1. Songs as artifacts,
2. Faith in God enables their forgiveness: how does the belief in God and in Amis ancestor co-exist? (阿美人有祖靈概念嗎?)
3. 遷徙的過程: 從美山，新莊到新竹，從打漁到打零工，這一路轉換對阿嬤個人，她的家庭以及部落代表著什麼?以及這段小歷史如何被鑲嵌在大歷史的脈絡中?
According to this article by Nicole Westmen (2020), police violence has been tied to the development of numerous underlying conditions that increase the risk of complications from COVID-19. Furthermore, experiences of police brutality have been shown to foment distrust with other institutions, including medical institutions. As a result, contact tracers are experiencing resistance to divulging such important information as whether or not COVID-19 patients attended a protest and who they might have encountered there, for fear of retaliation.
In New Orleans, African American communities were not only hit hard by Katrina's floods, but also by violent policing during the catastrophe and a disaster "recovery" effort that was fundamentally Anti-Black (closing of publich housing and the privatization of schools and health care). Recovery efforts were not organized along ideals of racial justice that would have addressed gaps in educational and health care resources. Instead, they were imagined along neoliberal principles that systematically excluded the city's Black population. I am interested in looking into how the Anti-Blackness of Katrina "recovery" set the stage for the virulent way COVID 19 is affecting New Orleans' African American communities.
In the US Virgin Islands, Hurricanes Maria and Irma decimated what were already decrepit public school and public health systems. Public schools and hospitals had not been property repaired and remained under-supported as of early March 2020. In places like the Island of St. Croix, residents reported the hospital having only one physicial on staff, and indicated fear of misdiagnosis and prolonged waiting times kept them from seeking health care there. The clientelle of the public health system is predominantly Afro and Hispanic Caribbean. Meanwhile, US "mainlanders" (who are predominantly white) are reported to seek their healthcare off island, something only those with ample financial resources can do. Infection rates and fatality rates for the USVI seem rather low from official reports, but it is important to find out if this is because testing itself is not readily avialable in the territory.
Media coverage from hard-hit cities suggests there is a disproportionate number of arrests and citations related to enforcement of social distancing among racial minorities.
Also, police response seems to have followed very different patterns in the case of "re-open" protests and anti-police brutality protests.
I'm currently learning more about Wikipedia for another course project, mostly focused on how I could use it to teach undergraduates. I've used Wikipedia countless times but never looked further into how the contribution process actually works, nor did I ever contribute anything. Below are a few brief observations about BLM on Wikipedia:
Every article has a "talk" page where users discuss changes. As events are unfolding, there are various discussions about the Black Lives Matter entry. For example: should there be separate entries for BLM as an organization and social movement (like Black Panther Party and Black Power Movement). Currently, COVID-19 is only mentioned once, in a sub-section on protest in New Zealand.
In addition to the talk page, there is an entire WikiProject, a sort of overview site to cover activity about BLM. Throughout June 2020, they are hosting an edit-a-thon to improve articles related to BLM, racism, racial justice, and policing.
Sidenote: there is also an entry for #AllLivesMatter – which according to the talk page was split off sometime in 2016. The "criticism" section opens with a reference to David Theo Goldberg (in our department here at UC Irvine).
As you can tell from my notes, I'm still very new (and slightly overwhelmed) by the different layers of participation. Since I will keep learning more, we could think about whether and if our own transnational project could contribute to discussions (see the WikiProject site for COVID-19).
While it is certain that black communities in the US are being disproportionately impacted by COVID-19, the extent to which this is the case is still unknown. In Texas, there is only an 18% gap in the demographic data on the races of positive COVID-19 cases, which is much smaller than the 65% gap nation-wide. Still, this gap means the true prevalence of COVID-19 among black communities could range from being roughly equal to their population share to nearly three times worse (Martinez and Keller 2020). Furthermore, while Texas testing sites are recording the race/ethnicity of people who test positive for COVID-19, these articles in the Austin Statesmen and Austin's local NPR attest to the need to record similar data for rates of hospitalizations and death. Austin-Travis County does not record this data, which is why the City is unable to report any race-related differences in the distribution of COVID-19 fatalities (Platoff 2020). Across the state of Texas, only 1/3 of confirmed COVID-19 fatalities have data of the race or ethnicity of the deceased.
"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
--
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.