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Fieldnote_Apr 19 2023_Naluwan_Sherily

This week's communication was very diverse. Originally, we were supposed to scan photos, but our group of grandmas forgot to bring them, so we spent the entire conversation.

Fieldnote_Mar 29 2023 _ Naluwan_Sherily

We spent this week's class with the older generation of Cultural Health Station. As soon as we entered the classroom, we danced and exercised with the elderly.

Fieldnote Apr 9 2023 - 9:59am

這週的課，我們是和老一輩文化衛生站一起度過的。一進教室，我們就和老人一起跳舞、鍛煉身體。之後，我們按照小組名單與我們的部落家庭會面。今天，我們主要會見了家裡開雜貨店的溫奶奶。在開始與部落居民互動之前，Scott 分享了他之前與土著朋友錄製的幾段傳統音樂錄音，並提醒我們與部落成員聊聊音樂相關的內容。

Mutual Aid/Best Practices vs Local Practices

_jzhao
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This image reminds me of how mutual aid and communities keep each other fed, and safe, and how local practices are actually best practices. My own research， although not immediatley related to the specific public health concern of COVID, will focus on Indigenous food soverignty, particularly the right and autonomy to ferment and distribute alcohol (紅糯米酒) within the Amis community, and their current fight with the local health department on declaring whether or not their alcohol is "safe" for public consumption and distribution.

Migration and Movement

AKPdL
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Might movement, both forced and voluntary, be a defining characteristic of the anthropocene? If not, where might this quality find a home within the analytic questions? 

In preparation for the field school I am reading Edward Baptist's The Half Has Never Been Told. Chapter 1, 'Feet', tells the history of the forced migration of slaves from northern coastal plantation colonies to the south. Men and Women, chained together by iron were forced to walk in coffles to South Carolina or Georgia. As Baptist writes 

Men of the chain couldn’t act as individuals; nor could they act as a collective, except by moving forward in one direction. Even this took some learning. Stumble, and one dragged someone else lurching down by the padlock dangling from his throat. Many bruised legs and bruised tempers later, they would become one long file moving at the same speed, the same rhythm, no longer swinging linked hands in the wrong direction (25).

One of the arguments presented in this book is that American capitalism, as we know it today, would be impossible without the the foundations put in place by slave labor. The early chapters also make clear that forced migration, the movement and redistribution of enslaved persons, allowed for the southern states to expand agricultural production and increase white wealth. This eventual transformation of land and capital was predicated on the movement of peoples from one place to another, and as the passage above suggests, this movement had a rhythm, a timbre, a musical modality. 

I contrast this with Zenia Kish's article "My FEMA People": Hip-hop as disaster recovery in Katrina Diaspora where she argues that the music that emerged following Katrina was the first time American hip-hop engaged with "the thematic of contemporary black migration as a mass phenomenon in any significant way" (674). This article also draws attention to the rhythms of post Katrina life; the call and response of Bounce, the vibrations of trauma. Although lyrical expression proved the most potent way for artists to narrate the impact of environmental change and political neglect, the music itself was borne out of the experience of moving through and with disaster. 

Both writings point to the importance of further exploring the rhythms of mobilities as they relate to environmental transformations. I'm struggling to see where this point of inquiry maps to the analytic questions and may be worth some further exploration. 

Baptist, Edward. The Half Has Never Been Told: Slavery and the Making of American Capitalism. Basic Books. New York. (2014)

Kish, Zenia. “"My FEMA People ": Hip-Hop as Disaster Recovery in the Katrina Diaspora.” American Quarterly. 61, no. 3 (2009): 671–92.