 68 Hannah Arendt, The Human Condition (Chicago: University of Chicago Press, 1998), p. 137; André Gorz, Ecologica, trans. Chris Turner (London: Seagull Books, 2018), p. 50; Étienne Tassin, “Propositions philosophiques pour une compréhension cosmopolitique de l’écologie,” conference proceedings from “Penser l’écologie politique: sciences sociales et interdisciplinarité” at the University of Paris-Diderot, 13–14 January 2014, pp. 180–3; www.fondationecolo.org/blog/ActesEcologiePolitique1.

69 69 Arendt, The Human Condition, pp. 182–3.

70 70 Étienne Tassin, Un monde commun: pour une cosmo-politique des conflits (Paris: Seuil, 2003), pp. 215–35.

71 71 Gorz, Ecologica, p. 47.

72 72 Félix Guattari, The Three Ecologies, trans. Ian Pindar and Paul Sutton (London: Bloomsbury Academic, 2014), p. 32.

73 73 Jason Moore, Capitalism in the Web of Life: Ecology and the Accumulation of Capital (London: Verso, 2015); Alf Hornborg, John R. McNeill, and Juan Martinez-Alier (eds), Rethinking Environmental History: World-System History and Global Environmental Change (New York: Alta Mira Press, 2007); Paul Robbins, Political Ecology: A Critical Introduction (Malden, MA: Wiley-Blackwell, 2019).

74 74 Paul K. Gellert, Scott R. Frey, and Harry F. Dahms, “Introduction to Ecologically Unequal Exchange in Comparative Perspective,” Journal of World-Systems Research 23/2 (2017): 226–35.

75 75 Johan Rockström et al., “A Safe Operating Space for Humanity,” Nature 461 (2009): 472–5; Will Steffen et al., “Planetary Boundaries: Guiding Human Development on a Changing Planet,” Science 347/6223 (2015).

76 76 Philippe Descola, La Composition des mondes: entretiens avec Pierre Charbonnier (Paris: Flammarion, 2014); Eduardo Viveiros de Castro, The Relative Native: Essays on Indigenous Conceptual Worlds (Chicago: HAU Books, 2015).

77 77 Édouard Glissant, Poetics of Relation, trans. Betsy Wing (Ann Arbor: University of Michigan Press, 1990).

78 78 Translator’s note: Matrice is the French word for both womb and matrix. While English has largely lost the connection between womb and matrix in everyday usage, the single French word is derived from the Latin matrix. The Latin word, which comes from the word for mother (mater), originally meant “pregnant animal” and “uterus” in Late Latin. The sense with which it is used here is not intended to be exclusively gendered or to refer only to the human womb, and so I have translated the term as “womb, matrix” following Betsy Wing’s translation of the same term in Glissant.

79 79 Hannah Arendt, “Public Rights and Private Interests: In Response to Charles Frankel,” in Michael Mooney and Florian Stuber (eds), Small Comforts for Hard Times: Humanists on Public Policy (New York: Columbia University Press, 1977), pp. 103–8.

80 80 Sylvia Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom: Towards the Human, after Man, its Overrepresentation – an Argument,” CR: The New Centennial Review 3/3 (2003): 257–337.

81 81 Hannah Arendt, The Promise of Politics, trans. John E. Woods (New York: Schocken Books, 2005), p. 93.

82 82 Paget, Caliban’s Reason.

83 83 Translator’s note: “Matricial” is the adjectival form of the French matrice. While not a neologism in English, the term is uncommon and not normally used in the sense intended here. The reader should understand it in the double sense of “womb, matrix,” mentioned above.