Analyze

I've been organizing and working with the Research Data KE Working Group. We have been collecting relevant links, articles and data in this essay. Some members of our group are now going deeper into thematic areas such as looking at gender and its intersection with COVID-19 in Kenya. We have a monthly call on the second Thursday of every month. We also have a WhatsApp chat group to exchange links and articles. We are open to new members, sign up here. You can find an archive of all of our calls and notes here.

The training of and role for the (humanist?) intellectual in the world seems to be a relevant take-away point of discussion from postcolonial theory. I have been noticing a proliferation of thought pieces and various genres of writing by engaged scholars in this COVID-19 moment. While indeed there is lots to think and write about, the Late Industrial times we are in are also marked by a heavy saturation of information. Rather than feeling enlightening and motivated by the increased proliferation of opinions on COVID-19, I find it has the opposite effect. What other (new) forms of knowledge, processes for knowledge making, and ways of engaging in the world (not to mention education for critical consciousness) are needed in this moment? Perhaps unsurprisingly, I find the value and strength of new research collectives like this one to be rich spaces from which to start thinking about this question.

Ahmed describes the importance of a "humanist education" that trains the “ethical reflex” to open one up to forms of consciousness fundamentally different from one’s own. He notes that such openness eventually requires one to “rebel” against one’s training itself (developing critical consciousness?).

Ahmed also writes about the relationship where the intellectual refuses to speak for the subaltern--where the intellectual enters into a relationship with something foreign to him about which he will absolutely refuse ever to produce authoritative knowledge. "The point of the relationship is, in fact, "to question the grounds of knowledge itself."

I live in the bay area in Northern California and am a PhD Candidate in the Department of Anthropology at UC Irvine. My research has focused on shifting data ideologies in Nairobi, Kenya where I lived and worked from 2010 - 2015 and 2019. Learn more here. I can be reached at angela[dot]okune[at]gmail[dot]com.

I am especially interested in the following questions:

• How is COVID-19 knowledge and expertise moving across national borders?

As a researcher, I’m interested in the political, ecological, and cultural debates around mosquito-borne diseases and the solutions proposed to mitigate them.

When we received the task, my first impulse was to investigate about the contemporary effects of anthropogenic climate change in mosquito-borne diseases in New Orleans. But I was afraid to make the same mistake that I did in my PhD research. I wrote my PhD proposal while based in the US, more specifically in New England, during the Zika epidemic, and proposed to understand how scientists were studying ecological climate change and mosquitoes in Brazil. However, once I arrived in the country the political climate was a much more pressing issue, with the dismantling of health and scientific institutions.

Thus, after our meeting yesterday, and Jason Ludwig’s reminder that the theme of our Field Campus is the plantation, I decided to focus on how it related to mosquitoes in New Orleans.

The Aedes aegypti mosquito and the yellow fever virus it can transmit are imbricated in the violent histories of settler-colonialism and slavery that define the plantation economy. The mosquito and the virus arrived in the Americas in the same ships that brought enslaved peoples from Africa. The city of New Orleans had its first yellow fever epidemic in 1796, with frequent epidemics happening between 1817 and 1905. What caused New Orleans to be the “City of the Dead,” as Kristin Gupta has indicated, was yellow fever. However, as historian Urmi Engineer Willoughby points out, the slave trade cannot explain alone the spread and persistance of the disease in the region: "Alterations to the landscape, combined with demographic changes resulting from the rise of sugar production, slavery, and urban growth all contributed to the region’s development as a yellow fever zone." For example, sugar cultivation created ideal conditions for mosquito proliferation because of the extensive landscape alteration and ecological instabilities, including heavy deforestation and the construction of drainage ditches and canals.

Historian Kathryn Olivarius examines how for whites "acclimatization" to the disease played a role in hierarchies with “acclimated” (immune) people at the top and a great mass of “unacclimated” (non-immune) people and how for black enslaved people "who were embodied capital, immunity enhanced the value and safety of that capital for their white owners, strengthening the set of racialized assumptions about the black body bolstering racial slavery."

As I continue to think through these topics, I wonder how both the historical materialities of the plantation and the contemporary anthropogenic changes might be influencing mosquito-borne diseases in New Orleans nowadays? And more, how the regions’ histories of race and class might still be shaping the effects of these diseases and how debates about them are framed?