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Based on what I have found thus far regarding narratives surrounding the socioeconomic state of New Orleans, there are two predominant ones I have come across: New Orleans as the “laggard,” the city of play but not work, of poor educational quality, and the other of New Orleans as a "comeback" city shaping to a knowledge-based economy following Hurricane Katrina. The former reminds me of racist stereotypes typically used to describe groups of people deemed not to fit within the white supremacist narrative of progress. The other, post-Hurricane Katrina narrative, is portrayed in the media as a phoenix rising from the ashes, one of the “most rapid and dramatic economic turnarounds in recent American history.” I felt an almost visceral reaction to the assertion of one article that “It would be wrong to say the hurricane destroyed New Orleans public schools, because there was so little worth saving even before the storm hit.” I cannot help but be reminded of “terra nullius,” the “empty land” narrative implemented by colonial powers to seize and control land, dismissing the people residing on the land as insignificant to their broader aim of economic and political dominance. In place of public schools, charter schools are perceived as an improvement—but what of the people who were displaced due to the storm and long to return, yet cannot afford to send their children to a charter school and would be forced to bus their kids across the city? Many people end up not returning to New Orleans as a result. I find it interesting to compare these pre- and post-Hurricane Katrina narratives of New Orleans with the information I find from sources such as this one: a shrinking African American population, fewer young people, less affordable housing, increased segregation, etcetera. What do these demographic changes in the city imply for the “ecosystem” deemed ideal for Innovation hubs? As this article asserts, “New Orleans is making a big name for itself among innovative industries and entrepreneurs and the city’s unique vibe plays a big role in that.” On the other hand, City Councilmember Kristen Palmer asserts that “People have been consistently pushed out…If we lose our people and our culture, we lose our city.” What implication does this “burst” in innovation in New Orleans have for both the Anthropocenics of the city as well as its culture, a culture that is stereotyped as one long “party” with intermittent “emptiness,” as opposed to the realities of the people who have resided in the city for generations, or even the people who moved away after the Hurricane and long to return but to no avail? I am curious to see how education, job training (or lack thereof), and issues of housing feed into the anthropocenics of the city. How do grassroots, social justice and environmentalist activists and organizations (such as this one) perceive the changes in the city following the Hurricane compared to innovation hub technicians and CEOs? How do the social and environmental outcomes of Hurricane Katrina fit within the history of "natural" disasters and climate change in New Orleans? I think it is important to keep articles such as this one central to our focus as we move forward with this project.

I’m interested in how universities, cities, and corporations develop the physical embodiment of the knowledge economy in U.S. city centers in an attempt to foster global connections, and the effect this tends to have on historically black and brown communities. What I find interesting about New Orleans is the manner in which following Hurricane Katrina (which some allege was a human-made disaster), gentrification of the city was spurred on, particularly as predominantly young, white people seeking to work in tech start-ups and corporations moved in to what is deemed yet another potential site for “Innovation.” This made room for corporations and richer residents to move in at the expense of working-class neighborhoods . As council member James Gray argued, “The area desperately needs activity and development…if the city of New Orleans is going to recover, if the Lower Ninth is going to recover- we need development. We cannot turn it away.” I came across an advertisement for an event hosted by INNO that will be held in New Orleans for a “global innovation conference” whereby innovators can “forge the connections that matter.” While I am in the preliminary stages of my research in Houston regarding the Innovation District being built in Midtown Houston, I see astonishing parallels with New Orleans and similar questions arise. Many of the employees at tech companies I have interviewed thus far speak of the notion of the “ecosystem”: the confluence of higher educational institutions, cities, corporations, and start-ups that provides the ideal environment for businesses to thrive and innovation to flourish. However, who is included in this ecosystem and who is left out? What implications (if any) does the use of such environmental terms (ecosystem) to describe innovation economies have for the anthropocene? What does innovation mean and who does it benefit? How do these innovation districts and corridors potentially exacerbate racial inequity in the city, even as they claim to be working for the benefit of all? How do infrastructural neglect and gentrification contribute to health, educational, economic, and environmental disparities, and will innovation in any way seek to address these issues, or merely perpetuate the status quo?

I'm also interested in the narratives that arise surrounding natural disasters, particularly the linear fashion in which events are described. There is a beginning, middle, and end supposedly: but what about before and after, and what about the reoccurence of these disasters? In what ways do these narratives leave out the stories of people who did not get to see the "silver lining" of a disaster? Who did not get to witness the rebuilding of the city? Many of those people moved to Houston and went through another hurricane, Hurricane Harvey. It would be interesting to trace the connections between these two cities. 

Finally, in relation to the topic of slavery, I am interested in the surge of conversations surrounding reparations, particularly in New Orleans and Houston in light of the uneven effects of hurricanes on certain populations. I am intrigued both by memorialization of slavery as well as attempts by elected officials such as Representative Sheila Jackson Lee of Houston and celebrities such as Danny Glover to conduct research (bill H.R. 40) on how to compensate for the U.S.'s history and presence of slavery and racism.

The bibliography includes news articles and other articles surrounding the topics. Extensive research was clearly done with exerpts from old articles and letters used as part of the research. 

While I cannot find where this chapter is referenced, the themes discussed by Fassin is present in a majority of his publications and research. It has been reviewed by many anthropologists, and won an award by the Society for Cultural Anthropology, showing that it is highly recognized by professionals within this field. 

Emergency response is a vital aspect of this article. The authors highlight the ways in which lack of leadership and reaction to Katrina had devastating results. Initially, emergency response had no idea what it was dealing with. Lack of resources and personnel created great issues. Many people helped neighbors and others instead of waiting for help. Long-term discussion of emergency response is also discussed and critiqued as there were vast issues with that. Inappropriate allocation of funds and the lack of leadership created a mess for both emergency responders and the survivors. 

Google scholar shows that this article has been cited 39 times. The articles usually have to do with trauma and psychopathology of post-disaster mental health. 

This article talks about the Chernobyl disaster and the sociopolitical factors that affect patient access to care. The author highlights the ways in which the government are able to intervene and effect the outcome of post disaster care and reaction. The author also uses her field research in the US, Russia, and Ukraine to not only compare the technology and radiology knowledge. She worked with resettled families and radiation-exposed workers in order to provide more information regarding their experience and how they were effected. 

1. I looked into the concept of 'atomic priests' mentioned on page 196 that was proposed in the 70s and 80s. I thought it was interesting when I saw it in the title of this report, and was interested to learn more about what it was. 

2. I looked on the website for IEAE, since Schmid mentioned them for a while. 

3. I also looked into the organization Spetsatom, since it sounded as if they may have had the right idea about emergency response, but the website is in Russian, so it was hard to understand. 

1. Dr. Good provides an explanation of what a narrative is and how it is influenced by culture. He tells us how experience is completely cultural as it changes the way we perceive experiences. He also explains to us what a narrative is and the ways in which people can fall short in understanding someone's narrative due to their own influences. 
2. He shares a case studies about people in Ankara as they share their narratives of their diseases and treatments
3. Dr. Good analyzes the work of other anthropologists and researchers to help create his argument.