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joerene.aviles

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Andreas_Rebmann
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-          Initially, it discusses a circular published in 1997, which addresses the problems faced by undocumented immigrants in France and the problems they face getting medical treatment, which eventually went on to turn in to law and improve the welfare of ill illegal residents. This was in the face of many years of increasing laws restricting undocumented resident’s rights in France.

-          Then, it speaks of a specific plight of a French resident from Senegalese, and his request for medical attention, the avenues he had explored to get treatment, how he couldn’t return to his homeland, and how he had, in many ways, given up in the system and was relying on his failing body to arouse compassion from the government.

-          Talks about how the restructuring of the French economy has changed employment needs in France; once, foreign immigrant labor powered the workforce, and made a living through their physical well-being. Now, with the decline of this type of job availability, a change was needed to how the French government deals with illness in foreign residents.

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joerene.aviles
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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.

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Andreas_Rebmann
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The article has been cited 52 times according to Google Scholars. Such articles include articles on mobilities and health, long term recovery from disasters (one particularly on katrina), and the socioeconomic recovery of disasters and how it affects survivor populations.

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joerene.aviles
Annotation of
In response to

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.