The evening kicked off with a riveting conversation between Ajulo E. Othow, Esq. (Founder & CEO of EnerWealth Solutions and General Counsel at Carolina Solar Services) and Marshall Cherry (Chief Operating Officer at Roanoke Electric Cooperative), moderated by Duke’s own Dr. Brian Murray (Director of the Duke Energy Initiative and Nicholas Institute for Environmental Policy Solutions). Othow, Cherry, and Murray discussed the future of energy in North Carolina, from exciting prospects for renewable energy to access barriers in rural regions.
Grace Fernandez, Nicholas MEM/MBA student and co-chair of Energy Week, had her concerns about the whole affair at first. It was the first year that Energy Week was conducted through a hybrid of platforms, after being entirely online last year due to the pandemic. Fernandez said that it was hard to convince people – both Duke students and energy representatives – to come, but through determined calls and emails and targeted social media ads, Fernandez succeeded in her goal of getting a “new audience engaged in energy.”
Turns out, Fernandez had no need to worry about turnout. Some of the attendees included Joy and Tenzin (both Trinity ’22), who were not first-timers at the showcase; they came to enjoy the “interactive” aspect for another year and meet new people who had first-hand experience in the energy industry. Nicholas MEM student Anat is not necessarily studying energy, but still came for the “innovative” aspect – to see how new developments in energy might be more interdisciplinary and interconnected.
The attendees I spoke to took note of the fact that all the organizations present came from around North Carolina. Some, like Nicholas MEM student Chayan, would have preferred representation from further away. But others, like Pratt first-year Jack, from the Durham area, came to the showcase specifically to see what local energy companies are up to and what opportunities they may be offering.
The spotlight on North Carolina was by design: the organizers of Energy Week had taken a different approach to this year’s showcase, specifically seeking to highlight groups from Durham and North Carolina at large. “I wanted Duke students to be able to see the incredible work happening in our own backyard,” said Trey Signorelli, an Energy Week Showcase co-chair. He commented that many Duke students aim to leave North Carolina and take their talents with them, so he wanted to put on display the many exciting opportunities they already had right on their doorstep.
Duke University Energy Week 2021 coincided with the final few days of the COP26 Climate Summit in Glasgow, Scotland. Three thousand miles away, world leaders debated coal usage and policy financing and the future of climate action. But if Thursday’s showcase taught us anything, it’s that if we want to see the future of energy, we don’t have too look far.
As conversations about the energy transition away from fossil fuels become increasingly important (and time-sensitive), some experts in environmental policy aren’t just worried about the conversations themselves. They’re worried about who has a seat at the table — and who doesn’t.
On November 8, at “Building a Just Foundation for Our Energy Transition,” a few of these experts — Sherri White-Williamson, Environmental Justice Policy Director at the NC Conservation Network; Josh McClenney, the North Carolina Field Coordinator at Appalachian Voices; and J. Spenser Darden, the Assistant Dean for Diversity and Inclusion at Duke’s Sanford School of Public Policy — spoke about this and other issues. Thomas Klug, a Research Associate at the Duke Energy Access Project, moderated the panel, which was put together by the Sanford Energy & Environment Club.
Klug asked the panelists to define what a “just transition” really means in the context of the panelists’ work, and whether it differs from a diverse and inclusive transition.
McClenney answered that a just transition entails recognizing that Black, brown, and indigenous communities, as well as low socio-economic status individuals, have historically faced the worst effects of fossil fuel economies. Living in the “physical and economic traction zones,” they’re the ones that lose jobs — like coal miners, in the case of McClenney’s work with Appalachian Voices.
However, where a diverse and inclusive transition involves “getting people to the table,” just policies will actually reflect the conversations had at the table. An unjust transition, McClenney said, is one where “people clap themselves on the back for doing such a great job having these diverse, inclusive discussions — then make policies that work against their participants.” Ensuring inclusion for communities that have historically been excluded is important, but it’s equally important to make sure the resulting policies are actually inclusive.
White-Williams agreed with McClenney — inclusion should never end at “checking the box.” The goal should be to incorporate the input of marginalized voices into resulting policy. White-Williams also added that fairness, while not necessarily guaranteed by diversity and inclusivity, is a key part of a just energy transition.
Spenser stressed the need to move away from “extractive, colonial” ways of thinking about energy and who makes up society, and to instead incorporate indigenous ways of thinking. He stated that diversity and inclusion is reactive: people realize flaws in the way they’ve built something and try to address it later by incorporating new elements. A just system, on the other hand, is built to be “for and by” communities that have been excluded from the very start.
Klug asked the panelists to recount some of the ways they’ve seen organizations, utilities, and decision makers putting the processes required for a just transition into practice.
McClenney spoke of revelations from the onset of COVID-19 in March 2020. Preventing utility shutoffs became critically important: people were losing jobs or forced to stay at home. They couldn’t come up with the money to pay their utility bills. While fighting utility shutoffs with Appalachian Voices, he saw a group of Knoxville organizations, including Knoxville Water and Energy for All, bringing attention to the fact that the shutoffs were not just a COVID problem. For some Black and brown communities, McClenney said, “keeping the lights on had always been an issue.” These grassroot groups’ advocacy expanded beyond the pandemic: they wanted energy and water recognized as human rights.
White-Williams cited a major concern with Biden’s policies: they don’t give enough attention to rural issues. In Sampson county here in North Carolina, massive hog farms overwhelmingly surround communities of color. North Carolina’s new Farm Act will allow Smithfield Foods to build a system to trap methane from hog waste to be processed and eventually used as renewable electricity. But residents living near hog farms already experience toxic water, unbearable stench, and heightened risk of other diseases, and this system would likely make the problem even worse. It’s a textbook example of an unjust energy transition. That’s why environmental and civil rights organizations have asked the EPA to intervene — to no avail, at least thus far. (White-Williams is featured in this article about the current state of affairs.) “Rural America is suffering,” White-Williams said. She wants to see federal agencies using their power to ensure a just energy transition.
McClenney echoed White-Williams’ concern about hog farms, adding that deaths have resulted from providing workers with limited information about the conditions they would be working in — especially those who don’t speak English and whose undocumented status puts them in a vulnerable position.
On a different note, he thinks Biden’s expansions to Broadband and clean water are a step in the right direction. He stated that with North Carolina’s House Bill 951, which requires the Utilities Commission to cut emissions by 70% by 2030 (even more ambitious than Biden’s executive order, which seeks to cut US emissions in half by 2030), “there are opportunities right now to effect positive change — we just have to do a good job.” It’s about how we get to that carbon reduction goal.
Klug asked how people at universities — faculty, students, and staff alike — can contribute to this work in policy and in advocacy.
White-Williams told the audience to recognize that “having a degree does not make you an expert when you walk into these communities.” Community members have lived experience: they can tell policymakers and activists what they need, not the other way around. Change should be a partnership, and so should research: “Academics have a research question before they’ve even spoken to anyone.” Instead, “listen and learn from the people who have been there all their lives.”
Spenser invited the audience to think about “who the real experts are” in unique and different ways. Institutions like Duke are often separate from the communities they inhabit, serving as a sort of beacon on the hill. “We need to invert this paradigm,” he said.
McClenney added to Spenser’s criticism of schools like Duke, who “throw food out every day and hold dorm rooms empty during the summer while people go hungry and unhoused.” What’s needed is a fundamental reimagination of the university’s relationship to the community it inhabits. He also added to White-Williams’ point about research: it can be merely “another type of extraction” if not carried out in a just manner.
Klug asked the panelists whether we need to assess the impacts of energy policy differently through the lens of research.
McClenney flagged the words “affordability” and “reliability” in energy research, asking the audience to consider who that applies to. Affordability is not just about how rates compare to New York City or California, but whether someone has to forego insulin or go hungry in order to make a payment. By thinking through these words and what they really mean, we can “begin to understand impacts on a deeper level.”
Spenser implored researchers to use an intersectional lens: instead of considering economic impact and efficiency in isolation, to consider the way in which policies “contribute or ameliorate historic disparities.” In order to truly measure impact, efficacy, and outcome, researchers must be “historically aware and community invested.”
White-Williams agreed with McClenney and Spenser, asking researchers to consider whether policies are a “band-aid or a true fix.” She cited North Carolina’s Weatherization Assistance Program, which allocates tens of millions of dollars toward fixing “patched-up” homes that may have serious underlying problems. She wonders whether it may be better to simply spend the money on programs to place people in housing that is “actually livable.”
Klug opened the panel to questions. One audience member asked the panelists what concrete steps they recommend in order to “harness the power of diversity.”
White-Williams reiterated the importance of working with impacted communities, stressing the need for local leaders who can serve as experts on the needs of the community. Elected officials might “sacrifice the needs of these communities for some other interest,” but local advocates can apply pressure where needed.
Spenser pushed back on the question, stating that instead of urgency and speed, “we need to commit to a longer process” — honoring historical legacies and “spending time helping people understand what the conversation is.”
The Russian test, which has been strongly condemned by US officials, has created extreme hazards for satellites. US Space Command Commander General James Dickinson stated that “Russia has demonstrated a deliberate disregard for the security, safety, stability, and long-term sustainability of the space domain for all nations.”
Benjamin Schmitt PhD, a postdoctoral research fellow at the Harvard-Smithsonian Center for Astrophysics, facilitated the group conversation, which featured Hugh Lewis PhD, Professor of Astronautics and Head of the Astronautics Research Group at the University of Southampton. Schmitt stated that for the last two weeks, people around the world have paused to look up at the climate with the proceedings of COP26, but they “should also tilt their heads back a bit further” and consider the problem of space junk.
The challenge of space debris requires technical and diplomatic solutions, which are often complex. This has been effectively demonstrated by the Russian launch and resultant global reactions to the “irresponsibility” of the maneuver.
Schmitt and Lewis were joined by Brit Lundgren PhD, Laura Newburgh PhD, and W. Robert Pearson JD. Lundgren is an Associate Professor of Physics and Astronomy at the University of North Carolina at Asheville, Newburgh is an Assistant Professor of Physics at Yale University, and Pearson is a retired U.S. Ambassador and current Duke University Center for International and Global Studies Fellow.
“The space debris problem is a wicked problem,” Lewis said. And the problem is this: According to the European Space Agency, there are over 36,500 objects larger than 10cm, 1,000,000 objects over 1cm, and more than one-third of a billion objects over 1mm in size in orbit around the Earth. These numbers, though bewilderingly large, are posed to expand.
As all this junk collides with itself, there are more and more fragments and particles in space. Lewis said that unlike climate change, there is not a “tipping point.” There will not be a warning or any sudden event that pushes us into the exponential growth phase – it will just, sort of, happen.
These pieces of debris pose substantial risks to the space systems that our modern societies have come to rely on, like piloting and navigation, communication, and many forms of entertainment like television. “Without those services, all of us, the entire planet, would suffer,” Lewis said.
But this issue of space debris likely feels entirely disconnected and irrelevant for most of the world’s population. “For us down here on Earth, we are really not aware of this growing problem … and we are really not able to connect to it,” Lewis said. “Unless we make that human connection, it’s not something we would be able to address.”
The panelists all agreed that making the connections between space debris and the current functioning of our globe is a critical step to getting the public to engage with the space debris challenge.
There are also other important reasons to care about space debris. Lundgren pointed out that there has already been a global 10% increase in brightness relative to the natural, dark sky because of light-reflecting space debris. This is the kind of light pollution that you cannot escape, Lundgren stated, “You can’t just drive away like with city pollution.” For communities of people, like the Indigenous, this is also having severe impact on the cultural ways in which they use nighttime skies.
Newburgh’s scientific research uses a particular satellite frequency for data collection. This wavelength was just sold to a communication company, meaning that eventually, she will no longer be able to do her work. The frequencies used for satellites are limited, and thus an extremely valuable and expensive, monopolizable commodity. Scientists like Newburgh are gravely concerned about the protection of the future of their work and worried that we might “lose out on science.”
This was a very important tenet of the discussion: “[Space debris] is not just a technical problem we have to solve, but a social one as well.” While technical solutions are needed to constrain the exponential growth of space debris, the even bigger challenge seems to lie in answering questions like “Who gets to use the remaining capacity in lowest orbit and how do we decide?” that Lewis asked. “Lots of companies, governments, and so on want to use space,” Lewis said.
Ambassador Pearson said that this issue could be resolved by starting with a shared interest in the space debris issue and working outwards to points of change that are important across nations. The result would not ultimately be the full wish of any singular entity. Pearson also emphasized the pertinence of action: “It’s one thing to talk about what ought to be done and to talk about what we will do.”
While Pearson says that he does not believe there is a way to avoid national competition in space, it is essential to develop rules to mitigate and govern international interactions in space. This is likely to be a long process and has been on the minds of experts for decades already. But as Pearson reminded the audience it took almost 40 years to “get the ball rolling on climate change” and 10 years for the first nuclear disarmament.
The conversation ultimately kept returning to the need to engage the public and the impact that unconstrained space debris would have on their lives. Pearson said it is important to let the public know that the access to health, technology, communications, and many facets of society people had come to expect in their lives, would be severely impacted by damage to our space infrastructure.
“Whenever you think about the environment down here that we all occupy, that we are all connected to, we have to also think about the environment in space,” Lewis said.
He ended the conversation with a quote from the science fiction movie, Terminator 2: There is no fate but what we make for ourselves. This fate is dependent on cooperation between scientists, diplomats, regulatory and technical experts, and the public around the world.
Starting at the pre-dawn hours of 3 or 4 AM, the Kichwa people of Napo, Ecuador, gather with family and spend time talking and listening and drinking tea, in a tradition known as Wayusa Upina.
In Kichwa, the verb “to listen” also means “to understand,” says Penn State anthropologist Georgia Ennis, who spoke at Duke last week. Wayusa Upina provides natural opportunities for children to learn from parents and grandparents, aunts and uncles. Kichwa pedagogies, Ennis explains, “have a lot less to do with a traditional classroom.”
But as multigenerational households become less common and Kichwa children spend more time in schools, the tradition has become less widespread. Meanwhile, other traditions, like radio programs in Kichwa, are becoming more common, and “the radio ends up filling the space” that multigenerational conversation might otherwise fill. Through music videos, social media, live performances, books, and radio programs, the people of Napo are finding new roles for an old language.
Ennis studies language oppression and reclamation and is broadly interested in the relationship between ecological and linguistic change. “How can we bring language and the environment together?” she asks. While her work was initially focused on language standardization, she became interested in the environmental aspects during her research. The two issues aren’t separate; they are linked in complex ways. To explain ecology in a linguistic sense, Dr. Ennis offers a definition from Einar Haugen: “Language ecology may be defined as the study of interactions between any given language and its environment… The true environment of a language is the society that uses it as one of its codes.”
Many scientists believe we are witnessing a sixth mass extinction, and extinction is occurring at unprecedented rates, but Dr. Ennis says we are losing another kind of diversity as well: the diversity of languages. Her own work focuses on Upper Napo Kichwa in the Ecuadorian Amazon. Though there are 47,000 speakers, there has been a language shift toward Spanish among younger generations. “Spanish really remains the dominant language of social life,” she says, even though the majority of the residents are Kichwa.
The concept of “language endangerment,” or the rapid loss of marginalized languages as speakers adopt dominant languages instead, is complex and not without its critics. Dr. Ennis believes languages like Kichwa are “actively oppressed,” not passively endangered.
There are eight varieties of Kichwa in the Andean highlands and the Amazon. “Unified Kichwa,” which Dr. Ennis says is based on reconstruction of Andean varieties, was adopted as an official language of Ecuador in 2008, but this standardized version fails to capture local variation. In Napo, Dr. Ennis found that “the regional linguistic varieties were understood to be inherited from your elders.” Initially, she had “a much stronger stance” against standardized language, but she now sees certain benefits to Unified Kichwa. It can, for instance, help encourage bilingual education. Still, it risks outcompeting local dialects. Many of the people she worked with in Napo are actively trying to prevent that.
The reverse of language endangerment or oppression is language revitalization or reclamation, which aims to preserve linguistic diversity by increasing the number of speakers and broadening the use of language. Media production, for instance, can help create social, political, and economic value for Upper Napo Kichwa.
In Napo, Dr. Ennis realized that many Kichwa are interested in reclaiming more than just language. They are also working to preserve traditional environmental practices and intergenerational pedagogies. None of these issues exist in a vacuum, and recognizing their links is important. Dr. Ennis wants people to realize that “ecologies are more than just biological ecosystems.” Through the course of her work, she’s become more aware of the ties between linguistic and environmental issues. Environmental issues, she says, are present in daily life; they shape what people talk about. Conversations like these are essential. Whether in radio programs or casual discussions, political debates or household conversations before the sun has risen, the things we talk about and the stories we tell affect how we view the world and how we respond to it.
The Duke Medical Ethics Journal (DMEJ) is an undergraduate publication started in Spring of 2020 that examines conversations around universal patient-doctor responsibility. In other words, they’re training the next generation of healthcare providers to ask big questions and make informed decisions. So, we owe them a huge thank-you in advance.
On Sunday, October 24th, DMEJ hosted Dr. Gopal Sreenivasan to speak with current members. The event was open to the public as part of the club’s mission to promote ethical practices across all fields. Dr. Sreenivasan is a moral philosopher, but he is also a professor of medicine at Duke Medical School. His position as the “Crown Professor of Ethics at the Trent Center for Bioethics, Humanities & History of Medicine,” is part of an initiative to connect societal arts and sciences aspects of Duke University to the Medical School.
“Today, I want to talk to you all about the human right to health,” he opened.
Sreenivasan’s talk was focused on the question of how individual countries can provide healthcare or insure health. “One division within the human right to health is the division between health and healthcare,” he clarified. “Another is the difference between a regular right and a human right.”
As a philosopher, Sreenivasan took the issue of access to health and placed it on a universal scale. He addressed the social determinants of health (callback time!) as part of the solution, alongside more direct-but-still-indirect healthcare actions like vaccinations. His conclusion? We are ultimately moving away from the narrative that we have a right to healthcare and towards the narrative that we have a human right to health.
“You have a right to health, but that does not necessarily mean you are going to be healthy. There are still factors that affect this which are under no one’s control. It doesn’t mean that if you don’t live to be 80 or 85 that your right has been violated. But you’re still entitled to a broader range of things than just health.”
To help illustrate this for my fellow visual learners, I’ve made a fun little visual aid.
Sreenivasan laid out a verbal map to demonstrate the confusion policy makers face about addressing the wellbeing of their constituents. If you believe healthcare is a right, you believe the government has a different role to play than if you believe health is a right. You may expect less of them in terms of handling indirect factors like social determinants and vaccines. If you believe healthcare is a human right, you expect all governments to provide healthcare access universally. This is different from Sreenivasan’s preferred view: health is a human right. All people are entitled to all aspects of their health being addressed all the time in every way in every place.
The word human in “human right” indicates universality the same way removing the care from “healthcare” does; they both broaden the scope.
“It does not belong to the nature of a right that everyone has to have it. But it does seem to belong to the nature of a human right that everyone has to have it. Take the human right to not be tortured, for example.”
Your moral view may differ on whether or not it is a human right not to be tortured. You may think the right should apply to all people, or no people, or only some people. But you also may think that the right should apply to only certain aspects of torture; maybe you think that specifically waterboarding doesn’t count.
(The debate around whether or not waterboarding counts as torture and whether or not it is prohibited under human rights legislation is one that has been around for a long time. Torture has been banned by multiple American presidents in multiple environments, but the language around waterboarding in particular is highly controversial. You can read more about the debate here.)
“It’s not that some people have a human right not to be tortured which protects them from waterboarding, and other people have a human right not to be tortured but it is somehow lesser and does not protect them from waterboarding. You can’t pick and choose the content based on the person for whom the right belongs.”
So, how is the waterboarding debate like universal healthcare?
For one, it’s a matter of exclusion. It’s a matter of moral philosophy. It’s a matter of definition.
The question of whether there should be universal healthcare goes far beyond the question of whether healthcare is a right.
How do we improve access? Who is at fault for rising drug prices? How is America’s healthcare system different than other countries? These questions must start with questions of definition. Who is our target audience? Who is included? Who is excluded? What is included? What is excluded?
“It seems intuitive that human rights are all or nothing.” Sreenivasan explained. “Either everyone has them or no one has them. But then you must say that their content also has to be the same.”
Perhaps you’ve heard of the 1619 Project. A Pulitzer Prize-winning New York Times journalism project which sought to place “the consequences of slavery and the contributions of Black Americans at the very center of our national narrative,” the project has been controversial and is thought to have sparked the current debate over critical race theory in the classroom.
Its creator, Nikole Hannah-Jones, spoke at the Color of Education virtual summit on October 26. She discussed her journalistic research on systemic racial inequities in the education system, as well as the 1619 Project and the struggle over teaching race in the classroom.
Hannah-Jones defined the public school as an “intimate place” where young members of society come together to “exchange ideas and culture, meeting across class and race.” The public school serves to create community, which, she stressed, is necessary for a healthy democracy. “A sense of community prevents polarization,” she said. “I know that a person who’s different from me still wants, fundamentally, the same things.” That gives us more of an opportunity to solve political problems without hostility.
Instead, she often sees “segregated” low-income mostly-Black schools and “integrated” mostly-white schools, separated by a disturbing chasm of resources and opportunity. (She’s writtenaboutthis inseveralTimespieces.) She remarked that “this bifurcation doesn’t serve our democracy and it doesn’t serve humanity.”
But that’s been a problem since before Brown v. Board of Education. What’s changed in the last few years, according to Hannah-Jones, is that in the wake of last year’s Black Lives Matter protests, there is now a “culture war” being waged over critical race theory.
Critical race theory is an academic framework that examines the intersection of race with law and public policy. The theory is controversial: many fear the fundamental critique of the US legal and economic system that the theory ultimately implies. (In 2020, whereas white conservatives and more moderate liberals tended to blame fatal incidents of police brutality on “a few bad apples,” the viewpoint consistent with critical race theory is that “the problem is the barrel and the systems that produce it.”)
There’s also historical revisionism, known pejoratively as ‘revisionist history’: the reinterpretation of orthodox views surrounding historical events, or, according to fellow Times contributor and historian Timothy Snyder, “the parts of history that challenge leaders’ sense of righteousness or make their supporters uncomfortable.” (Snyder says that in the US, “the ‘revisionists’ are people who write about race.”)
Critical race theory ultimately requires some revisionism — to critically examine the intersection of race with the laws and policy of the current moment, we must critically examine how we got here, and that means taking another look at the US’ legal history, war history, even its history of infrastructure. Critical race theory is usually taught in college humanities classes. (Kimberlé Crenshaw coined the term in the 1980s, and her work is decidedly college level — I’ve read her here at Duke, but certainly not before.) But because critical race theory and revisionism are linked, it’s come to pass that any K-12 effort to teach about how racism has informed US history now gets labeled as “critical race theory” by adversaries of these efforts.
Critical race theory has become a buzzword — and in many circles, it’s a bad word. These days, if a parent thinks you’re teaching critical race theory, you might soon find yourself without a job. (The summit required a passcode and was not recorded for fear that educators participating might be “outed as believers” in critical race theory and subsequently maligned.)
Along with educators in the Zoom comments, Hannah-Jones discussed this problem: teachers are getting accused of teaching “critical race theory”; the term is being used as a weapon and to imply wrongdoing; and it seems that parents, legislators, and even some educators don’t know what it actually means.
Hannah-Jones asserted that this is “how propaganda works.” The term “critical race theory” is being used to produce fear and automatic condemnation, which distracts from the content of the theory and shuts down further (more rational) conversation. Hannah-Jones gave some advice to educators: “When a parent says, ‘I do not want my child to learn critical race theory,’ Ask them what they think that it is. They don’t know. And then you get to say, ‘Well, no, that’s history. Well, no, that’s anti-slavery.’ You get the point.”
Hannah-Jones explained that “as educators, you have to have these conversations with people.” Parents don’t necessarily know what their children are learning in school — and that can be a source of anxiety. So when “bad-faith actors are fear mongering, saying ‘Don’t you know what terrible things your kids are learning?’” it’s all too easy for parents to become distraught and distrust their child’s teacher.
Moving to discussing other issues in education, Hannah-Jones emphasized that schools are generationally deprived of resources, which is a problem that “can’t be fixed overnight.” She’s seen parents trying to advocate for their children and failing because they lack proximity to social, political, or legal power. “Maybe they can’t come to PTA because they’re a single mother, or they work at Popeyes — they get dismissed,” she said. “There’s no meeting with the superintendent. They can’t call the media in.” And when power dictates one’s ability to make change, the generational deprivation of resources can only continue.
Jayden Grant, a senior at Falls Lake Academy, asked Hannah-Jones how to ensure that these issues are addressed on the level of charter and private schools, which aren’t governed by the same policies.
Hannah-Jones replied that she is fundamentally opposed to charter and private schools, viewing them as “undemocratic by design.” As such, “holding them accountable” is only possible through public advocacy, namely through the media. Students have the strongest voice, she told Jayden. They’re the reason these schools exist in the first place; it’s up to them to challenge policies or actions they see as unfair and make the public aware.
On that note, Hannah-Jones brought the conversation back to the question of which version of our collective past will be taught in the K-12 classroom. Hannah-Jones said that based on the feedback she’s gotten and conversations she’s had, the 1619 project has inspired kids. It’s made them excited about history and learning in general. She denounced the neoliberal “privatization and commodification of education,” stating that often, parents wrongly view themselves as consumers. “We need to center kids in these discussions,” she said.
Hannah-Jones wrapped up the discussion with a call to action. She told the audience to “get angry” that authors like Ruby Bridges and Toni Morrison are being blacklisted, because “that is the same kind of thinking that’s led to the inequality we see now.” She claimed that “people wouldn’t be freaking out about the 1619 Project if it wasn’t having an effect,” but the Project is making waves, because “those who control the stories about who we are control the culture.” And the culture Hannah-Jones wants to see is one which sees the “least of us as just as deserving as anyone else.”
Professor Emeritus at UNC Harry Amana had the last word, saying that one cannot be an educator without being an optimist. That’s because, as an educator, you believe that “if people knew better, they would do better.”
The bad news about the energy transition, according to Dr. Matthew Huber, is that it’s not happening. At least, not at the scale we need it to. A June report stated that the share of fossil fuels in the world’s total energy mix is still about 80%, as it has been for several decades. “We still live in a system fueled by fossil fuels,” Huber said.
On October 18, Huber, author of Lifeblood: Oil, Freedom, and the Forces of Capital and a professor at Syracuse University, joined Dr. Imre Szeman, author of On Petrocultures: Globalization, Culture, and Energy and professor at the University of Waterloo, and Dr. Jennifer Wenzel, author of The Disposition of Nature: Environmental Crisis and World Literature and professor at Columbia University.
Moderated by Dr. Ranjana Khanna, professor and director of the John Hope Franklin Humanities Institute here at Duke, the panel discussion “What Can the Humanities Contribute to the Global Energy Transition?” explored the potential of humanities fields to help supplement perspectives offered by the sciences, teaching us about new ways of living for a greener world.
Khanna posed the titular question: what do the panelists think that the humanities have to contribute to the energy transition?
Huber responded that in dealing with climate disaster, the “critical issue of our time,” there’s a civic responsibility to engage with the “public and political struggle” for change.
Humanities scholars excel in the art of persuasion and argumentation, and they can use that in public forms, like the Op-Ed and social media. Whereas the public conversation is skewed towards economics and engineering, humanities scholars can emphasize the equally important political and cultural barriers toward the energy transition.
Huber also called on history scholars to help recover the “deleted history” of what is politically possible.
“After four decades of neoliberalism we’ve forgotten what the public sector can actually do,” Huber said, “but when we remember the Soviet-style planned economy during World War II, and the New Deal, we recover that these large mass scale transformations have happened, and are possible,” Huber said. He also lamented that the social movements of today’s Left have become “atomized, neutralized, and largely ineffective” such that “students don’t believe in large-scale social change anymore.” With public history, activists can show how and why struggles of abolition have won in the past, and how that could be applied to the struggle for carbon abolition.
As the Climate Critic in the Green Party of Canada’s Shadow Cabinet, Dr. Imre Szeman drafted the Green Party’s proposal for the energy transition. He says that upon seeing the recommendation to end all production of fossil fuels, journalists asked Szeman, “Is this realistic? Here? Now?” They seemed to view such a change as “impossible — even though they might want it.”
Szeman argued that whether climate solutions are considered ‘realistic’ isn’t so much a question of cost, but of “our ability to conceptualize another way of being in the world,” which is where humanities fields come into play. He then posed a series of questions, including “What do we love about our current habits and behaviors? Who is culpable for the carbon dioxide in the atmosphere? How did we get here, and what does this say about our ability to get somewhere else?” He said that the role of the humanities in the energy transition is to answer all of these questions — and to remind us of the need to ask them in the first place.
Wenzel agreed, explaining that energy humanities can help us examine the literary and cultural narratives that shape our experience. She explained that fossil fuels enable a “chain of ease” wherein the primary mode of thinking about fossil fuels in everyday life is not thinking at all. She discussed the oil inventory activity she does with her students, where they account for the ubiquitous significance of oil in their lives. We develop an “embodied attachment” to the things that oil makes possible — the smoothness of plastic, the speed of auto, the smell of a butane stove. This leads us to an “impasse: we know where we stand, but we’re unable or unwilling to take action at the scale we know we need to.”
Wenzel explained that the oil inventory was actually invented by the oil industry with an insidious intention — to get consumers to consider the indispensability of petroleum products in their lives “to produce wonder and appreciation.” She showed the audience an Exxon commercial, in which scenes of vast, interconnected energy grids play across the screen as a soothing voice tell us, “you don’t need to think about the energy that makes our lives possible. Because we do.”
Wenzel emphasized that the effect of rhetoric like Exxon’s is to “ensure passivity.” The lesson? When we take stock of the impact of oil on our lives, how we use that information matters most. Climate activists must reclaim the oil inventory to “disrupt habits of mind” rather than entrench them.
Khanna noted that one of the humanities’ core methods is a “revelatory gesture of critique,” and asked the panelists what they thought about “moving past that initial gesture, toward some broader consensus for change.”
Wenzel said that doing the work of the oil inventory is powerful, but “not the last move.” We must make other moves, and in terms of thinking about what we might do otherwise, we must take care to be “forward thinking, but deeply, critically, historically informed.”
Huber said that we need to interrogate the “politics that attach oil to life,” because it’s a strategy of moving politics away from work, production, and who decides its conditions. Production today feels invisible — it’s offshore, outsourced — so that we fail to ask questions about who’s controlling it, and to what effect. He called upon the 1930s, when a “radical politics of production was on the table,” and said that climate-conscious humanities scholars need to work to recover this history.
Szeman had one “next move,” in the words of Wenzel: to realize that oil companies in the US are private, unlike in much of the rest of the world. “There’s a decision made very early on” about how and in what quantities oil is to be used — a decision that could be amenable to change.
Khanna opened the panel to questions. One audience member asked about how to advocate for an energy transition in light of the fact that capitalism is ultimately responsible for much of the status quo and the damage it has caused. How can humanities scholars critique the status quo without critiquingcapitalism to the point of suspicion from would-be supporters?
Szeman emphasized the need for recognition that there are some things that one can do in the political sphere, and some things one can’t. Even though the Green Party falls squarely on the political left, “we don’t explicitly criticize capitalism right off the bat, because that doesn’t seem like the winning position.” It’s important to give voice to discussions about change “to the extent possible within the official political sphere.”
Wenzel told the audience about giving a talk on energy humanities at the Pipeline Safety Trust conference. She had to “stand in front of the oil industry” — regulators, landowners, executives — which meant “thinking about which values and assumptions to share.” By establishing credibility, she could “make conversations about this problem, which implicates all of us, possible” — despite their different perspectives.
Huber contended that when the enemy is as abstract as the quasi-global system of capitalism, it can “induce paralysis.” He’s “not sure we can absolish capitalism on the time scale” necessary for the energy transition. He quipped that the earth is not dying, it’s being killed, and “those who are killing it have names and addresses.” Those people are the target, he said — just as in the abolition of slavery, when the target of struggle was the slave owning class, another oligarchical power representing about 1% of the population. Although he supports a systemic critique of capitalism, right now “we need to be more concrete. These people have names and addresses,” he reiterated.
Another audience member asked about how to “break down the concepts of beauty and pleasure” that support the current oil regime.
Huber discussed the need for “low-carbon luxury” and an investment in open green space as part of any Green New Deal. Climate politics has often been about “shame, fear, guilt, sacrifice,” he said, and “we’re not going to win on that.” A beautiful, pleasurable vision of the future is what’s needed to win people over.
Wenzel identified the role of literature in “collecting and borrowing” ideas of beauty, arguing that beauty is always constructed. To those who view renewable energy, like wind and solar, as an eyesore, Wenzel posed the question: “Are oil spills ‘beautiful’?” (Take a glimpse.)
Someone asked a question about science fiction’s ability to “dream futures into being” — what should humanities scholars aspire to read and write?
Wenzel said that there are many ways to think about the future, and that apocalyptic renditions of science fiction are essentially “practicing for possible bad futures.” Huber agreed, stating that apocalyptic visions can be galvanizing — but there must be a positive vision that wins people over (he pointed to AOC’s “Message From the Future”).
Szeman said that utopian narratives tend to say more about the viewpoint by which a fictional world is considered a utopia than a “prescriptive way to get there,” and suggested that humanities scholars interested in fiction might consider creating more of the latter.
Revolutionary ideas were discussed during the two hours, and panelists acknowledged that humanities fields can’t do all of this work alone.
Wenzel told the audience about a discussion she had with an economist from the Energy Policy Center. She’d said, “we’re interested in the non-technological obstacles to transition and non-technological tools to foster public demand for these changes. We want to understand why people remain so attached to the world that fossil fuels have created.” The economist said, “Right. We call that demand-side management.”
The audience laughed, understanding the frustration that often results from the disparate methodologies of science and humanities fields. Wenzel said she “felt a bit deflated” — but also learned a word she could use in future collaborations with economists and policymakers.
The humanities have many valuable contributions to the energy transition: recovering histories, disrupting the status quo, crafting new narratives. But what’s important right now is communicating this. Wenzel left us with an instruction: “We need to learn to build bridges across different disciplines.”
This event was organized by the Energy Humanities Working Group in partnership with the Duke University Energy Initiative, Nicholas Institute for Environmental Policy Solutions, and John Hope Franklin Humanities Institute. Duke students or faculty members can join the Energy Humanities Working Group by contacting Dr. Tom Cinq-Mars (firstname.lastname@example.org).
If you walked across Duke’s Engineering Quad between 9AM on Saturday, October 23rd, and 5PM on Sunday, October 24th, the scene might’ve looked like that of any other day: students gathered in small groups, working diligently.
But then you’d see the giant banner and realize something special was afoot. These students were participating in HackDuke’s “Code for Good,” one of the most eminent social good hackathons in the country.
Participants have to “build something, not just an idea,” said Anita Li, co-director of HackDuke. Working in teams, students develop software, hardware, or quantum solutions to problems in one of four tracks: inequality, health, education, and energy and environment.
Participants can win “track prizes,” where $2,400 in total donations are made in winners’ names ($300 for first, $200 for second, $100 for third) to charities doing work in that track. There are other prizes too. Sponsors, including Capital One, Accenture, and Microsoft give incentives: if participants incorporate their technology or use their database, they’re qualified to win that sponsor’s prize (gift cards, usually, or software worth hundreds of dollars).
This year, Duke’s department of Student Affairs sponsored the health track, in hopes that participants might come up with ideas that could help promote student wellness here at Duke. “It’s a great space for thinking about these issues,” Li said.
Li told me they had more than 1,000 registrations, though there’s always a little less turnout. HackDuke is open to all students and recent graduates, so that “you get to see these cool ideas from everywhere.”
Just under half of this year’s participants were from Duke, almost 10% hailed from UNC, and the rest were from other universities across the US and the world. 30 percent of participants were women — a significant increase from the last HackDuke covered by the Research Blog, in 2014.
This year is “particularly interesting,” Li said, because of the hybrid model. Last year, everything was virtual. This year, about 300 (vaccinated) students attended in person, making HackDuke one of the few Major League Hacking events with an in-person component this year. With the hybrid model, talks, workshops, and demos are all livestreamed so that no one misses out.
Some social events also had online elements: you could zoom into the Bob Ross painting session as well as the open mic, which Li said quickly turned into karaoke night. The spicy ramen challenge was “a little harder over Zoom.”
I came across Sydney Wang and Ray Lennon, along with teammate Jean Rabideau, as they were building a web app called JamJar for the Education Track contest. In the app, students give real-time feedback to teachers about how well they’re understanding the material. There are three categories: engagement (you can rank your engagement along a scale from “mentally I’m in outer space” to “locked in), understanding (“where am I?” to “crystal clear”), and speed (“a glacial pace” to “TOO FAST!”). Student responses get compiled and graphed to show mean markers of understanding over time.
Lennon said he’s participating because “this is the best way to learn: to be thrown in the fire and have to learn as you go.” Wang felt the same way. She’s new to coding, and feels like she’s learning a lot from Lennon.
Like Lennon and Wang, many participants see HackDuke as an opportunity to learn. There are technical workshops where participants can learn HTML and CSS. There are talks where speakers discuss working in the coding and social good sector. The CTO of change.org, Elaine Zhou, flew to Durham to speak to participants about her experience. So there’s a networking opportunity, too — participants can meet people like Zhou doing the work they want to do, and professors and company representatives who can help them on their journey to get there.
There were challenges. Staying hydrated was one: by Sunday morning, they’d gone through seven cases of water, 16 cases of soda, and three cases of red bull. “It takes a lot of liquids,” Li said. And then there’s sleep — or lack thereof. When Li was participating in her freshman year, she slept for about three hours. Many people pull all-nighters, but “nap sporadically everywhere,” Li said. “It’s like finals season, with everyone knocked out.” She saw a handful of guys sleeping on the floor in Fitzpatrick. She gave them bed pads.
Li’s love for HackDuke is contagious. She loves to see participants focusing on social good and drawing on their awareness of what’s happening in the world. “People are thinking about things that are intense; they’re really worrying about issues facing certain communities,” Li said.
For 223 years — ever since Britain established its first Australian colony in 1788 — indigenous Australians have exercised resistance to colonial plundering and exploitation. One thing colonizers have plundered and exploited is water — water that is “cultural, spiritual; water for our people, water for our country,” according to Tati Tati Elder Brendan Kennedy.
As part of the Fall 2021 Global Environmental Justice Speaker Series — part of a student-led Environmental Justice course here at Duke — on October 6th, Dr. Bruce Lindsay, the Senior Lawyer at Environmental Justice Australia (EJA), discussed indigenous water rights in Australia.
Because the Australian constitution is “silent on key issues” of land and water use, throughout the 19th and 20th centuries, water use was regulated according to English riparian rights in conjunction with English common law. Under this colonial law, whoever owned the land on which water flowed had the right to that water.
Dr. Lindsay argued that Australian law was designed according to the “gross fantasy of the empty continent.” Upon the premise that Aboriginals simply did not exist, colonizers proceeded accordingly — buying and selling land that was already occupied and under aboriginal custodianship. Because Aboriginals didn’t own land in a way recognized by the law, they were “marginalized and excluded” from decisions about water infrastructure and allocation “while degradation [went] on around them.”
Dr. Lindsay and the EJA work primarily with aboriginal communities and organizations in the Murray Darling Basin. The Murray Darling Basin is the largest river Basin in Australia, hosting 90% of the population, 70% of irrigated land, and providing 40% of agricultural production. A precious resource amidst Australia’s hot, semi-arid climate, the Basin has been the site of major conflicts over water since the early 19th century.
The Murray Darling faces a problem called “over allocation,” which means that more entitlements for water use have been issued than can be sustained at their full value. By the 1990s and 2000s, over-extraction had led to drought and unprecedented water shortages, and the ecosystems supported by the Murray Darling Basin were “on the verge of ecological collapse.” The Australian government passed the Water Act of 2007 and the Basin Plan of 2012 to bring the Basin to a “healthier level” and “ensure that the Basin is managed in the national interest” as they saw fit.
To highlight the tension between the Australian legal view and the Aboriginal view, Dr. Lindsay read the Aboriginal anthropologist Deborah Bird Rose’s definition of country. According to Australia’s indigenous people, country “gives and receives life… is lived in and lived with… is a proper noun… is a living entity with a yesterday, today and tomorrow with a consciousness, and a will toward life.” For Aboriginals, the flow of water should support this notion of cultural wellbeing and “genuine coexistence.” But according to Dr. Lindsay, Australian law (being a “pillar of the settler state”) does not currently provide for “life, ecosystem health, and spirit except for where it intersects with the utilitarian purpose.” Thus, Dr. Lindsay believes that the law needs a massive upheaval in order to be reconciled with the indigenous vision.
The EJA is currently working with Aboriginal communities on one such upheaval: the “cultural flows” concept of water management. Cultural flows necessitates reallocation and redistribution of water rights by the Australian government in order to increase Aboriginal control and authority over water. To restore life to country, reverse environmental catastrophe, and revitalize their economic health and culture, Aboriginals hold that there must be a change from the current model where water is understood as something to be continually exploited. Such a change is not without historical precedent: in New Zealand in 2017, the government granted the Whanganui River legal status as a living entity, so that New Zealand law now views harming the Whanganui tribe and harming the river as equivalent.
Ultimately, the EJA hopes to implement the cultural flows framework across the Basin. They’re starting by working with the Tati Tati First Nations community to implement cultural flows in the Margooya Lagoon. Because this requires the Victorian government to deliver the rights to manage water there, the EJA must work with both Australian law and the Aboriginal view. Dr. Lindsay claimed that they don’t have to be mutually exclusive. The EJA seeks to find the intersection where water as a public good to be managed in the public interest can also be water managed for the good of country and the health of the community. Thus, the EJA aims to advocate for policy that enables that mutually beneficial outcome.
Dr. Lindsay ended by recalling his earlier point of reconciling Australian law with indigenous vision. He stated that a “broader set of changes” need to occur in order to really bring justice to Aboriginal communities. Although the Australian High Court’s passing of the Native Title Act of 1993 ostensibly ended riparian rights by recognizing “native title” (the aboriginal traditional ownership of land “according to their own laws and customs”), native title is a “limited device” as far as water rights. Indigenous Australians have native title rights over 30% of the Australian continent, but own only 0.01% of water entitlements. Because state governments have a large role in reallocation, cultural flows projects would have to proceed on a case-by-case basis.
What Dr. Lindsay really hopes to see is a legal mechanism other than native title that will grant legitimacy to aboriginal traditional ownership. He recalled the Uluru Statement from the Heart. It states:
“[Our] sovereignty… has never been ceded or extinguished. How could it be otherwise? That peoples possessed a land for sixty millennia and this sacred link disappears from world history in merely the last two hundred years?”
Uluru Statement from the heart
How could it be? Sadly, the fact that only 0.01% of water entitlements are owned by indigenous Australians indicates that the sacred link of traditional ownership has disappeared — at least in the legal sense. So this is the ultimate goal of Dr. Lindsay and the EJA’s work with indigenous communities: to restore this sacred link.
Rubenstein had been a long-time mentor to Kim, offering him advice and aid along his journey.
The conversation began with Kim opening up about his childhood in Korea and the U.S.
“My dad was born in North Korea, and after he escaped he never saw his parents again.” His mom, also a refugee, was born in South Korea.
When Kim was just five years old, his parents made the decision to move from South Korea to the U.S. in hopes of a better future for him. He studied at the University of Iowa for a year before transferring to Brown University. After graduating from Brown and getting an MD from Harvard, Kim and a friend, Duke alumnus Paul Farmer MD, came up with the idea to start a nonprofit.
“I remember my close friend Paul said to me, ‘Now that we’ve had the opportunity to be involved in ridiculously elaborate educations, what’s our responsibility to the poor?’ and that’s how Partners in Health was created.”
The nonprofit aimed to grant accessible healthcare in Haiti, and then eventually to other countries around the world. After his time with Partners in Health, Kim became the President of Dartmouth University, and then became President of the World Bank.
“I had a coach in high school who told me, ‘You have to know when to leave.’ I’ve had many careers in my lifetime, and I’m grateful for that.”
Kim also talked about his views on the pandemic from a policy standpoint, questioning, “Why are we taking such a passive view on how to tackle this pandemic?” He explained how the U.S. was completely unprepared as a nation to tackle an epidemic like this, as only 2.5% of health spending had been allocated towards public health.
Rubenstein continued the conversation, asking Kim what his advice for future world policy leaders is. “You’ve made a fantastic choice coming to Duke, but try to come out with a skill. You have to learn new things,” he said.
He explained how Duke was the perfect environment to foster education and skill simultaneously, and how this kind of opportunity enhances your ability to give back to the world. “My medical degree from Harvard helped me with Partners in Health and gave me a skill I could fall back on and learn from.”
Kim argued that versatility is a good thing, not a bad thing, and that future policy leaders need to hone in on this strength to make the most out of their career.
Excitingly enough, I had the rare opportunity to ask these brilliant men a question towards the end of the lecture: “How do you release any self-doubt you have when going after such a big goal, like starting your own non-profit?” Kim responded by saying that “regardless of how my goal turned out, I knew I had to try.”
The message of this lecture was clear. Schools like Duke hold the world’s future leaders, and at a time like this, it is crucial that we as students develop ourselves in a well-rounded way.