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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.

 Often considered a "social disease" HIV/AIDS can be linked to certain social groups and subsequent behaviors within these groups. Taking this a step further, poor prognosis in treatment can be linked to social stratification. In the early 90's in Baltimore, a study was performed that linked race to reception of timely medical intervention. Modifications to the programs, such as removing insurance status as a determining factor for care, drastically reduced racially-biased outcomes. In the Rwandan campaign, Partners in Health instituted proximal care to rural regions-- the areas where care was most significantly lacking. This, in turn, can greatly mitigate the effects of social violence. Moreover, structural interventions (such as changing the accepted and prescribed practices of international bodies) can greatly reduce the effects of disease within a population. This includes such things as when and how drugs are administered, who is receiving medications, and changing conventional practices proven to enhance the spread of disease. 

The article primarily argues that, although there are interventions and steps in place, "biosecurity" is not currently a viable or stable entity. The four main areas stated in this article (emerging infectious disease, bioterrorism, cutting-edge life sciences, and food safety) are not formerly understood or controlled enough to make a feasible and honest plan that ensures safety. While steps can be taken and measures used, the dynamic nature of these fields and the human condition prevents us from establishing a truly flawless safety net at this time. One only has to look at the re-emergence of previously extinct diseases such as measles, the prevalence of pertussis, or the assertion of chemotherapy's deadliness  to see we do not have a full handle on any of these fields.

Dr Knowles examines three historical structural disasters: the burning of the Capital Building (1814), the Hague Street boiler explosion (1850), and the Chicago Iroquois Theater fire (1903). The Capital Building burning (henceforth noted as CBB), and the subsequent investigation by engineer Benjamin Latrobe provided numerous insights into the disaster. These are discussed, but Dr. Knowles pays particular attention to the major scrutiny endured by Latrobe. As a major player during the planning and building of the Capital Building, the CBB was painted as his failure (despite indications otherwise). More than anything, the report highlights Latrobe's inability to prevent and evaluate disaster; although an employee directly of the president and senate, he was powerless to enact change. Similarly, the Hague street boiler seemed to be fraught with issues. Yet, those who came to present in the ensuing investigation had no true standing to alter future events. It  again follows this pattern of disaster, difficult investigation, and minimal substantial response by those in power. The Iroquois Theater Fire investigation seemed to finally deviate from this norm. Multiple fire experts, engineers, and public officials involved themselves in the case. However, ultimately, the investigation's findings were not put to use. Some advances occurred, yet so many other technical progressions were ignored.

This article primarily focuses on a French law instituted in 1997 allowing for the acceptance of immigrant residents on the basis of illness. This landmark law deviated from the typical methodologies of achieving residency-- most often through work or familial/marital ties. The article examines this "humanitarian reason" for immigrant inclusion, discussing the historical progression to its creation and how it can be implemented. The article also discusses how and why this criteria came to be-- how the bodily capability of an immigrant could suddenly ascend to such a high level of regard.

This article undertakes reviewing the current approaches to handling mental health in the wake of disasters. It particularly focuses of the current methodologies of research utilized, past methodologies/findings, and how these effect today's approaches to treatment of mental disorders during emergency response. The article begins by discussing the major psychopathology found in populations effected by disasters, including mood disorders such as PTSD and MDD. Other disorders, such as substance abuse and outside symptomologies, are also discussed-- but these first two seem to be the major players addressed here. The work then describes how current comorbidities exist, and how these manifest as pre-disaster risk factors (for example, female disaster survivors are generally more likely to have adverse psychological outcomes, such as PTSD or MDD). Other factors include age, socioeconomic status, and basal trait-level anxiety/depressive symptoms. The report also speaks to during disaster and post-disaster factors as well, as these both have been shown to indicate increased likelihood of developing mental health disorders from a disaster event. Finally, the report delves into current interventions utilized during all three of these time periods (pre, peri, and post), and how these may amplify or diminish the mental health effects of a disaster event. Unfortunately, the paper gives very general guidelines, such as discouraging building in vulnerable locations or testing responses in communities even before disasters occur. For post-disaster preventative measures, however, the report included several key notations-- including implementation of stress debriefings for disaster survivors, and usage of PFA (psychological first aid) to prevent adverse mental health outcomes. 

The documentary follows Ensingmer during his searches for information and during the government hearing regarding the water contamination. This includes multiple interviews with former residents of the base, including former marines who are currently undergoing treatment for cancer and other illnesses caused by VOM's. The film mainly includes input from these residents; while it does provide some information through texts during pauses in the film, it does not provide exact numerical data, and mostly provides emotional appeals. The film also follow those effected as they attempt to collect information about all of those exposed to the contaminated water, including a spreadsheet of former male residents diagnosed with breast cancer. 

Unfortunately, this article does not describe a disaster situation, thus this question is not answerable.