Analyze

Favelas in RJ state are often located on hills, which served as refuge for enslaved people - after the abolition of slavery (1888) - and immigrants, who worked for downtown citizens. The Law of lands (1850) prevented unoccupied lands to be owned through labour and provided government subsidies for the arrival of foreign settlers to be hired in the country, further devaluing the work of black men and women. As a result, favelas today are mostly composed of a black population, surviving decades of persecutions and low incomes while defending, preserving and creating a unique culture rooted in African origins that reverberates into music and the arts. Children in favelas, due to social and economical inequality and racial discrimination, have less possibility of personal development and professional realization. They attend public schools where in 2021, according to SAEB, students do not reach a satisfactory level in Portuguese language (69%) and math (95%).

They hardly have access to after-school courses and do not tend to see themselves represented in the academic community. This produces a disadvantage in access to higher education and consequently in opportunities for decent employment. The project Closer to the Sky aims at co-producing scientific knowledge in collaboration between astronomers and artists/educators living in the favela of Cantagalo Pavão Pavdosinho (PPG, RJ, Brazil), for children, teenagers and young adults of the community. We will work in close collaboration with the social project Ninho das Aguias, where classes and night sky observations will be held.
Offering extracurricular courses and cultural experiences to students in the PPG, we wish to enrich their school curriculum and strengthen the chance they wish to stay in education after secondary school. A key element of the courses is providing positive role models of scientists from Afrodescendant backgrounds, reinforced by the presence of local artists and educators, thus endorsing their role within the academic community. The project also creates just work opportunities for local artists and educators, who will offer workshops rooted in favela culture, while at the same time creating novel, decolonial courseware based on contextualized science, i.e materials that use the context of marginalized societies as examples where we can understand, learn and make science. The material developed within the project will be shared as Open Educational Resources in several languages.

Barbosa Araujo, Claudio Alberto. 2023. "Closer to the Sky." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science, Honolulu, Hawaii, Nov 8-11.

Hoover’s book is an analysis of the material and psychosocial effects of industrial pollution along the St. Lawrence River, which runs through the Mohawk community of Akwesasne. Hoover focuses on resistance to private and state efforts at land enclosures and economic rearrangements.  Hoover shows how legacy of industrialization and pollution (GM and Alocoa, primarily) ruptured Mohawk relationships with the river, and incurred on tribal sovereignty by disturbing the ability to safely farm, garden, raise livestock, gather, and recreate in ways fostered important connections between and amongst people and the land (“ecocultural relationships”). Hoover describes how confusion about risk and exposure is culturally produced and develops the "Three Bodies" analytic framework to show how individual, social and political bodies are entangled in the process of social and biophysical suffering. 

Hoover also highlights how in response to pollution, Mohawk projects of resistance emerged - a newspaper, documentary films, and  community-based health impacts research. Hoover conducts a comparative history of two research projects tracking the effects on industrial-chemical contamination on Akwesasne people and wildlife: the Mount Sinai School of Medicine’s epidemiological study in the 1980s, which failed to engage Akwesasne people in the production of knowledge or share results meaningfully, and the SUNY-Albany School of Public Health Superfund Basic Research Program study (in the 1990s and 200s), which ultimately began incorporating key theoretical and methodological principles of CBPR.

“Akwesasne residents’ main criticism of the Mount Sinai study was that at its conclusion, the researchers packed up and left, and community members felt they had not received any useful information.” (76) 

“As scholars of tribal health risk evaluation Stuart Harris and Barbara Harper explain, among most tribal people, individual and collective well-being comes from being part of a healthy community with access to heritage resources and ancestral lands, which allow community members to satisfy the personal responsibilities of participating in traditional activities and providing for their families.” (96)

“By placing “race/ethnicity” on a list of diabetes causes without qualifying why it is there, the CDC neglects the underlying root cause—that race/ethnicity is often associated also with class, education, levels of stress, and access to health care and fresh foods.” (231)

“Chaufan argues that to counter the focus on the medicalized aspects of diabetes, which has led to the individualization and depoliticization of the issue, a political ecology framework needs to be applied to the disease, one that is concerned with the social, economic, and political institutions of the human environments where diabetes is emerging.39 Such a framework would highlight how diabetes rates among Mohawk people are influenced more by changes in the natural environment and home environments than by genetic makeup.” (231 - 232)

“Understanding community conceptions of this intertwined “social and biological history” is important because, as Juliet McMullin notes, examining the intersections of health, identity, family, and the environment helps to “denaturalize biomedical definitions of health and moves us toward including knowledge that is based on a shared history of sovereignty, capitalist encounters, resistance, and integrated innovation.”61 The inclusion of this knowledge can lead to the crafting of interventions that community members see as addressing the root causes of their health conditions and promoting better health.” (249)

Katsi Cook, Mother’s Milk Project, collecting samples of breast milk: “Katsi has described this work as “barefoot epidemiology,” with Indigenous women developing their own research projects based on community concerns and then collecting their own data.” (90) - 61? – used a private lab to analyze samples because women did not trust the New York State Health Department

“Barefoot epidemiology” is a concept borrowed from China’s “barefoot doctors”—community-level health workers who brought basic care to China’s countryside in the mid-twentieth century. Hipgrave, “Communicable Disease Control.” According to a “workers’ manual” published by the International Labour Organization, barefoot research is often qualitative, and qualitative research is not the standard approach for conducting health studies, which tend to be based on laboratory experiments and clinical findings. See Keith et al., Barefoot Research” (294)

Civic Dislocation: “In many instances Mohawks experienced what Sheila Jasanoff calls “civic dislocation,” which she defines as a mismatch between what governmental institutions were supposed to do for the public, and what they did in reality. In the dislocated state, trust in government vanished and people looked to other institutions . . . for information and advice to restore their security. It was as if the gears of democracy had spun loose, causing citizens, at least temporarily, to disengage from the state” (118) 

“Dennis Wiedman describes these negative sociocultural changes and structures of disempowerment as “chronicities of modernity,” which produce everyday behaviors that limit physical activities while promoting high caloric intake and psychosocial stress” (235)

Third space of sovereignty: “This tension that arises when community members challenge political bodies while simultaneously demanding that they address the issues of the community has been theorized by political scientist Kevin Bruyneel, who describes how for centuries Indigenous political actors have demanded rights and resources from the American settler state while also challenging the imposition of colonial rule on their lives. He calls this resistance a “third space of sovereignty” that resides neither inside nor outside the American political system, but exists on the very boundaries of that system.” (259)

Elizabeth Hoover is an anthropologist and associate professor of environmental science, policy and management at Berkley, who long claimed to be native (receiving grants and research access under this assumption) but has recently admitted otherwise. She has a PhD in anthropology from Brown University  with a focus on Environmental and critical Medical Anthropology. 

Quoted from the front page of the website

"Our Mission ... to raise the physical, mental, social, and spiritual health of American Indians and Alaska Natives to the highest level.

Our Goal ... to assure that comprehensive, culturally acceptable personal and public health services are available and accessible to American Indian and Alaska Native people."

The membership consists of American natives who would like to receive the benefits of this organization. To be eligible to be a member you must be "an Indian and/or Alaskan Native" evidenced by several factors including being a part of a tribe, living on reservation land, or living in the household of a native. The employees consist of federal healthcare professionals commissioned by the United States Public Health Service and Civil Service federal employees.

Representatives of the Indian Health Service have made numerous congressional testimonies and numerous pieces of legislation have been passes to support the IHS, however, it does not appear that any relate to emergency response or disaster.

The IHS mainly focuses on disaster prevention and preparedness with initiatives such as teaching children about illness prevention, teaching about safe drinking water and food safety, preventing the spread of disease, and preventing injuries. They also have a number of resources available to their members to connect with healthcare professionals. This seems to be a community awareness type approach that prevents the spread of disease by teaching the community. It resembles that of many healthcare systems and does not seem to suggest problems with other approaches.

Legislation including the Indian Healthcare Improvement Act and the Snyder Act are the bases on which the IHS was founded. The passing of the Patient Protection and Affordable Care act by President Obama is the cornerstone of the IHS, however no single event seems to shape the agency's way of approaching health.