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
