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. 

This map is a fascinating and important image as it does NOT show the many sites of (ongoing) nuclear radiation contamination in communities impacted by uranium extraction and processing. For example, the Navajo Nation has around 270 unreclaimed open pit tailings piles. This is not official "waste" but is quotidian waste that creates longstanding environmental harm.

The Disaster Management Act of 2005 constitutes the responsibilites of the NIDM to be human resource development, capacity building, training, research, documentation and policy advocacy in the field of disaster management. The organization aims to promote disaster management as a high priority in the national goverment. They also aspire to create "a culture of prevention" pertaining to disasters that involves all stakeholders. 

The Minister of Home Affairs acts as the President, and the Vice Chairman of the NDMA (National Disaster Management Authority) acts as Vice President. The body of the organiation is comprised of 42 members including secretaries of nodal Ministries and Departments of Government of India and State Governments, the heads of national scientific, research and technical organizations, and eminent scientists and practioners. The governing body of the organization, which runs its day to day operations, is comprised of 16 members, and is chaired by the Vice Chairman of the NDMA, with the Secretary of Home Affairs acting as the Vice President. 

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