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.
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)
“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)
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.
It was reported, that one worker at the industrial park was suffering from eye irritation, following the release of hydrogen chloride. He had to be treated at the outpatient clinic of the industrial parks' Occupational Health Center, and could go home afterwards. There is no further information of long-term effects the worker might have suffered from to be found on the internet, according to my search. However, eye irritation induced by chemical exposure can lead to effects such as increased eye pressure and a following reduction of vision, as well as chronic pain.
I am wondering, how this worker got hurt, as this was not reported in the article. Usually, workers need to wear proper protective equipment in areas in which one risks exosure to airborne chemicals that can cause corrosion, including protective goggles. As can be read in a follow-up article (https://www.fnp.de/frankfurt/frankfurt-gas-trat-aus-weil-ein-rohrleitun…), a pipeline malfunction had been found as the reason for the release, possibly in an area where no protective equipment is required? I can only speculate on this, but the worker seems not have been informed about the incident.
Missing information seems to be a common theme in this case, in the aforementioned article it is also reported that the smartphone application that is supposed to warn residents about such incidents, released a warning only 50 minutes after the sirenes had been going off. Also it is written in the article, that after the incident the citizen telephone line was busy, such that some callers could not get the information they required, and that many residents are not familiar with the meaning of the different signals released by the warning sirene. In case this or similar incidents happen in the future, they therefore pose a grave health risk to the surrounding population.
In this setting, several stakeholders are to be identified:
- Citizens living in Hoechst and surrounding areas and workers at the industrial park: Necessitate information to ensure their safety.
- Infraserv and companies at industrial park: Bad press is bad for image of industrial park, whcih might lead to political or financial consequences; Centralization of information flow on website "ihr-nachbar.de" to create narrative?
- Fire department Frankfurt: Responsibilities as first responders to incidents include information release to public and combat incident.
- Public media/ press: Information of the population as well as economic pressure to release notions that are of interest to public (to gain clicks/sell magazines and newspapers); Need to report correctly to gain/keep trust of potential information consumers.
- Local politicians: Need to take political measures to protect citizens to gain/keep trust of potential voters; Possibly also require good relationship with Infraserv and companies, as many high-profile companies are located at industrail park bringing in tax money.
The previous annotation opened with Navajo Nation President Jonathan Nez’s remarks about being forgotten by the U.S. federal government, and the failure of federal actors to recognize their responsibility and respond to the needs of Indigenous nations of the United States. What President Nez said authorizes a common discourse circulating among Indigenous nations around the world about “being forgotten,” and the general ignorance of the nations within which sovereign nations are nested (see IITC Webinar Series). The Indigenous impact of COVID-19 has made the experience of being forgotten painfully apparent. In the previous annotation, I described how recent reportage has displaced this noticeable discursive gap in the absence of the federal government. This annotation amplifies the irony that such structures and processes of forgetting are becoming increasingly visible.
In what follows, I will examine how ignorance and forgetting were enacted by the federal government through a new strategy of the politics of time, as witnessed in the untimely response to the crisis that is rapidly unfolding in the Navajo Nation (Dinétah). To be sure, the delay in federal emergency relief funds incapacitated public health responses across all levels of government—“tribal” and “non-tribal”—but in varying degrees; the impact was acute among tribal government. At a broad scale, what we have witnessed is an inversion of the “capacity building” that was once in vogue in international development discourse in the domains of government and business, and the effective reduction in the U.S. government’s capacity to respond to natural and anthropogenic disasters. I will not speculate on how such extensive incapacitation of government produced a neoliberal lapse that opened up a new space for privatizing ‘essential’ public health services and technologies. Instead I will focus on perceptions of “the lapse” itself, which marks a double meaning as both the passage of time and cognitive failure in memory.
President Nez underscored the urgency of the matter: “Navajo residents are panicking as these numbers rise... We need a lot of help fast from the federal government.” Nez continued by describing the partial access to limited emergency relief funds: “We’re barely getting bits and pieces. You have counties, municipalities, already taking advantage of these funds, and tribes are over here writing our applications and turning it in and waiting weeks to get what we need.” A New York Times report identifies the “delays in receiving federal emergency funds” and the compounding effect of “the requirement that tribal nations, unlike cities and counties, must apply for grants to receive money from federal stimulus legislation.” The report concludes, “the Navajo Nation—among other tribal nations — has faced crippling delays in receiving emergency funding” (NYT). An Arizona Congressman, Greg Stanton, echoed Nez’s concern using a similar vocabulary of timing: “Well, I’m very frustrated. I’m angry we’re waiting. We’re in the middle of a pandemic. The tragedy on the Navajo Nation is happening right now, in real-time. This is not the time for delay.”
This is not the time for delay. It bears repeating. The prevailing discourse of urgency and delay calls out the federal government’s strategic negotiation of the politics of time. The anthropologist Stuart Kirsch introduces the concept of the “politics of time” to understand how corporations strategically delay recognition of the environmental impacts of industry (2014:145-148, 155). I am advancing the concept here to account for how the Trump administration has scaled up the widespread corporate strategy of delaying recognition and deferring critique through a new form of government incapacity building—literally and actually building incapacity into every level of government. The lapse in the federal response is a new strategy of the politics of time that forces us to think critically about novel responses to incapacitating delays during the pandemic. Kirsch also accounts for the new politics of time leveraged by the critics of corporations: the novel strategy of critical intervention early in the production cycle made possible by accelerating the local learning curve and sharing information. In the new (covid) politics of time, both early intervention and information sharing were stifled by the once most trusted authority of information, the Executive Office of the President.
The incapacitating effects of the new politics of time are exacerbated by attempts to control information and, in this case, produce a dazzling array of misinformation at the discursive level of national public health. During an interview on Democracy Now!, Dean Seneca, former senior health scientist in the Partnership Support Unit of the Office for State, Tribal, Local and Territorial Support at the Centers for Disease Control and Prevention, offers a diagnosis for why the Indigenous impact of COVID-19 has been so severe: “Well, as you can tell, you know, right from the very beginning, I mean, [Trump] didn’t make this pandemic a priority. He did a lot of mixed messaging in the very, very beginning when he started to talk about this. And you see that he’s trying to now — in his recent reports, trying to justify that, ‘No, we were on top of this right from the beginning.’ And that’s far from the case. You know, his mixed messaging is what was really critical. At times, he would say, ‘Well, hey, this virus is just going to go away. And we’ll wake up one day, and it won’t be here.’ You know, people listen to this information, and that is the wrong thing to send. He made a major mistake in eliminating his council on international health and global pandemics. That was huge right from the beginning. He should never have done that.” These early interventions of the current administration had broad incapacitating impacts.