Search

Why is the rate of incarceration in Louisiana so high? How do we critique the way prisons are part of infrastructural solutions to anthropocenic instabilities? As Angela Davis writes, “prisons do not disappear social problems, they disappear human beings. Homelessness, unemployment, drug addiction, mental illness, and illiteracy are only a few of the problems that disappear from public view when the human beings contending with them are relegated to cages.” One way of imagining and building a vision of an anti-carceral future is practiced in the Solitary Gardens project here in New Orleans: 

The Solitary Gardens are constructed from the byproducts of sugarcane, cotton, tobacco and indigo- the largest chattel slave crops- which we grow on-site, exposing the illusion that slavery was abolished in the United States. The Solitary Gardens utilize the tools of prison abolition, permaculture, contemplative practices, and transformative justice to facilitate exchanges between persons subjected to solitary confinement and volunteer proxies on the “outside.” The beds are “gardened” by prisoners, known as Solitary Gardeners, through written exchanges, growing calendars and design templates. As the garden beds mature, the prison architecture is overpowered by plant life, proving that nature—like hope, love, and imagination—will ultimately triumph over the harm humans impose on ourselves and on the planet.

"Nature" here is constructed in a very particularistic way: as a redemptive force to harness in opposition to the wider oppressive system the architecture of a solitary confinement cell is a part of. It takes a lot of intellectual and political work to construct a counter-hegemonic nature, in other words. Gardeners in this setting strive toward a cultivation of relations antithetical to the isolationist, anti-collective sociality prisons (and in general, a society in which prisons are a permanent feature of crisis resolution) foster.

My interest in NOLA anthropocenics pivots on water, and particularly the ways in which capitalist regimes of value and waste specify, appropriate, and/or externalize forms of water. My research is concerned with water crises more generally, and geographically situated in Flint, Michigan. I thought I could best illustrate these interests with a sampling of photographs from a summer visit to NOLA back in 2017. At the time, four major confederate monuments around the city had just been taken down. For supplemental reading, I'm including an essay from political theorist Adolph Reed Jr. (who grew up in NOLA) that meditates on the long anti-racist struggle that led to this possibility, and flags the wider set of interventions that are urgently required to abolish the landscape of white supremacy. 

Flooded street after heavy rains due to failures of city pumping infrastructure.

A headline from the same week in the local press.

Some statues are gone but other monuments remain (this one is annotated).

A Starbucks in Lakeview remembering Katrina--the line signifies the height of the water at the time.

Reading:

Adolph Reed Jr., “Monumental Rubbish” https://www.commondreams.org/views/2017/06/25/monumental-rubbish-statues-torn-down-what-next-new-orleans

P.S. In case the photos don't show up in the post I'm attaching them in a PDF document as well! 

Because this is an academy, it does have tuition and fees. They are outlined as: Tuition, per credit hour: $981. Academic Support Fee, per semester: $420. Additional Fees (mandatory):$590 -- (Student Activity: $120, Health Center: $320, Reily Center: $150). Medical Insurance, per academic year: $3,030. Assuming people don't waive the medical insurance, take 16 credit hours (as is the norm for RPI), the yearly cost is: $20,156. 

The Provost's Office provides students up to $500 for travel needed to present a poster or paper at a conference. There are other opportunities to be granted money with the purpose of travel for conferences or training opportunities. 

Other than this information, I could not find who else would fund this academy. I can assume that Tulane takes on part of the burden as well as governmental agencies in their partner countries. 

The main point of this article is that there is a crisis in Canada regarding mental health and suicide. Specifically within the Inuit population, a group of Aboriginal People in northern Canada. This issue has been ongoing for many decades, and despite the calls for emergency and the recognition of a crisis, little work has been done to help and prevent further suicide attempts. 

This app provides information for healthcare providers about radiological and nuclear emergencies. There is a website as well that has more data, images, and background material to supplement the app. The app has extensive information regarding patient care in the case of an emergency. They provide management algorithms, dose estimators, scarce resources triage tools, isotopes of interest, countermeasures (Rx), emergency contact information, videos, and information regarding triage. 

The citations in this article include not only the author's own work, but also many citations by other experts in the field and data. This tells us that the author did extensive research for this article and looked to others for opinions and information, instead of just using her own ethnographic research. 

This work was supported by Grants-in-aid for the Cancer Control Policy from the Ministry of Health, Labour and Welfare, Japan.