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Professor Vinay Lal, UCLA Professor of History and Asian American Studies, has an informative blog titled, “Lal Salaam: A Blog by Vinay Lal.” Recently, he began writing “a series of articles on the implications of the coronavirus for our times, for human history, and for the fate of the earth.”

The following is an excerpt of the first piece, “The Singular and Sinister Exceptionality of the Coronavirus (COVID-19)” (March 15, 2020), written in the series:

 

The social, economic, and political turmoil around the COVID-19 or coronavirus pandemic presently sweeping the world is unprecedented in modern history or, more precisely, in the last one hundred years. Before we can even begin to understand its manifold and still unraveling ramifications, many of which are bound to leave their imprint for the foreseeable future, it is necessary to grasp the fact that there is nothing quite akin to it in the experience of any living person. Fewer than 5500 people have died so far, and of these just under 3100 in the Hubei province of China. There have been hundreds, perhaps a few thousand, wars, genocides, civil conflicts, insurrections, epidemics, droughts, earthquakes, and other ‘natural disasters’ that have produced far higher mortality figures. About 40 million people are estimated to have died in World War I; in the Second World War, something like 100 million people may have been killed, including military personnel, civilians, as well as those civilians who perished from war-induced hunger, famine, and starvation. Weighed in the larger scheme of things, the present mortality figures from COVID-19 barely deserve mention. And, yet, it is possible to argue that what is presently being witnessed as the world responds to the COVID-19 is singular, distinct, and altogether novel in our experience of the last one hundred years.

Why should that be the case? It would be a truism to say that no one ever quite expected something like the coronavirus to spring upon us and, virtually overnight in some places, alter the entire fabric of social existence. In 1994, an intrepid journalist and researcher, Laurie Garrett, published a voluminous book, The Coming Plague, subtitled “Newly Emerging Diseases in a World Out of Balance.” Written a few years after AIDS rudely awakened the world to the fact that our war with microbes is relentless, and that modern science’s supposed conquest of infectious diseases is a fantasy, Garrett argued that there was every likelihood that new and more lethal diseases would emerge, unless human beings adopted a perspective that would be more mindful of a “dynamic, nonlinear state of affairs between Homo sapiens and the microbial world, both inside and outside their bodies.” In his introduction to the volume, Jonathan M. Mann, Professor of Epidemiology and International Health at Harvard, and Director of the Harvard AIDS Institute, suggested that AIDS “may well be just the first of the modern, large-scale epidemics of infectious diseases.” If air travel has become possible for over a billion people, infectious agents can also be introduced into “new ecologic settings” far more easily. If AIDS has a lesson to teach us, Mann warned twenty-five years ago, it is that “a health problem in any part of the world can rapidly become a health threat to many or all.”

If Garrett and Mann, and perhaps a handful of other people here and there, may have been prescient, still the scope of the worldwide panic and emergency in which we are all trapped is outside the realm of contemporary human experience. The first death from the coronavirus was reported in Hubei province, which has a population just short of 60 million, on 10 January 2020. The notice announcing the closure of all transportation services in Wuhan, the largest city of the province with 11 million people, was issued early on January 23 and had been virtually put into effect later in the day; and by the end of the following day, nearly the entire province had been sealed off. Further orders on February 13 and 20 shut down all non-essential services, including schools, and a complete cordon sanitaire had been placed around a province with as many people as Italy, which has now become the site of the next largest outbreak.  To Continue Reading, click HERE.

 

To read the second in the series, “The Coronavirus, the Enemy, and Nationalism” (March 21, 2020), click HERE.

To read the third in the series, “Remote Learning and Social Distancing:  The Political Economy and Politics of Corona Pedagogy” (March 30, 2020), click HERE.

 

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By Dr. Rachel Vaughn

Assistant Adjunct Professor in the UCLA Center for the Study of Women, Institute for Society & Genetics, and Gender Studies Department

In 2015, the mayor of Ventimiglia, Italy Enrico Ioculano signed l’ordinanza di divieto da dare da mangiare ai migranti— a municipal ban on serving food to refugees in the streets or those camped along the rocky beaches of the French-Italian seaside town. According to interviews and newspaper accounts, the mayor’s ban was a means of addressing food safety, waste and pest control concerns. Aid groups and activists, however, immediately resisted the ordinance, taking to the media, streets, kitchens and radio waves to protest what they see as the use of food as a weapon of exclusion.

In France two years later, border activists Cedric Herrou and Pierre-Alain Mannoni faced fines, trial and charges for offering solidarities of food, shelter and safe passage.

Legal scholar, human rights activist and director of l’Associazione Antigone Patrizio Gonnella spoke against the ordinance to Italian newspaper La Corriere della Sera, arguing that banning acts of human solidarity was inhumane. The ordinance certainly reflects concern over immigration and a perceived strain on municipal resources. However, since many contemporary asylum seekers to Italy come from African nations and the Middle East, some believe that the ordinance is a reflection of complex racialized and gendered tensions and stands in stark contrast to the humanism of other aid projects in the area.

Thanks to a generous faculty summer research grant through the UCLA Center for the Study of Women, a new oral history project examines various roles of food and water in processes of asylum in Italy. Though I have been researching complex transnational tensions surrounding this particular municipal ban (and its May 2017 revocation) since Spring 2015, this unique research project formally began Summer 2017, when I conducted the first interviews and site visits. The call for participants is open and continuous, regardless of political affiliations, humanitarian aid or citizenship status.

My broader interdisciplinary book project on the topic weaves together the interview data with legal, population, media and popular culture sources to analyze Italian asylum more extensively through the dual lens of the “edible” and the “necropolitical” —in other words, the politics of death, dying, the wasted or cast aside. I center my attention on the racialized and gendered political meaning-making happening through eating, by combining Kyla Wazana Tompkins’ conceptualization of “critical eating studies” with waste scholar Michelle Yates’ Marxist feminist Human-as-Waste and UCLA Gender Studies scholar Grace Hong’s work on necropolitics. By centering my research on edible tensions in Italy’s migration ‘crisis,’ I expand understanding of the raced, classed and gendered dynamics of border crossing within and beyond Italy, engaging the ways in which food and water serve as bio-political tools of inclusion and exclusion.

Courtesy of Marianna Bosco of Il Cammino cooperative via https://rachelvaughnsite.wordpress.com/2017/08/25/media-coverage/

Dr. Rachel Vaughn is Assistant Adjunct Professor in the UCLA Center for the Study of Women, Institute for Society & Genetics, and Gender Studies Department. She holds a PhD in American Studies from the University of Kansas. Her research engages the intersections of Critical Food and Discard Studies, Feminist Science & Technology and Environmental Studies. She is the author of “‘Choosing Wisely’: Paralleling Food Sovereignty and Reproductive Justice” (Frontiers); co-editor and organizer of “Edible Feminisms: On Discard, Waste & Metabolism,” a UCLA Luskin Endowment grant-funded conference and special issue of Food, Culture & Society. Vaughn’s forthcoming book is Talking Food, Talking Trash: Oral Histories of Food Precarity from the Margins of a Dumpster (University of Nebraska Press). She is author of a second manuscript-in-progress, Queer Toxic Soy & Estrogen Panic: Gendered Food Fear Mongering. She teaches interdisciplinary courses such as: Biotechnology & Society; Race, Class & Gender in Globalized Foodways; Sanitation & The Body; and Feminist & Queer Ecologies.