 Celia T. Bardwell-Jones (2018) makes use of Medina’s epistemology of resistance to theorize the conflict between hospital administrators and Native Hawaiian mothers in policies regarding the treatment of the placenta after hospital births in Hawai’i. Before 2006, as Bardwell-Jones explains, hospitals regarded the placenta as hazardous human waste, which needed to be disposed of as a threat to public health. This put hospital policy in direct conflict with Native Hawaiian practice, which required burying the placenta in a ceremony after birth, as a means of affirming the connection of the infant with the environment and community from which they came. Because of the lasting legacy of colonialism in Hawai’i, this conflict was unhelpfully framed as a conflict between “modern” and “traditional” views of health (which, as Bardwell points out, ignores the fact that many Native Hawaiian mothers do in fact value modern hospitals and choose to give birth in them). The dominant biomedical view that barred taking home the placenta, moreover, relied “on an assumption of epistemological superiority” (106). Following Medina, Bardwell-Jones argues that this biomedical approach’s privileged position left it epistemically insensitive to Native Hawaiian knowledges about the moral value of a sense of place and community. To overcome such insensitivities, she suggests, hospital administrators should do as Medina says and aim to cultivate epistemic friction—or, as she puts its, “perplexity” (107)—by seeking out genuine engagement with differentially situated others. Doing so is useful not only for the purpose of adequately serving the community in which the hospital is located, but also for beginning to recognize when existing health care policy is in fact “informed by a state of moral panic” (110) that can surround public health discussions, but of which the medical establishment may very well be unaware.