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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.

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?

The Waiting Room takes place in Highland Hospital in Oakland, CA. The film most directly is discussing the stake holders as the patient that have to wait, while also focuses on the over burdened system and providers. The film touches on the fact that it's not only present in this one case, it's a wide spread problem, and thus is the contential health and safety that is most at stake with this problem. 

Its basically impossible to judge who uses the app, if anyone. Th only way to judge would be if they published results of downloading a useage, as their reviews are inadequate.

Columbia University's College of Physicians and Surgeons

"Inside Japan's Nuclear Meltdown" is a frontline documentary that outlines the events that transpired right before and right after the earthquake and tsunami and all events that occurred following. The central narrative was more of a behind the scenes view of the events that transpired. Having this "behinds the scenes knowledge" can provide future disaster planners crucial information.

Ushahidi, which translates to “testimony” in Swahili, was developed to map reports of violence in Kenya after the post-election violence in 2008. Since then, thousands have used our crowdsourcing tools to raise their voice. 

This epi study looks at multiple organizations that have put together data regarding the respiratory health changes of individuals that were directly affected by destruction of the WTC in 2001. It proposes the problems that are faced by those individuals and the difficulties of treating them and acquiring data about them. This data will not only help these individuals with treatment and education, but can also help with plans for future care if this kind of thing is unfortunately ever to happen again.

Didier Fassin, an anthropologist and a sociologist, was initially trained as a physician at Paris University Pierre et Marie Curie. During his time there he practiced internal medicine and taught public health. In 2009, after many academic carrers across the globe, he was appointed at the Institute for Advanced Study as the James D. Wolfensohn Professor. Dr. Fassin is supported by the program Ideas of the European Research Council, Didier Fassin’s most recent project, Humanitarian Reason, explores how immigrants, refugees, and minorities are treated in France. He also has heavy connections to MSF or Doctors Without Borders.

I did research into disaster capitalism. I found a book written by Naomi Klein titled "The Shock Doctrine: The Rise of Disaster Capitalism", and it mostly disscusses how places may use event such as Katrina to pass legistlation that will benefit their own personal desires.