“…It is also the reduction of human beings either into labor to be brutally extracted, pushed beyond limits, or, alternatively, into social burden, problems to be locked out at borders and locked away in prisons or reservations. (Klein, 2014, p. 169;Insko, 2021) Taken as a whole, these multiple points of valency between the "what," "why," and "how" of essential extraction and despotic dominion invite the use of Connolly's insights.…”
Section: Extractivismmentioning
confidence: 99%
“…One critic aptly characterizes this distorted sense of dominion as “a nonreciprocal, dominance‐based relationship with the earth, one purely of taking.” She goes on to illustrate its dissonant nature: It is the reduction of life into objects for the use of others, giving them no integrity or value of their own—turning living complex ecosystems into “natural resources”…It is also the reduction of human beings either into labor to be brutally extracted, pushed beyond limits, or, alternatively, into social burden, problems to be locked out at borders and locked away in prisons or reservations. (Klein, 2014, p. 169; Insko, 2021)…”
There is a growing tendency within various disciplines of the humanities to conflate the terms extraction and extractivism. While the first word has many everyday uses—tooth extraction, vanilla “extract”—the latter term was specifically coined to identify a malevolent imaginary that indemnifies the removal of so‐called “resources,” especially when that displacement involves layers of violence and/or looks solely to satisfy a particular economic aim. Given these disparate denotations, the unqualified use of “extraction” synonymously with “extractivism” introduces unnecessary ambiguity, inviting divergent arguments that ultimately diminish an otherwise worthy discussion and losing sight of the grave issues that underlie the conversation's original intent. As such, this essay investigates the biblical origins of this false equivalency and suggests how this usage might be disentangled to properly recenter the malevolence its users are attempting to describe.
“…It is also the reduction of human beings either into labor to be brutally extracted, pushed beyond limits, or, alternatively, into social burden, problems to be locked out at borders and locked away in prisons or reservations. (Klein, 2014, p. 169;Insko, 2021) Taken as a whole, these multiple points of valency between the "what," "why," and "how" of essential extraction and despotic dominion invite the use of Connolly's insights.…”
Section: Extractivismmentioning
confidence: 99%
“…One critic aptly characterizes this distorted sense of dominion as “a nonreciprocal, dominance‐based relationship with the earth, one purely of taking.” She goes on to illustrate its dissonant nature: It is the reduction of life into objects for the use of others, giving them no integrity or value of their own—turning living complex ecosystems into “natural resources”…It is also the reduction of human beings either into labor to be brutally extracted, pushed beyond limits, or, alternatively, into social burden, problems to be locked out at borders and locked away in prisons or reservations. (Klein, 2014, p. 169; Insko, 2021)…”
There is a growing tendency within various disciplines of the humanities to conflate the terms extraction and extractivism. While the first word has many everyday uses—tooth extraction, vanilla “extract”—the latter term was specifically coined to identify a malevolent imaginary that indemnifies the removal of so‐called “resources,” especially when that displacement involves layers of violence and/or looks solely to satisfy a particular economic aim. Given these disparate denotations, the unqualified use of “extraction” synonymously with “extractivism” introduces unnecessary ambiguity, inviting divergent arguments that ultimately diminish an otherwise worthy discussion and losing sight of the grave issues that underlie the conversation's original intent. As such, this essay investigates the biblical origins of this false equivalency and suggests how this usage might be disentangled to properly recenter the malevolence its users are attempting to describe.
“…62). More recently, environmental and energy humanities scholars have taken up the term as a way to better account for the ongoing project of colonization through capitalist practices, and climate change as its consequence (Insko, 2021; Preston, 2017; Szeman, 2017). If one takes a view from below rather than the emissions view from above, it becomes clear that some of the most important sites of contention, resistance, ritual, and protest around energy issues have taken place where land is at stake.…”
This essay serves as a more extended introduction to many of the themes, concerns, and aims of this issue. Along these lines, key terms and discourses like extractivism, energy humanities, and petroculture studies are introduced. The essay elaborates two key claims: energy has been theological (and not just techno‐scientific) and analysis of current energy concerns (including climate change) need to be theorized and addressed in relation to land. These claims call for approaches to an energy‐driven climate crisis that attend to theo‐philosophical assumptions of energy and extraction and point to the significance of energy humanities approaches. Engagement with energy and extractivism humanities leads to a call for further attention to three different areas within Christian energy ethics and Religion & Environmentalism scholarship: (1) an approach to Christian energy ethics that better accounts for the theo‐philosophical gendered, racialized, and colonial implications of energy concepts, (2) closer attention to mineralogies and geologies among ecotheologians and 3) critical assessment of convergences of creation and redemption theologies for extractive aims.
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