VIDEO: Janelle Monae (mostly all the way live)


Janelle Monae Performs “Tightrope” On So You Think You Can Dance

<br /><b>218521154</b><br /><i>Uploaded by yardie4lifever2. - More video blogs and vloggers.</i>

Janelle Monae - live @ Criminal Records



Janelle Monae - Violet Stars Happy Hunting / Many Moon Live at the 2008 Afro-Punk Festival



Janelle Monae gives you Hip Hop 101 (HD) - "Smile"


BlackTree TV was there to catch up with Janelle Monae at the L.A. Sports Arena to talk about her style and her music and to catch Bad Boy's new artist Janelle Monae.

Janelle Monae - Cold War - Live on KCRW



Janelle Monae - Cold War [Official Music Video]




PUB: Paumanok Poetry Award Guidelines

Paumanok Poetry Award Guidelines


The Visiting Writers Program
at
Farmingdale State College
is pleased to announce
the twentieth annual competition
for
The Paumanok Poetry Award
 

One First Prize $1500 and expenses for a reading in our 2011 - 2012 series

Two Second Prizes $750 and expenses for a reading in our series

Interested writers should send the following items to Margery L. Brown, English Department, Knapp Hall, Farmingdale State College, 2350 Broadhollow Road, Farmingdale, New York 11735:

  • a cover letter
  • a one-paragraph bio
  • 3-5 of their best poems (no more than 10 pages, total)
  • the required $25 entry fee

Poems may be published or unpublished, and there are no restrictions on style, subject matter, or length of poems submitted: quality is the single criterion. Please note that the writer's name, address, and phone number should be clearly indicated on the cover page.  Multiple entries will not be accepted.  Entries from previous winners will not be considered.

Make checks payable to Farmingdale State College, VWP.

Poems will not be returned, but writers who want to know the results of the competition via snail mail should enclose a business-size SASE for results (notification by late December).  Results are also published on this website.

Deadline: Postmark no later than September 15, 2010.

Please direct any questions or requests for clarification via email to Margery Brown.

See the Paumanok Award Winners.

Check out the FAQs about the Paumanok Poetry Award.

 

PUB: 2010 Winter Writing Contest « birdsong

2010 Winter Writing Contest

FOR IMMEDIATE RELEASE

Birdsong Micropress
68 Bushwick Ave #3L
Brooklyn, NY 11211
birdsongmag@gmail.com
www.birdsongmag.com

Birdsong Micropress Winter 2010 Poetry + Prose Contest [Deadline: 10 October 2010]

BROOKLYN, NEW YORK — 1 June 2010. New York literary zine birdsong is now accepting submissions for our Winter 2010 Poetry + Prose Contest. A prize of $50, publication in birdsong #14, 10 complimentary copies of the zine (edition of 200, full color, screenprinted cover), and a featured spot in our Brooklyn reading series in mid-December will be awarded a single person in each category. Submit a 12 pt. standard font .doc file of up to three pages of poetry, or 1500 words of double-spaced prose, to birdsongmag@gmail.com with the subject header, “ATTN: Winter Contest Submission” by October 10.  No reading fee.

Birdsong Collective members will review entries, and results will be e-mailed by Monday, November 15. Please include a cover page with your name, contact information, title(s) of the work, and a three-sentence bio to appear in the “Contributors” section of the zine. Entries will be considered anonymously, so your name should not appear on the work itself. All work should be previously unpublished. Simultaneous submissions are acceptable, as long as we receive immediate notification if entries are accepted elsewhere. One entry per person.

The Birdsong Reading Series is an integral part of birdsong’s publication process, and as such, if you do not live in the New York area or cannot be here in mid-December, you may wish to reconsider submitting your work.

Contest winners will retain all rights to their work, including the right to be identified as the author wherever and whenever their work is published, and the right to use all or part of their work, with or without revision or modification in compilations or other publications. Subsequent publication should acknowledge Birdsong Micropress as the original publisher.

The Birdsong Collective and Micropress was founded in April 2008 with four goals in mind: to foster sustained collaboration among artists, musicians and writers in the form of an ongoing workshop; to continually encourage each other to produce creative work; to host free, public events where members can showcase works in progress; and to circulate members’ creative endeavors in a low-cost, easy to reproduce, and high-frequency format. Birdsong members share commitments to social movements of feminism, anti-racism, queer positivity, class-consciousness, and DIY cultural production. These commitments inform our creative work in many ways, ranging from the concrete to the theoretical to the experimental.

###

 

PUB: Havant Literary Festival Poetry Contest

logo banner

Open Poetry Competition 2010

 

Theme: Transition

 

Judge: Charles Bennett

 

First Prize - £200

Second Prize - £100

Third Prize - £50

 

Closing date Monday, 16 August 2010

 

Winners will be invited to a prizegiving ceremony at The Spring (Havant Arts Centre) at 6pm on our Festival Day on 2nd October, 2010

 

Visit the website at: www.havantlitfest.org.uk for details of Festival Events for 2010

 

 

HLF 2010 POETRY COMPETITION RULES


1. Each poem must be no longer than 40 lines and must be connected

to the theme of ‘Transition’.

 

2. Each poem must be typed on one side of A4 white paper only.

 

3. Poems must be the original work of the competitor, in English, and

must not have been published, broadcast or be in simultaneous

submission to another competition or pending publication.

 

4. No alterations can be made to a poem once it has been submitted.

 

5. The entrant may submit an unlimited number of poems.

 

6. The entry fee is £4.00 per poem.

 

7. Cheques and postal orders should be made payable to Havant

Literary Festival Society (and include entrant’s name on the back).

 

8. Please check that you have used the correct postage when sending

in your entry.

 

9. The poem(s) and payment should be attached to the entry form (or a

cover sheet containing the same information) with a paperclip. The

name of the entrant must not appear on the poem itself.

 

10. Entries cannot be returned – so please keep a copy.

 

11. Acknowledgement of receipt of poems will only be given if a

stamped, self-addressed postcard marked ‘A’ is enclosed.

 

12. The decision of the judge is final and no correspondence will be

entered into.

 

13. Results will be published on the Havant Literary Festival website:

www.havantlitfest.org.uk

 

14. A list of prize-winners will be notified if a s.a.e. marked ‘Results’ is

enclosed.

 

15. Prize-winners will be notified by Friday, September 24. Copyright

remains with the author, although the organisers reserve the right to

publish the winning poems on their website and to include in related

publicity material.

 

16. The organisers reserve the right to alter the details of the

competition if necessary.

 

17. All entries with payment to arrive postmarked on or before Monday

16 August 2010.

 

18. Entries should be sent to: Havant Literary Festival Poetry

Competition, PO Box 231, Havant, Hampshire. PO9 9DU

 


INFO: Breath of Life: John Coltrane & Eric Dolphy, Zoe Rahman, & 9 versions of Coltrane's "Central Park West"

Were he not such a monster as an instrumentalist, John Coltrane could have easily been lauded as a major composer. I can think of no other saxophonist who has composed so many jazz standards—no, not even Wayne Shorter. Without even considering the A Love Supreme suite, which is of course Coltrane’s major work, there are so many other compositions. What jazz player does not know “Giant Steps” (even if they can’t play it very well)? Then there is the beautiful ballad “Naima” or what about “Impressions,” Trane’s variation on “So What,” the Miles Davis composition. 

When we consider Coltrane the composer there are three essential periods: 1. Pre-Atlantic, 2. Atlantic, and 3. Impulse. Most of the well-known originals are from the latter two periods mainly because Coltrane wanted to retain his own publishing rights and that was verboten at Prestige, or else Coltrane was working under the leadership of others and was not in a position to control the output of his music. Once Coltrane got to Atlantic a torrent of music issued forth and the meditative “Central Park West” is a prime example.

_______________________________________

 

Everyone who knew them in the sixties testifies and bears witness, Eric Dolphy and John Coltrane were sensitive souls, humble, quiet, unassuming. For some, this made their music even more difficult to comprehend.

What these literally gentle men did was blow the cobwebs out of every listener’s mind. This awesome music is both refreshing and at the same time frightening. Their sound made you think of things you never thought of before—and that’s the essence of revolution. Not just overturning but entirely replacing the old order.

_______________________________________

 

We blast off with the duo of Eric Dolphy & John Coltrane. From cross the water English/Bengali pianist Zoe Rahman offers us bracing jazz. And we close out with nine interpretations of Coltrane's "Central Park West" featuring John Coltrane, Tommy Flanagan, Matt Jorgensen, Jack DeJohnette, Reuben Brown, die vier Tenore (the four Tenors), Odean Pope, Woody Herman, and Pharoah Sanders.

 


http://www.kalamu.com/bol

VIDEO: James Baldwin “My entry into America is a bill of sale” > from Black Looks

James Baldwin “My entry into America is a bill of sale”

by Sokari on August 6, 2010

in African Diaspora, African History, Black America, James Baldwin

<p>James Baldwin in London from George Dickson on Vimeo.</p>

 

I’ve been watching videos of James Baldwin to the point where I find myself reading in his unique voice. The film, “Baldwn’s Nigger”, is a powerful film shot in London at the West Indian Student center in 1969 by Horace Ove. Again Baldwin refers to the concept of distance. In this instance the distance deliberately created by the Middle Passage. The distance on which racism was constructed and has remained between the white man in America and the Black man. But this distance is a filmsy one built on a denial and lies by white supremacy. Because the white man has always known the truths of who we are and their relationship to us. This is the basis of their fear – particularly the fear of the Black male a denial that I as a Black person is part of them.

if one fine day I discover that i have been lied to all the years of my life and my mother and farther were being lied to. If I discover that though I was bought bred and sold like a mule but I never really was a mule. That those songs the darkies sang and sing were not just the innocent expressions of primitive people but extremely subtle and difficult and dangerous and tragic expressions of what it felt to be in chains. Then by ones presence, by the attempt to walk from here to there you have begun to frighten the white world.

They have always known that you are not a mule. They have always known that no one wishes to be a slave. They have always known that the bales of cotton and textile mills and entire metropolis built on Black labour. They have always known that the Black man was not doing it out of love. He was doing it under the whip, the threat of the gun and even more subtle the threat of the bible

White men lynched Negroes knowing them to be their sons. White women watched men being lynched knowing them to be their lovers.” Finally, he casts a grenade into the cauldron: “How are white Americans so sure they are white?” He alludes here to the dark secret of racial mixing so carefully hidden in many ‘white’ American families and those in the ‘New World’.

Baldwin’s concludes by rejecting race and colour by stating that everyone is tainted by racism – white people as it does on Black people. The problem being that white people and this remains as true today as in 1969 and as much for “white liberals” as it is for all white people, either refuse to and or are unable to question their history. Unable to examine the untruths which have created him/her”.

 

 

OP-ED: Be shot down in Jozi or sidelined in Cape Town > from The Daily Maverick

Be shot down in Jozi
or sidelined in Cape Town
By Xhanti Payi

Life is full of difficult choices, and the older one grows, the tougher it becomes, despite the assumption that you are meant to know better. Recently, I found myself having to make one of these choices.

In a packed bar last weekend, I ran into a familiar face, and my first instinct was to be aggressive. At first I couldn’t place the face, until he explained to me that he was a bouncer at one of Cape Town’s most popular joints. When I realised this, I remembered that it was the same guy who had refused me entry into that very bar months ago. At the time, he had explained to me that it was a private function inside and only people on the guest list could enter. Of course, I knew that this was a lie because my friends had entered the venue minutes before, while I was trying to get parking.

That evening, after he had “bounced” me, I went home very bitter and vowed that I would never go back there. And indeed I haven’t.

So when we crossed paths, and he sought to shake my hand, I walked away. Moments later, I realised I was being unfair, and that I couldn’t treat him like this because, quite frankly, he was doing his job.

As he explained to me, bouncers take orders from management. When you are standing at the door, management can come to you at any time and say, “There are too many black people in the club, make sure no more enter”, or “There are too many males, make sure only females enter”. In Cape Town, it’s usually the former.

One owner of a popular spot put it to me like this, “Once your place gets too black, the whites stop coming. As a business person in Cape Town, this is a situation you can’t afford. Maybe in Joburg you can because blacks bling.”.

Anyhow, this guy proceeded to apologise to me, almost pleading for my understanding. And as I thought about it, I wondered if I could really fault him for doing his job? Is he supposed to take a stand in a battle that has been raging for decades? Is it fair to ask him to disobey his employers or quit his job? My own friends had stayed inside instead of leaving with me in solidarity, rejecting this place for what it was. In the end, I shook his hand, expressed my understanding and walked away.

In Cape Town, in present day South Africa, my black, middle-class friends, routinely change their names and sometimes accents, to secure bookings at restaurants over the telephone. When responding to advertisements about apartments for rent, they send their white friends to go view for them and trick the owner until it is time to sign the lease – at which stage the owner will no longer be able to say the flat is not on the market just because the potential tenant is black.

This is the situation in what is now known as South Africa’s last colony. The year is 2010. It is incredible, but real.

And so, more and more young black people abandon Cape Town for Jozi, where the colour of your skin is irrelevant, as long as your wallet bulges with notes and credit cards.

So all of us, regardless of our skin colour, find ourselves in a rather precarious position – speak out or be silent.

But whose fight is it? Will black young people abandon those places where they are rejected because of the colour of their skin? Will white young people boycott those places which refuse their peers access merely because of the colour of their skin? Will black bouncers refuse to work in such bars or restaurants and thus go without work? Or will all the blacks move to Jozi where they are accepted, and whites continue to pretend that they don’t see colour.

I’m not suggesting that any single person or race is responsible. But clearly there is a problem. The question is; whose problem is it to solve? But as a friend of mine put it to me, “The choice is yours. Move to Jozi and risk a hijacking, or stay in Cape Town and know you are going nowhere”. It’s a tough call. 

More by Xhanti Payi
____________________________________
I don't doubt your story for a second. Cape Town is dissapearing up its own ass in its quest to become a " South African world class city". To achieve this they need more "world" and less "South African". 

In many parts of Cape Town (the nice ones) it's no longer enough to be white, you have to be a genuine European with a steady supply of Euros before landlords rent to you. A close personal friend of mine (white South African) that sublets her flat says she's fed up with "plat-sak" South Africans and will now only rent to whites from Holland or other some such rich country. 
I've personally been told that flats are no longer available but when i phone back a minute later with a fake accent the flat is magically open again.

I'll take a bet and say the friends that abandoned you outside the club were from CT. If not, they have the attitude.
Ah, Cape Town, you pompous ass. 

I've similar stories from two of my (black) banker friends.
Someone should name and shame, in my view. If us Capetonians knew which places did this, then we'd be able to factor this in when deciding who to grace with our sophisticated presences.
Fair point, Jacques. I think that's an excellent idea actually.
Time for the Empress to be measured for a new set of clothes.
I was about to suggest the exact same. Not all Capetonians are racist, and I'd love to hear you name and shame.

And look into getting a new set of mates. I'd be appalled if my friends left me stranded like that.
It's such a pity, CT is such a beautiful city. I could recount many similar stories form personal experience (I wont). There are various solutions, I think the following two are at either end of the spectrum:

1. Solidarity Boycott: name and shame the places, hoping that Cape Townians will stop patronizing the places.

2. Capitalist Nigger Solution: as Chika Onyeani suggest, Black people should stop crying like babies and start their own businesses where they can keep non-Blacks out.

1 seems sensible but unlikely; 2 seems petty, but at least it solves the problem. I'm not advocating either, all I know is that trekking to the mine-dump is not the solution.
Sigh... and I can't get a job anywhere in South Africa because I'm white. The irony is that when I speak to the HR departments they tell me to my face that I'm the wrong colour. "The year is 2010. It is incredible, but real."

Shame, poor you. You can't get into a night club, but your other black friends did, so for them the assumption is that Cape Town is OK and accepts black people. Chip on shoulder me thinks.
I haven't lived in Joburg for long but I know Cape Town very well so I can speak about it.

The national democratic revolution (NDR) is dependant on motive forces that must be organised and channelled towards a common objective. These are the same forces that got so powerful such that the governemnt of apartheid could not resist and it collapsed. It is the same forces that must be organised such that they maintain balance if this country is to remove all remaining traces of racism and classification of people according to race, skin colour and gender.

The DA is the official opposition party. This means nothing less than the fact that it is opposed to the idea of a democratic state that is constructed on the basis of the will of the people. The DA's objective is to continue the white minority rule that we sought to disarm through the revolution. It is indeed one of those forces that have always been opposed to the liberation movement. The fact that the same force has climbed to a power level of leadership in the province means that we obviously must except the continuation of white minority rule in the Western Cape and Cape Town in aprticular.

What is happening in Cape Town is evidence that all motive forces that worked against liberation campaign must be rooted out because they don't present any objective opposition even if they are part of government of national unity.
Bob Mugabe? Is that you?
Sicelo: Cape Town has had the reputation of being racist for a long time before the DA took control of the city or the province. And if your third paragraph is what you think it means to be an official opposition party, then please consider the implications of that argument for the Western Cape, where they are (clearly) not the official opposition. So is the opposition in the Western Cape also "opposed to the idea of a democratic state that is constructed on the basis of the will of the people"?

 

HAITI: Saying “No” to Monsanto > from Global Voices in English

Haiti: Saying “No” to Monsanto

TranslationsThis post also available in:

Français · Haïti : Dire non à Monsanto ?

Monsanto has been a controversial company for some years now, mainly because it is a major producer of genetically modified seed (reportedly selling as much as 90% of the genetically engineered seed in the United States) and has a reputation for employing questionable methods (including powerful political lobbying, hard-nosed litigation and licensing agreements that are reportedly hurting small farmers) to ensure that it maintains its lead.

Enter Haiti. With an already tenuous economy sent reeling from the effects of the January 12 earthquake, the country has been struggling to come to grips with its new reality; a reliable food supply is obviously a major concern and Monsanto has been trying to get a foot in the door, via “a donation of conventional corn and vegetable seeds to farmers in Haiti, to help increase food production and aid long-term earthquake recovery.” The company's website acknowledges the ensuing outcry, dismissing it this way:

A small group, utilizing online media, protested. At first they claimed Monsanto was donating genetically modified seed. Then they backed off and attacked the donation of hybrid seed. Then they claimed it was some kind of effort to slip GM seed into the country.

Imaginative, yes. Accurate, no.

Our donation of hybrid seed to Haiti is about farmers, people and food.

Haiti’s farmers need good quality seed, because the better the seed, the better the chances for more food from the same land.

Haiti’s people need food — better quality food, more food and more nutritious food.

The site also posts other articles explaining how the management and distribution of the seed in Haiti would work. But that has done little to assuage the concerns of Monsanto's naysayers - or Haitian farmers, for that matter - who, at the beginning of June, staged a protest against the “donation” and burned more than 400 tons of Monsanto's hybrid corn and vegetable seeds. Haitians are about as receptive to these hybrid seeds flooding their local agriculture industry as they are to more aftershocks, bluntly referring to them as “a new earthquake”.

La Via Campesina (a website of a global confederation of farmers) reports:

According to Chavannes Jean-Baptiste, leader of the Peasant Movement of Papaye (MPP) and spokesperson for the National Peasant Movement of the Congress of Papaye (MPNKP), the entry of Monsanto seeds into Haiti is ‘a very strong attack on small agriculture, on farmers, on biodiversity, on Creole seeds… and on what is left our environment in Haiti.'

While Monsanto is known for being among the world’s largest purveyors of genetically modified seeds, the corporation’s spokespeople have emphasized that this particular donation is of conventional hybrid seeds as opposed to GMO seeds. Yet for many of Haiti’s peasants, this distinction is of little comfort.

‘The foundation for Haiti’s food sovereignty is the ability of peasants to save seeds from one growing season to the next. The hybrid crops that Monsanto is introducing do not produce seeds that can be saved for the next season, therefore peasants who use them would be forced to somehow buy more seeds each season,' explains Bazelais Jean-Baptiste, an agronomist from the MPP who is currently directing the ‘Seeds for Haiti' project in New York City.

‘Furthermore, these seeds require expensive inputs of synthetic fertilizers and pesticides that Haiti’s farmers simply cannot afford. This creates a devastating level of dependency and is a complete departure from the reality of Haiti’s peasants. Haitian peasants already have locally adapted seeds that have been developed over generations. What we need is support for peasants to access the traditional seeds that are already available.'

Netizens overwhelmingly appear to be saying that Monsanto's donation to Haiti may come with strings attached, with this post categorically stating:

Haitian social movements' concern is not just about the dangers of the chemicals and the possibility of future GMOs imports. They claim that the future of Haiti depends on local production with local food for local consumption, in what is called food sovereignty. Monsanto's arrival in Haiti, they say, is a further threat to this.

Around the time of the planned demonstration against Monsanto, Twitter was abuzz - @RAMHaiti was especially vocal:

Big Day: Haiti peasant org Demonstrates against Monsanto today!!

Movement Paysan Papay organizes demonstration against Monsanto today in Hinche

Monsanto, what I've heard; genetically modified seeds, toxic pesticides, patents & lawsuits come w/ seeds, price increases @sbois76.

Haitian Peasant org is raising their voices today against Monsanto. Haitian GOVT is working with Monsanto

Google Monsanto. It seems they develop dependencies, then raise prices and bring lawsuits,Toxic pesticides, etc @Saramouche

I'm hearing 10 thousand people at Haiti's anti Monsanto demonstration

Another Twitter user, @HaitiRewired, posted a link directing tweeple to “some really interesting and informed conversation about hybrid seeds in Haiti”.

Bloggers were also putting in their two cents' worth. A Haitian woman, Elsie, who lives in Paris, comments on her blog:

Aux lendemains du tremblement de terre, toutes les stars y sont allées de leur petit chèque, un petit million par ci, deux par là, histoire de se donner bonne conscience et se faire une super promo aux yeux du monde. Puis, quelques jours plus tard, plus rien, tout le monde a oublié les habitants. A part peut-être la multinationale Monsanto, qui vient d’offrir 476 tonnes de semences aux agriculteurs haïtiens. Un geste solidaire et gratuit ? Vu le passé de l’entreprise, on se doute que non…

In the aftermath of the earthquake, all the stars have gone there [to Haiti] with their little check here and their little million there…just to keep a clear conscience and be a great promo in the eyes of the world. Then, a few days later, nothing, everyone has forgotten the people. Except perhaps the multinational Monsanto, which recently offered 476 tonnes of seeds to farmers in Haiti. A gesture of solidarity and free of charge? Considering the the company's history, we don't think so…

She goes one step further in this post, uploading a video and calling Monsanto's offer a “deadly gift”. Post demonstration, she congratulates the Haitian farmers on their resolve and applauds everyone who supported them [Fr]; The Haitian Blogger, meanwhile, publishes a fact sheet about Monsanto's donation in a post titled “Haitian farmers' epic struggle for survival”.

Diaspora blogger Ezili Danto puts it quite simply:

Colonization of Haiti food and seeds is not earthquake relief.

@RAMHaiti echoes her position, saying in a recent tweet:

Were Haitian farmers at the table when someone decided to change the Haitian economy? Are they at the table now?

The discussion continues on Facebook.

 

GULF OIL DISASTER: Gulf Residents Likely Face Decades of Psychological Impact From BP’s Oil Disaster | Dahr Jamail - Independent Reporting from Iraq and the Middle East

Gulf Residents Likely Face Decades of Psychological Impact From BP’s Oil Disaster

Story by Dahr Jamail, Photography by Erika Blumenfeld, t r u t h o u t | Report

Louisiana resident at a public forum about the BP oil disaster and the widespread use of toxic dispersants. (Photo: Erika Blumenfeld © 2010)

Louisiana resident at a public forum about the BP oil disaster and the widespread use of toxic dispersants. (Photo: Erika Blumenfeld © 2010)

While the devastating ecological impacts of BP’s oil disaster in the Gulf of Mexico are obvious, the less visible but also long-lasting psychological, community and personal impacts could be worse, according to social scientists, psychologists and psychiatrists.

“People are becoming more and more hopeless and feeling helpless,” Dr. Arwen Podesta, a psychiatrist at Tulane University in New Orleans told Truthout. “They are feeling frantic and overwhelmed. This is worse than [Hurricane] Katrina. There is already more post-traumatic stress disorder (PTSD) and more problems with domestic violence, threats of suicide and alcohol and drugs.”

Dr. Podesta, who also works in addiction clinics and hospitals said, “It’s a remarkably similar experience to that of the stressors of Katrina. There is an acute event, but then a long-term increase in hopelessness with every promise that is broken. Like a promise for money to rebuild a life, then people are put through red tape and each time they fail to move forward, they take five steps back in their psychological welfare.”

“The total number of years this will affect us is unknown,” Dr. Podesta said, adding, “however, it could affect us for possibly 20 to 30 years.”

Dr. Janet Johnson, an associate professor of psychiatry at Tulane University, told Truthout, “People are on edge. People are feeling grief. I’m hearing of physical illnesses related to the oil and people are worried about losing their home, their culture, their way of life.”

Sociologists studying the current BP disaster, along with other man-made disasters, make a distinction between “natural” and “technological” disasters.

“What we find in our field when we study technological disasters, i.e., human made disasters, is that the impacts are chronic,” Dr. Anthony Ladd, a professor of sociology at Loyola University explained to Truthout. “They don’t really end. With a natural disaster, like Hurricane Katrina for Mississippi, although we experienced that as a technological disaster with the levee failure here in New Orleans, the only silver lining with a natural disaster like that is that people move through it. They actually end up building a stronger community, there’s more social capital [trust] going on in the community and people find they have to rely on each other.”

Other sociologists, like Dr. Steven Picou with the University of South Alabama, defines technological disaster as “a human-caused contamination of the ecosystem” and explains that they are “not a typical part of the geographical area you live in.”

Dr. Picou has studied other technological disasters for the last 30 years, including the Exxon Valdez disaster in Alaska in 1989. He, like Dr. Ladd, points to another important distinction between natural and technological disasters - that there is a drawn out period of recovery and accompanying uncertainty that make technological disasters, like the BP oil disaster, much more threatening to the health and welfare of affected people and communities along the Gulf Coast.

“With natural disasters, there is this sense that they will get through it and there is a light at the end of the tunnel,” Dr. Ladd explained. “Yes this is horrible, yes we’ve lost our homes, yes people have been killed, but we’re going to pick ourselves up at some point, dust ourselves off and we can see recovery down the road. But with technological disasters you don’t get that. It’s a very different spiral into a malaise, into anxiety, into a feeling that there is no end in sight. You don’t know when the impacts are going to stop.”

Dr. Anthony Ladd, showing a cover story about trauma caused by the BP oil disaster. (Photo: Erika Blumenfeld © 2010)

Dr. Anthony Ladd, showing a cover story about trauma caused by the BP oil disaster. (Photo: Erika Blumenfeld © 2010)

August 29 is the five-year anniversary of Hurricane Katrina. Dr. Johnson, like others in the social sciences, explained that much of Louisiana was still in recovery from that disaster. Thus, the BP disaster has augmented and restimulated traumas from Katrina.

“It’s a long-term stressor, the damage is done even if it’s capped,” Dr. Johnson explained. “Who knows what the long term repercussions are. When can we eat seafood? Has it destroyed the marshes? What about a hurricane? Will we be covered in oil? This area is still recovering from Katrina, so this just puts an added burden on the mental health care system. We have much fewer services than we did pre-Katrina, because a lot of our major hospitals have not reopened and our conservative governor wants to privatize everything, so they’ve cut services.”

Dr. Ladd, whose major area of research centers around the impacts of environmental disasters on communities, draws direct parallels between the BP oil disaster and the Exxon Valdez disaster. “You don’t know when the BP check is going to show up in the mail, if ever. You don’t know when the feds and the state are going to do their thing, toward recovery. It’s a chronic unending spiral of people into often deeper and deeper levels of anxiety, and research shows that one of the major sources of anxiety is the litigation process itself. So on top of everything else the disaster throws at you, then you have the decade long experience of trying to litigate your way back to your economic livelihood or trying to get some kind of economic compensation for what you’ve lost and of course that never comes.”

Using the 1989 Exxon disaster as an example of this, in 2008 a corporate-friendly Supreme Court took the original $5 billion judgment against Exxon from 1994 and ended up granting only 1/10th the amount, $500 million, to the citizens of Cordova.

“So they weren’t able to save their businesses and many weren’t able to stay in the community,” Dr. Ladd said. “The litigation process itself is a huge source of anxiety and we’re not anywhere near seeing what that’s going to be like in this case, given that the dimensions of this disaster are way beyond what we saw in Alaska.”

Another impact we can likely expect from the BP oil disaster comes from what Dr. Picou has written:

“Chronic economic impacts systematically invade the social fabric, causing a cascade of social pathology for communities, families and individuals. The sociological lessons of the Exxon Valdez for the human condition clearly document this fact. Because of fear and uncertainty regarding the ecological consequences of the Exxon Valdez, intense social conflict emerged within communities, causing the fragmentation and marginalization of various groups.”

Sociologists define this type of collective trauma as the “corrosive community,” which contrasts with “therapeutic communities” that typically emerge in the wake of natural disasters. Corrosive communities are typified by loss of trust, uncertainty regarding the future and anger that results from technological disasters.

Dr. Picou is currently involved in studies involving Gulf Coast communities that have been directly impacted by BP’s oil.

“Picou is already talking about the parallels he’s seeing,” Dr. Ladd said. “Community, family and individual impacts. So in addition to psychological stress, you’ve got a spike in domestic violence, suicides. There were over 13 suicides attributed to the spill in Cordova and a spike in divorce rates. These are some of the very common impacts that we know that tend to be associated with technological disasters.”

The National Center for Disaster Preparedness at Mailman School of Public Health at Columbia University conducted a study from July 19 to July 25, including surveying of 1,200 coastal residents in Louisiana and Mississippi.

“There’s been a very overt effort by BP and the Coast Guard to project a sense that the crisis is over, but this is far from the case,” Dr. Irwin Redlener, the director of the center and president of the Children’s Health Fund, a sponsor of the survey, reported. “Our survey shows a persistent and overwhelming level of anxiety among families living near the coast, driven by both medical symptoms in their children as well as a substantial level of psychological stress.”

“I’ve seen a lot of people teetering on the edge of wellness since Katrina who now have increased fears and are decompensating into severe depression and resurgence of PTSD from Katrina,” Dr. Podesta said. “I work in addiction and I’ve seen a lot of increase in alcohol and other drugs, domestic violence and making severe threats about suicide, or threats towards their spouse and children. I’m seeing that more often now, directly related to the fear of what may happen to the livelihoods, lifestyles and economics of folks being directly affected.”

The loss of livelihood is one of the key causes of stress from the BP oil disaster. (Photo: Erika Blumenfeld © 2010)

The loss of livelihood is one of the key causes of stress from the BP oil disaster. (Photo: Erika Blumenfeld © 2010)

Dr. Johnson is seeing the same thing: “Something like this stresses families, kids, relationships. After Katrina we saw a spike in domestic violence and divorces or break ups. Traumatized kids saw their parents fighting. Substance abuse increases, which leads to fueling domestic violence and crime. It’s a ripple effect and the longer it goes on, with unemployment or inability to return to their way of life, the worse things will get. We already have a high stress level and now this on top if it. We saw a rise in suicides after Katrina, so people see their families fall apart and unemployment continues, these are real concerns, along with the psychosocial effects.”

Dr. Podesta’s work as a psychiatrist is uncovering countless examples of what the sociologists have predicted would happen with this disaster and how the current situation is compounded because of the lingering psychological affects from Katrina. “The time frame makes this worse. In Katrina we had a succinct number affected in their homes and a reasonable time frame we could project, three to five years, for recovery. The unknowns with our current situation, for the long-term projected problems, are so severe, like a fishermen’s financial livelihood. Yet, for this BP disaster, the groundwork was Katrina. That was the base this was laid upon, so every insult with this crisis restimulates all the PTSD and problems from Katrina. PTSD is usually one incident that results in hopelessness, helplessness and fear of death. It usually peaks then comes back down. But with the continued insults to hope and welfare, instead of dropping back down, it kind of step ladders up with each insult. So Louisiana’s parishes with people more directly affected now, they’re suffering the most.”

Dr. Irene McIntosh, an associate professor at the University of South Alabama, works as a counselor educator. “The most immediate response I’m seeing that began with the explosion on April 20 is a sense of disbelief. Like, we can’t be going through something else again,” she told Truthout.

What she is seeing in Alabama is parallel to that in Louisiana, with regard to the current disaster being augmented by past trauma from Hurricane Katrina. “We’re coming up on the fifth anniversary of Katrina and most of our citizens had the sense we were recovering and seeing the light at the end of a very long tunnel,” Dr. McIntosh explained, adding, “and then this is like a huge setback psychologically. Now we’re back in it again and there’s a sense of impotence, that there’s nothing we can do.”

“People need to realize that even though it’s five years after Katrina, this is like pouring salt in a wound, it’s an added psychological insult, people are more vulnerable and many are being re-traumatized,” Dr. Johnson explained. “It’s a different catastrophe, but things were never back to normal and I think a lot of the country doesn’t realize that. This on top of it, makes it that much harder and brings back Katrina very vividly and we’re in the middle of hurricane season. You see increased anxiety in August and September anyway because of Katrina, but with the oil out there, it makes it tenfold worse, because you have these nightmares of an oil-covered city. You have to look at all of this in the context of Katrina.”

“After a storm you can do something,” Dr. McIntosh added. “But with this, you really are at the mercy of BP and the folks in charge, as to how much you can do. So it’s a very disempowering sense that is prevalent.”

While Dr. McIntosh does not currently see people professionally, in the context of her being a community leader who did immense work toward helping people in the wake of Katrina, she continues to talk to people daily about their trauma from the BP oil disaster.

“From the beginning everybody recognized how big this is and that it had major potential impacts because the shrimping season was just about to begin,” she said. “Then, as it went on, we started seeing businesses fail and tourism take a hit because people weren’t coming because of their perceptions of what it would be like here. Then when the tourists didn’t come, restaurants and other businesses began to suffer. Listening to them agonize about if they’ll be able to stay in business is a very painful process. I know fishermen in Louisiana who are in fear that their entire way of life is ending. How to you respond to that? How do you give them hope or something to hold onto? So basically what I do is listen. A lot.”

Dr. Ladd cites current examples of what Dr. Podesta refers to as “re-stimulating” stressors in people affected by this disaster. “The exact same phrases that BP are using come right out of the playbook of what Exxon used 21 years ago. Right now, looking at the parallels between the spill in Cordova and what we see now in the Gulf, a lot of similar patterns are starting to emerge. You’ve got levels of psychological stress and anxiety affecting a significant minority of the population. As the litigation of the impacts grow, that’s going to increase. For example, Picou found this last year when he was back in Cordova, that so many had to leave because they were economically displaced - the fishing industry was destroyed, the herring industry was destroyed, the pink salmon runs have never come back of course. All the other marine impacts that you’re seeing here - sea birds, turtles, sharks, every day this stuff is in the paper. Not withstanding all those wildlife impacts and ecological effects, the stress impacts, still, they found in Cordova are at a sub-clinical level. PTSD, which is the equivalent in stress to rape and murder experiences, they are still finding that level of anxiety affecting somewhere between 30 to 35 percent of the Cordova population.”

Dr. McIntosh told Truthout she is concerned about the long-term psychological impacts of this disaster. “That is what I’m concerned most about because anytime you’re under long term stress, whether it’s economic, you’re losing your home or boat and your business, then those translate into experiences of depression, increased family chaos, increased difficulty with interpersonal relationships and a decrease in self-efficacy that I can take care of myself and my family. There is anger that exists throughout our region and it’s an anger of feeling betrayed by those who were in charge, that they didn’t make sure there were legitimate steps taken to respond to this.”

Dr. McIntosh explained the complexity Gulf Coast residents face with the BP disaster and how the complexity of their proximity to the Gulf of Mexico causes them stress yet also provides strength. “This spill has affected everyone along the Gulf Coast. We all value the natural beauty of our coast and the connection with nature. We’re moved by the site of brown pelicans. We laugh with joy when we see the dolphins playing off the boat in the Mississippi Sound. There is something so special about our connection to our Gulf that links everything - our livelihoods, our sense of connectedness, our spiritual awareness and this disaster has just taken away the sureness that everyone would wake up and it would be there. And that uncertainty and experience has been across the board. That will go with us whatever the trajectory is for the rest of our lives.”

She feels people’s resilience will play a key role in the future. “Gulf Coast residents are very resilient people, but this is one more big test of that resilience and you get weary of sucking it up one more time. Having to summon from within yourself the will to persevere through yet another catastrophe and this one, there’s been levels of disconnect from communication, trying to figure out who was in charge, how to connect to a way to get reimbursed for your losses, it’s again been that same difficulty with communication that increases frustration and decreases the sense of self-efficacy. I can’t move beyond the fact that this is also my experience. The sadness, the connection I have to the Gulf. Yet, also the sheer awe I have at the strength of our people to keep on adapting and coping and dealing with one thing after another. It leaves me amazed. While I know we’re going to have psychological decay, I see the strength and ability to persevere that is often easy to overlook.”

Dr. Ladd believes recovery from the BP oil disaster will take decades. “We need to stop thinking of this as a sprint and think of it as a marathon. This disaster and its impacts are going to go on for at least a decade and it could be more. It’s hard to put into words the astronomical ways in which this disaster is likely to affect the Gulf Coast.”

He underscores how the court battles that are sure to span years, if not decades, will negatively affect people. “The litigation process is a key source of stress, anxiety and one of the key economic expenditures of the people affected, who already are short on money. Exxon had very deep pockets and said from the very beginning they would not pay a penny of that judgment unless they had to. Despite all the PR about “making you whole,” they said very clearly and publicly and not just in court to the lawyers, that we will not pay a penny of this judgment if we can prevent it. BP hasn’t started saying that yet because it’s far too early.”

Dr. Riki Ott is a marine biologist, toxicologist and Exxon Valdez survivor from Cordova, Alaska. She told Truthout that when companies like Exxon/Mobile or BP tell people, “we will make you whole” it really means, “We’ll see you in court.”

Dr. Ott provided figures about how severely people in her community were initially affected from the 1989 disaster. “In our communities in Alaska that were affected by the Exxon Valdez disaster, we had 99 percent increase in PTSD, 99 percent increase in anxiety disorder, 99 percent increase in depression,” she explained.

Dr. Ladd is deeply concerned about the negative, long lasting affects of this disaster on coastal communities. “We all have a point where it’s very tough to swallow and comprehend the enormity of the risks that we’ve created for ourselves. This is a very real problem and even happens with educators, scientists and certainly with Gulf Coast residents. It’s like watching the death of a loved one for a lot of people. I have the deepest sympathy for the fishermen here. Can you imagine New Orleans without oysters? It’s as central to our way of life as salmon is to the Northwest. But here we are. A lot of people are at their wits end.”

He feels a key problem is that this disaster creates a series of tipping points where the impacts in the marine ecology bleed into the economic, social and psychological realms. This creates, according to Dr. Ladd, “A trickle up and trickle down set of impacts that chronically keep multiplying into themselves. Look at Alaska, people are still reeling with anxiety, grief and denial from what happened in 1989. We need to know what happened in Alaska to prepare ourselves for and anticipate even greater impacts here in the Gulf.”

Dr. Ladd is not hopeful about what he sees. “Are we going to wake up in time to grasp the enormity of this disaster so that we can grapple with it accordingly and what we’ve got to do to prevent it in the future? I’m not feeling real sanguine at the moment about the possibilities of that happening anytime soon.”

Dr. McIntosh, on the other hand, believes people’s resiliency coupled with community strength will play a key role in the recovery effort. “Along the coast some of our networks are training peer listeners so people have someone to talk to in order to make meaning of what they are experiencing and to decrease the stress,” she said.

Dr. Podesta feels that more political attention and funding needs to be aimed at mental health for those affected by the BP oil disaster, in addition to bringing justice to those responsible for creating the crisis. “Mental health needs to be part of the human rights we’re seeking assistance for,” she said. “We need to talk about mental health as what we’re advocating for along with the other things that whoever is responsible for all of this needs to be held accountable.”

Dr. Johnson, after explaining that claims made to BP will not include mental health claims, said that she is advocating a more community based mental health support system, but that this will require funding that Louisiana’s Governor Jindal, President Obama or BP appear, thus far, unwilling to provide. “There’s going to be a need for more money for more mental health services, but where will that come from?” she asked. “We all know it’s a problem, but we’re usually the first ones to get cut when it comes to funding. Over the past five years it’s become more prevalent here, more publicized, Katrina de-stigmatized mental health treatment because everybody was stressed out, but at the same time they keep cutting services. The awareness is not accompanied by real action or dollars. People talk about the mental health effects, but they don’t want to put their money where their mouth is.”

Dr. Ladd speaks to this as well. “Note the stories in the news about trying to get mental health funding for this expected jump in PTSD among coastal residents. The experience we know from studying other technological disasters, that’s probably going to not only be well needed, but probably inadequate.”

He concluded that the key, long-term solution is for the US to wean itself from the oil-based economy. “I want to be an optimist and think that people will be able to get through this, but at another level, I can’t feel very confident because the way all these cultural and economic forces tend to dull our ability to react and speak truth to power and express our outrage politically, as well as being able to look down the road and start to transition to a clean, renewable alternative energy economy, that we should have started 20 years ago,” he explained. “If we don’t do that, I don’t know how we can hope to handle any other serious problem down the road. This really is a test of that. Lack of knowledge is not the problem, it’s lack of political will.”