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).
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