Group items tagged spatial - GAVNet Collaborative Curation

Bill Fulkerson on 31 Aug 20

Aerosol transmission of viruses must be acknowledged as a key factor leading to the spread of infectious respiratory diseases. Evidence suggests that SARS-CoV-2 is silently spreading in aerosols exhaled by highly contagious infected individuals with no symptoms. Owing to their smaller size, aerosols may lead to higher severity of COVID-19 because virus-containing aerosols penetrate more deeply into the lungs (10). It is essential that control measures be introduced to reduce aerosol transmission. A multidisciplinary approach is needed to address a wide range of factors that lead to the production and airborne transmission of respiratory viruses, including the minimum virus titer required to cause COVID-19; viral load emitted as a function of droplet size before, during, and after infection; viability of the virus indoors and outdoors; mechanisms of transmission; airborne concentrations; and spatial patterns. More studies of the filtering efficiency of different types of masks are also needed. COVID-19 has inspired research that is already leading to a better understanding of the importance of airborne transmission of respiratory disease.

<div class="cArrow"> </div><div class="cContentInner">Aerosol transmission of viruses must be acknowledged as a key factor leading to the spread of infectious respiratory diseases. Evidence suggests that SARS-CoV-2 is silently spreading in aerosols exhaled by highly contagious infected individuals with no symptoms. Owing to their smaller size, aerosols may lead to higher severity of COVID-19 because virus-containing aerosols penetrate more deeply into the lungs (10). It is essential that control measures be introduced to reduce aerosol transmission. A multidisciplinary approach is needed to address a wide range of factors that lead to the production and airborne transmission of respiratory viruses, including the minimum virus titer required to cause COVID-19; viral load emitted as a function of droplet size before, during, and after infection; viability of the virus indoors and outdoors; mechanisms of transmission; airborne concentrations; and spatial patterns. More studies of the filtering efficiency of different types of masks are also needed. COVID-19 has inspired research that is already leading to a better understanding of the importance of airborne transmission of respiratory disease. </div>

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What does home mean if your bed is on the pavements of Paris? | Aeon Essays - 0 views

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homelessness anthropology paris home

shared by Steve Bosserman on 29 Nov 18 - No Cached

The American anthropologist Edward Fischer, paraphrasing Aristotle, said that the good life is ‘a life worth living’, or a journey towards ‘a fulfilled life’. It has to do with happiness but is not limited to it; it’s often – perhaps counterintuitively – linked to commitment and sacrifice, to the work of becoming a particular person. The French philosopher Michel Foucault in 1982 described these practices as technologies of the self. According to Foucault, the self is ‘not given to us … we have to create ourselves as a work of art’. My informants on the streets of Paris were striving – in their own ways – towards being better selves. I came to understand the activities, processes and routines that they engaged in – begging, making a shelter, accessing temporary housing, etc – as practices of the self geared towards a better life, as practices of homemaking on the street, as practices of hope.
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Aside from François, others I met on the streets of Paris – such as Sabal from India, and Alex from Kosovo – talked about their engagement in such practices of hope. Following them through soup kitchens, drop-in centres, government institutions and homeless shelters, I observed two main ways in which they attempted to push for a better life. Both of them were connected to the idea of home: my informants in Paris were longing to find and go back to a homeland, often one from the past, while on a daily basis they were struggling to construct a home in order to survive. That was what a better life looked like for them.
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Home, according to the Australian social scientist Shelley Mallett, is always suspended between the ideal and the real. It relates to ‘the activity performed by, with or in person’s things and places. Home is lived in the tension between the given and the chosen, then and now.’ While Sabal’s India was part of the ideal, what Alex was dealing with was closer to the ‘real’ side of this distinction. His home-making efforts were a continuous process of daily activities.
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For many of the homeless people I’ve met in both London and Paris, home was connected to a place they departed from and have a desire to return to – a place that carried what the English sociologist Liz Kenyon calls a right to return and a sense of one’s origin. Sara Ahmed’s 1999 study of migrants’ writing, particularly Asian women living in Britain, supports this view of home as something in the longer-term future. The British-Australian scholar wrote that home is often a destination, somewhere to travel to: ‘the space which is most like home, which is most comfortable and familiar, is not the space of inhabitance – I am here – but the very space in which one finds the self as almost, but not quite, at home. In such a space, the subject has a destination, an itinerary, indeed a future, but in having such as destination, has not yet arrived.’ Home is, in this sense, not about the present – and surely not a place of passive suffering – but about one’s hopes, about making home an imagined place where one has not yet arrived.
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Home is exactly such a process, involving the material and the imaginative, social connections and mundane acts. Routines, habits and rhythms – often as simple as regularly visiting certain neighbourhoods, shelters and food kitchens – are important parts of this process, and are deeply connected to a temporal as well as spatial order. This focus on order is best expressed in the classical analysis of home by the English anthropologist Mary Douglas:[Home] is always a localisable idea. Home is located in space but it is not necessarily a fixed space. It does not need bricks and mortar, it can be a wagon, a caravan, a board, or a tent. It need not be a large space, but space there must be, for home starts by bringing some space under control.
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François, who introduced me to the labour of begging, found something close to home in his daily practices. His home was fashioned by coming face to face with the city around him. These narratives show how far removed these people are from a state of passive suffering. Yes, there were moments of idleness and, for some, long phases of pain. But most of the people I met sleeping rough – independent of age, gender, tenure on the street and level of addiction – were striving, in their way, towards a better life: first on, and hopefully off, the street.
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