Whose everyday climate cultures? Environmental subjectivities and invisibility in climate change discourse

Public climate conversations are inattentive to how differences in social location and culture shape people's knowledge of and responses to climate change. Instead, emphases on climate apathy and climate skepticism overrepresent privileged sensibilities, marginalizing those who fall outside of what Black feminist theorist Audre Lorde calls "the mythical norm" (1987). In so doing, predominant approaches obscure forms of climate engagement that do not resemble researcher identified pro-environmental behaviors. In order to illustrate relationships between social location, culture, and response to climate change, we apply the notion ofenvironmental subjectivitiesin a secondary analysis of climate engagement in two communities, one of which resembles and one of which lies outside the "mythical" norm. Both members of the Karuk Tribe and urban homesteaders frame climate change as symptoms of unsustainable political-economic structures. Yet differences in the structural location of each community result in divergent understandings of and practices in relation to the changing climate. These divergent community understandings and practices cannot be explained by individual preferences or cultural differences alone. Instead, the concept ofenvironmental subjectivities(1) calls attention to the situated knowledges of climate change that emerge in relation to differences of indigeneity, race, and class, (2) relates community environmental practices to interlocking power structures, and (3) illustrates how elite narratives obscure the role of the colonial, settler, capitalist state in the generation of climate emissions.