Energy Islands: Metaphors of Power, Extractivism, and Justice in Puerto Rico
Energy Islands: Metaphors of Power, Extractivism, and Justice in Puerto Rico
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能源岛：波多黎各权力、榨取主义和正义的隐喻
DOI：
10.1080/10511431.2022.2061690
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发表时间：
2022
影响因子：
--
通讯作者：
Nicholas S. Paliewicz
中科院分区：
文献类型：
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作者：
Nicholas S. Paliewicz
能源岛是一个及时的，个人的，组织良好的书，研究不同程度的抵抗种族资本主义和殖民主义的遗产在波多黎各的基础上多年的实地考察与当地联盟。虽然这本书特别有助于环境修辞，拉丁德/殖民，和波多黎各修辞研究，一些最大的教训可能是为论证。自从《美国法医协会杂志》成为《论证与倡导》以来，“非殖民化”和/或“非殖民化”一词只出现在四篇文章中。“非殖民化”一次也没有提到。这是偶然的，还是论证本身就是需要从殖民地/现代权力矩阵中去殖民化的东西？殖民地/现代权力矩阵狭隘地定义了什么和谁是合理的？辩论，尤其是柏拉图式的辩论，是殖民主义的引擎，使殖民主义不公正的遗产永久化，但能源岛表明它也可以是另一种情况。我并没有摘录那些最直接地说明这种可能性的部分，而是以德·奥尼斯的立场为基础，从整体上探讨她的书，希望读者能拿起这本重要的书，亲自了解非殖民化论点和主张的可能性。从一个挑战殖民主义/现代主义理所当然的逻辑的空间运作，德奥尼斯采取沃尔特·米尼奥洛所谓的“非殖民化选择”，以干预方式解开殖民主义，白色至上主义和采掘主义的逻辑，这些逻辑使波多黎各的能源不公正正常化和脱离语境。例如，飓风伊尔玛和玛丽亚的人道主义危机使数百万人数月没有电力和其他公共服务，这远非一个不合时宜的事件，意外地袭击了最脆弱的人，而是一个更大，更复杂的一部分，在气候紧急情况下，种族资本主义的主要叙述排除了一系列经验。对德·奥尼斯来说，这些环境危机及其“残酷的讽刺”是她“深入”现代主义/殖民主义逻辑的切入点，这些逻辑使这个岛屿及其种族化的人民沦为环境牺牲区（4，11）。能源岛是围绕能源紧急情况的隐喻组织的。这些紧急情况跨越不同的，交叉的，“权力群岛”-一个术语，她定义为“一个网络的实体/岛屿在各级和层次和横向节点之间和内部的结构和机构，使和限制代理不同的行为者”（13）。在两个部分-“形成能量”和“为现在和未来提供动力”-这本书展示了如何从殖民地过去的多层次的精神和实践是动画在现在。通过“失权/赋权"、“实验"、“代”、"（重新）布线”和“脱钩”的隐喻，德·奥尼斯描绘了能源、权力和特权的修辞和物质地理，这些地理使不同的机构和“能源行为者”（24）能够发挥作用，并对其加以限制--从西班牙和美国的帝国、企业集团及其亲信政客，到许多破坏能源殖民地的非殖民环境联盟。
Energy Islands is a timely, personal, and well-organized book that studies different levels of resistance to the legacy of racial capitalism and colonialism in Puerto Rico based on years of fieldwork with local coalitions. While this book specifically contributes to environmental rhetoric, Latinx de/coloniality, and Puerto Rican rhetorical studies, some of the biggest lessons may be for argumentation. Since the Journal of American Forensics Association became Argumentation and Advocacy, the terms “decolonize” and/or “decolonization” have only appeared in four essays.“Decolonial” has not been mentioned once. Is this by accident or could it be that argumentation itself is the thing that needs to be decolonized from the colonial/modern matrix of power that has narrowly defined what, and who, counts as reasonable? Argumentation, especially the Platonic kind, is an engine of coloniality that perpetuates legacies of colonial injustice, but Energy Islands shows how it can also be otherwise. Rather than extracting the parts that may speak most directly to this potentiality, I proceed by approaching de Onís’s book wholistically, on her grounds, in the hopes that readers will pick up this important book and learn for themselves the possibilities of decolonial argument and advocacy. Operating from a space that challenges taken-for-granted logics of colonialism/modernism, de Onís takes what Walter Mignolo calls “the decolonial option” to interventionally disentangle the logics of colonialism, white supremacy, and extractivism that have normalized, and decontextualized, energy injustices in Puerto Rico. The humanitarian crises of Hurricane’s Irma and Maria, for instance, which left millions without electricity and other public services for months, was far from an anachronistic event that accidently struck the most vulnerable but part of a much larger, and more complex, set of experiences excluded by master narratives of racial capitalism during climate emergencies. For de Onís, these environmental crises, and their “cruel ironies,” are entree points for her “deep dive” into the logics of modernism/colonialism that have reduced this island, and its racialized people, to an environmental sacrifice zone (4, 11). Energy Islands is organized around metaphors of energy exigencies. These exigencies span different, and intersecting,“archipelagoes of power”—a term that she defines as “a network of entities/islands at various levels and hierarchical and horizontal nodes across and within structures and institutions that enable and constrain agency for diverse actors”(13). In two parts—“Forming Energies” and “Powering the Present and Future”—this book shows how multilayered rhetorics and practices from colonial pasts are animated in the present. Through metaphors of “dis/empowerment,”“experimentation,”“generation,”“(re) wiring,” and “delinking,” de Onís charts the rhetorical and material geographies of energy, power, and privilege that enable and constrain different agencies and “energy actors”(24)—from Spanish and US empires, conglomerate corporations, and their crony politicians, to the many decolonial environmental coalitions disrupting energy colonialities.