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Elena Sobrino: anti-carceral anthropocenics

elena

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.

Elena Sobrino: toxic capitalism

elena

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! 

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joerene.aviles

The main findings are about gender based violence in armed conflicts and the political implications of addressing gender based violence (separating and giving special treatment versus treating everyone as neutral) in humanitarian aid efforts.

Sexual violence has a place in humanitarianism; when it comes to getting treatment in humanitarian aid efforts gender-based violence is recognized as a "crime against humanity" that needs to be addressed as they are common in armed conflicts. 

Gender-based violence is approached as both a medical and health issue; the immediate wounds as the result of gender based violence (usually sexual violence) is focused on for treatment in emergencies but the deeper issue of the "rape epidemic" resulting from the system/ culture is not "treated".

  

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joerene.aviles
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Teach 3.11 was developed to serve students and general public. It allows the public to have more access to different books, teaching material, and research regarding disasters. The website was built in response to the Fukushima disaster of 2011, in order to provide "an educational space for understanding the history, memory, and context of social disasters" (Teach 3.11). The editorial team has members from different countries, reflecting the international collaboration that natural and nuclear disasters require. With it's availability in six different languages, public contribution and comments enabled on articles gives a global platform for discussion and sharing. They are currently accepting papers for their "Terms of Disaster" collection.

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joerene.aviles

The report has several small sections dedicated to possible ways the MSF could have responded better to the 2014 ebola outbreak; such as the medical challenges they faced, MSF challenges within the organization, and a "Looking to the future" about the importance of learning lessons from this epidemic.

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joerene.aviles

"The impaired body, the body unable to produce, was socially illegitimate, then."

"By analogy with the therapeutic mesasures applied at the end of life for patients suffering from illness deemed incurable, we can describe the measures and procedures devised to allow foreign patients without residence rights to stay in France, receive treatment, and have their living costs paid, as a compassion protocol."

"The logic of state sovereignty in the control of immigration clearly prevailed over the universality of the principle of the right to life. The compassion protocol had met its limit."