- Jul 2021
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www.theatlantic.com www.theatlantic.com
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But in identity politics, equality refers to groups, not individuals, and demands action to redress disparate outcomes among groups—in other words, equity, which often amounts to new forms of discrimination. In practice, identity politics inverts the old hierarchy of power into a new one: bottom rail on top. The fixed lens of power makes true equality, based on common humanity, impossible.
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With identity politics, the demand became different—not just to enlarge the institutions, but to change them profoundly.
change these institutions how?
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The statement helped set in motion a way of thinking that places the struggle for justice within the self. This thinking appeals not to reason or universal values but to the authority of identity, the “lived experience” of the oppressed. The self is not a rational being that can persuade and be persuaded by other selves, because reason is another form of power.
The struggle for justice can be found within the self (rather than the group).
Reason is another form of power.
How does the idea of justice and self in the first connect (or not) to the Woodard's idea of self with respect to God in the Protestant evangelical America?
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The term identity politics was born in 1977, when a group of Black lesbian feminists called the Combahee River Collective released a statement defining their work as self-liberation from the racism and sexism of “white male rule”:
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Unlike orthodox Marxism, critical theory is concerned with language and identity more than with material conditions.
critical theory versus Marxism
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If we mutually exclusively split America into these four classifications, what would be the proportion of people within each?
What do the overlaps of these four groups look like with respect to Colin Woodard's eleven American Nations?
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edwardsnowden.substack.com edwardsnowden.substack.com
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If this past year-and-change has taught us anything, it's how interconnected we all are — a bat coughs and the world gets sick. Vaccines aside, our greatest weapon for defeating Covid-19 has been the mask, an accessory I'd formerly appreciated only a symbol: masks make secret, masks hide, masks cover, in protests as in pandemics. The social value of the mask has been made clear: they're not deceptive so much as protective, of ourselves and of others too. Masking is a mutual responsibility, a symbol of common identity founded in a common hope.
The idea of a bat coughing and infecting the world is a powerful one in relation to our interconnectedness.
I'm enamored of how he transitions this from the pandemic and masking for protection against virus to using masks as a symbol for protecting ourselves, our data, and our identity in a surveillance state.
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The intimate linking of users' online personas with their offline legal identity was an iniquitous squandering of liberty and technology that has resulted in today's atmosphere of accountability for the citizen and impunity for the state. Gone were the days of self-reinvention, imagination, and flexibility, and a new era emerged — a new eternal era — where our pasts were held against us. Forever.
Even Heraclitus knew that one couldn't stand in the same river twice.
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kneelingbus.substack.com kneelingbus.substack.com
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Offline we exist by default; online we have to post our way into selfhood.
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A platform like Twitter makes our asynchronous posts feel like real-time interaction by delivering them in such rapid succession, and that illusion begets another more powerful one, that we’re all actually present within the feed.
This same sort of illusion also occurs in email where we're always assumed to be constantly available to others.
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hedgehogreview.com hedgehogreview.com
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https://hedgehogreview.com/web-features/thr/posts/writing-a-life
Jacobs suggests taking the idea of "walking a mile in another's shoes" to a higher level. He takes Herman Hesse's idea in The Glass Bead Game of the Castalian community's writing a Life in which people write an autobiography about seeing themselves placed in other times/places in history.
Similar examples he includes:
- Flannery O'Connor's story "Revelation" in which a woman chooses being remade as "white trash" or a Black woman.
- Black Like Me by John Howard Griffin (1961)
- White Like Me, a Saturday Night Live skit featuring Eddie Murphy
- Soul Sister by Grace Halsell
- Rachel Dolezal passing as black because she felt it was her identity
- John Rawls' "veil of ignorance"
Jacob suggests this could be a useful exercise for people to attempt, particularly as a senior exercise for university students.
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- Jun 2021
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psyarxiv.com psyarxiv.com
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Sanderson, L., Harkin, L., Stuart, A., Stevenson, C., Park, M. S.-A., Yan, R. J., Mitra, S., Nuseibeh, B., Gooch, D., & Katz, D. (2021). A Siege on Positive Ageing: COVID-19 as Exacerbating Age-based Stereotype Threats among Older Adults [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/pufd5
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Mentioned by Heather Staines
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URL
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licenseplate.website licenseplate.website
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Personalized license plates could be thought of as a way to annotate one's car.
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www.theatlantic.com www.theatlantic.com
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One of the more incisive comments about the gap we often see between faith and works sticks with me today: that for too many people of the Christian faith, Jesus is a “hood ornament.”
Jesus is a "hood ornament."
searing...
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“‘Evangelical’ used to denote people who claimed the high moral ground; now, in popular usage, the word is nearly synonymous with ‘hypocrite,’” Timothy Keller, one of the most influential evangelicals in the world, wrote in The New Yorker in 2017.
Interesting.
I've found myself looking at statements from Republicans over the past several years and tagging them as "hypocrisy".
I wonder what the actual overlap of the two groups is?
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“In American pop-culture parlance, ‘evangelical’ now basically means whites who consider themselves religious and who vote Republican,” according to the Baylor University historian Thomas Kidd.
I feel like this is the general case...
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Partisan, cultural, and regional identities tend to shape religious identities.
How?
Why?
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www.nytimes.com www.nytimes.com
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Yet books are curious objects: their strength is to be both intensely private and intensely social — and marginalia is a natural bridge between these two states.
Books represent a dichotomy in being both intensely private and intensely social at the same time.
Are there other objects that have this property?
Books also have the quality of providing people with identities.
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www.migrationencounters.org www.migrationencounters.org
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Well, since I learned that I was living illegally in the United States, I got discriminated for that. They would call me “illegal Mexican.” So I took that as a positive thing and said, "Yes, I am," and I felt like I needed to represent that not just for myself but for a whole generation because there's a lot of people just like me whose parents took them to the United States, and they struggled through the same thing. I felt that I needed to represent them. I didn't get the tattoos until I came back to Mexico. That's how it started. I do remember in high school, most of my friends that I hung out with were all Mexican, we were all born in Mexico. I guess that's how it started, just hanging out with friends and making jokes about it.
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I don't want to say that I'm Mexican or American. I am both. I'm bi-cultural. I just don't like that. I don't like what they say. I'd rather we say, "Hey, we're human. You and I are human." Yes, later on we get that, later on they tell us, "Okay, you were born in Mexico so that makes you Mexican." But since we're born, we're born as human, not even as a woman or a man. We're born as a human. Yeah. I get asked that question a lot.
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www.migrationencounters.org www.migrationencounters.org
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Mike: Yeah. But they didn't tell us that if he wasn't from there, that it didn't apply to us. And since he's not a resident, or he's not anything, they just took it all away. But they gave me a social security card. They gave me a work permit. They gave me everything that I needed. I even got my taxes one year [Emotional]. I got $3,000 back, put my taxes on my wall, like I'm really doing it.
Time in the US, Jobs/Employment/Work, Documents, Social Security Card/ ID
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- May 2021
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psyarxiv.com psyarxiv.com
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Stuart, A., Harkin, L., Daly, R., Sanderson, L., Park, M. S.-A., Stevenson, C., Katz, D., Gooch, D., Levine, M., & Price, B. (2021). Ageing in the time of COVID-19: The coronavirus pandemic exacerbates the experience of loneliness in older people by undermining identity processes. PsyArXiv. https://doi.org/10.31234/osf.io/rhf32
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bpspsychub.onlinelibrary.wiley.com bpspsychub.onlinelibrary.wiley.com
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Stevenson, C., Wakefield, J. R. H., Felsner, I., Drury, J., & Costa, S. (n.d.). Collectively coping with coronavirus: Local community identification predicts giving support and lockdown adherence during the COVID-19 pandemic. British Journal of Social Psychology, n/a(n/a). https://doi.org/10.1111/bjso.12457
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harpers.org harpers.org
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So the truth is that the influencer economy is just a garish accentuation of the economy writ large. As our culture continues to conflate the private and public realms—as the pandemic has transformed our homes into offices and our bedrooms into backdrops, as public institutions increasingly fall prey to the mandates of the market—we’ve become cheerfully indentured to the idea that our worth as individuals isn’t our personal integrity or sense of virtue, but our ability to advertise our relevance on the platforms of multinational tech corporations.
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patthomson.net patthomson.net
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Getting to grips with structure means keeping your reader in mind.
Always write with the reader in mind. Good writing isn't a vanity project i.e. it's not about you. If you can't get your message across clearly then you're letting down your reader.
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threadreaderapp.com threadreaderapp.com
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Examples of this sort of non-logical behaviour used to represent identity can be found in fiction in:
- Dr. Seuss' The Butter Battle Book (Random House,1984) which is based on
- the war between Lilliput and Blefuscu in Jonathan Swift's 1726 satire Gulliver's Travels, which was based on an argument over the correct end to crack an egg once soft-boiled.
It almost seems related to creating identity politics as bike-shedding because the real issues are so complex that most people can't grasp all the nuances, so it's easier to choose sides based on some completely other heuristic. Changing sides later on causes too much cognitive dissonance, so once on a path, one must stick to it.
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psyarxiv.com psyarxiv.com
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Stuart, A., Katz, D., Stevenson, C., Gooch, D., Harkin, L., Bennasar, M., Sanderson, L., Liddle, J., Bennaceur, A., Levine, M., Mehta, V., Wijesundara, A., Talbot, C. V., Bandara, A., Price, B., & Nuseibeh, B. (2021). Loneliness in Older People and COVID-19: Applying the Social Identity Approach to Digital Intervention Design [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/qk9hb
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You don't have to be a Welsh speaker to realise these place names make Wales different.They connect us to our history and our shared identity.
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www.nytimes.com www.nytimes.com
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Kramer, J. (2021, May 7). In Covid Vaccine Data, L.G.B.T.Q. People Fear Invisibility. The New York Times. https://www.nytimes.com/2021/05/07/health/coronavirus-lgbtq.html
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Tuncgenc, B., El Zein, M., Sulik, J., Newson, M., Zhao, Y., Dezecache, G., & Deroy, O. (2020). We distance most when we believe our social circle does [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/u74wc
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- Apr 2021
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www.eff.org www.eff.org
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You should have a right to present different aspects of your identity in different contexts. If you visit a site for medical information, you might trust it with information about your health, but there’s no reason it needs to know what your politics are. Likewise, if you visit a retail website, it shouldn’t need to know whether you’ve recently read up on treatment for depression. FLoC erodes this separation of contexts, and instead presents the same behavioral summary to everyone you interact with.
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stephaniewalter.design stephaniewalter.design
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www.cambridge.org www.cambridge.org
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Komporozos-Athanasiou, Aris, Jonathan Paylor, and Christopher Mckevitt. ‘Governing Researchers through Public Involvement’. Journal of Social Policy, undefined/ed, 1–16. https://doi.org/10.1017/S004727942100012X.
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A tool targeted at journalists that appears to be a silo-based app for backing up/archiving articles on the web as well as providing analytics, newsletter/email functionalities, and other options.
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- Mar 2021
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journal.disruptivemedia.org.uk journal.disruptivemedia.org.uk
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from SenorG’s comment that began with the caveat “Allow me to push back a bit here,” and which inspired four replies from three other annotators, to actualham’s observation
There's something discordant here in a scholarly article about having academic participants with names like SenorG and actualham. It's almost like a 70's farce starring truckers with bizarre CB handles. It's even more bizarre since I know some of the researchers behind these screennames.
Is the pseudonymous nature of some of these handles useful in hiding the identity of the participants and thereby forcing one to grapple only with their ideas and not the personas, histories and contexts behind them?
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en.wikipedia.org en.wikipedia.org
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The question, 'What is library and information science?' does not elicit responses of the same internal conceptual coherence as similar inquiries as to the nature of other fields, e.g., 'What is chemistry?', 'What is economics?', 'What is medicine?' Each of those fields, though broad in scope, has clear ties to basic concerns of their field. [...] Neither LIS theory nor practice is perceived to be monolithic nor unified by a common literature or set of professional skills. Occasionally, LIS scholars (many of whom do not self-identify as members of an interreading LIS community, or prefer names other than LIS), attempt, but are unable, to find core concepts in common
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psyarxiv.com psyarxiv.com
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Abadi, D., Cabot, P.-L. H., Duyvendak, J. W., & Fischer, A. (2020). Socio-Economic or Emotional Predictors of Populist Attitudes across Europe [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/gtm65
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- Feb 2021
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www.gingrich360.com www.gingrich360.com
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He is seriously concerned – as many of us are – about the destructive repercussions of identity politics, the censorship of dissenting opinion, and the rewriting of American history.
A lot of inflammatory dog whistle rhetoric here (not to mention the poor use of en dashes posing as em dashes).
He calls out destructive repercussions of identity politics, but fails to notice that everyone wants to feel safe in their identity, not just cis-gendered white male Republicans.
He calls out censorship of dissenting opinion while writing on his own website. When did the government censor his opinions or any other opinions? Republicans are so pro-corporation and pro-enterprise, but then get upset when those same great companies enforce basic social norms?
And then, in the same breath: "rewriting American history?!" Perhaps we just taking a more nuanced perspective of the actual truths? Maybe we're hearing the stories and perspectives of those who's dissenting opinions have been not only been censored out of the media, but never allowed in for almost 250 years?
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psyarxiv.com psyarxiv.com
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Haslam, S. A., Steffens, N. K., Reicher, S., & Bentley, S. (2020). Identity leadership in a crisis: A 5R framework for learning from responses to COVID-19. PsyArXiv. https://doi.org/10.31234/osf.io/bhj49
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patthomson.net patthomson.net
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An important part of being an academic researcher is remembering that you are an author.
I don't think that many academics think of themselves as authors.
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psyarxiv.com psyarxiv.com
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Cruwys, T., Stevens, M., Donaldson, J. L., Cardenas, D., Platow, M. J., Reynolds, K. J., & Fong, P. (2021). Perceived COVID-19 risk is attenuated by ingroup trust: Evidence from three empirical studies. PsyArXiv. https://doi.org/10.31234/osf.io/94sd3
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blogs.lse.ac.uk blogs.lse.ac.uk
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When I’m writing on non-housing topics is that “academic blogging”? Or just an academic blogging?
Identity again. Is your identity influenced by what you're writing about? Or does what you're writing about influence your identity?
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subpixel.space subpixel.space
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Identity is always about groups, and group formation is always about identity formation, and both are processes of learning.
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As high quality content and effective brand strategy move down the long tail, “community” has become an important concept for every post-Web 2.0 player. Crypto token holders, influencer fanbases, DTC brand customers, creator audiences, and new social networks are all often referred to as communities, and each has a stake in developing community for itself.
Everyone has and should take an active stake in developing community for themselves.
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invisibleup.com invisibleup.com
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And really, this stems from the fact that buildings aren't designed by the community that uses them anymore. The community barely factors into the design, even. Buildings were designed to serve a specific purpose, dictated by the higher-ups with the money to purchase the land and fund the development of the building. Again, quoting the article, Unless they are an uber-wealthy client, users of buildings rarely have much input into the design process. Students do not get to say what kind of school they would like, office workers do not get to say whether they would prefer to work in a glass tower or in a leafy complex of wifi-enabled wooden pagodas. ... But that rupture means that architecture becomes something imposed upon people. It isn’t participatory, and it doesn’t adapt in response to their needs. It’s prefabricated, assembled beforehand off-site and then dumped on the unwitting populace. We are not meant to live in modern buildings; they are made for people who do not poop.
This is very reminiscent of how some people use the internet as well. I can think of personal examples where Goolge apps and services were forced upon workers at companies who didn't want them and weren't comfortable with them.
Similarly we went from the creativity of MySpace to the corporate strictures of Facebook and Twitter that didn't give users any flexibility or identity. The connective value was apparently worth just a bit more than the identity, so we went there, but why not have it all?
I'll have to find the reference, but I saw an article with a book reference in the last year about the life of buildings and that well designed ones could stand the test of centuries in their ability to be redesigned and repurposed from the inside out if necessary.
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Plus, also, this website? It's like my home, on the internet. I have this online, virtual space that I can decorate any which way I want. I can add all sorts of things for people to read, talk all day about the things that interest me, make it any color, any pattern, any font, any layout. I keep it simple, yes, but it's my space. And there's Park City, the "netgroup" I admin as well, which is like a communal webspace for me and my friends. It's just, I feel such a sense of ownership over my homepage, such a sense of freedom, and I love it. If there's anything this pandemic has taught me, it's that I need this space to express myself. For the vast majority of the pandemic I essentialy did not have a life outside the digital world, besides the bare minimum like eating and sleeping and such. Most places outdoors right now are too dangerous, and I do not feel any sense of ownership at all in my current living space. The computer is all I have. It's all a lot of people right now have.
This is how one will know that Facebook is heavily declining: when they allow people to customize the look/feel of their own pages.
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It costs money to paint my walls, not that I even can considering I rent my room. It costs money to get a different desk, not that I even have a car to transport it in. But the computer? Right click, Personalize.
Interesting way of framing personal identity and control using computers.
(An issue here is having enough money to buy a phone or computer to exert that control still...)
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nymag.com nymag.com
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As we all know, people are less awful when they are not anonymous. I believe that the most undervalued real estate on the internet is Twitter profiles.
True to some extent, but this also runs into the other problems of the nymwars.
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aeon.co aeon.co
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it’s important not to get the claim that such terms latch on to initially hidden characteristics muddled up with some other highly controversial philosophical claims lurking in the vicinity.
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Immanuel Kant (1724-1804) puts it: ‘Experience teaches us that a thing is so and so, but not that it cannot be otherwise.’
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Another term that seems not to function in a Kripkean way is ‘weed’. We use ‘weed’ to refer to the various different plants that we prefer not to see in our gardens (because of their unattractiveness, destructiveness, etc). And we don’t assume that there’s some underlying biological feature common and peculiar to all weeds, as there is (arguably) to all roses or all tigers.
How do we define things? And how closely?
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he most famous illustration of how the name of a substance is supposed to function in this way is provided not by Kripke, but by Putnam, another leading proponent of the ‘theory of direct reference’. Putnam asks us to imagine a Twin Earth – just like our Earth – which contains doppelgängers of us humans. The only difference between the two Earths is that on Twin Earth the clear, thirst-quenching, etc liquid that fills the oceans, lakes and rivers is not the chemical substance H2O, but another substance – XYZ. Suppose it’s 1750, before the chemical composition of water was discovered. On both Earths, the inhabitants call their liquid ‘water’. And, because it’s 1750, they associate the same mental checklist with that term: both think of ‘water’ as the substance that’s clear, thirst-quenching, boils at 100°C and so on. Now suppose a glass of XYZ is brought from Twin Earth to Earth and presented to Locke. Locke would believe it’s water, because it would tick his mental checklist. But would it be water? Not according to Putnam. Intuitively, that’s merely water-like stuff in the glass, not water. Putnam concludes that, while the term ‘water’ is associated with the same descriptions on Earth and Twin Earth, it has different meanings and picks out different chemical kinds. It is, and was, a necessary condition of something being water that it be H2O, despite this condition not being known back in 1750.
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the name ‘Aristotle’ can’t just mean ‘the pupil of Plato and teacher of Alexander’. For then it would be a trivial truth, not a potentially contestable historical fact, that Aristotle was taught by Plato and taught Alexander.
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In the mid-20th century, Kripke, along with a number of other philosophers including Ruth Barcan Marcus, Hilary Putnam and David Kaplan, overthrew this consensus, arguing that many terms refer, not by way of things fitting some associated mental checklist, but directly.
The shift in the idea of naming things.
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I’ll also provide one illustration of how Kripke’s ideas can have relevance outside philosophy – to heated political debates about identity, ‘biological essentialism’, and how terms such as ‘woman’ and ‘white person’ function (do such terms latch on to hidden genetic and/or other biological features, as some maintain?)
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- Jan 2021
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Ibrahim, F. A., & Dykeman, C. (2020, October 23). Counseling Muslim Americans: Cultural and Spiritual Assessments. https://doi.org/10.1002/j.1556-6676.2011.tb02835.x
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trumpwhitehouse.archives.gov trumpwhitehouse.archives.gov
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shared identity
I'll be flagging certain repeated phrases or language choices that are misleading or biased.
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covid-19.iza.org covid-19.iza.org
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Snower. D. J., (2020), The Socio-Economics of Pandemics Policy. Institute of Labor Economics. Retrieved from: https://covid-19.iza.org/publications/pp162/
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- Dec 2020
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passportyork.yorku.ca passportyork.yorku.ca
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I think what the narrative of Incendies is trying to do is to first distinguish the mother's side of Oedipal desire from the male desire and then integrate them. Female characters are femininized as personified obstacles in traditional Oedipus story. The feminist narrative of Incendies seeks to contrast this idea by complicating the reality of Nawal in order to give her personalities, so her desire would not be subdued by the patriarchal desire. Therefore, the film has to focus on the desire of Nawal and her daughter first. The film also tries to challenge the traditional Oedipal narrative by integrating the double- identity of Simon/Nahid into that of Jeanne/Nawal through the blood tie they share, and suggests that they are all persecuted by the conflicts between two existing orders: Muslim and Christian. What the film is trying to do is to separate Nawal's reality from the patriarchal discourse, and to portray her as a misfit (in contrast to the feminized characters in Oedipus' story, where they all serve the Oedipal desire), so Nawal could not only have her own voice, but her desire can be fulfilled and outlive the patriarchal framework through the reunion of her children.
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www.theatlantic.com www.theatlantic.com
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Every time you click a reaction button on Facebook, an algorithm records it, and sharpens its portrait of who you are.
It might be argued that the design is not creating a portrait of who you are, but of who Facebook wants you to become. The real question is: Who does Facebook want you to be, and are you comfortable with being that?
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github.com github.com
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Our team is building open source community tools and Svelte fits our identity as an independent labor of love with an organic community.
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www.gq.com www.gq.com
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And then there was what Lanier calls “data dignity”; he once wrote a book about it, called Who Owns the Future? The idea is simple: What you create, or what you contribute to the digital ether, you own.
See Tim Berners-Lee's SOLID project.
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www.quora.com www.quora.com
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Roman came to dominate the Greek world this influence spread much more widely, but it was also contrasted with Roman contempt for Greek governance and the cultural habits which made the Greeks seem 'untrustworthy' and 'unreliable' to Romans who saw themselves as more honest, straightforward and manly.
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Romans did a much more thorough job assimilating the peoples they conquered. Non-Romans could and did become citizens, even from very early times.
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Many non-Greeks adopted Gteek lifestyles, language and habits after the age of Alexander, but the cross-pollination was more frequently cultural than political.
More of a focus on IDENTIFYING as greek, as opposed to being TOLD that you are now roman, etc.
more of a colonization concept than assimilation
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he armies of Republican Rome were strongly rooted in the Italian peasantry. Rome's political reach was broader than comparable Greek states and military service obligations extended farther down the social scale.
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he Romans assimilated far more people into their institutional lives.
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soldiering became a lifelong career instead of a short-service civic duty.
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dominating its neighbors and then assimilating them into its institutions
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Rome, on the other hand, maintained a far more continuous tradition of governance with far fewer interruptions.
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Greece was a very contentious place;
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- Nov 2020
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icla2020b.jonreeve.com icla2020b.jonreeve.com
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butcher’s daughter
Interesting that she's married ("Mrs."?) but is still defined here as her father's daughter...also the "butcher" part makes me think already that she's a little cold and maybe intimidating because of a butcher's job?
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www.verisign.com www.verisign.com
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Nothing represents you like your name. It’s been your brand since you were born. So when you’re online, you want your identity to match who you are in the real world.
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courses.commarts.wisc.edu courses.commarts.wisc.edu
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anonymous imageboard
4chan is reasonably unique in the current online landscape, in that it permits conversation by totally anonymous users. This allows its users to post without much thought about their privacy status, which they often take for granted. This unique level of privacy fostered by anonymity, in a way, partially delivers on the Cyberspace rhetoric of the 1990s in that people can't be judged by their physical identities unless they offer identifying information up themselves. That's not to say that 4chan is a welcoming space for all (or even most) users, though, as it has been acknowledged, even later here in Ellis' article, that 4chan houses plenty of white supremacist tendencies, but, strictly speaking, as far as one's ideas go, they are judged purely based on their merit so long as no additional personal identifiers are offered. As Dillon Ludemann notes in his paper, /pol/emics: Ambiguity, scales, and digital discourse on 4chan, white supremacy, as well as other, "practiced and perceived deviancy is due to the default blanket of anonymity, and the general discourse of the website encourages users to remain unnamed. This is further enforced and embodied as named users, colloquially known as 'namefags,' are often vilified for their separation from the anonymous collective community" (Ludemann, 2018).
Hypothetically, since all users start out as anonymous, one could also present their identity however they so please on the platform, and in theory what this means is that the technology behind the site promotes identity exploration (and thus cyberspace rhetoric), even though in practice, what most users experience is latent racism that depends on users' purposefully offered identifying information or generalized white supremacist posts that are broadcasted for all on the site to see.
Work Cited:
Ludemann, D. (2018). /pol/emics: Ambiguity, scales, and digital discourse on 4chan. Discourse, Context & Media, 24, 92-98. doi: 10.1016/j.dcm.2018.01.010
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plato.stanford.edu plato.stanford.edu
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Smart had to say that if sensation X is identical to brain process Y then if Y is between my ears and is straight or circular (absurdly to oversimplify) then the sensation X is between my ears and is straight or circular.
If, X = my mind
and, B= my brain
and X == B
then, if my mind X is in brain state B1 at t1 (i.e. acute pain) and your mind, Y is in brain state B2 at t1 (i.e. acute pain) then, B1 = X == Y = B2
then, it follows that B1 == B2 at t1
is it possible for two human being to have exact brain state at say t1?
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- Oct 2020
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arxiv.org arxiv.org
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Elmas, T., Overdorf, R., Akgül, Ö. F., & Aberer, K. (2020). Misleading Repurposing on Twitter. ArXiv:2010.10600 [Cs]. http://arxiv.org/abs/2010.10600
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icla2020b.jonreeve.com icla2020b.jonreeve.com
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The new Isabel
The "old" Isabel has been replaced by an entirely different being, rather than changing in character, much like how "the old donkeys and engines" were scrapped. This brings up an interesting question on identity - what makes a person, that person? It's a common theme in marriage that people do not resemble who they used to be when they married, but here the change in character is framed as a change in identity.
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en.wikipedia.org en.wikipedia.org
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Self-concept also differs from self-esteem: self-concept is a cognitive or descriptive component of one's self (e.g. "I am a fast runner"), while self-esteem is evaluative and opinionated (e.g. "I feel good about being a fast runner").
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Self-concept is distinguishable from self-awareness, which refers to the extent to which self-knowledge is defined, consistent, and currently applicable to one's attitudes and dispositions.
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en.wikipedia.org en.wikipedia.org
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Subgroups of the computer underground with different attitudes and motives use different terms to demarcate themselves from each other. These classifications are also used to exclude specific groups with whom they do not agree.
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en.wikipedia.org en.wikipedia.org
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According to the endurantist view, material objects are persisting three-dimensional individuals wholly present at every moment of their existence
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docs.google.com docs.google.com
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But it’s really hard to see, because our human brains struggle to think about this Clock function as something for generating discrete snapshots of a clock, instead of representing a persistent thing that changes over time.
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en.wikipedia.org en.wikipedia.org
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The perdurantist view is that an individual has distinct temporal parts throughout its existence.
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www.vatican.va www.vatican.va
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THE ILLUSION OF COMMUNICATION
Interesting section - one sided and lacking in nuance, but not untrue.
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cascadiainspired.com cascadiainspired.com
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Could I also use Indie Web tools for a persona, or is that not in keeping with the community?
The community is all about websites and identity, so having a website for a pen name is exactly the sort of thing you should definitely do! I'm sure there are a few who have done it, but I'm unaware of any documenting it yet. Starting a stub page on the wiki for pen name could be a good start if you do.
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ruben.verborgh.org ruben.verborgh.org
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In fact, these platforms have become inseparable from their data: we use “Facebook” to refer to both the application and the data that drives that application. The result is that nearly every Web app today tries to ask you for more and more data again and again, leading to dangling data on duplicate and inconsistent profiles we can no longer manage. And of course, this comes with significant privacy concerns.
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www.newyorker.com www.newyorker.com
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Lauren Michele Jackson is a contributing writer at The New Yorker and an assistant professor of English at Northwestern University.
This is an excellent article on its own without the context, but it is more interesting with the context on the click-thru that Jackson's first book, the essay collection “White Negroes,” was published in 2019.
I'm curious about the editorial decision to not mention it in the mini-bio here, particularly when the piece is so pointedly about identity and authenticity.
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www.newyorker.com www.newyorker.com
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I can't help but wonder what Jonah Goldberg's review of this book will be given his prior effort earlier this year?
I'm also reminded here of Mark Granovetter's ideas that getting a job is more closely tied to who you know. One's job is often very closely tied to their identity, and even more so when the link that got them their job was through a friend or acquaintance.
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Wouldn’t it be important to distinguish people who ultimately don’t want differences to matter, like the people involved in #MeToo and Black Lives Matter, from people who ultimately do want them to matter, like ISIS militants, Brexit voters, or separatist nationalists? And what about people who are neither Mexican nor immigrants and who feel indignation at the treatment of Mexican immigrants? Black Americans risked their lives for civil rights, but so did white Americans. How would Socrates classify that behavior? Borrowed thymos?
Some importatnt questions here. They give me some ideas...
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Fukuyama concedes that people need a sense of national identity, whether ethnic or creedal, but otherwise he remains an assimilationist and a universalist.
Is it a "national" identity they need? Why not a cultural one, or a personal one? Why not all the identities? What about the broader idea of many publics? Recognition and identity touch on many of these publics for a variety of reasons.
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He wants to iron out differences, not protect them. He suggests measures like a mandatory national-service requirement and a more meaningful path to citizenship for immigrants.
What if we look at the shrinking number of languages as a microcosm of identity. Are people forced to lose language? Do they not care? What are the other similarities and differences.
Cross reference: https://boffosocko.com/2015/06/08/a-world-of-languages-and-how-many-speak-them-infographic/
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adanewmedia.org adanewmedia.org
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Public writing became a venue for retaining parts of myself that I would not submit to institutional transformation.
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commonplace.doubleloop.net commonplace.doubleloop.net
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It's the part of your garden that you might actively show people when they come round to visit, that you're most proud of.
It's a bit like cleaning up just for company, or in our current pandemic, just cleaning up the section of the house that's seen in the camera as in this New Yorker Cartoon:
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www.publishersweekly.com www.publishersweekly.com
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Clark based his book selection framework on a social justice curriculum, and it consists of four components: identity, respect, justice, and action, which build on each other. “When we were evaluating books, we would try to find books that fell into one of those four categories,” he said, noting that the majority of considered titles landed in the identity group “because we want young people to develop a sense of who they are and to see themselves.” According to Clark, “if young people have a strong sense of who they are, then respect enters in, meaning that they respect other people and they respect different perspectives and points of view. And when you have identity and respect, children are better able to identify instances of injustice, thereby wanting to see justice.” And lastly, “action,” the fourth element of the framework, Clark said, “gives young people suggestions or examples of things that they can do to take action when they see injustice.”
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But we don’t just want people to read our work. We want people to spread our work — to be so moved by what we wrote or said that they log on to Facebook and share it with their friends or head over to Reddit and try to tell the world. That’s how you get those dots to multiply. But people don’t share quiet voices. They share loud voices. They share work that moves them, that helps them express to their friends who they are and how they feel. Social platforms are about curating and expressing a public-facing identity. They’re about saying, “I’m a person who cares about this, likes that, and loathes this other thing.” They are about signaling the groups you belong to and, just as important, the groups you don’t belong to.
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www.nytimes.com www.nytimes.com
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Yet even before Clubhouse launches, it has encountered issues that larger social media companies struggle with. On Sunday, the entrepreneur Sriram Krishnan changed his name on the app to Tim Cook, Apple’s chief executive, as a prank. More than 100 people immediately joined the room.Hours later, someone impersonated Mr. Musk, the Tesla chief. That led MC Hammer, a Clubhouse user, to publicly call on the company to institute a real name policy. “Real identity !!! Be accountable for your words and opinions,” he tweeted.
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www.artsy.net www.artsy.net
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The prevalent practice of damaging images of the human form—and the anxiety surrounding the desecration—dates to the beginnings of Egyptian history. Intentionally damaged mummies from the prehistoric period, for example, speak to a “very basic cultural belief that damaging the image damages the person represented,” Bleiberg said. Likewise, how-to hieroglyphics provided instructions for warriors about to enter battle: Make a wax effigy of the enemy, then destroy it. Series of texts describe the anxiety of your own image becoming damaged, and pharaohs regularly issued decrees with terrible punishments for anyone who would dare threaten their likeness.
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“Imagery in public space is a reflection of who has the power to tell the story of what happened and what should be remembered,” Bleiberg said. “We are witnessing the empowerment of many groups of people with different opinions of what the proper narrative is.” Perhaps we can learn from the pharaohs; how we choose to rewrite our national stories might just take a few acts of iconoclasm.
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bookbook.pubpub.org bookbook.pubpub.org
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Social media has come to define an era in which we annotate texts every day, we easily share this commentary across contexts, and in doing so we iteratively define who we are.
But are we also sometimes falsely defining ourselves because of context collapse within these structures?
Isn't context collapse a root cause of a lot of the toxicity of our communications within platforms like Twitter and Facebook?
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www.kevinmarks.com www.kevinmarks.com
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The internet is place for working out who you are
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www.eugenewei.com www.eugenewei.com
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Think of this essay as a series of strongly held hypotheses; without access to the types of data which i’m not even sure exists, it’s difficult to be definitive. As ever, my wise readers will add or push back as they always do.
Push back, sure, but where? Where would we find this push back? The comments section only has a few tidbits. Perhaps the rest is on Twitter, Facebook, or some other social silo where the conversation is fraught-fully fragmented. Your own social capital is thus spread out and not easily compiled or compounded. As a result I wonder who may or may not have read this piece...
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Incidentally, teens and twenty-somethings, more so than the middle-aged and elderly, tend to juggle more identities. In middle and high school, kids have to maintain an identity among classmates at school, then another identity at home with family. Twenty-somethings craft one identity among coworkers during the day, then another among their friends outside of work. Often those spheres have differing status games, and there is some penalty to merging those identities. Anyone who has ever sent a text meant for their schoolmates to their parents, or emailed a boss or coworker something meant for their happy hour crew knows the treacherous nature of context collapse.
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adamcroom.com adamcroom.com
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In fact, I’d argue this blog has been largely a collection of writings concentrated on me working through the thoughts of my own digital identity and the tools that help shape it. The whole bit is highly meta.
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reallifemag.com reallifemag.com
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Facebook’s use of “ethnic affinity” as a proxy for race is a prime example. The platform’s interface does not offer users a way to self-identify according to race, but advertisers can nonetheless target people based on Facebook’s ascription of an “affinity” along racial lines. In other words. race is deployed as an externally assigned category for purposes of commercial exploitation and social control, not part of self-generated identity for reasons of personal expression. The ability to define one’s self and tell one’s own stories is central to being human and how one relates to others; platforms’ ascribing identity through data undermines both.
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Facebook’s use of “ethnic affinity” as a proxy for race is a prime example. The platform’s interface does not offer users a way to self-identify according to race, but advertisers can nonetheless target people based on Facebook’s ascription of an “affinity” along racial lines. In other words, race is deployed as an externally assigned category for purposes of commercial exploitation and social control, not part of self-generated identity for reasons of personal expression. The ability to define one’s self and tell one’s own stories is central to being human and how one relates to others; platforms’ ascribing identity through data undermines both.
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ihadtendollars.com ihadtendollars.com
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why encourage posting before you’ve even read the thing? Because, at least my hope is, it’ll prevent posting a link from becoming an endorsement for the content at the other end of that link. There’s a natural tendency to curate what we associate with our online profiles and I think that’s, in large part, because we’ve spent a lot of time equating a user’s profile page with a user’s identity and, consequently, their beliefs. But I consume a wealth of content that I don’t necessarily agree with, and that helps to inform me, to shape my opinions, as much as the content that I agree with wholeheartedly.
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wiobyrne.com wiobyrne.com
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In the past, I have written and talked about the need to create one canonical URL (address) for yourself online. The need to connect the dots to link together these disparate parts of your digital identity. I’ve been wondering over the last year or so whether that guidance was misguided.
Ian, I am interested in your point about the 'canonical' link? Is your concern that it is a good ideal, but not realistic to expect of all people?
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- Sep 2020
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final-form.org final-form.org
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By default, in order to allow inline fat-arrow validation functions, the field will not rerender if you change your validation function to an alternate function that has a different behavior. If you need your field to rerender with a new validation function, you will need to update another prop on the Field, such as key
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docs.google.com docs.google.com
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Slide 13:
“No man ever steps in the same river twice, for it's not the same river and he's not the same man.”
― Heraclitus
Of course it’s not the same river — the river, is, what? The water flowing past your feet? The sound that it makes? These things are different at every moment. Our idea of ‘the river’ doesn’t correspond to anything in the real world. Understanding this concept means getting closer to an understanding of reality itself — once you fully absorb the impact of this idea, it changes you, from a person who didn’t have that understanding into one who does.
And as you bask in your newfound zen-like enlightenment, you discover an almost spiritually calming effect — the world as it is right now is the only thing that matters, not the state of the world as it was yesterday or as it will be tomorrow.
Slide 39:
“No man ever steps in the same river twice, for it's not the same river and he's not the same man.”
― Heraclitus
And I think Heraclitus probably understood it all along. There’s a paradox contained in this statement. If the concept of identity over time is meaningless, then what do we mean by ‘it’ and ‘he’?
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reactjs.org reactjs.org
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functions present a problem again because there is no reliable way to compare two functions to see if they are semantically equivalent.
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psyarxiv.com psyarxiv.com
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Federico, Christopher, Agnieszka Golec, and Tomasz Baran. ‘Collective Narcissism, In-Group Satisfaction, and Solidarity in the Face of COVID-19’. Preprint. PsyArXiv, 3 September 2020. https://doi.org/10.31234/osf.io/j6ut3.
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psyarxiv.com psyarxiv.com
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Van Bavel, J. J., & Myer, A. (2020). National identity predicts public health support during a global pandemic [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/ydt95
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- Aug 2020
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Moya, C., Cruz y Celis Peniche, P. D., Kline, M. A., & Smaldino, P. (2020). Dynamics of Behavior Change in the COVID World [Preprint]. SocArXiv. https://doi.org/10.31235/osf.io/kxajh
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Br, F., & mayr. (n.d.). Trusting the experts takes more than belief – Humanities & Social Change. Retrieved 8 August 2020, from https://hscif.org/trusting-the-experts-takes-more-than-belief/
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- Jul 2020
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edpb.europa.eu edpb.europa.eu
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For example, a parent or guardian could be asked to make a payment of€0,01 to the controller via a banktransaction, including a brief confirmation in the description line of the transaction that the bank account holderis a holder of parental responsibility over the user. Where appropriate, an alternative method of verificationshould be provided to prevent undue discriminatory treatment of persons that do nothave a bank account.
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The EDPBacknowledges that there may be cases where verification is challenging (for example wherechildren providing their own consent have not yet established an ‘identity footprint’, or where parentalresponsibility is not easily checked.
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If the user states that he/she is below the age of digital consent then the controller can accept thisstatement without further checks, but will need to go on to obtain parental authorisation and verifythat the person providingthat consent is a holder of parental responsibility.
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books.openedition.org books.openedition.org
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It is not unusual for one individual to possess several dozen different usernames and passwords.
Having multiple names is an interesting manifestation of having multiple identities. Do you tend to use your "real" name, a consistent username across services, or different usernames based on the kind of service? What happens when those contexts collapse (like when you give a work acquaintance your personal email address).
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A digital identity is made up of the sum total of digital traces relating to an individual or a community
I tend to think of my digital identities (plural) as something closer to personae - the personalities I wish to expose or highlight or preserve on particular platforms or with particular groups. Interesting challenge to think about the integrative, single identity.
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books.openedition.org books.openedition.org
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the indexable nature of human beings themselves via the traces they consciously or unconsciously leave on the network, that is to say the question of their digital identity.
"Consciously or unconsciously" is interesting. The imposition of identity by others, as well as our own volition in crafting it.
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psyarxiv.com psyarxiv.com
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Adam-Troian, J., & Bagci, S. (2020). The pathogen paradox: Evidence that perceived COVID-19 threat is associated with both pro- and anti-immigrant attitudes. https://doi.org/10.31234/osf.io/948ch
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- Jun 2020
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learn-us-east-1-prod-fleet01-xythos.s3.amazonaws.com learn-us-east-1-prod-fleet01-xythos.s3.amazonaws.com
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Furries are in the perilous position of having their interests form an integral part of their identity while simultaneously experiencing stigmatization from the world around them. For many, the fandom is their only source of social interaction and social support.
For an activity, and a fandom, that is such a large part of the practitioner's identity (see Gerbasi et. al 2008 and associated responses), it's no surprise that the stigmatization that comes with being a furry is an isolating experience. I believe that this is a large a part of the reason why acceptance is such a large tenant of the furry fandom. Exclusion elsewhere leads to increased inclusion in other areas and groups.
Non-judgementality should be the ultimate goal for health care workers in this position, but we have to recognize that it is a difficult, if not unrideable horse to handle.
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A small subset of furries, called “therians,” go beyond the interest in developing a fursona and believe they are spiritually connected to animals, are less than 100 per-cent human, are an animal trapped in a human body, or were an animal in a former life (Gerbasi et al., 2008).
There's also the dissenting opinion that therians are a separate group from furries, an opinion perpetuated both by therians and "normal" furries, but it's generally the minority opinion, so for all intents and purposes, this is accurate.
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Local file Local file
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She states that furry participants might identify as less than 100% human for reasons that she felt included, “not the least having a hangover from furry drinks the night before.” While it may be an attempt at humor, we find this comment to be egregiously offensive, derogatory, and insulting to the furry fandom and our participants. Ironically, this remark illustrates her subscription to the very stereotypes we were empirically testing and con-firms the necessity of our research.
This comment, framed as "egregiously offensive, derogatory, and insulting to the furry fandom and our participants", undermines the prevailing sense of identity in the furry fandom. I understand the transformative powers of alcohol, but in my uneducated opinion, it's a stretch that the furry identity for many people is activated by alcohol, and is not something that exists in all states of being (e.g.: sobriety).
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Her focus on gender identity disorder misses the main point of the study, which was that it was the first empirical study to collect data scientifically and report find-ings on the furry fandom, an often misrepresented subculture.
One must admit that Flora Probyn-Rapsey's comparisons of gender identity disorder and the proposed "species identity disorder" were not without their merits, no? Heck, Gerbasi et. al were the ones to first make the comparison. It is true that it maybe took up too much of a focus in Probyn-Rapsey's criticism of the original paper. After all, the original paper only made use of the comparisons between the two disorders a few times to illustrate a larger point about disorder & confusion about furry identity, in themselves and in their place in the world at large.
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psyarxiv.com psyarxiv.com
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Weiss, A., Michels, C., Burgmer, P., Mussweiler, T., Ockenfels, A., & Hofmann, W. (2020). Trust in Everyday Life [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/qphk2
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tsunami.zaibatsutel.net tsunami.zaibatsutel.net
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Here the diagnosis slips from requiring both being “less than 100% human” and “being 0% human” to only requiring the first criterion—being “less than 100% human.” The implications of this rhetorical slip are a vast shift in proportion, since it triples the number of furries who are potentially diagnosable as having species identity disorder (from 31 to 99 [or 46%] of the 214 furries who answered).
I would argue that this is too loose of a definition. It does not simply refer to a physical body, which has pretty clear criteria for being considered 100% human. To be "less than 100% human" psychologically, while being a good basis for a disorder, does not adequately consider groups with a spiritual connection to animals, such as the Native American tradition of "spirit animals". This vague definition and exclusion of established cultural practices could prove harmful to the legitimacy of "species identity disorder".
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The data on personality disorders showed that furries were less likely to judge other furries as disordered, while the control group (the psychology students) judged other college students “significantly more often” along the lines of personality trait disorders. That the control group was made up of psychology students is perhaps an important factor here; this group may display an increased sensi-tivity to normative behaviors and “disorder.”
When you ask a group of intermediate psychology students to judge whether furries are disordered, it's very likely that they will diagnose furries with personality trait disorder. They are psychology students, it seems pretty darn obvious that they would be more likely to diagnose psychological disorders, and there's the prevailing possibility of overdiagnosing, diagnosing a personality trait disorder where there may not be one. I am not in a position to say this is what is happening here, but considering the evidence, it's a reasonable possibility.
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Species identity disorder is modeled on gender identity disorder, itself a highly controversial diagnosis that has been criticized for pathol-ogizing homosexuality and transgendered people.
This was also a major problem with the diagnosis "gender identity disorder", which was defined in the DSM (Diagnostic and Statistical Manual of Mental Disorders) IV as "A strong and persistent cross-gender identification (not merely a desire for any perceived cultural advantages of being the other sex)."
In the DSM V, the diagnostic name "gender identity disorder" was replaced with "gender dysphoria", and other important clarifications, including the need for a formal diagnosis of gender dysphoria to go ahead with gender transition surgery.
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psyarxiv.com psyarxiv.com
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Veltri, G. A., Prof, Lupiáñez-Villanueva, F., Folkvord, F., Theben, A., & Gaskell, G. (2020, April 29). The impact of online platform transparency of information on consumer’s choices. https://doi.org/10.31234/osf.io/htja5
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psyarxiv.com psyarxiv.com
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Yonemitsu, F., Ikeda, A., Yoshimura, N., Sasaki, K., Takashima, K., Qian, K., … Yamada, Y. (2020, May 4). Warning “Don’t spread” vs. “Don’t be a spreader” to prevent the COVID-19 pandemic. https://doi.org/10.31234/osf.io/u4z3e
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twitter.com twitter.com
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Erin B. Logan on Twitter: “Many of you are writing about race, racism and white supremacy right now. Please use this chart to correctly identify Black Americans. Accuracy in how we identify folks is paramount always but especially right now. https://t.co/DDn3HrU34q” / Twitter. (n.d.). Twitter. Retrieved June 11, 2020, from https://twitter.com/erinblogan/status/1267829383152058370
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www.ncbi.nlm.nih.gov www.ncbi.nlm.nih.gov
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Smith-Keiling, Beverly L., Archana Sharma, Sheritta M. Fagbodun, Harsimranjit K. Chahal, Keyaira Singleton, Hari Gopalakrishnan, Katrina E. Paleologos, et al. “Starting the Conversation: Initial Listening and Identity Approaches to Community Cultural Wellness,.” Journal of Microbiology & Biology Education 21, no. 1 (April 10, 2020). https://doi.org/10.1128/jmbe.v21i1.2073.
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- May 2020
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psyarxiv.com psyarxiv.com
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Sternisko, A., Cichocka, A., Cislak, A., & Van Bavel, J. J. (2020). Collective narcissism predicts the belief and dissemination of conspiracy theories during the COVID-19 pandemic [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/4c6av
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psyarxiv.com psyarxiv.com
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Haaf, J. M., Hoogeveen, S., Berkhout, S., Gronau, Q. F., & Wagenmakers, E. (2020, April 14). A Bayesian Multiverse Analysis of Many Labs 4: Quantifying the Evidence against Mortality Salience. https://doi.org/10.31234/osf.io/cb9er
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- Mar 2020
- Jan 2020
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dl.acm.org dl.acm.org
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The Coerciveness of the Primary Key: Infrastructure Problems in Human Services Work
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www.theatlantic.com www.theatlantic.com
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ferreting-out of secrets is merely one purpose of surveillance; it also disciplines, inhibits, robbing interactions of spontaneity and turning them into self-conscious performances
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www.vox.com www.vox.com
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It is very hierarchical. It has an almost religious faith in science and expertise.
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blogs.scientificamerican.com blogs.scientificamerican.com
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greater contemplation associated with intense experiences may increase the likelihood that we consider such events self-defining.
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- Dec 2019
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drive.google.com drive.google.com
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I’m convinced that white people also need to better understand white racial identity to engage anti-racism.
What does "white racial identity" even mean? I am white, so I fit this category. I am also a woman, which means there are other biases I am faced with that my male colleagues do not experience.
I grew up in a small town among a citizenry that was typically middle class, yet I was several rungs below most of them on the socio-economic ladder. How does my "whiteness" in that experience compare to that of my white peers? What about my experience in a small town vs those who grew up in urban environments?
Identity is a very complex construct and involves so many facets that I find it too simplistic to lump it into "white" vs "people of color." The experience and identity of someone from India is different from that of one from Mexico or Nigeria, yet we can (and often do) call all of those "people of color."
Are we asking the right questions?
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- Nov 2019
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blog.moodle.net blog.moodle.net
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reactjs.org reactjs.org
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React guarantees that setState function identity is stable and won’t change on re-renders. This is why it’s safe to omit from the useEffect or useCallback dependency list.
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- Sep 2019
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cloud.google.com cloud.google.com
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API keys are for projects, authentication is for users
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- Jul 2019
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pages.nist.gov pages.nist.gov
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The components of identity assurance detailed in these guidelines are as follows: IAL refers to the identity proofing process. AAL refers to the authentication process. FAL refers to the strength of an assertion in a federated environment, used to communicate authentication and attribute information (if applicable) to a relying party (RP).
Definition for
identity assurance
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- Jun 2019
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www.teachthought.com www.teachthought.com
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Simply put, a digital footprint is the record or trail left by the things you do online. Your social media activity, the info on your personal website, your browsing history, your online subscriptions, any photo galleries and videos you’ve uploaded — essentially, anything on the Internet with your name on it.
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- May 2019
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andersoncraftales.ca andersoncraftales.ca
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We are 100% family owned and independent
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www.saltboxbrewingcompany.ca www.saltboxbrewingcompany.caAbout1
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Like the building of a historical Saltbox, brewing small batches of quality beer is a deeply rooted expression of the heritage and craftsmanship found in Nova Scotia.
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halifax.gahan.ca halifax.gahan.ca
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History has been made. One bottle at a time.
LOTs of history here.
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westernnewfoundlandbrewing.ca westernnewfoundlandbrewing.ca
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first independent brewer to set forth on a quest to create the most desired beer this jewel of a region has ever seen.
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sites.utexas.edu sites.utexas.edu
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phonetic signs, introduced to transcribe the name of individuals, marked the turning point when writing started emulating spoken language
Interesting connection to identity and self-representation there.
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- Apr 2019
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www.incommon.org www.incommon.org
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Instead of encouraging more “data-sharing”, the focus should be the cultivation of “data infrastructure”,¹⁴ maintained for the public good by institutions with clear responsibilities and lines of accountability.
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daveowhite.com daveowhite.com
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Collecting followers and likes authenticates and quantifies our existence without the need for deconstruction. We will not move any closer to the horizon of self if our sense of identity is based on validation through acknowledgement rather than engaging in dialogue and deconstruction.
I'd love to explore this more. I think my reaction is that all "likes" are not equal (and therefore the search for them as goods in their own right is fruitless). But acknowledgement by other members (or potential members) of a genuine community is sustaining to dialogue. So the "right" likes and followers do help us make communal progress toward self, even as the "wrong" acknowledgements can frustrate it.
(See next paragraph for a good caveat about identity work - or the lack thereof - in static homogenous groups.)
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As with justice and the law what becomes crucial within this conception of self and identity is the willingness to deconstruct or interpet. Damaging essentialization based on shoring-up (sure-ing up?) well worn binaries such as real/virtual, authentic/fake falls away as the ‘work’ of identity becomes interpretation, questioning and negotiation.
Thinking of identity as contextual, interpretive, work-in-process, instead of as a static output, seems really positive and potentially integrative.
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- Feb 2019
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Less than a third of the apps that collect identifiers take only the Advertising ID, as recommended by Google's best practices for developers.
33% apps violate Google Advertising ID policy
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- Jan 2019
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static1.squarespace.com static1.squarespace.com
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The machine-beings that emerge from these couplings thus demon-strate a different form of identity, on
Since these machine-beings have some kind of identity, do these beings still feel the obligation to perform their constructed identities? Again brings me back to Goffman.
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hybrids
Ship of Theseus
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require a different kind of response.
Perhaps this is akin to asking "which one?" instead of "what is?"
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static1.squarespace.com static1.squarespace.com
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Indeed, much of this historyindicates that it is never simply a question of choosing, for instance, the openingof alterity over the crisis of identity
Muckelbauer is suggesting that there will never be a concrete definition of rhetoric. The ideas of identity and alterity go hand in hand with each other and it can not simply be one or the other.
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- Nov 2018
- Oct 2018
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www.hastac.org www.hastac.org
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how do we help students navigate privacy issues in learning spaces augmented with social/digital media. There was a specific request for examples to walk students through this. Here is what I do.
I'm a little unnerved by the semi-legal nature of the "Interactive Project Release Form" but I think it's a great model (whether really legally enforceable or just a class constitution-type document).
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- Sep 2018
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mashable.com mashable.com
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Snap asserting voter registration as a facet of that identity is significant
Social media is a platform of self identity. We spend quite a bit of time "perfecting" the look of our social media pages and representing ourselves in a certain way. For Snapchat to use this idea to affect how we want to be seen is a smart move, especially because of how much we rely on social media for our public image and the increase in voting popularity and discussion.
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Maybe that's being a tad corny
Nah, it's fine. Some people are still in the dark about what their political affiliation is. When putting it this way, it makes it more desirable to get people involved.
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glcateachlearn.org glcateachlearn.org
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It is amazing what calling someone by their name can do for a community and a feeling of belonging.
I've been impressed in the past by faculty members who use this as a way to get to real class discussion and past serial dialogue between the professor an individual students in a Q&A. Saying "what she said" simply isn't acceptable; when you refer to another person's comment, you use their name,
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www.mnemotext.com www.mnemotext.com
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Another approach to confinement is to build rules into the mind of the created superhuman entity (for example, Asimovs Laws of Robotics). I think that any rules strict enough to be effective would also produce a device whose ability was clearly inferior to the unfettered versions (so human competition would favor the development of the more dangerous models).
The author points out that human competition, which thus far has driven the exponential development/advancement of technology, would drive developers towards the "unfettered versions." While I agree that it would likely be the case, I think it's possible that the author is underestimating how much of ourselves would likely end up in the superhuman. Aspects of humanity that were likely never intended to be in the superhuman, but will end up there inherently due to who is programming it.
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- Jul 2018
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www.enculturation.net www.enculturation.net
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as a force which connects us to the universe, and as a force which allows our body to make meaning from this connection. What we can understand from such a connection includes the distinction between our self and other selves, or our self and the rest of the world, but also, importantly, our relationship to the world, to other bodies in the world
embodiment as Identity formation:
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plus.lapresse.ca plus.lapresse.ca
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Identité canadienne
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“I support a social transition for a kid who is in distress and needs to live in a different way. And I do so because I am very focused on what the child needs at that time,” said Johanna Olson-Kennedy, medical director of the Center for Transyouth Health and Development at Children’s Hospital Los Angeles, the largest transgender youth clinic in the United States with some 750 patients. A social transition to the other gender helps children learn, make friends, and participate in family activities. Some will decide later they are not transgender, but Olson-Kennedy says the potential harm in such cases may be overstated.
This is one of the major problems in how so many approach this whole issue weather as a topic or in deciding a course of action for their own child. Furthermore the possibility of that happiness now rests on either on secrecy and passing or as is more often the case today it rests on the cooperation and orchestration of a comprehensive enough segment of the total people with whom your child is interacting to support this transition. What if we did that for gay kids. How much different would things be if tital 9 applied to all gender nonconforming kids even those who identified as gay? What if 12 states didn't have laws against speaking positively about gay as an identity in schools. What if parents where expected to do the work to insure that a self identified gay student was provided a social network for similarly identified adults and young people. And for just about any teen how might life be different emotionally speaking if we had been chemically castrated during our teen years. What if gay kids had the same wealth of support materials - public discourse etc. The reaason they don't is because we can not deal with their difference and we can not deal with it being about their sexual desire because we are unnerved by a the fact that children can identify and feel and act on sexual interests at a very young age. Gay kids know this and that is a big hurdle to comming out. I wished so much to have a boyfirend then I felt I could come out because it wouldn't mean telling my parents that I think about boys in a sexual way but I love this boy and won't deny him to anyone. No sad to say as was noted when oposition was initially raised amoung APA members over the introduction of GID to the DSM when they stated that it may just be that gay is a normal healthy worthy course of human development that as part of that process involves being in some way emotionally maimed by which they meant that there are certain painfull encounters with being different than ones own parents and most people in your community that gay people by dfinitioon must edure and untill society changes being gay is known to be a bad undesirable thing by children at a tremendously young age. So to be and develop as a person who is homosexual is not going to happen without certain paiuns and obsticles that others can easily avoid and mostly do.
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locusmag.com locusmag.com
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Privacy advocates tried to explain that persuasion was just the tip of the iceberg. Commercial databases were juicy targets for spies and identity thieves, to say nothing of blackmail for people whose data-trails revealed socially risky sexual practices, religious beliefs, or political views.
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- Jun 2018
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www.insidehighered.com www.insidehighered.com
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We can no longer use the expression “in real life” or IRL, as your online self is your real, off-line self
Say it louder for the people in the back!
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daveowhite.com daveowhite.com
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In Visitor mode individuals do not leave any social trace online.
Well, that's an unfortunate assertion in the age of GDPR and Cambridge Analytica. The difference between an intentional "social trace" and an "unintentional data tracking trace" is getting more important.
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www.technologyreview.com www.technologyreview.com
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But what makes the story in places like Toledo and the region around it hard for many politicians and even economists to understand is that the anxiety goes well beyond automation and the number of jobs. For many people, your job defines your life.
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- May 2018
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I aint lying when I say:
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docs.microsoft.com docs.microsoft.com
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Editors == Registered users Approver == Manager (approver approves (possibly creates) Editors. Also assigns roles to those individuals. Administrator == Boss person w/right to reject approved records
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- Apr 2018
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www.bbc.com www.bbc.com
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music and art were important in helping those early modern humans forge a sense of group identity and mutual trust that enabled them to become so successful.
Forging those group identities helped set up a strong base for creating different cultures.and also set up future pathways for ideas and theories among these groups.
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obscurata.org obscurata.org
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She had found a jewel down inside herself and she had wanted to walk where people could see her and gleam it around.
Janie's self-reflection and searching beneath the veneer she had erected and maintained for so many years that has unearthed (recall she viewed herself as earth that absorbed urine and perfume with equal heedlessness) a precious commodity.
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engl22049.commons.gc.cuny.edu engl22049.commons.gc.cuny.edu
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Theweddingringhastobeputonthethirdfingerofthelefthand',shesaid,likeachildcautiouslyrepeatingitslesson,'forittobeofanyuseatall.
I find it interesting how something so little like a ring, could symbolize a whole concept such as marriage. Even so that without it, one feels that they have no proof that they're married..like Orlando. This relates to a theme of identity/gender. For a woman to be classified as "married" she needs proof, and for a ring, a female accessory to symbolize so is an example of how "the clothes wear us, we don't wear them" saying--goes back to the question of whether gender determines identity or the other way around.
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www.counterpunch.org www.counterpunch.org
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www.tandfonline.com www.tandfonline.com
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broke from the historical script of those who pursue and succeed in science.
This is a heartening story, but runs along the lines of another script, the nurturing woman. Perhaps this space is available to these young women because the dominant population have turned it down?
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Local file Local file
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Her words reveal the conflict between allegiance to hercultural background and her adopted culture.
conflict between both of her cultures. her cultural background is one of patrice lumbaba who was killed. meaning her only identity were two european royaltyis and a horribly alteres portrayal, embodiment of Jesus
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FindingGod’s strength within was the emotional and spiritualfoundation and the necessary antecedent of “regaining mycomposure.”
this is good and all but I dont think she found strength in God. it might've been the opposite. closer reading needed
Sarah's relationship with God has been completely skewed. Her mother urged herfather to be "jesus" a savior to the black race. he was supposed to heal the misery of the black man, but instead he ended up wanting to escape his blackness.
Her foundation of christ is just as broken as her foundation in her father. by her line "I always belived my father to be God" it means that she used to have faith in him. used to have faith in him as a black man like her mother did. but when he went off and married a white woman she lost her ability to have faith in anything.
to her, her father marrying a white woman would be like jesus endorsing the anti-christ. it is absolutely blasphemous in chrisitan belief and would challenge the entire lifestyle and existance of a christians religious identity.
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n fact, some women preferred a Whitetherapist, feeling that would ensure that their private sufferingwould remain private in their closely-knit West Indiancommunity, and would provide an “outside” perspective
This preferance for white women therapists in this exact respect can actually be harmdul. because a white woman is not truly what she needs to talk to. also sarah has been looking for solace in a white people, she doesn't need an outside perspective, what she needs is someone who actually understands her.
this reaching for white people is what caused her confusion in the first place. Her desire for whiteness while being black- or rather her refusal to ackowledge the power/strength/beauty of her blackness is what kills her.
At once she states that she bludgeoned her father with a black mask/head. this is a metaphor that she was so hurt that her father chose the white life that she'd rather have him die as a black beast than to see him live as black man married to a white woman. so she killed him in an ugly portrayal of blackness- to justify her desire to be affiliated with white people. She doesn't want to claim her father or ackowledge her hypocrisy.
In fact, we can read her boyfriend as her therapist. he's white, jewish, and seems to find amusement in her lies, hatred, and body. this amusement of problems is because he's so far detached from the situation he can't provide any empathy and understanding to her actions and much less read into her obvious cries for help.
read more into the need for black ppl to see black therapists*
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- Mar 2018
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journals.sagepub.com journals.sagepub.com
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It is to explore thesocial processes that often depict Black women as liberated from tradi-tional white norms of femininity while such women continue to experi-ence poverty, violence, and illness at rates that exceed those of theirso-called fragile white sisters.
Sarah clearly states how much she yearns to be like her white counterparts. that could be a peak of her wisdom on who has it easier in te first place.
she already experiences the poverty, violence and (mental) illness that her blackness has had to offer her. and she doesn't want to be liberated from white feminity she wants to indulge in it. the same way that her father is indulging in the spoils of a white woman and a white lifestyle.
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- Nov 2017
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Jeff Kao found 1.3 million comments to the FCC that were generated by substituting similar phrases into the same comment against net neutrality.
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www.educause.edu www.educause.edu
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institutional demands for enterprise services such as e-mail, student information systems, and the branded website become mission-critical
In context, these other dimensions of “online presence” in Higher Education take a special meaning. Reminds me of WPcampus. One might have thought that it was about using WordPress to enhance learning. While there are some presentations on leveraging WP as a kind of “Learning Management System”, much of it is about Higher Education as a sector for webwork (-development, -design, etc.).
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mfeldstein.com mfeldstein.com
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Jim Groom's ds106 uses a WordPress-based aggregation system, the current generation of which was built by Alan Levine
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Jim Groom's ds106 uses a WordPress-based aggregation system
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wrapping.marthaburtis.net wrapping.marthaburtis.net
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representation of race and gender in our culture
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connecting disparate online spaces so they relate to each other in synthesized whole
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