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Mutual Aid/Best Practices vs Local Practices

_jzhao
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This image reminds me of how mutual aid and communities keep each other fed, and safe, and how local practices are actually best practices. My own research， although not immediatley related to the specific public health concern of COVID, will focus on Indigenous food soverignty, particularly the right and autonomy to ferment and distribute alcohol (紅糯米酒) within the Amis community, and their current fight with the local health department on declaring whether or not their alcohol is "safe" for public consumption and distribution.

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joerene.aviles
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The author is Scott Gabriel Knowles, an Associate Professor and Department Head at Drexel University. He specializes in the history of technology, disasters, and public policy. His work looks at the policies and technologies created for emergency response.

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joerene.aviles
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Vincanne Adams is a professor at the UCSF School of Medicine with research done in global health, critical medical anthropology, and Asian medical systems among other topics. Taslim Van Hattum is an artist and social worker, and is currently Director of the Maternal and Child Health Portfolio at the Louisiana Public Health Institute. Diana English is an Assistant Clinical Professor of gynecologic oncology at Stanford Hospital. She has published research on uterine serous carcinoma, but also participates in community/ international service in developing countries.

When it comes to emergency response, they deal with the populations that are most affected by disasters or are socially/ economically disadvantaged and are more often in need of EMS. 

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joerene.aviles
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1. Arguably, the new Ukrainian accounting of the Cherobyl unknown was part and parcel of the government's strategies for "knowledge-based" governance and social mobilization. In 1991 and in its first set of laws, the new parliament denounced the Soviet management of Chemobyl as "an act of genocide."

2. On the one hand, the Ukrainian government rejected Western neoliberal prescriptions to downsize its social welfare domain; on the other hand, it presented itself as informed by the principles of a moder risk society. On the one hand, these Chernobyl laws allowed for unprecedented civic organizing; on the other hand, they became distinct venues of corruption through which informal practices of providing or selling access to state privileges and protections (blat) expanded.

3. Government-operated radiation research clinics and non- governmental organizations mediate an informal economy of illness and claims to a "biological citizenship"-a demand for, but limited access to, a form of social welfare based on medical, scientific, and legal criteria that recognize injury and compensate for it.

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joerene.aviles
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Byron J. Good is a Professor of Medical Anthropology at Harvard Medical School and Harvard University. His current research is on mental health services development in Asian societies, with a focus on Indonesia. He also has interests in the theory of subjectivity in society, and how political, cultural, and psychological aspects affect the subject and experience. Because the author mostly followed chronic diseases in subjects like in this article, he mostly has an overarching view of emergency response, especially if subjects don't involve emergency medical services in their narratives.

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joerene.aviles
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The author of the article seemed to conduct their research from NPR reporters in Haiti, interviews with various organizations (U.N, Center for Economic Policy and Research, and the Institute for Justice and Democracy in Haiti), and other reports (one from the  U.S. Government Accountability Office was referenced).