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Anthropocene psychologies (or psychopathologies) have some similarities to the decadence and denialism of late socialism in central and eastern Europe that is one of my research interests. As ecological disasters, particularly in the coal regions of northern Bohemia; the most polluted area of europe at the time) gave the lie to the Party line of progress and prosperity, a comforting veil of ideology allowed leaders and many citizens to go about their business "as if" there were no looming crisis. In his New Year's address after becoming the first post Communist president of Czechoslovakia, dissident playwright Vaclav Havel made this connection clear, describing the destroyed environment as an undeniable symptom of modern humanity's disconnection from the natural world and a "contaminated moral environment." As outlined in the work of historian Miroslav Vanek (see our article "Ecological Roots of a democracy movement") , the ecological crisis was deeply entwined with a political crisis that eventually led to the collapse of the Communist state in Czechoslovakia in 1989. Havel's critique was not just of Communist ideologies, but of ideologies of technologival civilization and modernity in general:

"What we call the consumer and industrial (or postindustrial) society, and Ortega y Gasset once understood as "the revolt of the masses," as well as the intellectual, moral, political, and social misery in the world today: all of this is perhaps merely an aspect of the deep crisis in which humanity, dragged helplessly along by the automatism of global technological civilization, finds itself. The post-totalitarian system is only one aspect-a particularly drastic aspect and thus all the more revealing of its real origins-of this general inability of modern humanity to be the master of its own situation. The automatism of the posttotalitarian system is merely an extreme version of the global automatism of technological civilization. The human failure that it mirrors is only one variant of Ihe general failure of modern humanity. This planetary challenge to the position of human beings in the world is, of course, also taking place in the Western world, the only difference being the social and political forms it takes- Heidegger refers expressly to a crisis of democracy. ... It may even be said Ihat the more room there is in the Western democracies (compared to our world) for the genuine aims of life, the better the crisis is hidden from people and the more deeply do they become immersed in it. It would appear that the traditional parliamentary democracies can offer no fundamental opposition to the automatism of technological civilization and the industrial-cousumer society, for they, too, are being dragged helplessly along by it. People are manipulated in ways that are infinitely more subtle and refined than the brutal methods used in the posttotalitarian societies. But this static complex of rigid, conceptually sloppy, and politically pragmatic mass political parties run by professional apparatuses and releasing the citizen from all forms of concrete and personal responsibility; and those complex focuses of capital accumulation engaged in secret manipulations and expansion; the omnipresent dictatorship of consumption, production, advertising, commerce, consumer culture, and all that flood of information: all of it, so often analyzed and described, can only with great difficulty be imagined as the source of humanity's rediscovery of itself." (Power of the Powerless, 1978)

Thinking about the theme of this campus and after reviewing the material on the Whitney plantation, I was pondering the connections between the history of slavery in Louisiana and the industrial/technical implications and affects of the Anthropocene. I remembered a book by Andrew Nikiforuk called “The Energy of Slaves” (shout out to L Cohen fans)) which draws clear historical and technical parallels between the energy regimes of slavery and the petrochemical industry. Thought it might be interesting/relevant.

From the Greystonebooks publisher’s description:

“A radical analysis of our master-and-slave relationship to energy and a call for change.

Ancient civilizations routinely relied on shackled human muscle. It took the energy of slaves to plant crops, clothe emperors, and build cities. In the early nineteenth century, the slave trade became one of the most profitable enterprises on the planet, and slaveholders viewed religious critics as hostilely as oil companies now regard environmentalists. Yet when the abolition movement finally triumphed in the 1850s, it had an invisible ally: coal and oil. As the world's most portable and versatile workers, fossil fuels dramatically replenished slavery's ranks with combustion engines and other labour-saving tools. Since then, oil has transformed politics, economics, science, agriculture, gender, and even our concept of happiness. But as Andrew Nikiforuk argues in this provocative new book, we still behave like slaveholders in the way we use energy, and that urgently needs to change.

Many North Americans and Europeans today enjoy lifestyles as extravagant as those of Caribbean plantation owners. Like slaveholders, we feel entitled to surplus energy and rationalize inequality, even barbarity, to get it. But endless growth is an illusion, and now that half of the world's oil has been burned, our energy slaves are becoming more expensive by the day. What we need, Nikiforuk argues, is a radical new emancipation movement.”

Also book review @: https://www.macleans.ca/culture/books/review-the-energy-of-slaves-oil-and-the-new-servitude/

If the Anthropocene epoch is characterized by a decadent, mutually destructive dance of human and physical geographies, then New Orleans is the perfect host city. Founded on the exploitation of both human and natural resources, built on the shifting sands of the delta, stripped of natural defenses, sitting below sea level with only earthen levees and ancient pumps keeping out the toxic waters of the Mississippi, Lake and Gulf, the city is a model of social and environmental injustice and unsustainability. The drunk staggering home past the trash and vomit on Bourbon street singing Jock-a-mo while the rats scurry, the levees seep and storm clouds gather in the Gulf is a good metaphor for the state of the planet and human civilization in the current epoch.

Yet, despite the intractable problems of decaying infrastructure, inequality, corruption and the constant threat of disaster, a stubborn spirit of grit, resilience, and even joy somehow endures. I first visited New Orleans in 2007. While the CBD and tourist quarters were open for business, heaps of steaming, mouldering debris still littered the lower 9th ward and outlying districts and half the population remained displaced, the majority-minority of whom labelled “refugees” in their own country. The hurricane had blown the sequins off the Big Easy’s carefree façade, stripping away the ideological veneer and laying bare its stark inequities, yet its soul was somehow intact*.

The criminal incompetence and indifference of the emergency response to Katrina (I remember tractor trailers full of supplies idling for days in Gloucester, MA waiting for instructions from FEMA) illustrated how there is no such thing as a “natural” disaster in the Anthropocene. “Acts of God” are increasingly triggered and mismanaged by acts of man.

As a political scientist and cultural historian, I am interested in how issues of power, control, resources, and justice are framed; how such narratives are deployed and contested; and (as an geographer at heart if not by training) how these cultural systems codependently interact with the environmental systems that underwrite them. The theme of “land, life and labor” exploitation of the New Orleans campus seems to me particularly salient for my interdisciplinary instincts and social science perspective. I look forward to meeting, working, and learning with you all.

*PS: The soul of New Orleans, which restored my faith in America during the dark years of the W administration (remember when we thought it couldn’t get worse?), is also what led my daughter to adopt the city as her own for the past five years, and inevitably led her parents to keep a wary weather eye on the Gulf and cancer alley. Actually both my daughters (like all sons and daughters of their generation) are on the front lines of the Anthropocene, as my youngest is a budding environmental scientist. So, my desire to understand the systems and scale of these issues is personal as well as political.

The article is largely a review/update on the state of the research being done into disaster-related mental health conditions. Thus all the support for the arguments is research based rather than example based. The author backs up their definition of disasters in three categories: natural, human-made nonintentional, and human-made intentional. These criteria affect the outcomes for the psyches of the victims, with the human-made disasters carrying more weight, particularily the intentional ones. 

PTSD has been continually supported in literature, and the author simply recites sources of research dating back to the Vietnam War. The WHO has since devleoped more detailed planning tools and treatment tools for victims of trauma. 

The authors also cite multiple levels of research into the risk factors for multiple mental health issues, regardless of and related to specific disasters. 

The app is from ISCE, and has some "offline servers" (whatever that means) that it stores information on. The app is sold through the apple app store. 

The author based their research on personal experience as a physician and writer. His examination of how doctors write about their patients and publish in journals can be taken as accurate, sue simply to experience. 

Funding appears to come from the university, along with the Ministry of Education, Culture, Sports, Science and Technology.

The shift in thought from prevention to response is well supported as a necessary move. This can obviously be seen by the occurrence of these accidents despite adequate regulation. Nuclear energy is a promising, but dangerous thing, and can quickly become disastrous despite efforts to maintain control. This was seen in the accident at Fukushima, following the earthquake and resulting tsunami in the region. Despite preparation for such an event and the existence of backup generators and batteries, responders were rendered useless in the efforts as they could not access the area. This is where the need for a prepared system of nuclear response is needed. Historically, such emergency response groups have been poorly resourced and short-lived, such as the Soviet Spetsatom developed after the Chernobyl disaster in 1986. This group, which focused on preserving lessons learned and developing response systems, was absorbed by a larger ministry with the goal of integrated disaster response.

Additionally, the author cites a number of factors that played a role in creating the Fukushima-Daiichi disaster, such as “environmental, social, and technical systems” that, due to their complexity and separate protocol, resulted in lack or preparedness for the disaster. Following the disaster, the response efforts were delayed by this lack of preparation, and the media called out TEPCO and the Japanese government for this. STS analysis is important in this aftermath as much as in the creation of the initial plan. By utilizing an interdisciplinary approach, the media (and the people) can be heard and used to reform existing policies, or create new ones. This establishes a continuously evolving system of response that can adapt and take into account many different view of disaster relief. 

Funding for the ARC comes from donations, selling of health and safety products designed by the red cross, and the selling of blood products collected by the red cross.