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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! 

The author is Didier Fassin, a French sociologist and anthropologist who was trained as a physician in internal medicine. He developed the field of critical moral anthropology and currently does research on punishment, asylum, and inequality. This research looks at the social and political forces that affect public health trends, so is not directly involved in emergency response.

All levels of government and Indian tribal government in the United States.

The policy applies to U.S. state and local first responders to incidents.

1. In this sense, gender-based violence makes it clear that the suffering body – while purportedly universal – requires certain political, historical and cultural attributes to render it visible and worthy of care.

2. It seems that humanitarianism, as universalism, both erases and depends on difference; on the one hand, it manages difference, declawing it so that it doesn’t tear apart the humanitarian kit, made to fit and rehabilitate everyone into a basic bare-bones humanity.

3. In this sense, bringing gender-based violence into the humanitarian mission has inadvertently opened up a space for confrontation with politically significant forms of difference and inequality in their real and rabid forms.

Bruze Nizeye and Sara Stulac both work with Partners in Health (founded by Paul Farmer) while Salmaan Keshavjee is a physician and researcher whose expertise is in multi-drug resistant tuberculosis and global health. Farmer's and Keshavjee's anthropological research in particular is important to emergency response because it would allow for improved preparation of treatment to those communities. Their work in seeing the social causes of health epidemics would also allow for better prevention of disasters. 

1. Multi-drug resistant HIV and impact to treatments and research

2. Rudolph Virchow and his work in public health

3. "In the two rural districts of Rwanda in which the PIH model was introduced in May 2005, an estimated 60 percent of inhabitants are refugees, returning exiles, or recent settlers; not a single physician was present to serve 350,000 people." -looked up how this came to be; was there any healthcare available to them at all?