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In Louisiana, governing elites have long found it more profitable to deny the connections between health outcomes and the structural inequities of an anti-Black petrostate. Their denial is made possible by the existence of data divergence–that is, inconsistencies between data sets or between a data set and the realities it purports to represent (Encyclopedia of Social Measurement 2005). These inconsistencies range from missing or “undone” (i.e. incomplete or ignored) data (Frickel et al. 2007) to the production of different measures (and the selection of different priorities) by institutional silos. Recognition of the need for public health capacities that address the systems and structures impacting health–especially children’s health–has motivated health equity advocates in Louisiana to fill the data gaps through collaborative datawork, that is, the work of making data meaningful across social and scientific communities. In 2022, a coalition of community organizations, academic researchers, and public health workers led by the Louisiana Center for Health Equity (LCHE), a community-based organization created by a registered nurse, worked together to examine the links between adolescent mental health and disciplinary practices in schools. Ensuring their agendas were informed by community priorities led them to incorporate the contributions of adolescents advocating for better access to physical and mental healthcare resources and the abolishment of discriminatory and punitive disciplinary actions in schools. Their collaborative datawork revealed how data gaps around adolescent mental health are a structuring component of schools’ discriminatory and punitive climates–much as gaps in environmental health data benefit polluting industries. They found that existing figures around adolescent mental health are inaccurate, as many youth are unable to receive an official diagnosis owing to lack of healthcare access. LCHE advocates at a house committee meeting in January 2023 reported that students who exhibit behavioral issues rooted in trauma or mental health more often receive punitive disciplinary actions rather than rehabilitative and restorative services. This work generated the support needed to pass legislation to expand public health infrastructure and access to mental health resources. In June 2023, House Bill 353 authorized the allotment of "mental health days" as an excused absence for students; introduced procedures for schools to connect students to medical treatment and services; and required the Louisiana Department of Education to develop and administer a pilot program for implementing mental health screening, among other changes. By mobilizing advocates and scholars from across the social and institutional silos, LCHE’s collaborative datawork tentatively expanded children’s public health infrastructures. 

Fisher, Margaux. 2023. "Collaborative Datawork and Reframing Adolescent Mental Health in the Deep South." In 4S Paraconference X EiJ: Building a Global Record, curated by Misria Shaik Ali, Kim Fortun, Phillip Baum and Prerna Srigyan. Annual Meeting of the Society of Social Studies of Science. Honolulu, Hawai'i, Nov 8-11.

"Scott and Chakrabarty’s critiques tell us less about postcolonial studies’ limits than about the difficulty even its most eminent scholars have keeping its history in mind"

"Advocating resistance and critiquing the conditions of resistance are not, contra Scott, inherently opposed or even separate activities"

"During his “ethical turn,” Derrida reconceived the ultimate point of such deconstructive reading: no longer articulating différance it became instead responding to the experience of the other (Derrida 2002: 230–98; Spivak 1999: 426–8)."

"It becomes instead the capacity and willingness to surrender its agency to the other, thus exposing itself to a future it cannot control. Levinas’s redefinition of the human attempted, in its own way, to place the Hegelian tradition on its feet again. Though Gramsci and Fanon are both frequently assimilated to that tradition (as Scott’s and Chakrabarty’s critiques illustrate), the intellectual’s relationship to the colonized in their work prefigures, if again inchoately, the ideas of responsibility and futurity evident in Levinas and Derrida."

"The problem with Orientalism is precisely its ontological—not ethical—approach: the Orientalist seeks knowledge of the other to master it, decidedly not to protect its epistemic difference. [... ] Orientalism thus declares an epistemological as well as ontological difference between the European and the non‐European. Indeed, the former is the very source of the latter: Europeans and Orientals are different types of being precisely because they have different ways of knowing."

"[T]o think of responsibility as a freedom, you need that very humanistic education which teaches rebellion against it” (Spivak 2012: 461).4 “Humanist education” in general trains the “ethical reflex” in precisely the same way literary study in particular does: it opens one to forms of consciousness fundamentally different from one’s own. Such openness eventually requires one to “rebel” against one’s training itself: the oth- erness of some text—indeed, perhaps every text—will exceed what one has been taught."

"If Marxism responded to capitalism dialectically, wanting to replace it with a single and even more universal system, anti‐globalization movements now respond to capitalism deconstructively, wanting instead to articulate the disparate demands of those who build the global economy but are neither seen nor heard there. If they remain so, who will crawl, Spivak asks, “into the place of ‘the human’ of ‘humanism’ at the end of the day, even in the name of diversity?” (Spivak 2005: 23)."

"[T]he genealogy of postcolonial theory recounted here—from Gramsci and Fanon through Said and Spivak to Chakrabarty and Scott—can be read as a necessarily endless effort to rethink the revolutionary principle of freedom from the perspective of those to whom it was never designed to extend."

shortly attaching this news article on "coronavirus lockdown protests" to this reading. should be an obvious one to all. 

Re: the discussion on "our" concepts of freedom

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Adding a popular quote - from Kafka's "A Report to an Academy" 

I fear that perhaps you do not quite understand what I mean by "way out." I use the expression in its fullest and most popular sense—I deliberately do not use the word "freedom." I do not mean the spacious feeling of freedom on all sides. As an ape, perhaps, I knew that, and I have met men who yearn for it. But for my part I desired such freedom neither then nor now. In passing: may I say that all too often men are betrayed by the word freedom. And as freedom is counted among the most sublime feelings, so the corresponding disillusionment can be also sublime. In variety theaters I have often watched, before my turn came on, a couple of acrobats performing on trapezes high in the roof. They swung themselves, they rocked to and fro, they sprang into the air, they floated into each other's arms, one hung by the hair from the teeth of the other. "And that too is human freedom," I thought, "self-controlled movement." What a mockery of holy Mother Nature! Were the apes to see such a spectacle, no theater walls could stand the shock of their laughter.

No, freedom was not what I wanted. Only a way out; right or left, or in any direction; I made no other demand; even should the way out prove to be an illusion; the demand was a small one, the disappointment could be no bigger. To get out somewhere, to get out! Only not to stay motionless with raised arms, crushed against a wooden wall.