During the 19th century, sublime depictions of North American mounds captivated Euro-American colonists and Romantic travelers. Settlers frequently embedded farms and homesteads into the material fabric of these Indigenous ruins across the American Bottom region and surrounding uplands, uncovering traces of antiquity in the process. Focusing on the Emerald mound site and broader mound discourses, I examine how material intimacies underlying this 19th-century phenomenon periodically corrupted Romantic sensibilities. Specifically, I highlight aspects of archival and spatial data that capture fleeting moments when mound intercourse generated uncanny affects and queer temporalities. I argue that in moments when uncanny affects haunted colonial homes, Indigenous histories queered the tense of settler colonialism.
Studying misinformation and how to deal with unhealthy behaviours within online discussions has recently become an important field of research within social studies. With the rapid development of social media, and the increasing amount of available information and sources, rigorous manual analysis of such discourses has become unfeasible. Many approaches tackle the issue by studying the semantic and syntactic properties of discussions following a supervised approach, for example using natural language processing on a dataset labeled for abusive, fake or bot-generated content. Solutions based on the existence of a ground truth are limited to those domains which may have ground truth. However, within the context of misinformation, it may be difficult or even impossible to assign labels to instances. In this context, we consider the use of temporal dynamic patterns as an indicator of discussion health. Working in a domain for which ground truth was unavailable at the time (early COVID-19 pandemic discussions) we explore the characterization of discussions based on the the volume and time of contributions. First we explore the types of discussions in an unsupervised manner, and then characterize these types using the concept of ephemerality, which we formalize. In the end, we discuss the potential use of our ephemerality definition for labeling online discourses based on how desirable, healthy and constructive they are.
IWAC-the International Women's Anthropology Conference-has grown over four decades from a small New York-based organization to one that is truly global in scope and agenda. Inspired by the civil rights and feminist movements of the 1960s and early 1970s, three anthropologists, Eleanor Leacock, Constance Sutton, and Ruby Rohrlich-Leavitt, came together to form a feminist anthropology organization-the New York Women's Anthropology Caucus-dedicated to supporting women's struggles both inside and outside the Academy. In 1976, four years after its inception, the organization expanded to become IWAC. By using their anthropological expertise and connections with women in areas targeted for international development, IWAC members were able to provide the United Nations and other policymaking organizations with situated case studies of women's collective action and concerns. In this way, IWAC has charted a course for publicly engaged feminist anthropology that continues to resonate for engaged feminist scholars and activists today. [feminism, engaged anthropology, IWAC]
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