Vedana: does it include feeling sleepy, dizzy, alert…
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Are those vedana, and hence proper objects of mindfulness?>
Yes. Feeling and sensations are conjoined hence not easy to separate. In that case been aware of all feelings and sensation is Vipassana meditation.
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I'm still not sure how to regard sensations that at least in Western terms are not simple sensory input
In the Pali suttas, 'vedana' refer to: (i) pleasant; (ii) unpleasant &; (iii) neither-pleasant-nor-unpleasant feelings that occur with sense impressions.
When the mind lacks mindfulness-&-wisdom, pleasant feelings give rise to the defilement/urge of greed/lust/love; unpleasant feelings give rise to the defilement/urge of hatred/anger/irritation; and neither feeling can give rise to confusion.
but which also do not imply any attachment or revulsion
Vedana/feelings are not attachment or revulsion. For example, if you break your leg, that is an unpleasant feeling. The revulsion (hatred) or attachment is a separate matter.
hunger, fatigue and so on.
Hunger begins with an unpleasant/painful feeling but, ordinarily, quickly gives rise craving. You should try to separate the painful feeling from the craving. Feeling/vedana is not an 'urge' & not 'thinking'. Feeling is the mere painful sensation.
Fatigue is not a vedana. It is a lack of energy, either related to exhaustion of the physical body or defilements of the mind weighing down the mind. Fatigue is classed as a 'hindrance' ('nivarana') rather than a 'vedana' ('feeling').
Thus hunger is a proper object of mindfulness, where the meditator is vigilant towards & subdues craving & excitement towards food; thus attentive only to the painful stomach sensation.
Fatigue is a difficult & subtle object of mindfulness; unless one is a very skilled meditator. Generally, if fatigue arises, the meditator should focus on their physical posture; or change posture to standing or walking; or otherwise have some rest and sleep in bed. Refer to this link about 'sloth & torpor'.
Bhikkhus, dependent on the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there arises a feeling felt as pleasant or painful or neither-painful-nor-pleasant. When one is touched by a pleasant feeling, if one delights in it, welcomes it, and remains holding to it, then the underlying tendency to lust lies within one. When one is touched by a painful feeling, if one sorrows, grieves and laments, weeps beating one’s breast and becomes distraught, then the underlying tendency to aversion lies within one. When one is touched by a neither-painful-nor-pleasant feeling, if one does not understand as it actually is the origination, the disappearance, the gratification, the danger, and the escape in regard to that feeling, then the underlying tendency to ignorance lies within one. Bhikkhus, that one shall here and now make an end of suffering without abandoning the underlying tendency to lust for pleasant feeling, without abolishing the underlying tendency to aversion towards painful feeling, without extirpating the underlying tendency to ignorance in regard to neither-painful-nor-pleasant feeling, without abandoning ignorance and arousing true knowledge—this is impossible. MN 148
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