#WHAT IS HA PP EN ING

[lieutenant-sarcastic]

I GOT A PASSIVE AGGRESSIVE NOTE ON MY BAG AT WORK SAYING “MEET ME IN THE PIT” BECAUSE I SCOOCHED HER BAG THAT WAS BLOCKING MY LOCKER IM SCREAMING

[a-z0-9-i-n-gram-completionist]

1:    0 1 2 3 4 5 6 7 8 9 a b c d e f g h i k l m n o p q r s t u v w x y    34/36    (24/26)    (10/10)

2:    00 04 05 08 10 12 13 15 16 17 21 24 25 28 31 33 35 36 39 41 42 43 44 48 49 50 51 52 53 54 55 56 63 68 69 71 75 77 79 80 82 83 84 87 89 90 92 93 94 98 ac ag ai al an ap ar as at ay ba be bi bo bp bs bu ca ce ch ci cl co ct da de di ds du dv ea eb ec ed ee ei el em en ep er es et ev ex fa fi fo fr ga ge gh gi gl go gs ha he hi ho ic id ig ik im in io ir is it iv ke ki le lf li ll lo ls lu ly ma mb me mi mo mp ms mu my nd ne ng no ns nt ny ob od of og om on oo or os ot ou ow pa pe pl po pp ps pu qu ra rc rd re ri rm ro rr rs rt sb se sh si so sp sq ss st ta te th ti tl to tp ts tu tw ua ub ud ug us ut va vd ve vi wa wh wi wo xc xe xp ye yo yt yw    217/1296    (167/676)    (50/360)

3:    000 056 087 104 105 108 128 131 136 152 179 212 213 256 283 313 315 392 421 433 443 482 483 493 516 550 569 639 680 715 775 824 835 843 900 941 989 ach aga ain alf all als and ant any app are ari ars art asi aso ati bas bee bei bel bin bob bpa bsp bsq but cal cen cha cis clu com cte ded der din div dua dvd eac ear eas ebo ece ect een ein ele elo emi ent epa era erc ere eri erm ese esp esq est ete ets eva exc exe exp fal fir for fro gai geb gep ges get gin gle goo hal har hat hem her hes hin his hit hos hou how ica idu igi ike ime ind ine ing int ion iou irr irs ise ite ith iti itl itp its ive ivi kin les let lev lik lin lit lly low lse lso lud man mbi men mes min moo mpl mut nda nde ndi ned nes nge ngs not nte nts nyw obp obs ogl omb omp ond one ong ons ood oog ord ori orm ose osi ost oth oug ous out pan pea pec per ple pon pos ppe put qua ral rci rde rds reb rec rel rem rep res rig rim rin rio rms rmu rom rre rst sbo sea see shi sic sit son spo squ ssp ssq ste tat ted ter tha the thi tho tim tio tit tiv tle ton tpo tps tsb tss tub two ual uar ube udi ugh uta utu van var ves vid way wha wit wor xcl xer xpe yea you ytp ywa    285/46656    (248/17576)    (37/12960)

4:    1056 1087 2131 2569 3136 3152 4212 4824 4835 6392 agai ally alse also ants anyw appe areb arep ares ario asic ason atio basi been bein belo bine bobp bobs bpan bspo bsqu call cent char cise clud comb comp cted deri ding divi dual each ears easo ebob ecen ecte eing elev elow emin epan eral erci eres erim erin ermu espo esqu este evan excl exer expe fals firs form from gain gebo gepa gesq gets goog half hart here hese hing hitp hits hose houg ical idua igin imen imes inda inde indi ined ines ings inte ions ious irre irst iter ithi itio itiv itle itpo ives ivid kind lete leva like line lite ludi many mbin ment mind mood mple muta nded nder ndiv ngeb ngep nges nter ntsb ntss nywa obpa obsp obsq ogle ombi ompl onde onge oogl orde ords orig orms osit othe ough outu pant pear pect peri perm plet pond pong posi post ppea quar rall rcis rder rebo rece rele remi repa resp rest rigi rime ring riou rmut rrel sbob seas shit sica siti spon squa sspo ssqu sted tati tera tere that them ther thes thin this thos thou time tion titl tive tles tpos tsbo tssp tssq tube uare udin utat utub vant vari vidu what with word xclu xerc xpec xper year yout ytps yway    231/1679616    (221/456976)    (10/466560)

5:    again antsb antss anywa appea arebo arepa aresp ariou asica ation basic being below bined bobpa bobsp bobsq bpant bspon bsqua cally chart cludi combi compl derin divid eason ecent ected eleva emind epant erall ercis erest erime ering ermut espon esqua ested evant exclu exerc expec exper false first forms gebob gepan gesqu googl hings hitpo hough icall idual iment inded indiv inter irrel itera ithin ition itive itles itpos ividu kinda levan lines liter ludin mbine minde mplet mutat nderi ndivi ngebo ngepa ngesq ntere ntsbo ntssp ntssq nyway obpan obspo obsqu ombin omple onder ongeb ongep onges oogle order origi ositi other outub pants pears pecte perim permu plete ponde ponge posit ppear quare rally rcise rderi rebob recen relev remin repan respo reste rigin rimen rious rmuta rrele seaso shitp sical sitio sitiv spong squar sspon ssqua tatio teral teres these thing those thoug times tions title tives tpost tsbob tsspo tssqu uareb uarep uares uding utati utube vario vidua withi words xclud xerci xpect xperi years youtu    172/60466176    (172/11881376)

6:    antsbo antssp antssq anyway appear arebob arepan arespo arious asical ations basica bobpan bobspo bobsqu bpants bspong bsquar cludin combin comple dering dividu elevan eminde epants erally ercise ereste erimen ermuta espong esquar exclud exerci expect experi gepant gesqua google hitpos ically indivi intere irrele iteral itions itives itpost ividua levant litera luding mbined minded mplete mutati nderin ndivid ngebob ngepan ngesqu nteres ntsbob ntsspo ntssqu obpant obspon obsqua ombine omplet onderi ongebo ongepa ongesq orderi origin ositio ositiv outube pantsb pantss pected perime permut ponder pongeb pongep ponges positi ppears quareb quarep quares rderin recent releva remind repant respon rested riment rmutat rrelev season shitpo sicall sition sitive sponge square sspong ssquar tation terall terest things though titles tsspon tssqua uarebo uarepa uaresp utatio variou vidual within xcludi xercis xpecte xperim youtub    133/2176782336    (133/308915776)

7:    antsbob antsspo antssqu appears arepant arespon asicall basical bobpant bobspon bobsqua bsponge bsquare cluding combine complet dividua elevant eminded erested eriment ermutat esponge esquare excludi exercis expecte experim gepants gesquar hitpost individ interes irrelev iterall ividual literal mutatio ndering ndividu ngepant ngesqua nterest ntsspon ntssqua obpants obspong obsquar ombined omplete onderin ongebob ongepan ongesqu orderin osition ositive pantsbo pantssp pantssq perimen permuta ponderi pongebo pongepa pongesq positio positiv quarebo quarepa quaresp rdering relevan reminde repants respong rmutati rreleva shitpos sically sitions sitives spongeb spongep sponges squareb squarep squares ssponge ssquare tations terally tereste tsspong tssquar uarebob uarepan uarespo utation various xcludin xercise xpected xperime youtube    105/78364164096    (105/8031810176)

8:    antsspon antssqua arepants arespong asically basicall bobpants bobspong bobsquar combined complete dividual ermutati excludin exercise expected experime gesquare individu interest irreleva iterally literall mutation ndividua ngepants ngesquar ntereste ntsspong ntssquar obsponge obsquare ondering ongepant ongesqua ordering ositions ositives pantsbob pantsspo pantssqu periment permutat ponderin pongebob pongepan pongesqu position positive quarebob quarepan quarespo relevant reminded responge rmutatio rrelevan shitpost spongebo spongepa spongesq squarebo squarepa squaresp terested tssponge tssquare uarepant uarespon utations xcluding xperimen    72/2821109907456    (72/208827064576)

9:    antsspong antssquar aresponge basically bobsponge bobsquare ermutatio excluding experimen individua intereste irrelevan literally mutations ndividual ngesquare nterested ntssponge ntssquare ongepants ongesquar pantsspon pantssqua permutati pondering pongepant pongesqua positions positives quarepant quarespon rmutation rrelevant spongebob spongepan spongesqu squarebob squarepan squarespo uarepants uarespong xperiment    42/101559956668416    (42/5429503678976)

10:    antssponge antssquare ermutation experiment individual interested irrelevant ongesquare pantsspong pantssquar permutatio pongepants pongesquar quarepants quarespong rmutations spongepant spongesqua squarepant squarespon uaresponge    21/3656158440062976    (21/141167095653376)

11:    ermutations pantssponge pantssquare permutation pongesquare quaresponge spongepants spongesquar squarepants squarespong    10/131621703842267136    (10/3670344486987776)

12:    permutations spongesquare squaresponge    3/4738381338321616896    (3/95428956661682176)

anyway that put me in a Mood, and combined with my other recent post it reminded me of an experiment I’ve been pondering for years

google hits for the various permutations of ordering the individual words within ‘Spongebob Squarepants’:

Spongebob Squarepants - 35,900,000 but that one’s kinda expected, not what I’m interested in. Squarepants Spongebob - 843,000 but see below Bobpants Spongesquare - 3,680 Spongepants Squarebob - 2,550 Squarebob Spongepants - 989 Spongesquare Bobpants - 516 Bobsponge Squarepants - 443 Bobsponge Pantssquare - 433 Bobsquare Spongepants - 128 Bobpants Squaresponge - 104 Pantssquare Bobsponge - 83 Squaresponge Bobpants - 55 Pantsbob Squaresponge - 54 Spongepants Bobsquare - 53 Bobsquare Pantssponge - 36 Pantsbob Spongesquare - 33 Spongebob Pantssquare - 10 Spongesquare Pantsbob - 7 Squaresponge Pantsbob - 6 Squarepants Bobsponge - 5 Pantssquare Spongebob - 5 Pantssponge Bobsquare - 3 Squarebob Pantssponge - 1 Pantssponge Squarebob - 1

Squarepants Spongebob gets a ton of false positives from things like The Origin of SpongeBob SquarePants. SpongeBob SquarePants: The Complete First Season (DVD)

also literally like half of these are the titles of YTPs or other forms of youtube shitpost

here’s a chart of all the positions and how many times each word appears in them though (again, excluding those first two lines for being basically irrelevant to this exercise):

1 2 3 4 Sponge 3136 941 4835 283 Bob 4824 1087 715 2569 Square 1056 775 3152 4212 Pants 179 6392 493 2131

[theworlds3rdeverchara-ty]

spamton? what kind of impression did you get from that song?

...

you...

yo...u... do...n't...

you don't... ge...t...

you do...n't ge...t... it...

yo...u... do...n't... under...st...an...d...!!

if it wa...sn't...

if i di...dn't...

i...f... i ne...ve...r... tr...ied... th...en... th...is...

th...is... wo...ul...dn't... ha...ve... ha...pp...en...ed...

*He's still crying.

th...ey... co...ul...d've... ha...d... some...one... el...se...

some...on...e... be...tt...er...

so...me...o...ne... who wo...ul...dn't... do... this...

*As he says this he waves his hand with the rings on it around.

bu...t... now... th...ey...

and... he's go...ing... to... .........ed... th...em...

to... th...em...

*He's shivering.

[organicenlightenment]

https://www.patreon.com/OrganicEnlightenment

Maxwell’s equations have stated that electrical waves are identical to light waves(1). Using this simple but profound statement, we can draw a correlation between electricity and the human soul. Very few people would deny the existence of their soul, and yet virtually no one knows anything about its makeup. Using both personal experience and logic, we can deduce more about the nature of the human soul than you might be aware. Understanding the behavior mechanisms of the subtle energy encompassed within the human psyche is key in transitioning to a higher understand of Self, and thus the ability to merge closer to a unity event. Remember, all negative things stem from separation (fear) while all positive things stem from unity (Love). While Love may be an intangible concept to some, it can be experienced by creating unification within your sphere of existence anytime, anywhere. The purpose of this transmission is to familiarize you with the concept of unity as it relates to electrical theory and theory of the induction of Spirit within one’s psyche in hopes of opening doors of perception to higher states of being. High states of being held for prolonged periods of time ultimately will materialize into unification events. Unification opens the doorway for higher states of consciousness, the expression of Love which releases suppressed thoughts, feelings, emotions and traumas (by way of forgiveness) which in turn pave the way for lasting relationships and uplifting human experiences(2). In other words, the evolution of the human Spirit. As stated in the previous post, electricity does not flow through an electrical conductor rather, it flows through the atmosphere that the electrical conductor exhibits. This tiny but immense space is counterintuitive to what we know in the 3D realm, however it is by these principles that electrical waves are propagated throughout 3D space-time. Electricity flows not through space but a “counter-space”.. this is a type of space that is not outwardly vast, but is expressed in an inward fashion of immense (and seemingly unlimited) magnitude. This type of counter-space is comparable to human consciousness when it breaks free of the boundaries of the 3D realm giving way to higher states of “BE”ing. When one advances with the practice of meditation there is an innate ability within the human psyche to go within one’s Self. This inner realm (counter-space) has many different words to describe it, one of the most well known is the Atman (meaning essence, or breath). At this moment in time I’d like to point out that the human Soul, the Atman, is subconsciously recognized by everyone. Have you ever encountered anyone who has denied the existence of their soul..? And yet, we are living in a society where almost everyone is willing to distract themselves from even mentioning or acknowledging the Atman. The Truth is, people are afraid of acknowledging the Atman because they have been separated from it (separation produces fear)(3). In order to dissolve away some confusion, I propose the theory of the induction of Spirit. Since we know that electricity mirrors the behavior of light in terms of wave propagation, it can be theorized that our soul which is composed of light, behaves in a similar fashion. This statement is solidified when one understands the discoveries of Mayer Amshel Rothschild regarding the study of energy as it translates to other systems. Mr. Rothschild discovered that the study of one energy system can be immediately applied in the study of any other energy system(4). Mr. Rothschild applied the concepts of electricity to economic function stating that economic capacitance=capital, economic conductance=goods, and economic inductance=services(4).  But we are comparing electricity to the induction of Spirit and we know that electricity flows through a metal conductor but what exactly does our soul flow through during a unity event?    Consider the makeup of the human psyche, and instead of a metal conductor such as a wire, we have something much more surreal: the pineal gland. The human psyche is centered around the pineal gland aka the seat of the soul, and it is here where the counter-space for the induction of Spirit occurs(5). While much of the pineal gland is shrouded in mystery, a few simple observations may allow you to understand it’s behavior mechanisms a little better. In order to create electricity a unity event must occur which combines both the electric field with the magnetic field to create current. This is the foundation of electromagnetic theory and it is here where we are to draw the similarity of electricity with the induction of Spirit.

       Now, consider the human psyche, and instead of a metal conductor, we have the pineal gland to work with. We can substitute electricity for the human Soul. The human soul is expressed as different aspects of human consciousness. Our consciousness is fueled by our thoughts, emotions feelings and our ability to generate unity events to be inSpired (in-Spirit). So our human bodies are navigating 3D spacetime and we are encountering different event horizons that contribute to experiences. Experiences generate knowledge, and knowledge allows us to promote unity events (if we are smart about it). This is why Swami Vivekananda stated that ignorance is the mother of all miseries(6). If we are kept in the dark about why we are unhappy, and the Truth is never sought, then we will be miserable. Instead of being miserable, let’s choose a path that leads to the Induction of Spirit.        If we consider that the pineal gland is the conductor and our consciousness is the electric potential for Spirit Induction, we can think of our soul energy as either being in a state of good electric potential or bad electric potential relative to our thoughts, emotions, experiences and environment.

Now, consider the electric potential of our soul with the pineal gland being the hardware and our consciousness being the software. In order to establish a good conductor of spirit, we need to promote unification within the psyche. Since the human psyche is only capable of producing fear (separation) or Love (unity), we can simplify our software down to these two program codes. With the human psyche being the conductor, thoughts based on fear (separation) produce an environment that is electrically non-conductive. What happens when you take an electrical circuit and produce some kind of separation within the wires…? The electricity stops flowing(7). Therefore, fear prevents unification events from occurring which hinders the human psyche from experiencing the Atman. Now, instead of one single person generating fear based thoughts, imagine whole families, whole cities, or whole countries en mass promoting fear based mechanisms through the denial of Self. Now you can begin to understand the current plight of Earth and why it is so important to promote unity among your brothers and sisters. Works Cited 1Valone, Thomas. Harnessing The Wheelwork of Nature Tesla’s Science of Energy. Adventures Unlimited Press; 2002 p.107. 2Schucman, Helen. Thetford, Bill. A Course In Miracles. Foundation for Inner Peace; 1976. pp.351-370. 3Reich, Wilhelm. The Function of the Orgasm Volume 1 of The Discovery of the Orgone. Farrar Straus and Giroux; 1973. pp.233-234. 4Silent Weapons for Quiet Wars. Operations Research Technical Manual TW-SW7905.1; May 1979. p.9. 5Judith, Anodea. Wheels of Life A User’s Guide to the Chakra System. Llewellyn Publications; 1990 pp.319-321. 6Vivekananda, Swami. Vedanta Philosophy. Forgotten Books; June 2012. 7Riley, Karl. Tracing EMFs in Building Wiring and Grounding 3rd Edition. 2012. p.30.

https://www.patreon.com/OrganicEnlightenment

[a-z0-9-i-n-gram-completionist]

1:    0 2 3 4 5 6 7 8 a b c d e f g h i j k l m n o p q r s t u v w x y z    34/36    (26/26)

2:    28 30 35 4c 55 57 63 73 86 ac ad ag ah ak al am an ap ar as at au av aw ay be bl bo br bu ca cc ce ch ck cl co ct da dd de di dn do dr dy ea ec ed ee ej el em en er es et ev ex ey fa fe ff fo fr gb ge gi gl go gr gu ha he ho hr hu ia ib ic id if ik il im in io ip is it iz je jo ke ks la ld le lf li ll lo ly ma mb me mi mm mo ms mu na nd ne nf ng ni nj nk nn no ns nt nu ob oc od of og oh ol om on oo or os ot ou ov ow oy pa pe ph pi po pp qu ra re rg rl ro rr rs rt sc se sh si so sq ss st su sy ta te th ti to ts tt ua uc ue ul un ur us ut ve wa we wh wo xi ye yo yp ze    191/1296    (182/676)

3:    286 355 4ch 557 573 635 730 863 acc ace add ade ado age agi ake ali all ami and ann ant anu apa app art aus ave bea bec bee ble blo bod bra but cap cau cce ces cha cks cli col con cou day ddi dea des did dif din dit dob don dra ead eal eat eca eco ect eel eem een eje elf emb emo ems eni enj ent ere err ers esc esq ess ett eve exi fam fee fer ffe fol for fre fro get gim gin gla gon gre gue hah han hap has hat hav hem hen her hol hoo hou how hre hus iar ibl ice ick ide iff ike ili ima imm ine ing ink ins int ion ipa ipp isy iti its ize jec joy lad ldn len lia lik lip liz llo lly log lor lou low mag mak man map mbr mic mil mmi mom mor mov mus ndi ner nev nfa nic nin njo nna nne nob not nst nte nth nto nua obe obo ock oda ody ole oll olo ond one onn ont oot ore orl ost ote oul our ove pad pan par ped pen phu pin pos ppe que rac raw rea rec red ree rej rem ren rey rgb rld rom ror rro sca sed see sel sho shr sib sis squ ssi ste sto sts suc syp tag tea ted ter tes tha the tin tio toc tod tol tse tti ual uck ues uld unf use ust ver wan was wha wor xit yet you yph zed    269/46656    (261/17576)

4:    2863 3557 4cha 5573 5730 6355 8635 acce addi ades adob agin aliz ally amil anne ante anth anua apad appe ause beat beca been blog body brac capa caus cces cess chan clip colo cond coul ddin diff ding diti dobe dont draw eali ecau ecol eems ejec embr emov enin enjo eren erro esca esqu essi etti ever exit fami feel fere ffer foll free from gett gimm gine glad gonn grey gues hann happ have here hole hoot houl hred ible idea iffe ilia imag immi inst into ipar ippe isyp itio itse ized ject liar like lipa lipp lize llow lore lour mage magi make manu mbra mick mili mmic more move must ndit ners neve nfam nice ning njoy nner nobo note nste nted nthe nual obod oday olen ollo olor olou ondi onna oote ored orld osts oter otes ould over pade pant part peni phus pink post pped ppen race real reco reje remo rent rror scap seem self shoo shou shre sibl sisy sque ssib stea stoc stol suck syph tead teal that them then ther ting tion tock toda tole tsel ttin uall ucks uess uldn unfa used want what worl your yphu    202/1679616    (195/456976)

5:    28635 35573 4chan 55730 63557 86355 acces addin adobe agine alize amili anner anted anthe anual apade appen becau brace capad cause ccess cessi chann clipa clipp color colou condi could dding diffe ditio ealiz ecaus ecolo eject embra emove ening enjoy erent error escap esque essib ettin famil feren ffere follo getti gimmi gonna guess hanne happe hoote hould iffer iliar image imagi immic inste ipart ipped isyph ition itsel lipar lippe lized lored magin manua mbrac milia mmick mover nditi never nfami nners nobod notes nstea nther nuall obody ollow olore olour ondit ooter ouldn pades panth penin posts ppeni reali recol rejec remov scapa seems shoot shoul shred sible sisyp ssibl stead steal stock stole sucks syphu today tolen tself tting ually unfam wante world yphus    129/60466176    (123/11881376)

6:    286355 355730 4chann 635573 863557 access adding alized amilia anners anther anuall apades appeni becaus capade ccessi cessib channe clipar clippe colore colour condit differ dition ealize ecause ecolor embrac emover escapa essibl etting famili ferent fferen follow gettin gimmic hanner happen hooter houldn iffere imagin immick instea isyphu itself lipart lipped magine manual mbrace miliar nditio nfamil nobody nstead nually olored onditi panthe pening ppenin realiz recolo reject remove scapad shoote should sisyph ssible stolen syphus unfami wanted    79/2176782336    (74/308915776)

7:    2863557 4channe 6355730 8635573 accessi amiliar anually appenin because capades ccessib cessibl channer clipart clipped colored conditi differe ealized ecolore embrace escapad essible familia fferent getting gimmick hanners happeni ifferen imagine instead isyphus manuall ndition nfamili onditio panther ppening realize recolor remover scapade shooter shouldn sisyphu unfamil    47/78364164096    (43/8031810176)

8:    28635573 4channer 86355730 accessib appening ccessibl cessible channers conditio differen ecolored escapade familiar happenin ifferent manually nfamilia ondition realized recolore scapades sisyphus unfamili    23/2821109907456    (20/208827064576)

9:    286355730 4channers accessibl ccessible condition different escapades happening nfamiliar recolored unfamilia    11/101559956668416    (9/5429503678976)

10:    accessible unfamiliar    2/3656158440062976    (2/141167095653376)

I was gonna steal @i-remove-color-from-posts’s gimmick but then I realized I have no idea how

So instead I recolored them

Enjoy >:)

[lavieestbellebelle]

Political Engagement, Platform Publics, ‘Clicktavism’ & Hashtag Activism (week 9)

A core aspect of digital citizenship is political engagement, such as voting, as well as “engagement outside the election process” (Stickels 2020), including activism and campaigning. According to Luke Stickels, a campaigner, communication consultant and community organiser, a campaign can be defined as a “project of linked actions organised towards achieving a particular goal”, whether this be political, social, business or marketing (Stickels 2020). According to The Change Agency, a theory of change can “help guide campaigners, their teams and communities” (Whelan 2020). The Change Agency propose a three part format to train campaigners to clarify their theory of change and ensure it will have their desired impact on society. This strategy includes – “if” (we implement these tactics and activities), “then” (this will create change or lead to a political outcome), and “because” (some persuasive causal logic, such as why).

Due to the enormous reach afforded by social media platforms, campaigns can quickly develop online, particularly through hashtags such as #WomensMarch, #BlackLivesMatter, #BringBackOurGirls and #HeForShe. Amongst many others, these campaigns originated from hashtag activism. Brooke Foucault Welles, assistant professor of online activism, explains her perspective on hashtag activism, as where people “use hashtags in order to denote things or issues of political or personal meaning in order to gain traction in the mainstream” (SAGE publications 2019). Continuing on, Welles notes that “hashtag publics capture mainstream news attention”, which is perhaps what makes them so powerful (SAGE publications 2019). Therefore, these aforementioned examples of hashtag activism have been developed to bring people together on a global scale through the power and reach of social media networks. It’s also worth noting that the majority of these campaigns have also been promoted and backed by well-known celebrities and spokespeople in this field, including Emma Watson and Michelle Obama, which helps the campaign’s messages reach more people.

Another key aspect of digital communities relating to political engagement and activism are platform publics, which are facilitated through social media channels, including Tumblr, YouTube, Twitter, Instagram and Facebook. For example, writer and media expert, Luke Stickels analyses the platform publics formed on Twitter in this week’s lecture, describing the platform as a place with users create strong and defined identities, ‘hashtag battlefronts’, and accessible archives of their thoughts and opinions on various topics (Stickels 2020). Another important point Brooke Foucault Welles raised is the idea of networked counterpublics, which Welles believes “essentially fill a gap in our understanding of how people communication online (SAGE publications 2019). Therefore, the term counterpublics has been coined to describe the way that people considered on the margins of society, who aren’t necessarily included in mainstream conversations, particularly in the news and other media, can come together and form their own online communities (SAGE publications 2019). Ultimately, Welles explains, these online interactivity is intended to advance their counterpublics by “pushing them into these mainstream publics” in order to have their voices and stories heard by a wider audience.

In a similar vein to platform publics and hashtag activism, ‘clicktavism’ is another term used to describe the rise of political engagement, especially online activism. However, this terminology has been met with mixed opinions from media scholars and activists. For instance, in an interview with The Guardian, Larissa Ocampo, online community manager at ‘One Girl’ and specialist in the not-for-profit space, describes ‘clicktavism’ as a step towards activism, arguing in favour of this new movement. Ocampo explains that “the ease and convenience of online actions (clicks, likes, tweets and shares)” is an innovative and game-changing way of introducing more people to activism in ways that aren’t intimidating and are accessible for the majority of people (Banning-Lover 2014). Whereas, Micah White, the original creator of the Occupy Wall Street protests, believes ‘clicktavism’ is “fatally flawed”, reducing this new wave of activism to “meme wars” and “propagat[ing] a false theory of social change” (Banning-Lover 2014).

Therefore, it is clear that terminology relating to online activism has created polarizing perspectives on the validity and effectiveness of the increasing popularity of digital activism. However, despite these varied opinions as to the benefits and consequences of online activism, digital communities formed on these social media platforms are evidently helping pave the wave for change in society. This can be in the form of incremental or huge ways, including raising awareness, helping reduce stigma around particular issues or raising significant funds for their associated charities.

Image Credit: ‘For All Womankind’ Illustration Poster by Deva Pardue 2016.

References

Alvarez, N, Lauzon, C & Zaiontz, K 2019, ‘On sustainable tools for precarious times: An introduction’, in N Alvarez, C, Lauzon & K, Zaiontz (eds), Sustainable tools for precarious times, Palgrave Macmillian, Switzerland, pp. 1-25.

Banning-Lover, R 2014, ‘How to campaign online: 15 dos and don’ts’, The Guardian, 15 July, viewed 14 May 2020, <https://www.theguardian.com/global-development-professionals-network/2014/jul/15/16-dos-and-donts-of-online-campaigning-clicktivism-digital-activism-kony>.

Foucault Welles, B 2019, Researching online activism using social network analysis, SAGE Publications Ltd, London, viewed 14 May 2020, <https://methods-sagepub-com.ezproxy.lib.swin.edu.au/video/researching-online-activism-using-social-network-analysis>.

Hitchings-Hales, J & Calderwood, I 2017, ‘8 massive moments hashtag activism really, really worked’, Global Citizen, 23 August, viewed 16 May 2020, <https://www.globalcitizen.org/en/content/hashtag-activism-hashtag10-twitter-trends-dresslik/>.

One Girl 2020, Why girls?, One Girl, viewed 15 May 2020, <https://www.onegirl.org.au/our-impact/why-girls>.

Stickels, L 2020, ‘Week 9. Digital activism and campaigning’, MDA20009 Digital communities, Learning materials via Canvas, Swinburne University of Technology, 13 May, viewed 13 May 2020.

Whelan, J 2020, ‘Theories of change’, The Change Agency, 21 April, viewed 15 May 2020, <http://www.thechangeagency.org/theories-of-change/>.

White, M, Alvarez, N & Zaiontz, K 2019, ‘Protest after Occupy: Rethinking the repertoires of left activism’, in N Alvarez, C, Lauzon & K, Zaiontz (eds), Sustainable tools for precarious times, Palgrave Macmillian, Switzerland, pp. 27-40.

[misslisterkeepsajournal]

1826 Thursday 20 April

6 55/60

11 10/60

Incurred a cross last night thinking of Pi [Mariana] - From 8 to 9 read from page 60 to 125 Dr Clark on the climate and diseases of the south of France and Italy - Letter from M- (Scarbro’) 3 pages - her sister will not go to York while Dr and Mrs Belcombe etc pay their visit at Boynton - little Offley Crewe and Watson cannot therefore be left in York - Can they be here - Went up to my aunt about it - yes! they can but not very conveniently - I thought M- had best send them home, but left her to do what she deemed best, begging her to let me know her determination as soon as she could for they must sleep in my uncle’s room (the kitchen now too hot) and it would require some preparation - Said we had given up all thought of going to Northgate and to Buxton - Should leave England 4 or 5 weeks sooner than we had thought of before - should stay here till after the rent day, and perhaps be far on our journey the middle of August (instead of being at Buxton) - wished to tell all this message to Mrs Norcliffe and the Duffins - M- to say nothing more than that we did not go to Northgate - Did not hint where we think of going - she says ‘I hope you have done right by explaining to Steph and Harriet the misunderstanding between you and my mother - I take much you do on trust, and must do it in this instance, for I do not know their reasons’....replied I was glad she was willing to take me on trust did not like mysteries and would have as few of them as possible ‘I act from the dictate of my conscience, of feel as if that ‘stout-siding champion’ would bear me out’ - She seems very ‘nervous’ at the thought of our going - bid her not be so - bad her set her mind at ease - promise to make her at least comfortable when she comes, and assure her she will find little fault with the person or plans of hers verily especially and entirely - A kind letter but I know she will be nervous about our going and particularly now that the time is hastened -

George took my note to Mr Freeman (Southowram lodge) before breakfast and brought me one back to say he was engaged today, but would call this week - Breakfast at 11 - Sent off my letter to M- (Dr Belcombe’s, King Street, Scarbro’) said I would do as she liked about meeting her in York - Went out at 12 - Mosey has sent his companion to set stoops and will come himself tomorrow - one (perhaps the 2 young men) gas-tarring the railing along the top of the wood at the bottom of Charles Howarth’s little Ing or acre field - James Sykes went to Huddersfield, Mirfield, and Dalton yesterday but could get no hollys except 50 of one of his brothers - planted them out today along the bit we have taken from the Tillyholme to put to the Lower brook Ing wood - Told him to go to Pontefract tomorrow (he can go one day and return the next) to see if he can get 1500 hollys there - to tell Jackman to come early tomorrow morning to speak to me about Northgate -

Sauntered up and down the walk - fell almost asleep under the sycamore I call my summer house overhanging the brook - delightful day - warm, but plenty of air, or wind - thought of our journey, and of M- to tell Steph before her and Harriet too if it so happens that if Pi [Mariana] cannot stay with delta [Charles Lawton] I wish her to have a small lodging and live quietly in York where all the world can see her good conduct I will make business to come to England at the first succeeding rent day and take her back with me -

Came in at 3 - talked a few minutes to my aunt then came upstairs and wrote all the above of today - As to our plans, told my aunt yesterday we would leave here the Monday after the rentday - on Monday 10 July - go to Paris - thence, staying a few days en passant at Fontainebleu, to Nenchatel (en Suisse) on account of Madame Carbonier who may perhaps be of use to us, and cross the Simplon in September to winter at Florence - we can pass the summer next year in the neighbourhood of the lake of Geneva - at Lausanne, Vevay, or somewhere near - Had just written the above at 3 3/4 -

Read over Miss Maclean’s last letter - From 4 1/2 to 5 3/4 wrote 1 2/3 pages small and close to Miss Maclean - Dressed - dinner at 6 25/60 - tea and coffee at 8 1/2 - Afterwards read great part aloud from page 35 to 96 Matthews’s Diary of an invalid - Very fine day - fine cool air, or rather wind that made the heat of the sun pleasant - Barometer 1 2/3 degree below changeable Fahrenheit 54˚ at 9 55/60 p.m. at which hour went up to bed - Just before dinner and now after coming up to bed read from page 125 to 153. 

Begun Monday 17 April 1826

‘Medical notes on climate, diseases, hospitals, and medical schools, in France, Italy, and Switzerland; comprising an inquiry into the effects of a residence in the South of Europe in cases of pulmonary consumption, and illustrating the present state of medicine in those countries by James Clark, M.D. London Printed for T. and [?] Underwood, 32 Fleet street; sold also by T. Vigurs, Penzance: and T. Besley, junior 223 High street Exeter. 1820′ ‘T Vigurs printer Penzance’ 1 volume 8vo. [octavo] pp. [pages] 249

Reference: SH:7/ML/E/9/0089

[blogkchristine-blog]

To Like Or Not To Like

 By Kellie Ashley

June, 2019

  Connecting and the desirability of social media

 Social media is the largest platform connection us to the world digitally. In just the click of a button you can find and meet people from all over the world. You can find substantial research on the downsides of social media, but what about the ups to it? Can social be a desirable, good for you place? Some research says yes.

“Concerns about the negative impacts of social media have dominated public debate. However, recent studies show there are clear health benefits to being online and connected.” – Joanna Egan, Women’s Health

 “Social media has some clear benefits and desirability’s. “Teens in marginalized groups—including LGBTQ teens and teens struggling with mental health issues—can find support and friendship through use of social media. When teens connect with small groups of supportive teens via social media, those connections can be the difference between living in isolation and finding support.” (Hurley, K 2019). Social media can create a sense of togetherness and can illuminate feelings of loneliness in teens and adults.

    Concepts of Homophily and Social Media

 People tend to interact and socialize with others that share their same age, race, and demographic. The term “birds of a feather” describes homophily quite closely. “Similarity between the members of social groups, or between individu- als sharing a social link, is known as homophily in the social networks lit- erature, and has long been observed and studied [McPherson et al. 2001]. Homophily phenomena can be present because of selection mechanisms (individuals create social links preferentially with other individuals shar- ing a certain degree of similarity), but also because of social influence (linked individuals influence each other and become more similar), two effects that are often confounded and actually difficult to disentangle [Leenders 1997; Aral et al. 2009; Shalizi and Thomas 2010]. Luca Maria Aiello, Alain Barrat, Rossano Schifanella, C. Cattuto, Benjamin Markines, et al.. Friend- ship prediction and homophily in social media. ACM Transaction on the Web, http://tweb.acm.org/, 2012, 6 (2), pp.9. 10.1145/2180861.2180866. hal-00718085

Algorithms and Homophily

Homophily focuses on people connecting with people similar to them rather than those showing diversity to them. Algorithms are designed to feed us things we like on social platforms to keep us coming back. If you think about it, what perfect sense! If you fill our personal pages with things we do not enjoy, we are much less likely to return and to return satisfied. There is definite concern, though, in this concept. “Several authors point out that a possible responsible of the strong opinion polarization in the society is the particular organization of online social networks (Mousavi & Gu (2014),Flache & Macy (2006)), enormously en- larging the social pool where the social actors can look for peers (geographical and demographic barriers are broken down), allowing people to preferentially enter in contact with people sharing very similar ideas and socio-cultural traits. Moreover, the same filtering algorithms used by the social networks, in order to provide personalized information, amplify this effect favouring the membership in coherent groups and the connection between similar opinions. Online social networks amplify the homophily principle, a well known tendency sup- ported by several studies in social psychology (Lazarsfeld & Merton (1954).”

Some examples that come to mind are when we follow political pages, we will see more things come up in our feed similar to what we liked or followed. When we search for certain places to visit, more information on those areas come to our feed. There are definite benefits to this concept. Linking up with people with similar interests and being social are both positive outcomes, but it does not create much room for diversity, as large as the web is today.

 References:

  1. Social Media and Teens: How Does Social Media Affect Teenagers’ Mental Health

Teenagers can use social media to find community, but their mental health is often negatively affected by this culture of comparison

Article by: Katie Hurley, LCSW

https://www.psycom.net/social-media-teen-mental-health

2. Friendship prediction and homophily in social media

LUCA MARIA AIELLO Department of Computer Science, University of Turin, Italy ALAIN BARRAT

https://hal.archives-ouvertes.fr/file/index/docid/718085/filename/folks-tweb.pdf

3. The Role of Homophily in the Emergence of Opinion Controvercy

http://jasss.soc.surrey.ac.uk/20/3/8/8.pdf

[peppidyme]

Henna for the Springtime 

Source: http://eshkolhakofer.blogspot.com/2015/03/happy-nowruz-henna-for-springtime-new.html

Photo: Hennaed donkeys, Iran, 1956; photo by Inge Morath.

Happy Nowruz! This weekend marks the spring equinox, March 21, marked by many communities across Central and South Asia as Nowruz (نوروز‎, also transliterated Norooz, Newroz, Nauruz, etc.), the New Year. This ancient holiday originated in Zoroastrian Persia, and is celebrated today by many ethnic groups throughout Central and South Asia, the Balkans, and the Levant (and, of course, in the diaspora), including Persians, Afghans, Kurds, Turks, Arabs, Desis, and more; it's also not restricted to any religion, and is celebrated by Zoroastrians, Muslims, Jews, Alevis, and Baha’is, among others. There are many wonderful customs associated with Nowruz, including a table set with seven symbolic items each starting with the letter ‘sin’ (haft sin in Persian) or seven kinds of fruit (haft mewa); jumping over a fire as a celebration of the victory over darkness and a cleansing beginning for the year; spring cleaning; decorated eggs (like East European pysanky); new clothes; and of course, festive gatherings with many delicious traditional foods.

Henna is also a traditional part of the festivities! The first records of Nowruz henna that I've found come from the late 19th century, but I wouldn't be surprised if it were mentioned in earlier Persian texts — I welcome the help of any Iranologists who might have references! But it's certainly attested well enough by European travelogues.

French traveller Gabriel Bonvalot spent Nowruz in Salyan (today in Azerbaijan) and observed that men, women and children would get their hands, feet, beards, and hair hennaed for the holiday (Bonvalot, 1889, pg. 27).

British archaeologist James Theodore Bent noticed the same in Izadkhvast, Iran, explaining that “no Persian, however poor, would enter on a new year without some new garment, and they all looked particularly clean, for it is the custom on the day before the feast for every one to go to the bath, to have his hair dyed black and his nails dyed yellow with henna” (1890, pg. 328).

Similarly, the missionary Samuel Graham Wilson, whom we’ve met before on this blog, described the Nowruz customs he saw in Iran in 1895, including the Haft Sin table, and added the following note:

As the great day approaches, every man says to himself, “Well, to-morrow is Noruz [sic]. I must get my head shaved, go to the bath, dye my hands, nails, and beard with henna, put on a clean skull-cap, and see if the tailor has my new coat ready. I must buy some sugar and tea, tobacco and candy, and then I shall be ready for all comers.���

These traditions have continued right up to the present day. In the late 50s, anthropologist Fredrik Barth recorded that the nomadic Basseri in south Persia hennaed their hands and hair for Nowruz: "

The Persian, or solar, year... defines the one universally observed feast day: that of Nowruz, the Persian New Year, at spring equinox. On this day everyone wears new clothes, or at least an item of new clothing; the women and girls colour their hair and hands with henna; friends and acquaintances greet each other formally, exchanging good wishes for the coming year and there is much intervisiting and serving of food and tea in the tents of a camp

" (1961, pg. 137). Ethnomusicologist Veronica Doubleday, who lived in Herat, Afghanistan, in the mid-1970s, describes how her friends hennaed their hands and feet for Nowruz (1988, pg. 66). And it’s not just people who get henna! Hushang ‘Alam wrote in the Encyclopedia Iranica that “the mane and tails of horses, donkeys, and mules were hennaed in Shiraz during the Nowruz until a few decades ago” (2003).

Nasim Fekrat describes Nowruz in contemporary Afghanistan (2010):

Nowruz is celebrated for two weeks throughout Afghanistan. People wear new clothes, refurbish their house, paint the buildings and henna their hands. Young girls go with their mothers to holy shrines and pray to have a good future, a good life and a good husband and be fortunate while the boys have an eye on their parents to decide who is fair and suitable for him.

I’ve heard similar descriptions from Muslims I’ve met from Afghanistan, Iran, Tajikistan, Pakistan, and many other places. Persian Jews celebrated Nowruz as well (placing a Torah on the Haft Sin table rather than a Qur’an or book of Hafez), although it was not a universal custom and it is not always preserved in diaspora communities. I haven’t seen any sources describing Baha’i or Zoroastrian henna for Nowruz (although this Zoroastrian website mentions henna in a children’s story) but I’m fairly confident they would share in these traditions.

After the harsh winter we've had in the Northeast (there's still snow on the ground here in Toronto) I am more than ready to welcome spring! I’ve been planning for several months now to henna my hair, and what better time than Nowruz? In fact, I decided to use a bag of Iranian henna brought back for me from Yazd by a Persian friend who was visiting family. The henna is fairly coarse (perfect for hair!) and was packaged in a cloth bag with the label “Hana Atabake, Kazam Yazd.”

For centuries, the central Iranian city of Yazd has been known as a centre of henna production. Jean-Baptiste Tavernier, in his description of Yazd way back in 1654, noted (1677, pg. 104): “ils font grande quantité d'eau rose et d'une autre sorte d'eau dont ils se servent comme de teinture, pour se rougir tantost les mains et tantost les ongles, et ils la tirent d'une certaine racine appellé — Hina” (they make a great quantity of rosewater and another sort of water which they use as a dye to redden their hands and nails, and they distill it from a certain root called hina). Henna is not grown in Yazd (commercially, at least), but imported from the southeastern province of Kerman and then milled and packaged in Yazd. Many of the traditional stone mills of Yazd, known as sang-e mazari, are still in operation and are a prominent tourist destination. Once powered by donkeys, the mills have been mechanized but much of the work is still done by hand, and in fact many henna workers still suffer from respiratory illnesses from the henna dust they inhale. Some photos of Yazd's henna mills can be seen here and here.

‘Alam records that in the 1980s Yazd was producing between 7-10 thousand tons (tons!) of henna powder annually; 3,000 tons were exported legally, 2,000 were smuggled through Kurdistan, and the rest was distributed within Iran. I don't know recent statistics but clearly they're still at work! I’m grateful that I got to try some Iranian henna and look forward to the day when I can see Yazd’s henna mills for myself. Until then, have a happy Nowruz! Eid-e Shoma Mobarak! Newroz Piroz Be! And welcome, Spring!

Bibliography ‘Alam, Hushang. Henna. Encyclopedia Iranica, London: Routledge, 2003. Barth, Fredrik. Nomads of South Persia: the Basseri Tribe of the Khamseh Confederacy. Oslo University Press, 1961. Bent, James Theodore. New Year’s Day in a Persian Village. The English Illustrated Magazine, vol. 7, 1890, pp. 326-330. Bonvalot, Gabriel. Du Caucase aux Indes à travers le Pamir. Paris: Librarie Plon, 1889. Doubleday, Veronica. Three Women of Herat: A Memoir of Life, Love and Friendship in Afghanistan. London: Jonathan Cape, 1988. Fekrat, Nasim. It's a New Year in Afghanistan. Afghanistan Crossroads, CNN blog, published March 22nd, 2010. Accessed here Mar. 19, 2015. Tavernier, Jean-Baptiste. Les six voyages de Jean Baptiste Tavernier en Turquie, en Perse, et aux Indes. Paris: Gervais Clouzier, 1677. Wilson, Samuel Graham. Persian Life and Customs: with scenes and incidents of residence and travel in the land of the lion and the sun. New York: Fleming H. Revell, 1895.

[toremovehairafterlasertreatment]

How to remove hair after laser treatment

Laser hair removal is not always as difficult as you think! We have prepared answers to almost all questions about laser hair removal. You may consider these questions and the date of treatment including a certain treatment stage. So we should deal with it immediately. Preliminary guidelines for laser hair removal Patients should stop using retinol or bleaching cream for 14 days. Avoid advertisements for sunburn or insufficient sunlight within 14 days before treatment. If the victim has applied exfoliation or non-exfoliation treatment to their pores and skin within about a month, they should contact their doctor. The patient must shave the area to be treated in the morning or evening. If you do not shave before treatment, you may have to pay a fee of $25. Photosensitive drugs should be stopped approximately 14 days before treatment. Before stopping use, patients should consult their family doctor. Instructions for laser hair removal after treatment, after treatment, bloodless packs (now not frozen) should be placed to cool the treated area to reduce swelling and straightening. If the temperature is below 4°C, cold packaging of the substance is not recommended. You can use a 4 x 4 frozen bandage that has been soaked in water recently and put in a small plastic bag. In the first 4 to 5 days after treatment, care must be taken not to further damage the treatment area: do not take a hot bath, do not consume oxygen, do not knead, etc. Patients should apply a high SPF sunscreen (30-50 spf) every month after treatment and protect the affected area from sunlight. Darkening after treatment can promote the recovery of melanin, which leads to hyperpigmentation. 

The biggest patient can use cosmetics after remedy. However, if the drug site fluctuates or becomes sticky, we advise patients not to use cosmetics. Pores and skin are always delicate and delicate. Removing makeup, especially difficult-to-remove makeup, can damage the skin and put the area at risk of disease. It is recommended that patients strictly observe the sterile indications of the treatment area within a few days after treatment. Patients are now advised not to play difficult video games or similar physical activities for a few days after treatment until the skin returns to normal. The victim should recover 4-5 weeks after treatment to evaluate the treatment site and establish additional remedial measures if necessary. In buzzwords, the c language cycle between drugs is four to five weeks. The speed of hair enhancement depends on the person receiving treatment and the vicinity of the body, sexual and hormonal status, physiological condition, and the time of year since the treatment is completed. If no additional treatment is needed, the patient should come back for a recheck after three to about a month, preferably when new hair grows in the treated area. During the hair removal process, the medication should be kept at the same amount. If the condition is severe, the patient should return for further treatment after four or about a few months. If no change is found, the treatment limit should be changed. What is an excellent laser hair removal tool? Of course, the answer to this question depends on your pores and skin type, as well as the doctor who treats you. Expert laser hair removal service provider guide you right way.

If the scientific service experts using the tool are not familiar with laser health and convincing settings, this laser hair removal hardware will produce an infinite variety of different results. A very important factor when choosing a laser is that in this exchange, we are discussing the type of laser and the laser logo. Lumenis lightsheer is a special diode laser. Cynosure's heyday was an excellent alexandrite laser, and its sciton profile was excellent because it was superior to the old nd:laser. We encourage you to take the test with your doctor, and we are also happy to roughly discover the mentality or joy of your healthcare professional. Finally, we are happy to suggest that the laser hardware you are looking for has been FDA certified. There are some companies on the market that use unregulated laser equipment to provide laser hair removal treatment, and patients should be careful.

[milkshakedoe]

The World of Credit and the World of Interest (part 2) Over time, this led to an increasing disjuncture of  moral  universes. For most, who tried to  avoid entanglement in  the legal system just as much as they tried to  avoid the affairs of soldiers and criminals, debt remained the very fabric of sociability. But those who spent their work­ing lives within the halls of government and great commercial houses gradually began to  develop a  very different perspective, whereby cash exchange was normal and it  was debt that came to  be seen as tinged with criminality. Each perspective turned on a  certain tacit theory of the nature of society. For most English villagers, the  real font  and focus of  social and moral life  was not so much the church as the local ale-house - and community was embodied above all in the conviviality of popular festi­vals like Christmas or May Day, with everything that such celebrations entailed: �� the sharing  of pleasures, the communion of the senses, all the physical embodiment of what was called “good neighborhood.” Society was rooted above all in the “love and amity” of friends and kin, and it found expression in  all those forms  of everyday communism (helping neighbors with chores, providing milk or cheese for  old widows) that were seen to flow from it. Markets were not seen as contradicting this ethos of mutual aid. It was, much as it was for Tusi, an extension of mutual aid-and for much the same reason:  because  it operated en­tirely through trust and credit. England might not have produced a  great theorist like Tusi, but one can find the same assumptions echoed  in most of the Scholastic writers, as for  instance in Jean Bodin’s De Republica, widely circulated in  English translation after 1605.  “Amity and friendship,” Bodin wrote, “are  the foundation of  all  human and civil society” - they constitute that “true, natural justice"  on which the whole legal structure of con­tracts, courts, and even government must necessarily be built. Similar­ly, when economic thinkers reflected on the origins of the money, they spoke of "trusting, exchanging, and trading.“ It was simply assumed that human relations came first. As a result, all moral relations came to be conceived as debts. "For­give us our debts” - this was the period,  the very end  of the Middle Ages, that this translation of the Lord’s Prayer gained  such universal popularity.  Sins are debts to  God: unavoidable, but perhaps manage­able, since at the end of  time our moral debts and credits will be all canceled out against each other  in God’s final Reckoning. The notion of debt inserted itself into even the most intimate of  human relations. Like the Tiv, Medieval villagers would sometimes refer to “flesh debts,” but the notion was completely different: it referred to the right of either partner in a  marriage to demand sex from the other, which in principle either could do whenever he or she desired. The phrase “paying one’s debts” thus developed connotations, much as the Roman phrase “doing one’s duty"  had, centuries before. Geoffrey Chaucer even makes a  pun out of "tally” (French: taille) and “tail” in the Shipman’s Tale, a  story about a  woman who pays her husband’s debts with  sexual favors: “and if so I be faille, I am youre wyf, score it upon my taille.” Even London merchants would occasionally appeal to the language of sociability, insisting that in  the final analysis, all trade is  built  on credit, and credit is really just an extension of mutual  aid. In 1696, for instance, Charles Davenant wrote that even if there were a  general col­lapse of confidence in the credit system, it could not last long, because eventually, when people reflected on the matter and realized that credit is simply an extension of human society, “They will find, that no trading nation ever did subsist, and carry on its business by real stock [that is, just coin and mer­chandise];  that trust and confidence in  each other, are as  nec­essary to  link and hold a  people together, as  obedience,  love, friendship, or  the intercourse of speech. And when experience has taught man how weak he is,  depending  only on himself, he  will be  willing to  help others, and call upon the assistance of  his  neighbors, which of course, by  degrees, must set credit again afloat.” Davenant was an unusual merchant (his father was a  poet).  More typical of  his class were men like Thomas Hobbes, whose Leviathan, published in 1651, was in many ways an extended attack on the very idea that society is built on any sort of prior ties of communal solidarity. Hobbes might be considered the opening  salvo of the  new moral perspective,  and it was a  devastating one. When Leviathan came out, it’s not clear what scandalized its readers more: its relentless materi­alism (Hobbes insisted that humans were basically machines whose actions could be understood by one single principle: that they tended to  move toward  the prospect of pleasure  and away from the prospect of pain), or its resultant cynicism (if  love, amity, and trust are such powerful forces, Hobbes  asked, why is it that even within our families, we lock our most valuable possessions in strongboxes?) Still, Hobbes’ ultimate argument-that humans, being driven by self-interest, cannot be trusted to treat each other justly of their own accord, and therefore that society only emerges when they come to  realize that it is  to  their long-term advantage to  give up a  portion of their liberties and accept the absolute power of  the King-differed little from arguments that theologians like  Martin Luther had been making a  century earlier. Hobbes simply substituted scientific language for  biblical references. I  want to  draw particular attention to the underlying  notion of “self-interest.” It  is  in  a  real sense the key to  the  new philosophy. The term first appears in  English right around Hobbes’ time, and it is, indeed, directly borrowed from /interesse/, the Roman law term for interest payments. When it  was first introduced, most English authors seemed to view the idea that all human life  can be explained as the pur­suit of self-interest as  a  cynical, foreign, Machiavellian idea, one that sat uncomfortably with traditional English mores.  By the eighteenth century, most in educated society accepted it as simple common sense. But why “interest”? Why make a  general theory of human motiva­tion out of a  word  that originally meant “penalty for late payment on a  loan”? Part  of the term’s appeal was that it derived from bookkeeping. It was mathematical. This made it seem objective, even scientific. Saying we are all really pursuing our own self-interest provides a  way to  cut past the welter of passions and emotions that seem to govern our daily existence, and to  motivate most of  what we actually observe people to  do (not only out of love and amity, but also envy, spite, devotion, pity, lust, embarrassment, torpor, indignation, and pride) and discover that, despite  all this, most really important decisions are based on the rational  calculation of material advantage-which means that they are fairly predictable as well. “Just as  the physical world is ruled by the laws of movement,” wrote Helvetius, in a  passage reminiscent of Lord Shang,  “no less is the moral universe ruled by laws of interest.” And of course it was on this assumption that all the quadratic equations of economic theory could ultimately be built. The problem is that the origin of the concept is not rational at all. Its roots are theological, and the theological assumptions underpinning it never really went away. “Self-interest” is first attested to in the writ­ings of the Italian  historian Francesco Guicciadini (who was, in fact, a friend of  Machiavelli),  around 1510, as  a euphemism for  St. Augustine’s concept of “self-love.” For Augustine, the “love of  God” leads us  to benevolence toward  our fellows; self-love, in contrast, refers to the fact that, since the Fall of Man, we are cursed by endless, insatiable desires for self-gratification-so much so  that, if left  to  our own devices, we will necessarily fall into  universal competition, even war. Substituting “interest” for “love” must have seemed an obvious move, since the as­sumption that love is the primary  emotion was precisely what authors like Guicciadini were trying to  get away from. But it  kept that same assumption of  insatiable desires  under the guise of  impersonal  math, since what is  “interest” but the demand that money never  cease to grow?  The same was true when it became the term for  “investments­” - “I have a  twelve-percent interest in  that venture” - it is money placed in the continual pursuit of profit. The very idea that human beings are motivated  primarily by “self-interest,” then,  was rooted in the pro­foundly Christian assumption that we are all incorrigible sinners; left to our own devices, we will not simply pursue a certain level of comfort and happiness and then stop to enjoy it; we will never cash in the chips, like Sindbad, let alone question why we need to  buy chips to  begin with. And as Augustine already anticipated,  infinite desires in a finite world means  endless competition, which in  turn is  why, as Hobbes insisted, our only hope of social peace lies in contractual arrangements and strict enforcement by the apparatus of the state.

David Graeber, Debt: The First 5000 Years (pp. 329-332)

[daanhuttingablr]

Duration of the Image: The Long Take - Bordwell

In our consideration of the film image, we have emphasized spatial qualities-how photographic transformations can alter the properties of the image, how framing defines the image for our attention. But cinema is an art of time as well as space, and we have seen already how mise-en-scene and frame mobility operate in tem­ poral as well as spatial dimensions. What we need to consider now is how the du­ ration of the shot affects our understanding of it.

There is a tendency to consider the shot as recording real duration. Suppose a runner takes three seconds to clear a hurdle. If we film the runner, our projected film will also consume three seconds-or so the assumption goes. One film theorist, An­ dre Bazin, made it a major tenet of his aesthetic that cinema records real time. But the relation of shot duration to the time taken by the filmed event is not so simple.

First, obviously, the duration of the event on the screen may be manipulated during filming or post-production, as we discussed earlier in this chapter. Slow­ motion or fast-motion techniques may present the runner's jump in 20 seconds or 2. Second, narrative films often permit no simple equivalence ofreal duration with screen duration, even within one shot. As Chapter 3 pointed out (pp. 80), story du­ ration will usually differ considerably from plot duration and screen duration.

Consider a shot from Yasajiro Ozu's The OIl!.V SOil. It is well past midnight, and we have just seen a family awake and talking; this shot shows a dim corner of 5.196 the family's apartment, with none ofthe characters onscreen (5.195). But soon the light changes. The sun is rising. By the end of the shot, it is morning (5.196). This transitional shot consumes about a minute of screen time. It plainly does not record the duration of the story events; that duration would be at least five hours. To put it another way, by manipulating screen duration, the film's plot has con­ densed a story duration of several hours into a minute or so.More recent films use tracking movements to compress longer passages of time in a continuous shot (5.197, 5.198). The final shot of Signs moves away from an autumn view through a window (itself an echo of the opening shot's track-back from a window) and through a room, to reveal a winter landscape outside another window. Months of story time have passed during the tracking movement.

The Long Take and the Mobile Frame

The Ele/7/lllnl example suggests that a long take is likely to rely on camera move­ ment. Panning, tracking, craning. or zooming to present continually changing van­ tage points that are comparable in some ways to the shifts of view supplied by editing.

Very often. frame mobility breaks the long-take shot into significant smaller units. In Mizoguchi's Sisters of Cion. one long take shows a young woman. Omocha. luring a businessman into becoming her patron (S.207-S.212). Though there is no cutting, the camera and figure movements demarcate important stages of the scene's action.

As in this example. long takes tend to be framed in medium or long shots. The camera lingers on a fairly dense visual field, and the spectator has more opportu­ nity to scan the shot for particular points of interest. This is recognized by Steven Spielberg, a director who has occasionally exploited lengthy takes:

rd love to see directors start trusting the audience to be the film editor with their eyes. the way you are sometimes with a stage play, where the auclience selects who they would choose to look at while a scene is being played. . . . There's so mllch CUlling and so many close-ups being shot today I think directly as an influence from television.

As we have seen in the previous chapter, however, the director can guide the audi­ ence's scanning of the frame through all of the technical resources of mise-en­ scene. This is another way of saying that using the long take often puts more emphasis on performance, setting, lighting, and other mise-en-scene factors.

The example from Sisters 4 CiO/l illustrates another important feature of the long take. Mizoguchi's shot reveals a complete internal logic-a beginning, mid­ dle, and end. As a part of a film, the long take can have its own formal pattern, its own development, its own trajectory and shape. Suspense develops; we start to ask how the shot will continue and when it will end.

The classic example of how the long take can constitute a formal pattern in its own right is the opening sequence of Welles's Touch o(Evil (5.213-5.224). This opening shot makes plain most of the features of the long take. It offers an alterna­ tive to building the sequence out of many shots, and it stresses the cut that finally comes (occurring at the sound of the explosion of the car).

Most important, the shot has its own internal pattern of development. We ex­ pect that the bomb shown at the beginning will explode at some point, and we wait for that explosion through the duration of the long take. The shot establishes the geography of the scene (the border between Mexico and the United States). The camera movement, alternately picking up the car and the walking couple, weaves together two separate lines of narrative cause and effect that intersect at the bor­ der station. Vargas and Susan are thus drawn into the action involving the bomb­ ing. Our expectation is fulfilled when the end of the shot coincides with the explosion (offscreen) of the bomb. The shot has guided our response by taking us through a suspenseful development. The long take can present. in a single chunk of time, a complex pattern of events moving toward a goal, and this ability shows that shot duration can be as important to the image as photographic qualities and framing are.

BOOK: Film art - David Bordwell 

Ondervindingen: 

- het verloop van tijd: een longtake kan de realtime van een scene weergeven of het kan juist een sprong maken in tijd, bijvoorbeeld zomer naar winter (noting hill) // moving through time and space 

- het publiek wordt de editor van de film: rd love to see directors start trusting the audience to be the film editor with their eyes. the way you are sometimes with a stage play, where the auclience selects who they would choose to look at while a scene is being played

[sntechsupport]

question for clown, since youre a void player, do you have any headcannon powers

My dear sweet precious sweet Kit, you just made my day. I actually have a list of good ones that are some of my favorites and have been cleared by the Association of Void Players to be shared. Before I came to the Tech support I had a few sessions under my belt but somehow I’ve recieved the title Bard of Void several times so I’m well acquainted with the Void community. As most players know, most information about Void players tend to disapear after a bit, but in some cases there are ways around that. The Void Association handles the information that the Void aspect has somewhat released and mostly only lets other Void players know about exploits and abilities that Void heroes have access to. Here are some of the more common abilities that have been released that most Void players can use. Have fun finding other ones because unless you are a Void Player yourself, you probably never will.

“Warp” throw around discs of void with adjustable sizes. they will lead into the Void player’s pocket dimmension, but portals can be sent anywhere and in any shape. Best offensive use is throwing them like saw blades or as traps.

“Can’t Touch This” A power as obvious as it’s name, it makes the user intangible as long as it is active.

“Negative Zone” Slows down everyone inside the zone and adds a random, negative status effect.

“Night Light” A Passive ability to allow the user to always see any level of dark as if it were daylight.

“Darker Than Black” Will turn the entire area pitch black. This ability is commonly used by void players in general due to  “Night Light” being constantly active as a passive ability.

“Night of The Scarecrow” This ability can only be used once per night on lower level enemies or players compared to the void player. The ability will affect everyone within a mile of the player for an hour. the applied effect will show the world to the victims as a horrifying place as it breaks apart around them and the user is shown as a demonic massive being who destroys everything near it.

“Trap Card” The user makes an opponent fall into the user’s own dimension with no escape.

“Stardust” This gives you a view of the power bars of everyone in the session, and also allows you to alter them physically. You can just go up to people and break their health bar.

“What _B_L_A_N_K?” replace the Blank with the word of an item within sight of you and it will instantly disappear, however, the coding for this is glitched and will send it directly to the Void room in the Skaian Magicant. If the item is too large to fit in the void room then it is captchalogued into a card.

“This _B_L_A_N_K?” summons any item that replaced the word blank, ONLY if “What _B_L_A_N_K?” was used within 4 minutes previously.

“Map This, Bitch!” is a passive ability that makes all area around you both uncharitable and un-navigable.

“Path To Oblivion” it’s the ultimate disposal tool. As long as the Void player is touching it, they can banish any item or player into Null-Space, a Void player only area. Only the Void player can reach this place, meaning that you can put a Cherub Juju into here to stop it from fucking with time.

“T e L st S pp r” On of t e two po sib e BER ER  T IG  ERS, if y u he r a V id Pl y r s y it, RUN! It w ll dr in ev ryt ing in a pl n t of i ’s he lt   bar a d can t ke out t e B ack Qu en. Th  do ns de is th t it F rc s the V id Pl y r to t e Vo d Ro m a d coma iz s th m f r a mo th. The sur iv l r te is ab ut 70 per ent.

Sorry about that last one, it’s one that everyone should know but the Void isn’t exactly keen on letting it go. However, I feel most players should know to get the hell outta dodge if they see a Void Player lose it and they have less health.Sincerely,SN Tech Support (Clown)

[rolanslide]

Voltron s3 trailers: a summary

trailer 1: lion switching? prince loter? idk whats going on but i love it!

trailer 2: w h at is  ha pp en ing. wh o ar e y ou  peo pl e

trailer 3: nO. WhAT Is GoInG On. WHaT ThE FucK. StOp tHe ANgsT

[theandylambb-blog]

Privacy Does Not Exist

  Scrolling through countless posts on Facebook, you suddenly see something that interests you. You decide to click on it, in order to find out more about it. Although it might seem like nothing, the small task of clicking a link leads to a bigger picture. The more links you click, the more Facebook knows about you. As a result, after years of scrolling and clicking, Facebook might even know more about you than your best friend would. But why does this happen? Facebook is free to use for all users, yet this company is worth over 100 billion dollars. This is because of all the ads that are placed in between the posts of your friends. The post of that concealer you always wanted, or the post of the Air pods you were considering buying; these posts are what keeps Facebook going. Facebook makes revenue from every clicked ad that the company places. Furthermore, Facebook keeps record of all those links that are clicked, to place ads that will grab the person’s attention. Facebook is just one of these companies that exploit its users; there are countless other social media platforms that do the same exact thing. As Fuchs explains, employees and the poor should not be the ones that are exploited, rather, the rich, such as corporations, should be the ones that are monitored, to ensure that these companies are following protocols and are not cheating and exploiting its consumers. Furthermore, there should be protocols put in place to ensure that situations like these do not occur.

 So how exactly are platforms such as Facebook exploiting its users? Facebook, and many other platforms as well, “reduce their investment costs and labor costs, destroy jobs, and exploit consumers who work for free. Free labor produces surplus value that is appropriated and turned into corporate profit” (Fuchs 143). Essentially, individuals that use Facebook are in a sense, working for Facebook, for free. The registered users are providing valuable data, such as what they like and buy, and Facebook then uses this information to give ads that are relevant to its users. These users are called prosumers, individuals that produce and consume on the same platform. Although this might seem useful to the users, it also exploits them because users provide information to Facebook free of charge, and the information is then used by Facebook and they receive revenue from it. All Facebook has to do is invest money to keep the platform running, while its users work, unpaid, for Facebook by continuing to produce content and sharing it. This continuous cycle will keep running as long as users continue to use Facebook and other social media platforms. As Schneier explains, “personalized advertising is how these companies make money, and is why so much of the internet is free to users. We’re the product, not the customer.”

 To combat this, people who use the free to use platform must be given the option of whether or not they would like to opt in/out of such services. If users “wish [for] information or an information-based service, they will seek it out. It is not unreasonable to assume that individuals would be the best judge of when they are the most interested and therefore most receptive to information of a particular kind” (Fuchs 149). This would allow companies like Facebook and Instagram to continue running their platform the way they are running it, without exploiting its user base. This also enables the user to feel more secure, as they know that their information is being withheld from others. If users wish to receive content from their information, then they would be able to opt in, and would be shown content such as advertisers. With just users that opt-in alone, Facebook would be able to stay profitable, even if there are some users that opt-out of this service.

 Another method to combat this issue is to have individuals be part of “corporate watch platforms”. Instead of the users and consumers being exploited, this does just the opposite of that. Corporations would be the ones surveilled and those who are part of corporate watch platforms would be vigilant regarding “corporations and politicians tak[ing] measures that threaten privacy or increase the surveillance of citizens” (150). In order for this to work, just like how users of the platform share information freely about themselves, corporations also need to be required to provide information regarding their operations freely, to whomever that wants to access this information. This information would then be used by corporate watch platforms, and to raise awareness regarding how corporations are exploiting its users. This information can then be shared freely amongst users, and thus users are able to retaliate if they choose to.There are several corporate watch platforms, including WikiLeaks and Transnationale Ethical Rating. These platforms both have similar functions, as they exploit corporations and provide consumers with research on accused corporations. This gives users the power to do as they choose when it comes to online privacy and have more control of what they want to share.

 Lastly, users can prevent privacy exploitation by using platforms that give users full control to begin with, which means that the corporation does not sell information that is given to them for profit. Social media platforms such as Diaspora and Ello were created to give its users ad free content, which enabled users to not have their information shared with others. Therefore, what happened on these platforms stayed on these platforms. Although these platforms prevented users from getting exploited, ultimately, they failed to take off. No matter how many users registered for these websites, it looked unsubstantial in comparison to competitors such as Facebook. Because of this, many users became uninterested with these platforms because there were just not enough users.

 Privacy exploitation is overlooked by many, as individuals overlook those lengthy paragraphs and even sometimes pages of privacy policy. Users are not fully aware of what they are signing up for, and, as a result are sometimes getting exploited without even knowing it. This is why corporate watch platforms are in place, to allow users to know how all of user information is being used. Furthermore, users should also be given the option of opting in or out of their information being shared. Rather than being part of the privacy policy, users should be allowed, in a sense, to choose their own privacy policy. Their information is their information and only they should be allowed to share it. Lastly, users are also able to use anti-Facebook platforms, such as Diaspora and Ella, to prevent their information from being exploited. With the use of these strategies, the first step can be taken for citizens to gain control of their own personal information.

 Bibliography

 Fuchs, Christian. “The Political Economy of Privacy on Facebook.” Television & New Media, vol. 13, no. 2, Mar. 2012, pp. 139–159,

 Mineo, Liz. “When It Comes to Internet Privacy, Be Very Afraid, Analyst Suggests.” Harvard Gazette, Harvard Gazette, 30 Aug. 2018, news.harvard.edu/gazette/story/2017/08/when-it-comes-to-internet-privacy-be-very-afraid-analyst-suggests/.

 Oremus, Will. “Why Facebook's Rivals Just Keep Failing .” Slate Magazine, Slate, 28 Oct. 2014, slate.com/technology/2014/10/ello-diaspora-and-the-anti-facebook-why-alternative-social-networks-cant-win.html.

 “Public Good or Private Wealth?” Public Good or Private Wealth? | Oxfam International, www.oxfam.org/en/research/public-good-or-private-wealth.

 “Welcome to Diaspora*.” The Diaspora* Project, diasporafoundation.org/.

[thefreedomspray]

Rape Culture Readings

Abdullah-Khan, Noreen. Male Rape: The Emergence of a Social and Legal Issue (Palgrave Macmillan, 2008). Angelou, Maya. I Know Why the Caged Bird Sings (Ballantine, 1969). Armstrong, Elizabeth A., Laura Hamilton, and Brian Sweeney, “Sexual Assault on Campus: A Multilevel, Integrative Approach to Party Rape,” Social Problems, vol. 53, no. 4 (2006), pp. 483–99. Azoulay, Ariella. “Has Anyone Ever Seen a Photograph of a Rape?” in The Civil Contract of Photography (MIT Press, 2008) Bederman, Gail. Manliness and Civilization: A Cultural History of Gender and Race in the United States, 1880–1917 (University of Chicago Press, 1995). Bevacqua, Maria. Rape on the Public Agenda: Feminism and the Politics of Sexual Assault (Northeastern University Press, 2000). Block, Sharon. Rape and Sexual Power in Early America (University of North Carolina Press, 2006). Boswell, A. Ayres and Joan Z. Spade, “Fraternities and Collegiate Rape Culture: Why Are Some Fraternities More Dangerous Places for Women?” Gender & Society, vol. 10, no.2 (1996), pp. 133–47. Brison, Susan. Aftermath: Violence and the Remaking of a Self (Princeton University Press, 2003). Brownmiller, Susan. Against Our Will: Men, Women, and Rape (Simon & Schuster, 1975). Buchwald, Emilie, Pamela Fletcher, and Martha Roth, eds., Transforming a Rape Culture (Milkweed, 2005). Bumiller, Kristin. In an Abusive State: How Neoliberalism Appropriated the Feminist Movement against Sexual Violence (Duke University Press, 2008). Burstyn, Varda. The Rites of Men: Manhood, Politics, and the Culture of Sport (University of Toronto Press, 1999). Butler, Judith. Frames of War: When Is Life Grievable? (Verso, 2016). Campbell, Kirsten. “Legal Memories: Sexual Assault, Memory, and International Humanitarian Law,” in Signs, vol. 28, no. 1 (2002), pp. 149–78. Cappiello, Katie and Meg McInerney, eds., SLUT: A Play and Guidebook for Combating Sexism and Sexual Violence (Feminist Press, 2015). Celis, William. “Date Rape And a List At Brown,” The New York Times, November 18, 1990. Clark, Annie and Andrea Pino, We Believe You: Survivors of Campus Sexual Assault Speak Out (Holt Macmillan, 2016). Coates, Ta-Nehisi. Between the World and Me (Spiegel & Grau, 2015). Connell, R. W. Masculinities, 2nd ed. (University of California Press, 2005). Crenshaw, Kimberle. “Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color,” Stanford Law Review, vol. 43, no. 6 (July 1991). Critical Resistance and Incite!, “Statement on Gender Violence and the Prison Industrial Complex,” in The Color of Violence: INCITE! Anthology (Duke University Press, 2016). Davis, Angela. “We Do Not Consent: Violence Against Women in a Racist Society,” in Women, Culture, and Politics (Vintage, 1990); “Rape, Racism, and the Myth of the Black Rapist,” in Women, Race, and Class (Vintage, 1983). Deer, Sarah. “What She Say, It Be Law” in The Beginning and End of Rape (University of Minnesota Press, 2015). Dick, Kirby and Amy Ziering, The Hunting Ground: The Inside Story of Sexual Assault on American College Campuses (Skyhorse, 2016). Dworkin, Andrea. Intercourse: Occupation/Collaboration (Free Press, 1987). Enloe, Cynthia. “Wielding Masculinity inside Abu Ghraib and Guantanamo,” in Globalization and Militarism: Feminists Make the Link (Rowman and Littlefield, 2016). Estes, Steve. I Am a Man! Race, Manhood, and the Civil Rights Movement (University of North Carolina Press, 2005). Estrich, Susan. Real Rape (Harvard University Press, 1987). Factora-Borchers, Lisa ed., Dear Sister: Letters from Survivors of Sexual Violence (AK Press, 2014). Falcon, Sylvanna. “Rape as a Weapon of War: Militarized Border Rape at the U.S.-Mexico Border,” in Women and Migration in the U.S.-Mexico Borderlands: A Reader, edited by Denise A. Segura and Patricia Zavella (Duke University Press, 2007). Feimster, Crystal. Southern Horrors: Women and the Politics of Rape and Lynching (Harvard University Press, 2011). Filipovic, Jill “The Conservative Gender Norms That Perpetuate Rape Culture, And How We Can Fight Back” in Yes Means Yes (2008) Flanagan, Caitlin “The Dark Power of Fraternities,” The Atlantic, March 2014. Freedman, Estelle. Redefining Rape: Sexual Violence in the Era of Suffrage and Segregation (Harvard University Press, 2013). Friedman, Jaclyn and Jessica Valenti, Yes Means Yes!: Visions of Female Sexual Power and a World Without Rape (Seal Press, 2008). Funk, Rus Ervin. “Queer Men and Sexual Assault: What Being Raped Says about Being a Man,” in Gendered Outcasts and Sexual Outlaws: Sexual Oppression and Gender Hierarchies in Queer Men’s Lives, edited by Chris Kendall and Wayne Martino (Harrington Park Press, 2006). Gay, Roxane. “Peculiar Benefits,” The Rumpus, May 16, 2012. Gilmore, David. Manhood in the Making: Cultural Concepts of Masculinity (Yale University Press, 1991). Goldin, Nan. The Ballad of Sexual Dependency (Farrar, Straus & Giroux, 1989); Nan One Month After Being Battered (color photograph, 1984) Gottschalk, Marie. “Not the Usual Suspects: Feminists, Women’s Groups, and the Anti-Rape Movement,” in The Prison and the Gallows: The Politics of Mass Incarceration in America (Cambridge University Press, 2006). Griffin, Susan. “Rape: The All-American Crime,” Ramparts Magazine, September 1971. Halley, Janet. “The Move to Affirmative Consent,” Signs: Journal of Women and Culture (2015). Harding, Kate. Asking for It: The Alarming Rise of Rape Culture—and What We Can Do about It (Da Capo, 2015). Harding, Kate. Asking For It (De Capo Press, 2015). Hartman, Saidiya. “Seduction and the Ruses of Power” in Scenes of Subjection: Terror, Slavery, and Self-Making in Nineteenth-Century America (Oxford University Press, 1997). Hasday, Jill Elaine. “Contest and Consent: A Legal History of Marital Rape,” California Law Review, vol. 88, no. 5 (2000). Hesford, Wendy. “Witnessing Rape Warfare: Suspending the Spectacle,” in Spectacular Rhetorics: Human Rights Visions, Recognitions, Feminisms (Duke University Press, 2011). hooks, bell. “Understanding Patriarchy.” Jarvis, Christina. The Male Body at War: American Masculinity during World War II (Northern Illinois University Press, 2003). Jones, Gayl. Corregidora (Beacon, 1987). Kahlo, Frida. A Few Small Nips (painting, 1935) Kimmel, Michael. Angry White Men: American Masculinity at the End of an Era (Nation Books, 2015). Kimmel, Michael and Abby Ferber, eds., Privilege: A Reader (Westview Press, 2016). Kimmel, Michael Guyland: The Perilous World Where Boys Become Men (Harper Perennial, 2009). Kollwitz, Käthe. Raped (etching, 1907) Krakauer, Jon. Missoula: Rape and the Justice System in a College Town (Anchor, 2015). Law, Victoria. “Sick of the Abuse: Feminist Responses to Sexual Assault, Battering, and Self-Defense,” in The Hidden 1970s: Histories of Radicalism, edited by Dan Berger (Rutgers University Press, 2010). Leo, Jana. Rape New York (Feminist Press, 2011). Levy, DeAndry. “Man Up,” The Players’ Tribune, April 27, 2016. Luibheid, Eithne. “Rape, Asylum, and the U.S. Border Patrol,” Entry Denied: Controlling Sexuality at the Border (University of Minnesota Press, 2002). Luther, Jessica. Unsportsmanlike Conduct: College Football and the Politics of Rape (Akashic, 2016). MacKinnon, Catherine. “A Rally Against Rape,” in Feminism Unmodified: Discourses on Life and Law (Harvard University Press, 1988); “Rape: On Coercion and Consent,” in Toward a Feminist Theory of the State (Harvard University Press, 1991). Marcus, Sharon. “Fighting Bodies, Fighting Words: A Theory and Politics of Rape Prevention,” in Feminists Theorize the Political, edited by Judith Butler and Joan W. Scott (Routledge, 1992). Mardorossian, Carine M. Framing the Rape Victim: Gender and Agency Reconsidered (Rutgers University Press, 2014). McGuire, Danielle. At the Dark End of the Street: Black Women, Rape, and Resistance—A New History of the Civil Rights Movement from Rosa Parks to the Rise of Black Power (Vintage Books, 2011). McIntosh, Peggy. “White Privilege: Unpacking the Invisible Knapsack.” Meyer, Doug. “Gendered Views of Sexual Assault, Physical Violence, and Verbal Abuse,” in Violence against Queer People: Race, Class, Gender, and the Persistence of Anti-LGBT Discrimination (Rutgers University Press, 2015). Morrison, Toni. The Bluest Eye (Vintage, 1970). Morrison, Toni ed., Race-ing Justice, En-Gendering Power: Essays on Anita Hill, Clarence Thomas, and the Construction of Social Reality (Pantheon, 1992). November, Juliet. “It Takes Ass to Whip Ass: Understanding and Confronting Violence Against Sex Workers: A Roundtable Discussion with Miss Major, Mariko Passion, and Jessica Yee,” in The Revolution Starts at Home: Confronting Intimate Violence Within Activist Communities, edited by Ching-In Chen, Jai Dulani, and Leah Lakshmi Piepzna-Samarasinha (AK Press, 2016). Pascoe, C.J. and Jocelyn A. Hollander, “Good Guys Don’t Rape: Gender, Domination, and Mobilizing Rape,” Gender & Society, vol. 30, no. 1 (2016), pp. 67–79. Pascoe, C.J. and Tristan Bridges, eds., Exploring Masculinities: Identity, Inequality, Continuity and Change (Oxford University Press, 2015). Patterson, Jennifer ed., Queering Sexual Violence: Radical Voices from Within the Anti-Violence Movement (Riverdale Ave Books, 2016). Peek, Christine. “Breaking out of the Prison Hierarchy: Transgender Prisoners, Rape, and the Eighth Amendment,” Santa Clara Law Review, vol. 44, no. 4 (2004). Prickett, Sarah Nicole. “Your Friends And Rapists,” December 16, 2013. Puar, Jasbir. “Abu Ghraib and U.S. Sexual Exceptionalism,” in Terrorist Assemblages: Homonationalism in Queer Times (Duke University Press, 2007). Reeves Sanday, Peggy. Fraternity Gang Rape: Sex, Brotherhood, and Privilege on Campus (NYU Press, 2007). Richie,Beth E. 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