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Place-making practices refer to the ways in which people create and define physical spaces as meaningful and significant through their everyday activities and social interactions.[1] In Ethnography, the study of these practices is often referred to as ‘ethnography as place-making,’ which involves the exploration of the cultural meanings and practices that shape the physical and social environments in which people live. This can include examining how people create and maintain social boundaries, how they express their identities and values through the built environment,[2] and how they negotiate power and control over the spaces they inhabit.

This place in Gröpelingen is made a place through the interaction of the people tending to the urban gardening project. 

1. Pink 2008, 178ff. 

2. See: urbanization 

3. Pink 2008, 190. 

I published this news article about a hunger strike against Formosa Plastics that occurred in Texas this fall. Despite the extremity of a 30-day hunger strike, the protesting tactic has not gained attention from national media outlets. At the time I published this article, two small environmental organizations had announced the beginning of the strike, but none continued to cover the event in the unfolding weeks. While activists are driven to take on dangerous protest tactics, little communication of these tactics has carried across mass media.

The article itself introduces Formosa Plastics through its reputation as a "serial offender" of environmental and workplace safety regulations. I list several statistics on legal fines that Formosa Plastics has accumulated overtime, using these quantities to demonstrate the scale of their harm to environmental and human health. An important limitation of this storytelling strategy, however, is that many of Formosa Plastics' actions go undocumented, and even when documented, do not lead to legal consequences. Furthermore, we should still strive to acknowledge the harms committed by Formosa Plastics that are technically within legal limits.

how do artifacts such as songs, grocery stores, fishing tools, etc help Naluwan people claim their identities (cultural, professional, social, personal?)

There are manu artifacts mentioned in your fieldnote--songs, stories, fishing tools, grocery stores, etc. How do you analyze these artifacts--why and how were they constructed, used? What are the social, economic, cultural meanings/functions of these artifacts? And how have these artifacts helped construct the sense of place and identity of the Naluwan people?