Introduction
The climate crisis has led to the set of Sustainable Development Goals (SDGs) initiatives, particularly SDG 7, which is about access to affordable, reliable, sustainable, and modern energy for all. The goals are mainly embedded in the definition of modernity, which Mignolo (2011) argues is “about something new and different” and related to global power (Mignolo, 2011 as cited in Quijano, 2024). Modernity, used as the development baseline, is based on Western domination and colonialisation. Many practices of the renewable energy infrastructure continue reproducing colonialism elements such as control, violence, extractive, and separating between humans and nature (Post, 2022). This essay analyses the implementation of the Renewable Energy (RE) project of geothermal energy in Indonesia and argues that colonialism/ coloniality is still embedded in the process, undermining its highly sustainable energy claim.
Coloniality in Renewable / Green Energy
The study of colonialism, Modernity, and infrastructural colonisation in energy system has been discussed and contested by many author (Mignolo and Ennis, 2001; Wynter, 2003; Werner, 2011; Dunlap, 2018; Post, 2022; Biddau, Rizzoli and Sarrica, 2024; Müller, 2024; Quijano, 2024). This essay does not discuss or add distinctive meanings to colonialism/ coloniality/Modernity but grasps a similar idea of how the continuation of colonialism/coloniality/Modernity shapes the implementation of Renewable Energy.
Colonisation is not limited to events in the past; it’s an ongoing discussion and activity in the present (Dunlap, 2018). The structure of power that dominates the global system brought coloniality by producing discrimination through racial, gender, and national and put the Eurocentered as superior and Modern to the centre of global capitalism (Quijano, 2024). The domination of knowledge and technology as an artefact is also reproduced in the Renewable Energy sectors by domination, exploitation, and conflict (Quijano and Ennis Nepantla, 2000). Renewable Energy or green energy projects is not independent of the core idea of colonialism as there is only one way to appropriate nature to reach its goals to transition energy infrastructure to the ‘more’ sustainable one (Dunlap, 2018).Chandra Nair, the founder of Global Institute for Tomorrow, writes as quoted in Inter Press Service, that the sustainable development narratives come from advanced economic nations than developing ones. At the same time, Western societies are the most unsustainable societies (IPS,2019). However, the Western societies always share the burden of solution implementation to all nations, including the solution of the climate crisis that has been the effect of industrialisation and overconsumption that started in the developed countries. Zafirah Zein, in their article, argue that energy colonialism manifests as power over the process, the knowledge orders and knowledge transfers, and intervention on the renewable energy that affects the livelihood between human and nature relations in the name of development (IPS, 2019).
Some argue about ‘environmental colonialism’ that refers to the intervention of the Global North to other states commonly in the Global South, which resembles the colonial discourse and practices, such as control over nature-society relations, extracting environment resources, creating displacements and separating the human-nature relationship (Post, 2022) (Müller, 2024). In the new colonial narratives of RE, there is a mobilisation of the dichotomy of energy, imposing that fossil energy is bad, and the RE is always good, which again, gives the superiority to the Western Societies who have started transitioning early to decarbonisation of energy and point out the developing countries who are still dependent on mostly fossil source for their energy system. The RE project often rearticulates coloniality through infrastructural violence (Post, 2022)by land grabbing and undermines anything above the ground, such as humans and the diverse ecology. Alexander Dunlap (2018) labels renewable energy as a green extractivist area while labelling it with ideas of modernity, progress, and clean energy (Dunlap, 2018, as cited in Müller, 2024). The Eurocentric power structure continues to dominate the economy by developing technology artefacts in the renewable energy sectors. It continues exploiting the colonised regions’ resources, labour, and markets (Müller, 2024). For example, in Mexico, the expansion of renewable energy is an intervention in the livelihood of Indigenous people in their culture, health, land ownership and displacement (Müller, 2024).
Indonesia Geothermal Energy Project
Indonesia has 18 geothermal energy projects (PLTP)(Kompas.com, 2024) as a part of the Just Energy Transition Partnership (JETP) with G7 countries plus Denmark and Norway (Celios Instagram, 2024). The electricity production reached 2600 mW, claimed to have the highest geothermal production in the world (BBC News Indonesia, 2024) and supports 18,5% of renewable energy in Indonesia. Renewable energy of geothermal infrastructure development is funded by The World Bank and KfW, a German Bank, and implemented by National Stated Owned Electricity Company PT. PLN (Center of Economic and Law Studies, 2024). The Western hegemony through finance corporation partnerships and states brought themselves as the protagonist, creators, bearers, or even white saviour complexes in the name of Modernity (Dunlap, 2018; Quijano, 2024). The colonial concept of terra nullius has been reproduced in energy partnerships and financial dependencies (Müller, 2024). The coloniality then transformed and reproduced to the national state and became ’internal colonialism’ that perpetuated coloniality and infrastructural violence exercised by the leaders of national construction (Mignolo and Ennis, 2001; Post, 2022).
Since the early development of geothermal energy projects in Indonesia, there has been much resistance from the indigenous and local people towards the new infrastructures. Some projects, such as PLTP Ulumbu, have no resistance at the beginning of the project; the resistance only shows several years after the development of geothermal energy infrastructures. Local people have suffered from environmental damage, one of which is the high corrosion in their housing, and the other is the degradation of ecology (‘BBC News Indonesia, 2024) Many other PLTP, such as in Mount Pangrango, also face local resistance because of the threat of land grabbing and the erasure of farmers’ livelihood in the neighbourhood area ( Kompas.com, 2024). Those characteristics are aligned with Butt’s (2013) “identification of three primary characteristics of colonialism: the external domination from one by another; the imposition of colonial structures, and the exploitation of the colonised” (Butt, 2013 as cited in Dunlap, 2018).
The development of the geothermal infrastructures in Indonesia, mainly in the housing area. By the first year of geothermal energy operation in East Nusa Tenggara, the risk of economic loss by farmers is estimated to reach more than 30 Million USD, while in the second year, estimated around 64 Million USD economic loss from agriculture and fisheries sectors. The monetary loss is not worth the profit of geothermal energy received by the stated (Center of Economic and Law Studies, 2024). The ignorance of local culture and its relationship with human-nature in most of the Geothermal projects reflect the marginalisation and erase Indigenous knowledge of relating to the world (Dunlap, 2018). Economic loss and threats to the ecology are not the only things that raise resistance from residents. The actors of the Geothermal Energy Project, such as the state-owned electricity company, commonly use violence in the name of security during resident protests (Me Floresa, 2024). The involvement of military personnel in land grabbing as per the witness reports, adds to the long problematic history of the geothermal energy project( Floresa, 2024). The involvement of violence and the reinforcement of social order through economic changes, occupying and conquering space as a part of cultural violence that rearticulates colonial stereotypes of Indigenous people, their culture, and their territories (Quijano, 2024).
The director of CELIOS, a think tank agency in Indonesia, said that the transition from coal to geothermal is still an extractive economic and needs many resources. Ecology restoration needs to be part of green and renewable energy development. A resident geothermal area, Agung Raihan, as cited by CELIOS, also said that the energy extractivist project must be ecocentric-based, not only seeing the things valuable below the ground but also anything that lives above the ground ( Kompas.com, 2024).
The experience of local residents in the geothermal project is aligned with Stephenson et al. (2010), as cited by (Müller, 2024), who argue the West assumes that nature does not have a legal status and is ready to be appropriate.
Large renewable energy structures are perceived to have the same environmentally damaging effect because of the extraction of metal, minerals, and water, as well as the expansion of land grabbing and control of the land despite having lower emissions (Post, 2022) (‘ BBC News Indonesia, 2024; Post, 2022). Its extractivist element and also the violence to humans and non-human (ecological) repeat the same concept of colonialism, which is power over nature and another human. Some argue that decentralising renewable energy, such as small power plants, can be a solution. However, the idea is also contested because small energy plants have requirements for construction materials and still emit pollution during the process (Post, 2022). The challenges also note that not all geographies are equal, where one area has a more significant source or better access to RE, such as solar, hydro, or geothermal, while others have none.
Pathway to Pluriverse by Care and Conviviality in Renewable Energy
Despite all the technical and social challenges, this essay advocates the decolonisation of renewable energy systems. Decolonisation means resisting coloniality/ Modernity, particularly under the Eurocentric concept ( STEPS Centre, 2020) by changing the power structures and rejecting one dominant system in global energy.
Anibal Quijano argues that to decolonise; we must have a clear way of epistemological decolonisation to understand intercultural communication and universality (Quijano, 2024). The idea is similar to another author who writes about decolonisation in the energy sector that the first thing is to reconsider the neocolonial discourse and knowledge about terra nullius (Gill, 2015; Singh, 2022). We must understand that no land is empty or wasteful and that there is always a relationship between humans and the environment in every piece of land. Singh (2022) also mention that the knowledge about sustainability in renewable energy needs to be contested, especially around extractivist and environmental and social effects(Singh, 2022). Epistemological decolonisation can open the way to creating conviviality in achieving pluriverse: a practice of a many, a world of many worlds (la Cadena and Blaser, 2018). Conviviality starts from the education system, from the knowledge production that accepts diverse ways of knowing (STEPS Centre, no date), supports equality of knowledge production (Arora et al., 2020) undoing and rejecting the colonial structure of power (Tuck and Yang, 2012, as cited in Gergan and Curley, 2023) (and rejection of the Cartesian dualism of society and nature (Jasoon Moore (2010,2011) in (Post, 2022)) and rewritten the Indigenous people’s histories, knowledge, and practices away from colonial lenses (Gergan and Curley, 2023). The tools of conviviality in renewable energy also range from market-friendly environmentalism to the radical end of capitalism(la Cadena and Blaser, 2018).
The energy transition also needs to consider ‘care’ for other aspects, such as Indigenous culture and way of life and ecologies, in the planning and implementation; Puig de da Bellacasa (2017, 4 as cited in Arora et al., 2020) points this out as ‘moral acts’ that are constituted by openness, adaptability, and humility (Arora et al., 2020).
Some authors also highlight ‘caring’ in the materialisation of a self-sufficient community, as protecting the environment is easily achieved where preservation is not top-down but inherent in the way of life (Whited, 2013) and called for alternatives to the extractives Renewable Energy expansion through the involvement of the local community via participative and democratic procedure (Singh, 2022). However, the participation of the communities also needs to be carefully implemented as Indigenous consultation often can serve as another form of “bureaucratic infrastructure for the recolonisation of Indigenous territories” (Post, 2022). Additionally, it is imperative for decolonised epistemologies always to consider who wins and who loses and what power dominates in every alternative and implementation of renewable energy.
Conclusion
In the name of sustainability and modernisation, there is an extensive narrative to push energy transition from fossil to renewable energy. However, sustainability in the RE is often understood only from its response to decarbonization and undermine other ecological and social aspects. In many areas of Indonesia, implementing the energy transition from coal to geothermal energy faces resistance from local and indigenous people. The development of green energy infrastructure, such as geothermal, is perceived by the affected community as something that changes their livelihood and degrades their environment. There are economic, social, and cultural erasure in the proses of new renewable energy infrastructure that reflect coloniality by promoting the modernity of renewable energy as superior and inferiorized the Indigenous and local people’s ways of living ( STEPS Centre, 2020).
The effort to decolonise must be applied in all sectors, including to technology that is ‘narrated’ to be highly sustainable. Claiming that alternative technology is sustainable is not only based on how it will improve air quality; it also has to consider other resources such as water, biodiversity, and the social relationship between humans and nature.
References:
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Disclaimer:
This post is part of the final essay in Decolonising Sustainable Development, submitted in October 2024; some updated information may have occurred between the time the essay was written and the current condition.