Analyze

我訪問到的阿嬤也有在高度人力密集的產業中工作過，如餐飲、紡織等等，反映了當代大環境中原民來到都市的處境。都市原民作為台灣產業發展的推手之一，卻無法擁有安身立命的家，而被迫在各處流浪，直到近代才開啟了與政府溝通的橋樑，卻依然有種種難題需要克服。

I've found myself returning to thinking about/around/within interstitial spaces of care, particularly within hospital settings, interested in how viral activity unsettles the ideas we have around space and boundaries, both biological and infrastructural. In COVID-19 pathology and response, the inbetween, the interstitial, become sites challenge and possibility. With COVID-19, we see an acknowledgment of once forgotten spaces quite obviously, with hospital atria and hallways being reconfigured into patient care spaces, makeshift morgues established in refrigerated trucks, and hospitals spilling out into neighboring streets and parks. More than ever, we see how hospitals are simultaneously bounded and unbounded--the most stable and unstable sites for care. Along this line of thought, what might thinking through hospitals as heterotopia of crisis and deviation afford?

Foucault outlines six principles for heterotopic spaces

The heterotopia is capable of juxtaposing in a single real place several spaces, several sites that are in themselves incompatible

Heterotopias are most often linked to slices in time—which is to say that they open onto what might be termed, for the sake of symmetry, heterochronies. The heterotopia begins to function at full capacity when men arrive at a sort of absolute break with their traditional time. This situation shows us that the cemetery is indeed a highly heterotopic place since, for the individual, the cemetery begins with this strange heterochrony, the loss of life, and with this quasi-eternity in which her permanent lot is dissolution and disappearance.

Heterotopias always presuppose a system of opening and closing that both isolates them and makes them penetrable. In general, the heterotopic site is not freely accessible like a public place. Either the entry is compulsory, as in the case of entering a barracks or a prison, or else the individual has to submit to rites and purifications.

I'm currently based in Troy, NY where I recently completed a PhD in Science and Technology Studies.  I'll soon be living in NYC to attend medical school. I can be reached at amorgan14[at]gmail[dot]com

I've long been interested in the disaster of routine medical care in the U.S. healthcare system. As far as COVID-19 is concerned, I'm particularly interested in how the long-term health impacts of intensive care are conceptualized and communicated (including Post Intensive Care Syndrome (PICS)) and the tensions between acute and chronic illness, broadly. 

How is the aftermath of COVID-19 crisis being imagined in different settings? How is this shaping beliefs, practices, and policies?