The Maui Wildfires devastated West Maui in August 2023, killing people and destroying homes. But far from being an inevitable natural disaster, the fires are a predictable byproduct of nineteenth century plantation capitalism. That system’s legacies, particularly its water management, weakened the island’s ecosystem and concentrated harm on the most vulnerable people.
Neoliberal welfare economics has constrained our moral and political imagination and, in so doing, limited our ability to realistically advance climate justice. This can be seen by considering two policy proposals that appear to fit comfortably within the standard climate economic paradigm, but that offer a wider scope of possibility than conventionally allowed.
The explosion of Indonesia’s nickel industry shows how demand for “green” technology by wealthy urbanites triggers resource raiding in the Global South.
Since the 1990s, mainstream economists have used past weather data to forecast the future costs of climate change. This mode of econometric prediction ignores the alarming tipping points and pervasive uncertainty that characterize our warming world.
Credit rating agencies like Moody’s have amassed vast datasets about scale and distribution of climate risk. The proprietary “expertise” derived from this data increasingly guides how both governments and financial institutions respond to the crisis.
The net zero paradigm disaggregates global emissions and allows each company to design an individualized plan. This atomized approach is not just amenable to manipulation – it frustrates the kind of collective action the crisis demands.
The IRA promises to pump billions of dollars into clean energy infrastructure, primarily though tax equity financing. This approach, despite its merits, all but guarantees that our clean energy future will be dominated by incumbent private actors, namely large financial institutions and private developers, who will capture the benefits of abundant low-cost renewable electricity.
The very idea of “offsetting” emissions requires the legal creation – and exploitation – of new sacrifice zones. Predictably, this approach has been a disaster for the environment. Less noticed, however, is the extent to which offsetting has warped the entire aim of environmental law.
How can a Law and Political Economy approach guide the power of taxation toward democracy, justice, and a livable planet? As a start, it can help us understand that tax policy involves not only the power to redistribute market earnings, but also the power to transform market governance.
With the spring submission season nearly in the books, and our Twitter feeds abuzz with placement announcements, the LPE Blog highlights some of the most exciting forthcoming LPE and LPE-adjacent articles. Covering tech, care, labor, criminal justice, religious freedom, money and banking, property, the administrative state, and so much more, this scouting report is not to be missed.
Civil disobedience has long been a core dimension in the struggles against the ravages of the coal, oil, and natural gas industries in the rural United States. While Indigenous-led resistance to the Dakota Access Pipeline is the most prominent recent example, the past decade has witnessed acts of civil disobedience in such far-flung locations as the Montana coalfields, the Keystone XL Pipeline in Texas, and pipelines in Minnesota and Louisiana. How should we make sense of these actions? And what can these acts of rural resistance teach us about our understanding of civil disobedience?
As a result of jail and prison expansion in Eastern Kentucky, the region has become a center of gravity in the fight over the future of the carceral state. To understand this carceral boom, we need to appreciate how multiple crises have converged in Eastern Kentucky to produce a historical moment – a conjuncture – in which prisons and jails serve as putative solutions to a variety of social and economic problems.
Central to Táíwò’s case for reparations is the idea of inertia. This is a useful message for economists, particularly of the mainstream bent, to hear. Without significant changes in the social provisioning processes, wealth and advantage, along with poverty and disadvantage, will continue to accumulate. No marginal change in a tax code or behavioral nudge will induce the radical change that is necessary for those accumulations to reverse course. Instead, we must be guided by a “worldmaking” philosophy, one that seeks to build a just world on a global scale.
Building on Adom Getachew’s account of anticolonial “worldmaking,” Olúfẹ́mi O. Táíwò defends reparations as a worldmaking project aimed at creating a world free from domination. Yet given this ambition, his targets for climate justice seem, if anything, too modest: why stop with eliminating tax havens or endowing the Global Climate Fund? Why not aim at the reorganization of the global economy itself, as many anti-colonial leaders once did? And if we accept these broader ambitions, what political formations might plausibly advance the project of anticolonial climate reparations?
Reconsidering Reparations offers several sound policy proposals about how to pursue reparations and climate justice. Yet its main contribution to the realm of climate politics has little to do with policy. Rather, it’s about a way of situating oneself in historical time. Unlike ordinary philosophical parables that freeze time and abstract away from specific places (think of the “trolley problem” or the “veil of ignorance”), Táíwò is arguing that the big picture is always historical, and always spatially complex. This shift in orientation will change how we see environmental or climate issues, but it will also change how we see much else.
