Analyze

“The large question this study addresses is the following: How do people make sense of (and cope with) toxic danger? The Martinezes’ story anticipates the complexity of the answer(s): physical and psychological suffering is compounded by doubts, disagreements, suspicions, fears, and endless waiting.” (4)

‘Flammable is a story of people’s confusion, mistakes and/or blindness regarding the toxicity that surrounds them. Flammable is also a story of silent habituation to contamination and of almost complete absence of mass protest against toxic onslaught’ (4)

“Schoolteachers, journalists, and lawyers are also part and parcel of daily life in Flammable. Together, all these actors contribute to what Flammable residents know about their place. They also influence what they ignore, what they want to know, and what they misrecognize. Government officials, company personnel, physicians, teachers, journalists, and lawyers jointly (but hardly cooperatively, given that their opinions don’t count equally) shape locals’ experiences of contamination and risk. This book examines how and why this production of shared knowledge (or lack thereof ) occurs.” (5)

“All in all, confusions, bewilderments, divisions, rumors, frustrations, and hopes are making Flammable residents wait—they wait for more testing, for further and better knowledge, for relocation, and for the “huge” settlement with one of the “powerful companies” that will, in the words of a neighbor, “allow us to move out.” This waiting is, as we will show, one of the ways in which Flammable residents experience submission.” (6) 

“We did our best to learn how to listen, look, and touch with respect and care, knowing with Nancy Scheper-Hughes (1992:28) that “seeing, listening, touching, recording, can be, if done with care and sensitivity, acts of fraternity and sisterhood, acts of solidarity. Above all, they are the work of recognition. Not to look, not to touch, not to record, can be the hostile act, the act of indifference and of turning away.” (14)

‘… the culture of toxic uncertainty is a complex web of meanings and shared understandings’ (108)

Labor of confusion: “During the long period of slowly germinating contamination, the actions of government authorities toward pollution in the neighborhood were less consistent and more contradictory than either the denial or underestimation that has been documented in the existing literature. Those multiple incongruous actions gave shape to what we term, extending the insights of students of ideology and symbolic power (Thompson 1984; Eagleton 1991; Bourdieu 1991), a labor of confusion that has a decisive effect on shared (mis)understandings.” (10)

 Ulrich Beck, social invisibility, lack of “social thinking” about environmental issues (Beck 1992)

Bourdieu, symbolic violence - misrecognition of power structures on part of the oppressed enables domination

Toxic uncertainty: “a way of experiencing toxic suffering that is shaped by what we call, borrowing from Charles Tilly (1996), the interacting “invisible elbows” of external power forces and of everyday routine survival struggles” (6)

Flammable is an account of how people in a particular place make sense of slow, invisible environmental pollution. The people of Flammable live in an Argentinean shantytown located next to petrochemical companies and storage facilities. They have been deeply affected by the rise in unemployment in the 1990s, with most residents subsisting on part-time manual jobs at one of the companies, retirement pensions, state welfare programmes and what else they can find. The area in which these residents live is known and recognized by government experts to be contaminated and unsafe for human habitation–and yet widespread confusion and uncertainty amongst residents and a lack of government actions means that the shantytown continues to exist. Auyero and Swistun explore the multitude of influences that ‘‘shape what people see, what they don’t see, what they know, what they don’t know, and what they would like to know, what they do and what they don’t do’’ (145). They show how residents gradually naturalize their situations, which, combined with the mystification of dominant discourses, contributes to their quiescence in the face of contamination. 

Nanjala Nyabola, a Kenyan journalist and author tweeted: 'There were two anti-police brutality protests in Nairobi today. The one featuring white people made it's way to the US embassy undisturbed. The one led by working class and poor folks ended in teargas and arbitrary arrests.'

On March 25, 2020 the Kenyan government imposed a curfew to limit movement in Nairobi to prevent the spreading of COVID-19. In the ensuing months, the police 'enforced' the curfew by killing as many people as COVID-19 in Nairobi. The police have had a long and bloody history in Nairobi. Missing Voices Kenya have documented the shocking number of people who have lots their lives to police brutality over the years. Although groups in poor neighbourhoods such as Mathare have long held protests against police violence, the recent murder of George Floyd in the US has lent momentum to this movement. Thus, these groups took to the street to walk to the apartment where Yasin Moyo, a 13 year old playing on his balcony was killed by police, to demand that Black lives mattered- everywhere. The protests ended in the police tear gassing protestors.

A separate group comprising of many white protestors marched to the US Embassy to protest extrajudicial killings in the US and Kenya. From reports I have been reading about the protests on Twitter, these groups were left unharmed by the police. It is thus important that we recognize the the situatedness of protests agains police violence in different parts of the world, and the specific histories and contexts that shape each one of them, while recognizing their common themes.

The educational program in Haiti organized by Handicap International aims to train citizens of Haiti for careers as rehabilitation technicians and orthopedic technicians. The program is designed to provide a recognized degree allowing graduates to work as technicians under the supervision of physical therapists and orthopedic doctors. 

Handicap International brings aid to places dealing with the aftermath of natural disasters. In this case the Rehabilitiation Technicians pogram was created in response to the 2010 earthquake in Haiti, during which thousands of Hatians needed orthopedic rehabilitation or prosthetics and there was a significant shortange of specialized medical professionals. The program was created to respond to the need for rehabilitation professionals to deal with the immediate aftermath of the earthquake and the continuing care of those permanently disabled.

This program is one of many run by Handicap International, and supported by the United States Agency for International Development. The program was run at Healing Hands for Haiti (http://www.haitilibre.com/en/news-14990-haiti-health-first-in-haiti-tra…), with instructors from the Universidad de Don Bosco in El Salvador. 

The program is funded primarily by Handicap International, with additional funding from the United States Agency for International Development.

The program is devided into two degrees with different requirements, the rehabilitation technician degree is 18 months or in-class instruction and practical experience while the orthopedics technician degree is 2 years. Hatian citizens over the age of 18 are allowed to take the course. At the end of both courses the students must pass the International Society of Prosthetics and Orthotics Exam to graduate. 

The program is targeted for Hatian citizens over the age of 18 with an interest in the rehabilitaiton field as a career.