A Decolonial Ecology. Malcom Ferdinand

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       Epilogue

       Soleil d’Afrique

      Figure 2 William Clark, “Cutting the Sugar Cane,” in Ten Views in the Island of Antigua (London: Thomas Clay, 1823).

      Figure 3 Detail from René Lhermitte, Plan, Profile and Layout of the Ship Marie Séraphique of Nantes, c. 1770.

      Figure 4 The cyclones Katia, Irma and José, 8th September 2017, © NOAA satellites, GOES-16.

      Figure 5 Thomas Moran, Slave Hunt, Dismal Swamp, Virginia, 1861–2.

      Figure 6 Soil erosion in Haiti, which maroons towards the sea, 2012. Photo © Malcom Ferdinand.

      Figure 7 Banana plantation in Martinique, 2017. Photo © Malcom Ferdinand.

      Figure 8 Anse Cafard Memorial (Mémorial de l’anse Cafard) in Martinique, sculpture by Laurent Valère, 1998. Photo © Malcom Ferdinand.

      Figure 9 Jason deCaires Taylor, Vicissitudes, 2007, © Jason deCaires Taylor. All rights reserved, DACS/Artimage 2021. Photo: Jason deCaires Taylor.

      Figure 11 Hector Charpentier, Memorial to the Abolition of Slavery (Mémorial de l’abolition de l’esclavage), Prêcheur, Martinique. Photo © David Almandin.

       For my mother Nadiège

       and my father Alex

       To the struggles of the shipwrecked

       and the ecological battles for a common world

      In the writing and post-thesis journey, I was fortunate to receive various forms of encouragement from colleagues and friends. Thanks to Pierre Charbonnier, Audrey Célestine and Silyane Larcher for opening up possible routes. Thanks to Gert Oostindie, Rosemarijn Hofte, Wouter Veenendaal, Stacey Mac Donald, Sanne Rotmeijer, Jessica Roitman and the whole team of the Royal Netherlands Institute of Southeast Asian and Caribbean Studies for their hospitality within the framework of a postdoctoral fellowship. Thanks to Nathalie Jas, Catherine Cavalin, and the members of the IRISSO whose welcome made it possible for me to prepare this book in agreeable conditions. Thanks to the fellow thinkers whose discussions, criticisms, and re-readings enriched this project: Axelle Ébodé, Yves Mintoogue, Pauline Vermeren, Odonel Pierre-Louis, Jean Waddimir, Jephté Camil, Kasia Mika, Adler Camilus, Margaux Le Donné, Laurence Marty, Gratias Klegui, Fabania Ex-Souza, Sarah Fila-Bakabadio, Kémi Apovo, Trilce Laske, Alizé Berthé, Grettel Navas, Raphaël Lauro, Sonny Joseph, Sada Mire, Angus Martin, Marie Bodin. Thanks to the collective of l’Archipel des devenirs for the philosophical practice of utopia and the utopian accounts of the world. Thank you to the many colleagues encountered in colloquia (they will know who they are), whose discussions have generously nourished this work. Thanks also to the environmental thinkers who initiated these reflections long before me. My disagreements with some of them are nothing more than a mark of respect. Thank you to the staff of the Bibliothèque nationale de France, whose smiles, handshakes, and sympathy pleasantly accompanied my long days. Thank you to friends for their precious companionship: Rudy, Jacques, Fred, Marie-George, Morgane, Mathieu, Régis, Hassan, Ludivine, Sarah, Benjamin, Luce, Davy, Domi, Jean-No, Gaëlle, Christelle, Olivier, Yannick, David, Wilhem, Cédric, and many others. Thank you to the late Lila Chouli, early decolonial ecologist. Thank you Carolin. Thanks to all the Caribbean ecologists, and especially those from Martinique, Guadeloupe, Haiti, and Puerto Rico, whom I met during my thesis, and whose struggles for Mother-Earth encouraged me to follow this path.

      Malcom Ferdinand’s astute analyses in Decolonial Ecology moved me to reflect in myriad ways on many of my own core ideas and life experiences over the decades. I found myself thinking that this is a book I wish I could have read years ago, especially when I was attempting to grasp the interrelationalities of gender, race, and class. And even as I thought about the many ways his theoretical and methodological approach might have advanced our thinking then, I also recognized how perfectly his conceptualizations illuminate the frameworks we need for both philosophical and popular understandings of our planetary conditions today.

      Whoever recognizes how entangled we are in the chaos of contemporary racial capitalism with its heteropatriarchal contours, and whoever is attempting to imagine emancipatory futures in ways that do not privilege a single component of the crisis, will greatly

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