My project is an ethnographic study on stigma experienced by healthcare workers (e.g., nurse practitioners, psychiatrists, case workers, etc.) employed by private medication-assisted addiction treatment (MAT) clinics in Maryland.

Globally we produce too much food for anyone to suffer from hunger! I grew up visiting the South Indian farms that my parents grew up on and understanding what a different food system might look like; where produce and meat are locally sourced and seasonal eating is the norm.

My research is focused on menstrual health education and the myths surrounding it. In both secular and Christian literary spaces, the menstruating body is conceived as a “problem,” and often rendered taboo due to popular notions of impurity.

I was drawn to work on the philosophy of German medical chemistry in the early 18th century because it represented an alternate outlook to either mainstream scientific or philosophical worldviews.

Through ethnographic fieldwork and archival research, I ask: How does one receive or provide care in this milieu? How do people with Ainu heritage navigate a society marked by colonial violence, erasure, and racialization?

Culture, environment, geography, and access all immensely shape how menopause is experienced. From thinking about menopause as a social experience, I began constructing this project to understand the embodied experience of menopause in Karachi, Pakistan.

By examining the literary critiques of eugenics and reproductive control in these novels; Mexican Gothic and The Daughter of Doctor Moreau, this project illustrates how the same structures of inequality persist in modern healthcare and reproductive policies.

The laboratory I am researching is implementing a pioneering project on cryopreservation and in vitro reproduction for Brazilian endemic corals. The project’s goal is to store coral gametes in extreme low temperature (-371F) in liquid nitrogen.

Focusing on the subway system, I argue that the subway elevator, as a subject of contestation and activism, is a central technology in the history of and current battle for transportation equity.

The history of conservation is a story both about the development of tools and methods to preserve cultural heritage and, underneath that, how we collectively have decided what is worth preserving.

In 1980, the philosopher J. Baird Callicott argued that environmentalism and animal welfare were fundamentally opposed ethical systems: environmentalists prioritize the well-being of ecological communities, while animal welfare advocates prioritize individual animals.

This project began in my childhood days in southwestern Nigeria. I grew up with the constant awareness that Nigeria's economy is heavily dependent on oil, which forms a significant part of its international trade and revenue.

Being a child of Black immigrants, I initially found conversations surrounding mental health within my family and social circles to be frustrating.

While consuming different types of AIDS media, whether it be musicals or novels, I noticed that many stories center gay and bisexual men. However, I also knew that WSM (women who have sex with men) are currently the predominant population with AIDS.

The stakes feel higher than ever before, and I think it’s important we all consider how we make space for lived experiences and expertise and embrace them to enhance our collective knowledge of the world.

I was struck by arthritis’s importance as a national and military priority at the same time as it existed in the public imagination as a disease that disproportionately affected older women.

As an American-Brazilian, I have always been interested in comparative study between my two countries. Last spring, I completed a project on the different processes of racialization in the U.S. and Brazil, and this fall I conducted ethnographic research on environmental imperialism in Ecuador.

My project seeks to understand the differences in health autonomy through practices such as Western, spiritual, and herbal medicine. In my future work, I plan to dissect restrictions placed on women and children as they progressed through medical systems in the British colony.

The care that is given to the immaterial, which includes the panicked mind and frenzied emotions of the patient, is an essential component of the ambulance experience, yet it is challenging both to formalize in training and to locate in practice.

The records I found at Hopkins, Harvard, and the University of Michigan reveal lesser-known aspects of Korean physicians in the U.S.. For example, I was able to uncover details of their personal hardships, which are absent from both public narratives and existing historiography.