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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?

"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.

The Emergency Medical Treatment and Labor Act is a law requiring that anyone coming into the emergency department will be stabilized and treated no matter what their insurance situation is. In terms of women's health, it is important to note that this means for active labors, medical treatment is necessary and required, no matter the health insurance of the patient. The purpose of this law to prevent certain patients from being turned away in an emergency situation or refused medical treatments if they are unable to pay, putting their health at risk.

EMTALA was enacted by Congress in 1986 and was part of the Consolidated Omnibus Budget Reconciliation Acts of 1985. Congress saw different cases around America where doctors were refusing medical care to patients who could not make a deposit at the time of their admittance to the ER. An example of this is a patient Eugene Barnes, who in 1985 suffered a stab wound and ultimately ended up dying because 6+ doctors refused to help him without payment or some form of compensation. This made national news and other cases began to come to light, such as at Baptist Hospital in Miami and many other areas. News outlets began to follow these cases and this caught attention of government officials. Shortly after, EMTALA was enacted.

http://www.pitt.edu/~kconover/ftp/emtala-draft.pdf

This policy applies to American law and patients who are in need of emergency medical treatment and is to be followed by all emergency departments and personnel alike. 

This was touched upon a little in a previous question. Many cases of patient dumping were popping up around America. Patients in need  of emergency medical care were being cast aside, ignored and delayed due to their inability to pay. In addition to the stab patient, Eugene Barnes that sparked this law, there were dozens of other cases where patients needed to be transferred to larger hospitals but the hospital refused to take patients without insurance, so the patients died. There were cases of people being asked right before surgery for a deposit, and being unable to pay were discharged with no surgery. There was also a very high rate of dead babies that were arising due to the fact that mothers in labor were being turned away because the patient was uninsured. It was then realized by the government that there were no legal duties for a hospital to treat people who are in emergency situations but cannot pay, only ethical and moral duties, which apparently weren't enough in some cases. This led to the birth of the EMTALA, requiring medical attention to all ED patients as well as transfers if needed to stabilize, including mothers in labor.

This policy greatly helped sculpt emergency medicine and public health. By giving the right to the patient to have emergency medical treatment required without proof of insurance or payment, astronomically influenced the amount of patients being turned away and their possibilty of developing worse illnesses or dying. In a paper I read, a young doctor in the late 70s and early 80s remembers watching a woman in labor give birth in the doorway of the hospital and proceed to borht her child in the parking lot after being turned away for not having insurance. By requiring hospitals and doctors to see that all ED patients get care, no patient was at risk of dying or complicating their baby's health and birth due to a lack of insurance, ultimately increasing public health efforts. Not all hospitals turned away their patients, but enough did to make it a public health concern and get Congress involved. EMTALA changed emergency medicine protocols but also public health expectations and actions.

http://www.hhnmag.com/articles/5010-the-law-that-changed-everything-and…

This policy was explicitly made for vulnerable populations who couldn't afford or for whatever reason did not have health insurance. The vulnerable parties that did not have health insurance were at risk of being turned away at hospitals during crucial times of need and emergency situations. This act completely absolved the worries and fears of this vulnerable population without health insurance by making it a law that these ED patients were to receive care and stabilization. This act was made for this specific vulnerable population, to prevent discrimination.