A Decolonial Ecology. Malcom Ferdinand

A Decolonial Ecology - Malcom Ferdinand


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the project of safeguarding the planet. Instead he encourages us to recognize that the deeper meaning of these assertions is that we cannot retain whiteness and maleness as measures for liberatory futures, even when the presence of such measures is deeply hidden beneath such seductive universalisms as freedom, equality, and fraternity. He recognizes the importance of new frames, new trajectories, and new ways of imagining futures where chemical and ideological toxicities – including insecticides such as chlordecone, along with racism and misogyny – are prevented from polluting our worlds to come.

      Angela Y. Davis

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      1  1 Laura Pulido, “Flint, Environmental Racism, and Racial Capitalism,” Capitalism Nature Socialism 27/3 (2016): 1–16; DOI: 10.1080/10455752.2016.1213013.

      Of course, we’re only straws tossed on the raging sea … but all’s not lost, gentlemen. We just have to try to get to the eye of the storm.

      Aimé Césaire

       A Tempest 1

      This book seeks to chart a new course through the conceptual sea of the Caribbean. For the Europeans of the sixteenth century, the word “Caribbean,” being the name of the first inhabitants of the archipelago, meant savages and cannibals.2 Like the character Caliban in Shakespeare’s The Tempest, “Caribbean” would refer to an entity devoid of reason. The inspection of this entity by waves of European colonization and their sciences would bring forth economic profits and objective knowledge. This colonial perspective persists today in the touristic representation of the Caribbean as a place where one can take a break on the beach without people and offside to the world. To think ecology from the perspective of the Caribbean world is a reversal of this touristic perspective, driven by the conviction that Caribbean men and women speak, act, and think about the world and inhabit the Earth.3

      The first proposition is based on the observation of modernity’s colonial and environmental double fracture. This fracture separates the colonial history of the world from its environmental history. This can be seen in the divide between environmental and ecological movements, on the one hand, and postcolonial and antiracist movements, on the other, where both express themselves in the streets and in the universities without speaking to each other. This fracture is also revealed on a daily basis by the striking absence of Blacks and other people of color in the arenas of environmental discourse production, as well as in the theoretical tools used to conceptualize the ecological crisis. With the terms “Black people,” “Red people,” “Arabs,” or “Whites,” far from the a priori essentialization of nineteenth-century scientific anthropology, I am referring to the construction of the racist hierarchy of the West that resulted in many peoples on Earth having the condition of being associated with a race, culminating in the invention of Whites above non-Whites.4 Because of this asymmetry, I refer to those others, non-Whites, by the term “racialized,” for it is their humanity that has been and is being contested by these racial ontologies, and it is they who de facto suffer a discriminatory essentialization.5 Even though this hierarchy is a socio-political construction that no longer has any scientific value, it should not in turn lead to the denial of the ensuing social and experiential realities (for example, by refusing to name them) or the denial of their violence, including when those realities and violence take place within environmental discourses, practices, and policies.6


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