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I am interested in seeing how social ties and networks have been used to cope with (un)natural disasters. My research focus on places under disasters conditions such as Puerto Rico after hurricane Maria, in which social ties have made the difference between life and death. Furthermore, “natural” disaster has been used to approved austerity measures and unjust policies to impoverished communities like in New Orleans after Katrina. These policies were not new, as they are rooted in structures of power to preserve the status quo. Yet, people have resisted, “through a network of branches, cultures, and geographies” that has stimulated a reflective process of looking within for solutions rather than outside. As often this outside solutions are not only detached from community’s reality but can perpetuate social injustices and inequalities.

McKittrick, K., & Woods, C. A. (Eds.). (2007). Black geographies and the politics of place. South End Press.

Bullard, R. D., & Wright, B. (Eds.). (2009). Race, place, and environmental justice after Hurricane Katrina: Struggles to reclaim, rebuild, and revitalize New Orleans and the Gulf Coast. Westview Press.

The platform itself allows for discussion and viewing of multiple segments. The associated organization allows for request of public viewing of the overall film; moreover, the overarching organization (and its web platform) allow for discussion on the page itself, with input from users and contact directly to the film makers and organizers

The article discusses the provocation for the declaration of a "Suicide Crisis" in the Attawapiskat First Nation, and how this is not the first time a crisis has been declared with little to no result. The idea of mental health is still highly stigmatized, with movement just now occurring in federal chambers; the news article seeks to highlight how the stigma and lack of response only amplifies when you look at vulnerable populations, such as North America's native communities. It also highlights how much of the supposedly shocking information coming from this inquiry and crisis (the high percentage of suicides and attempts, the proliferation of depression and mood disorders, and the the lack of productive action or conversation) has been known for at least 20 years when the Royal Commission on Aboriginal People was released. 

1) "The inclusion of a single anecdote in a research overview can lead to a reprimand, for reliance on storytelling."

2) "Because clinical observations often do pan out, they serve as low­level evidence — especially if they jibe with what basic science suggests is likely. To be sure, this approach, giving weight to the combination of doctors’ experience and biological plausibility, stands somewhat in conflict with the principles of evidence­based medicine"

3) "HERE is where I want to venture a radical statement about the worth of anecdote. Beyond its roles as illustration, affirmation, hypothesis­builder and lowlevel guidance for practice, storytelling can act as a modest counterbalance to a straitened understanding of evidence."

This study utilized a random sample of rape victim advocates to determine whether the current community systems and services work for these victims. As is mentioned in the introduction, the services for rape victims are typically separated in terms of legal, medical, mental health; studies tend to focus on these entities individually when evaluating their procedures, thus greatly narrowing the scope of the procedure. This study, therefore, aims to create a comprehensive view of the system as a whole and whether services provided to victims work in this larger context.