Why We Must Decolonise the Environment

Written by Jonas Jungwoo Lim

Edited by Jess Hannah

Illustration by C.L. Gamble

Ecology in the DMZ

Growing up in the borderlands of South Korea, I was trained by ecologists before I came to be trained by historians at university. In my town of Paju—which is closer to the border than to the capital—I had the privilege of being able to spend time acquainting myself with the ecology of the streams, the vegetation, and the rice fields nearby. This was the case even, at times, in the Demilitarised Zone (DMZ) that separates North Korea and South Korea.

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A UTOPIAN CURRICULUM PART FIVE: SUPERMAN

Written by Ibtisam Ahmed

Edited by Maria Elena Carpintero Torres-Quevedo

Illustration by Iara Silva

Before I delve into this part of the Utopian Curriculum series, I must offer some thanks. First and foremost, to the incredible team at Project Myopia for their patience and compassion for me as an individual. The past several years have been difficult for so many of us and it is encouraging to see a publication actually embody the ethos of care and utopianism that we collectively agreed to explore when this series was first pitched. It is rare and makes all the difference. Second, specifically to Maria Elena Carpintero Torres-Quevodo for your feedback and nurturing editing. It has been a real joy being asked to delve deeper into my thoughts in a way that was constructive and empowering. Third, to Iara Silva for your incredible artwork. Arresting visual media is a wonderful way to express complex thoughts – all the more relevant for this particular essay given the graphic nature of the source material.

And finally, to you dear reader, for sticking with this endeavour. It feels serendipitous offering my gratitude halfway through this curriculum, especially as so much has changed since it was first pitched. Part of this change is the actual source material itself. When I first included Superman as an example of utopia, it was a more generic take on the character and his history. But Superman has evolved since then and it is the specific take on his latest iteration – an openly queer child of a refugee with intentionally inclusive politics – that I will be exploring here.

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Postcolonial Climate Change: John Akomfrah and a discourse of difference

Clara de Massol

Edited by Muireann Crowley

Art by Sarah Summers https://www.instagram.com/ssssummers/

This article considers the ways in which postcolonial studies are integral to understanding climate change. Our planet is warming at an alarming rate; islands and coasts all around the planet are slowly drowning; and species are disappearing in the thousands each year as a result. In less than 100 years, climates and ecosystems will be completely altered; this will have profound implications on humanity in terms of our survival as well as our collective identity. In the last few years, the discussion around ecology and identity has crystallised around the concept of the Anthropocene, the name given to the geological epoch superseding the Holocene, in which human activity on earth becomes the main geological force. Confronting anthropogenic climate change involves destabilising the dominant cultural narratives regulating societies to understand and formulate the intersection of ecology and postcolonialism.

The Anthropocene was introduced by Paul Crutzen and Eugene Stoermer in 2000 and urges us to rethink our relationship to our planet and to the life forms inhabiting it. The Anthropocene debate, along with concepts of globalisation and cosmopolitanism create the illusion that ‘we are all in this together’ (Braidotti, 2017), that with the advent of climate and ecological disasters, a kind of planetary citizenship and solidarity has formed. But this apparent interdependence and planetary empathy is in fact a neoliberal system of differentiation and hierarchy. Butler explains that in this climate, ‘some lives are grievable, and others are not; the differential allocation of grievability that decides what kind of subject is and must be grieved, which kind of subject is not, operates to produce and maintain certain exclusionary conceptions of who is normatively human’ (2004, xiv).

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