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As a researcher, I’m interested in the political, ecological, and cultural debates around mosquito-borne diseases and the solutions proposed to mitigate them.

When we received the task, my first impulse was to investigate about the contemporary effects of anthropogenic climate change in mosquito-borne diseases in New Orleans. But I was afraid to make the same mistake that I did in my PhD research. I wrote my PhD proposal while based in the US, more specifically in New England, during the Zika epidemic, and proposed to understand how scientists were studying ecological climate change and mosquitoes in Brazil. However, once I arrived in the country the political climate was a much more pressing issue, with the dismantling of health and scientific institutions.

Thus, after our meeting yesterday, and Jason Ludwig’s reminder that the theme of our Field Campus is the plantation, I decided to focus on how it related to mosquitoes in New Orleans.

The Aedes aegypti mosquito and the yellow fever virus it can transmit are imbricated in the violent histories of settler-colonialism and slavery that define the plantation economy. The mosquito and the virus arrived in the Americas in the same ships that brought enslaved peoples from Africa. The city of New Orleans had its first yellow fever epidemic in 1796, with frequent epidemics happening between 1817 and 1905. What caused New Orleans to be the “City of the Dead,” as Kristin Gupta has indicated, was yellow fever. However, as historian Urmi Engineer Willoughby points out, the slave trade cannot explain alone the spread and persistance of the disease in the region: "Alterations to the landscape, combined with demographic changes resulting from the rise of sugar production, slavery, and urban growth all contributed to the region’s development as a yellow fever zone." For example, sugar cultivation created ideal conditions for mosquito proliferation because of the extensive landscape alteration and ecological instabilities, including heavy deforestation and the construction of drainage ditches and canals.

Historian Kathryn Olivarius examines how for whites "acclimatization" to the disease played a role in hierarchies with “acclimated” (immune) people at the top and a great mass of “unacclimated” (non-immune) people and how for black enslaved people "who were embodied capital, immunity enhanced the value and safety of that capital for their white owners, strengthening the set of racialized assumptions about the black body bolstering racial slavery."

As I continue to think through these topics, I wonder how both the historical materialities of the plantation and the contemporary anthropogenic changes might be influencing mosquito-borne diseases in New Orleans nowadays? And more, how the regions’ histories of race and class might still be shaping the effects of these diseases and how debates about them are framed?

When community factors such as transportation and insurance status were minimized as factors preventing HIV/AIDs care, the playing field was leveled within a few years. No longer were those issues much more often seen in the patients that did not survive, rather, they were seen more evenly in those that did and did not survive.

Combining clinic treatments with home-visits and prescription drug deliveries has been found to be most effective for treating all people, regardless of social factors, in places from rural Africa to Boston, MA.

Mutli-faceted approach in rural areas were most effective and able to dramatically reduce Mother-to-Infant-Transmission of HIV. This requires more resources and organization, but it takes care of the issue most efficiently in areas that are very poor and have very rudimentary infrastructure, even worse than in poor cities.

Lakoff has a PhD in social anthropology and is an associate professor of sociology at the Univeristy of Southern California. Collier in an associate professor of international affairs at the New School in New York. Both authors have extensive backgrounds in studying people, but not disease, so their stance in this paper is not looking at the biological or emergency response aspects, but more how people plan and react to such.

First responders share their experiences, how they responded, how they realized there weren't going to be many survivors. Many of them suffered from health issues afterwards. The air was very toxic and led to cancers. It makes you wonder how other safety information is given to first responders. They weren't even doing a rescue mission at the point that asbestos was being hidden in reports, so their lives should not have been risked like that for simply cleaning up rubble. Was it worth it for them to shovel the debris and pull out parts of bodies at that point, while putting their well being and lives at risk? If they had waited a few months for the dust to settle and be cleaned up, would that have saved many of the first responders? Offices in the area and houses nearby weren't inspected until even later. Schools opened as a sign of American strength led to asthma, bronchitis, etc. Are those lives worth the public image?

The health of the inmates is in serious jeopardy and there was in instance in which an ambulance was unable to get to the island, which resulted in a death. There are also a lot of suicide attempts so that should be a warning to someone.

Medicaid covers the elderly and low-income families, those that are likely to not be able to afford health care, since children and the elderly often\ require more medical attention. It would seem to me that mental disabilities don't discrimintate based on age or strength, like physical issues may, however old age and decreasing physical abilities can harm mental health. These populations, with lower income, do not have as much access to mental health help, and that can further their economic situation, so this policy ensures that they will be taken care of sufficiently. At the same time, it ignores the needs of the middle-aged patients, as they must be covered by the state or in other ways.

The program is targeted for the entire world. They want to advance science while encouraging peace and furthering the training and knowledge of those who will save lives in the face of disaster. This is able to apply to the whole world, based on the possible size of disasters associated with the magnitude of these types of power. Thus, the goal is for everyone to be involved, and most of the world is involved at this point.

Emergency response is not directly discussed in this article, however seizures are a common reason to call  for EMS. Seizures, or "fainting" as they called it, can be dangerous, especially if the patient is alone or if it is at night. If there are a lot of people with epillepsy that is not controlled, then there could be an overload on the EMS system.

"But more significantly, in addition to revealing the reproduction of inequality, the fissures rendered visible by the entry of gender-based violence into humanitarian missions force an engagement with new forms of the political. Humanitarianism’s mission has expanded so that it now occupies a dominant place in the global political arena – whether humanitarians asked for this or not"

"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. That is, it assumes that difference ultimately leads back to sameness: to some nondescript, generic human survival. Yet on the other hand, humanitarianism is necessarily built on difference – the difference between two populations – those who have the power to protect, and those who need protection66 – those who suffer, and those who recognise and address suffering"

"It seems that MSF workers assumed that sexual violence would bring a particular sort of shame, greater than that accompanying other forms of violence or brutality; and therefore that it should be kept quiet, confidential, in the private realm. This particular approach stems from the historically and culturally situated belief that a woman’s chastity is her most precious possession and that sexual violence is more significant than other forms of violence – of course,the question is whether it is equally significant for female and male, straight and queer."