Continuous casting process for the production of hollow ingot using an improved direct chill casting equipment having a molding system comprising a hollow mold and a movable platform, wherein at least one core and a pipe for introducing outer air are provided, said core being made from a refractory material unwettable with a molten metal and having a convergent taper at the side and an air runner for introducing outer air, which is packed with an air-permeable material, at the bottom, and said pipe for introducing outer air extending upwards from the air runner and passing through the core. The continuous casting process comprises continuously pouring a molten metal into a space surrounded with the hollow mold and the core of the above equipment; cooling the molten metal only at the side wall of the hollow mold without cooling at the side of the core; thereby solidifying the molten metal to form an ingot having a hollow, wherein the interface of the frozen metal and the liquid metal is present at the position around the core; and continuously lowering the ingot thus formed while introducing spontaneously outer air into the hollow part via the pipe for introducing outer air and the air runner of the core.

Regarding the Pain of Others

As previously discussed, Reyhner and Eder (1989) have divided the history of American Indian educational policy, and indeed Indian policy generally, into six distinct periods or eras, culminating in our current state of Self-Determination. While this seems to be an accurate assessment of the present day, the authors would like to suggest that recent global developments have created considerable impetus for change in Indian Country. The authors believe that Indigenous populations may well be on the cusp of a new day in Indian policy in America, if proper consideration is given to this global imperative.

The United Nations Declaration on the Rights of Indigenous Peoples

Ecological research and practice are crucial to understanding and guiding more positive relationships between people and ecosystems. However, ecology as a discipline and the diversity of those who call themselves ecologists have also been shaped and held back by often exclusionary Western approaches to knowing and doing ecology. To overcome these historical constraints and to make ecology inclusive of the diverse peoples inhabiting Earth’s varied ecosystems, ecologists must expand their knowledge, both in theory and practice, to incorporate varied perspectives, approaches and interpretations from, with and within the natural environment and across global systems. We outline five shifts that could help to transform academic ecological practice: decolonize your mind; know your histories; decolonize access; decolonize expertise; and practise ethical ecology in inclusive teams. We challenge the discipline to become more inclusive, creative and ethical at a moment when the perils of entrenched thinking have never been clearer. The authors outline five decolonizing shifts that could help to transform academic ecological practice, challenging the discipline to become more inclusive, creative and ethical.

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Decoloniality and anti-oppressive practices for a more ethical ecology.

We develop and apply a systematic review methodology to identify and understand how the peer-reviewed literature characterises Indigenous peoples’ involvement in marine governance and management approaches in terms of equity and justice worldwide. We reviewed the peer-reviewed English-language research articles between January 2015 and September 2020 for examples of Indigenous peoples’ involvement in marine governance and management using the analytical lens of environmental justice. The majority of research studies highlighted that Indigenous peoples experienced some form of environmental injustice linked to existing marine governance and management, most notably in the context of inequitable decision-making procedures surrounding the establishment and operation of marine protected areas. However, there are significant gaps in the current literature, including a notable absence of studies exploring Indigenous women and other gender minorities’ involvement in marine planning and management and the limited number of studies about Indigenous peoples living throughout Asia, the Arctic, Russia, and Africa. More studies are needed to explore collaborative and intersectional approaches, including co-governance and co-management and ecosystem-based management, and critically evaluate what constitutes inclusive, equitable, and just marine governance and management processes, practices, and outcomes for different Indigenous peoples occupying diverse social–ecological systems.

https://www.mdpi.com/2071-1050/13/8/4217/pdf

Indigenous Environmental Justice within Marine Ecosystems: A Systematic Review of the Literature on Indigenous Peoples’ Involvement in Marine Governance and Management

Energy projects may profoundly impact Indigenous peoples. We consider effects of Canada's proposed Trans Mountain oil pipeline expansion on the health and food sovereignty of the Tsleil-Waututh Nation (TWN) through contamination and impeded access to uncontaminated traditional foods. Federal monitoring and TWN documentation show elevated shellfish biotoxin levels in TWN's traditional territory near the terminus where crude oil is piped. Although TWN restoration work has re-opened some shellfish-harvesting sites, pipeline expansion stands to increase health risk directly through rising bioaccumulating chemical toxins as well as through increased hazardous biotoxins. Climate change from increased fossil fuel use, expected via pipeline expansion, also threatens to increase algae blooms through higher temperature and nutrient loading. As the environmental impact assessment process failed to effectively consider these local health concerns in addition to larger impacts of climate change, new assessment is needed attending to linked issues of equity, sustainability and Indigenous food sovereignty.

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Oil pipelines and food sovereignty: threat to health equity for Indigenous communities

Visual practices of representing fossil fuel projects are entangled in diverse values and relations that often go underexplored. In Canada, visual media campaigns to aggressively push forward the fossil fuel industry not only relegate to obscurity indigenous values but mask evidence on health impacts as well as the aspirations of those most affected, including indigenous communities whose food sovereignty and stewardship relationship to the land continues to be affronted by oil pipeline expansion. The Tsleil-Waututh Nation, based at the terminal of the Trans Mountain Pipeline in Canada, has been at the forefront of struggles against the pipeline expansion. Contributing to geographical, environmental studies, and public health research grappling with the performativity of images, this article explores stories conveying health, environmental, and intergenerational justice concerns on indigenous territory. Adapting photovoice techniques, elders and youth illustrated how the environment has changed over time; impacts on sovereignty-both food sovereignty and more broadly; concepts of health, well-being and deep cultural connection with water; and visions for future relationships. We explore the importance of an intergenerational lens of connectedness to nature and sustainability, discussing visual storytelling not just as visual counter-narrative (to neocolonial extractivism) but also as an invitation into fundamentally different ways of seeing and interacting.

Visual Storytelling, Intergenerational Environmental Justice and Indigenous Sovereignty: Exploring Images and Stories amid a Contested Oil Pipeline Project

Terena Hunt

Papers

Visual Storytelling, Intergenerational Environmental Justice and Indigenous Sovereignty: Exploring Images and Stories amid a Contested Oil Pipeline Project