exploitation. Environmental harms: Pollution, resource
depletion, and climate changeSocial harms: Racism,
sexism, and other forms of discrimination
these harms. It also considers the role of power structures, social inequalities,
and the potential for social change. By identifying and analyzing social harms,
zemiology aims to inform social justice efforts and promote policies and
practices that reduce harm and promote well-being.
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ENVIRONMENTAL CRIMES
perspectives they offer (Szostak 2017, Becher and Trowler 2001). There are,
for instance, relatively standard frames of reference for social scientists
operating within particular disciplines, such as capitalist modernity for sociology,
and the areas of study to which it exports ideas, such as criminology (Holmwood 2010).
There are, however, epistemic moments in which disciplinary thresholds are ripped
open and new ways of thinking about social life emerge. This article relates to two
such epistemic moments and forges a relationship between them. These are
zemiology, which has, over approximately the past twenty years, presented a major
challenge—if not an entirely new one (see Loader and Sparks 2011)—to criminological
orthodoxy (see Canning and Tombs 2021). Decolonization, which has, in the
twenty-first century presented a major epistemological challenge in terms of how
modernity itself is to be understood.Of course, in both cases, the temporal boundaries
of these movements can be broadened (Pemberton 2015; Bhambra et al. 2018),
though both movements have gathered traction in the twenty-first century and each
of them pose epistemological challenges to various fields of study.
Decolonization
and indigenous struggles (see Tuck and Yang 2012). As Dhillon (2021: 255) notes,
for instance, ‘The supposed progressive optics of having a more diverse student
and staff body stems from a colonised ontology; that is, markers of identity (ethnicity,
gender, and so on) are commodified and used to support measurable agendas
that merely serve to buttress the status quo’. I do not wish to operate within such
a buzzword discourse. What does it mean to ‘decolonise’ a curriculum in which colonialism
is not recognised?’ Their response is that ‘Paradoxically, if our book is to be understood
as an attempt at ‘decolonisation’, it is one that has had to proceed by putting
colonialism into the picture. In doing so we aim to create a different way of seeing
sociology’. (Bhambra and Holmwood 2021: 209). Fúnez-Flores (2022: 26) has recently
argued similar, noting that decolonial theory should work towards reconceptualising
our current ‘social totality’ as the ‘modern/colonial capitalist world system’.