of both race and gender that remained in place—particularly among its women employees known as computers..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11211Darden’s arrival at Langley coincided with the early days of digital computing. Although Langley could claim one of the most advanced computing systems of the time—an IBM 704, the first computer to support floating-point math—its resources were still limited. For most data analysis tasks, Langley’s Advanced Computing Division relied upon human computers like Darden herself. These computers were all women, trained in math or a related field, and tasked with performing the calculations that determined everything from the best wing shape for an airplane, to the best flight path to the moon. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Aneta SwianiewiczBut despite the crucial roles they played in advancing this and other NASA research, they were treated like unskilled temporary workers.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11. They were brought into research groups on a project-by-project basis, often without even being told anything about the source of the data they were asked to analyze..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Lena Zlock Most of the engineers, who were predominantly men, never even bothered to learn the computers’ names.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1111.These women computers have only recently.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Michela Banks begun to receive credit for their crucial work, thanks to scholars of the history of computing.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Roujia Wang—and to journalists like Margot Lee Shetterly, whose book, Hidden Figures: The American Dream and the Untold Story of the Black Women Who Helped Win the Space Race,.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi along with its film adaptation.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Fagana Stone, is responsible for bringing Christine Darden’s story into the public eye.2 Her story, like those of her colleagues, is one of hard work under discriminatory conditions. Each of these women computers was required to advocate for herself—and some, like Darden, chose also to advocate for others. It is because of both her contributions to data science and her advocacy for women that we have chosen to begin our book, Data Feminism, with Darden’s story. For feminism begins with a belief in the “political, social, and economic equality of the sexes,”.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Michela Banks as the Merriam-Webster Dictionary defines the term—as does, for the record, Beyoncé.3 And any definition of feminism also necessarily includes the activist work that is required to turn that belief into reality.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Yolanda Yang. In Data Feminism, we bring these two aspects of feminism together, demonstrating a way of thinking about data, their analysis, and their display, that is informed by this tradition of feminist activism as well as the legacy of feminist critical thought..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1nyah beanAs for Darden, she did not only apply her skills of data analysis to spaceflight trajectories; she also applied them to her own career path..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Yasin Chowdhury After working at Langley for a number of years, she began to notice two distinct patterns in her workplace: men with math credentials were placed in engineering positions, where they could be promoted through the ranks of the civil service, while women with the same degrees were sent to the computing pools, where they languished until they retired or quit.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }211..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Joe Masnyy She did not want to become one of those women, nor did she want others to experience the same fate. So she gathered up her courage and decided to approach the chief of her division to ask him why..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Yasin Chowdhury As Darden, now seventy-five, told Shetterly in an interview for Hidden Figures, his response was sobering: “Well, nobody’s ever complained,” he told Darden. “The women seem to be happy doing that, so that’s just what they do.”.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }21111In today’s world, Darden might have gotten her boss fired—or at least served with an Equal Employment Opportunity Commission complaint. But at the time that Darden posed her question, stereotypical remarks about “what women do” were par for the course..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Roujia Wang In fact, challenging assumptions about what women could or couldn’t do—especially in the workplace—was the central subject of Betty Friedan’s best-selling book, The Feminine Mystique. Published in 1963, The Feminine Mystique.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCarten is often credited with starting feminism’s so-called second wave.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Yolanda Yang.4 Fed up with the enforced return to domesticity following the end of World War II, and inspired by the national conversation about equality of opportunity prompted by the civil rights movement, women across the United States began to organize around a wide range of issues, including reproductive rights.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }21 and domestic violence, as well as the workplace inequality and restrictive gender roles that Darden faced at Langley.That said, Darden’s specific experience as a Black woman with a full-time job was quite different than that of a white suburban housewife—the central focus of The Feminine Mystique. And when critics rightly called out Friedan for failing to acknowledge the range of experiences of women in the United States (and abroad), it was women like Darden, among many others, whom they had in mind. In Feminist Theory: From Margin to Center, another landmark feminist book published in 1984, bell hooks puts it plainly: “[Friedan] did not discuss who would be called in to take care of the children and maintain the home if more women like herself were freed from their house labor and given equal access with white men to the professions. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11She did not speak of the needs of women without men, without children, without homes. She ignored the existence of all non-white women and poor white women..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi She did not tell readers whether it was more fulfilling to be a maid, a babysitter, a factory worker, a clerk, or a prostitute than to be a leisure-class housewife.”.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCarten5In other words, Friedan had failed to consider how those additional dimensions of individual and group identity—like race and class, not to mention sexuality, ability, age, religion, and geography, among many others—intersect with each other to determine one’s experience in the world.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jayri Ramirez. Although this concept—intersectionality.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11—did not have a name when hooks described it, the idea that these dimensions cannot be examined in isolation from each other has a much longer intellectual history..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }116 Then, as now, key scholars and activists were deeply attuned to how the racism embedded in US culture.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Fagana Stone, Amanda Christopher, coupled with many other forms of oppression, made it impossible to claim a common experience.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi—or a common movement—for all women everywhere. Instead, what was needed was “the development of integrated analysis and practice based upon the fact that the major systems of oppression are interlocking.”7 These words are from the Combahee River Collective Statement, written in 1978 by the famed Black feminist activist group out of Boston. In this book, we draw heavily from intersectionality and other concepts developed through the work of Black feminist scholars and activists because they offer some of the best ways for negotiating this multidimensional terrain.Indeed, feminism must be intersectional if it seeks to address the challenges of the present moment..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Angela Li, Cynthia Lisee We write as two straight, white women based in the United States, with four advanced degrees and five kids between us. We identify as middle-class and cisgender—meaning that our gender identity matches the sex that we were assigned at birth. We have experienced.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCarten sexism in various ways at different points of our lives—being women in tech and academia, birthing and breastfeeding babies, and trying to advocate for ourselves and our bodies in a male-dominated health care system. But we haven’t experienced sexism in ways that other women certainly have or that nonbinary people have, for there are many dimensions of our shared identity, as the authors of this book, that align with dominant group positions. This fact makes it impossible for us to speak from experience about some oppressive forces—racism, for example. But it doesn’t make it impossible for us to educate ourselves.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi and then speak about racism and the role that white people play in upholding it..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Peem Lerdp Or to challenge ableism and the role that abled people play in upholding it. Or to speak about class and wealth inequalities and the role that well-educated, well-off people play in maintaining those..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Fagana Stone Or to believe in the logic of co-liberation. Or to advocate for justice through equity. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1nyah beanIndeed, a central aim of this book is to describe a form of intersectional feminism that takes the inequities of the present moment as its starting point and begins its own work by asking: How can we use data to remake the world?8This is a complex and weighty task, and it will necessarily remain unfinished. But its size and scope need not stop us—or you, the readers of this book—from taking additional steps toward justice. Consider Christine Darden, who, after speaking up to her division chief, heard nothing from him but radio silence. But then, two weeks later, she was indeed promoted.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Amanda Christopher and transferred to a group focused on sonic boom research. In her new position, Darden was able to begin directing her own research projects and collaborate with colleagues of all genders as a peer. Her self-advocacy serves as a model: a sustained attention to how systems of oppression intersect with each other, informed by the knowledge that comes from direct experience. It offers a guide for challenging power and working toward justice.What Is Data Feminism?Christine Darden would go on to conduct groundbreaking research on sonic boom minimization techniques, author more than sixty scientific papers in the field of computational fluid dynamics, and earn her PhD in mechanical engineering—all while “juggling the duties of Girl Scout mom, Sunday school teacher, trips to music lessons, and homemaker,” Shetterly reports. But even as she ascended the professional ranks, she could tell that her scientific accomplishments were still not being recognized as readily as those of her male counterparts; the men, it seemed, received promotions far more quickly.Darden consulted with Langley’s Equal Opportunity Office, where a white woman by the name of Gloria Champine had been compiling a set of statistics about gender and rank. The data confirmed Darden’s direct experience: that women and men.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCarten—even those with identical academic credentials, publication records, and performance reviews—were promoted at vastly different rates. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Aneta SwianiewiczChampine recognized that her data could support Darden in her pursuit of a promotion and, furthermore, that these data could help communicate the systemic nature of the problem at hand. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Yuanxi LiChampine visualized the data in the form of a bar chart, and presented the chart to the director of Darden’s division.9 He was “shocked at the disparity,” Shetterly reports, and Darden received the promotion she had long deserved.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Angela Li, Fagana Stone.10 Darden would advance to the top rank in the federal civil service, the first Black woman at Langley to do so. By the time that she retired from NASA, in 2007, Darden was a director herself..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Joe Masnyy11Although Darden’s rise into the leadership ranks at NASA was largely the result of her own knowledge, experience, and grit, her story is one that we can only tell as a result of the past several decades of feminist activism and critical thought. It was a national feminist movement that brought women’s issues to the forefront of US cultural politics, and the changes brought about by that movement were vast. They included both the shifting gender roles that pointed Darden in the direction of employment at NASA and the creation of reporting mechanisms.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; } like the one that enabled her to continue her professional rise..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Roujia Wang, Seyoon Ahn But Darden’s success in the workplace was also, presumably, the result of many unnamed colleagues and friends who may or may not have considered themselves feminists. These were the people who provided her with community and support.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi—and likely a not insignificant number of casserole dinners—as she ascended the government ranks. These types of collective efforts have been made increasingly legible, in turn, because of the feminist scholars and activists whose decades of work have enabled us to recognize that labor—emotional as much as physical—as such today.As should already be apparent, feminism has been defined and used in many ways. Here and throughout the book, we employ the term feminism as a shorthand for the diverse and wide-ranging projects that name and challenge sexism and other forces of oppression, as well as those which seek to create more just, equitable, and livable futures. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }312Because of this broadness, some scholars prefer to use the term feminisms, which clearly signals the range of—and, at times, the incompatibilities among—these various strains of feminist activism and political thought. For reasons of readability, we choose to use the term feminism here, but our feminism is intended to be just as expansive. It includes the work of regular folks like Darden and Champine, public intellectuals like Betty Friedan and bell hooks, and organizing groups like the Combahee River Collective, which have taken direct action to achieve the equality of the sexes. It also includes the work of scholars and other cultural critics—like Kimberlé Crenshaw and Margot Lee Shetterly, among many more—who have used writing to explore the social, political, historical, and conceptual reasons behind the inequality of the sexes that we face today.In the process, these writers and activists have given voice to the many ways in which today’s status quo is unjust.12 These injustices are often the result of historical and contemporary differentials of power, including those among men, women, and nonbinary people, as well as those among white women and Black women, academic researchers and Indigenous communities, and people in the Global North and the Global South..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; } Feminists analyze these power differentials so that they can change them..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1athmar al-ghanim Such a broad focus—one that incorporates race, class, ability, and more—would have sounded strange to Friedan or to the white women largely credited for leading the fight for women’s suffrage in the nineteenth century.13 But the reality is that women of color have long insisted that any movement for gender equality must also consider the ways in which privilege and oppression are intersectional..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1nyah beanBecause the concept of intersectionality is essential for this whole book, let’s get a bit more specific. The term was coined by legal theorist Kimberlé Crenshaw in the late 1980s..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1nyah bean14 In law school, Crenshaw had come across the antidiscrimination case of DeGraffenreid v. General Motors. Emma DeGraffenreid was a Black working mother who had sought a job at a General Motors factory in her town. She was not hired and sued GM for discrimination. The factory did have a history of hiring Black people: many Black men worked in industrial and maintenance jobs there. They also had a history of hiring women: many white women worked there as secretaries. These two pieces of evidence provided the rationale for the judge to throw out the case. Because the company did hire Black people and did hire women, it could not be discriminating based on race or gender. But, Crenshaw wanted to know, what about discrimination on the basis of race and gender together? This was something different, it was real, and it needed to be named. Crenshaw not only named the concept, but would go on to explain and elaborate the idea of intersectionality in award-winning books, papers, and talks.15Key to the idea of intersectionality is that it does not only describe the intersecting aspects of any particular person’s identity (or positionalities, as they are sometimes termed).16 It also describes the intersecting forces of privilege and oppression at work in a given society. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }111Oppression involves the systematic mistreatment of certain groups of people by other groups. It happens when power is not distributed equally—when one group controls the institutions of law, education, and culture, and uses its power to systematically exclude other groups while giving its own group unfair advantages (or simply maintaining the status quo).17 In the case of gender oppression, we can point to the sexism, cissexism.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Amanda Christopher, and patriarchy that is evident in everything from political representation to the wage gap to who speaks more often (or more loudly.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCarten) in a meeting..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Tegan Lewis18 In the case of racial oppression, this takes the form of racism and white supremacy. Other forms of oppression include ableism, colonialism, and classism. Each has its particular history and manifests differently in different cultures and contexts, but all involve a dominant group that accrues power and privilege at the expense of others. Moreover, these forces of power and privilege on the one hand and oppression on the other mesh together in ways that multiply their effects.The effects of privilege and oppression are not distributed evenly across all individuals and groups, however. For some, they become an obvious and unavoidable part of daily life, particularly for women and people of color and queer people and immigrants: the list goes on. If you are a member of any or all of these (or other) minoritized groups, you experience their effects everywhere, shaping the choices you make (or don’t get to make) each day. These systems of power are as real as rain..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Eva Maria Chavez But forces of oppression can be difficult to detect when you benefit from them (we call this a privilege hazard later in the book).d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Yolanda Yang, Jillian McCarten. And this is where data come in: it was a set of intersecting systems of power and privilege that Darden was intent on exposing when she posed her initial question to her division chief. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1g mAnd it was that same set of intersecting systems of power and privilege that Darden sought to challenge when she approached Champine. Darden herself didn’t need any more evidence of the problem she faced; she was already living it every day.19 But when her experience was recorded as data and aggregated with others’ experiences, it could be used to challenge institutional systems of power and have far broader impact than on her career trajectory alone..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1111In this way, Darden models what we call data feminism: a way of thinking about data, both their uses and their limits, that is informed by direct experience, by a commitment to action, and by intersectional feminist thought..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Tegan Lewis T.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11he starting point for data feminism is something that goes mostly unacknowledged in data science: power is not distributed equally in the world. Those who wield power are disproportionately elite, straight, white, able-bodied, cisgender men from the Global North.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Seng Aung Sein Myint.20 The work of data feminism is first to tune into how standard practices in data science serve to reinforce these existing inequalities and second to use data science to challenge and change the distribution of power..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Megan Foesch21 Underlying data feminism is a belief in and commitment to co-liberation: the idea that oppressive systems of power harm all of us, that they undermine the quality and validity of our work, and that they hinder us from creating true and lasting social impact with data science..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1nyah beanWe wrote this book because we are data scientists and data feminists. Although we speak as a “we” in this book, and share certain identities, experiences, and skills, we have distinct life trajectories and motivations for our work on this project. If we were sitting with you right now, we would each introduce ourselves by answering the question: What brings you here today? Placing ourselves in that scenario, here is what we would have to say.Catherine: I am a hacker mama. I spent fifteen years as a freelance software developer and experimental artist, now professor, working on projects ranging from serendipitous news-recommendation systems to countercartography to civic data literacy to making breast pumps not suck. I’m here writing this book because, for one, the hype around big data and AI is deafeningly male and white and technoheroic .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCartenand the time is now to reframe that world with a feminist lens. The second reason I’m here is that my recent experience running a large, equity-focused hackathon taught me just how much people like me—basically, well-meaning liberal white people—are part of the problem in struggling for social justice. This book is one attempt to expose such workings of power, which are inside us as much as outside in the world.22Lauren: I often describe myself as a professional nerd. I worked in software development before going to grad school to study English, with a particular focus on early American literature and culture. (Early means very early—like, the eighteenth century.) As a professor at an engineering school, I now work on research projects that translate this history into contemporary contexts. For instance, I’m writing a book about the history of data visualization, employing machine-learning techniques to analyze abolitionist newspapers, and designing a haptic recreation of a hundred-year-old visualization scheme that looks like a quilt. Through projects like these, I show how the rise of the concept of “data” (which, as it turns out, really took off in the eighteenth century.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCarten) is closely connected to the rise of our current concepts of gender and race. So one of my reasons for writing this book is to show how the issues of racism and sexism that we see in data science today are by no means new. The other reason is to help translate humanistic thinking into practice and, in so doing, create more opportunities for humanities scholars to engage with activists, organizers, and communities.23We both strongly believe that data can do good in the world. But for it to do so, we must explicitly acknowledge that a key way that power and privilege operate in the world today has to do with the word data itself..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Seng Aung Sein Myint The word dates to the mid-seventeenth century, when it was introduced to supplement existing terms such as evidence and fact..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Tegan Lewis Identifying information as data, rather than as either of those other two terms, served a rhetorical purpose.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCarten.24 It converted otherwise debatable information into the solid basis for subsequent claims. But what information needs to become data before it can be trusted? Or, more precisely, whose information needs to become data before it can be considered as fact and acted upon?.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Peem Lerdp, Fagana Stone25 Data feminism must answer these questions, too..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }211The story that begins with Christine Darden entering the gates of Langley, passes through her sustained efforts to confront the structural oppression she encountered there, and concludes with her impressive array of life achievements, is a story about the power of data. Throughout her career, in ways large and small, Darden used data to make arguments and transform lives. But that’s not all. Darden’s feel-good biography is just as much a story about the larger systems of power that required data—rather than the belief in her lived experience.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Cynthia Lisee—to perform that transformative work. An institutional mistrust of Darden’s experiential knowledge was almost certainly a factor in Champine’s decision to create her bar chart. Champine likely recognized, as did Darden herself, that she would need the bar chart to be believed..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11In this way, the alliance between Darden and Champine, and their work together, underscores the flaws and compromises that are inherent in any data-driven project. The process of converting life experience into data always necessarily entails a reduction of that experience.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Tegan Lewis—along with the historical and conceptual burdens of the term. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11That Darden and Champine were able to view their work as a success despite these inherent constraints underscores even more the importance of listening to and learning from people whose lives and voices are behind the numbers. No dataset or analysis or visualization or model or algorithm is the result of one person working alone. Data feminism can help to remind us that before there are data, there are people—people who offer up their experience to be counted and analyzed, people who perform that counting and analysis, people who visualize the data and promote the findings of any particular project, and people who use the product in the end..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1nyah bean There are also, always, people who go uncounted—for better or for worse.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11. And there are problems that cannot be represented—or addressed—by data alone. And so data feminism, like justice, must remain both a goal and a process, one that guides our thoughts and our actions as we move forward toward our goal of remaking the world..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }111Data and Power.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Kaiyun ZhengIt took five state-of-the-art IBM System/360 Model 75 machines to guide the Apollo 11 astronauts to the moon. Each was the size of a car and cost $3.5 million dollars. Fast forward to the present. We now have computers in the form of phones that fit in our pockets and—in the case of the 2019 Apple iPhone XR—can perform more than 140 million more instructions per second than a standard IBM System/360..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Kotaro Garvin26 That rate of change is astounding; it represents an exponential growth in computing capacity (figure 0.2a). We’ve witnessed an equally exponential growth in our ability to collect and record information in digital form—and in the ability to have information collected about us (figure 0.2b).Figure 0.2: (a) The time-series chart included in the original paper on Moore’s law, published in 1965, which posited that the number of transistors that could fit on an integrated circuit (and therefore contribute to computing capacity) would double every year. Courtesy of Gordon Moore. (b) Several years ago, researchers concluded that transistors were approaching their smallest size and that Moore’s law would not hold. Nevertheless, today’s computing power is what enabled Dr. Katie Bouman, a postdoctoral fellow at MIT, to contribute to a project that involved processing and compositing approximately five petabytes of data captured by the Event Horizon Telescope to create the first ever image of a black hole. After the publication of this photo in April 2019 showing her excitement—as one of the scientists on the large team that worked for years to capture the image—Bouman was subsequently trolled and harassed online. Courtesy of Tamy Emma Pepin/Twitter.But the act of collecting and recording data about people is not new at all. From the registers of the dead that were published by church officials in the early modern era to the counts of Indigenous populations that appeared in colonial accounts of the Americas, data collection has long been employed as a technique of consolidating knowledge about the people whose data are collected, and therefore consolidating power over their lives..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Sara Blumenstein27 The close relationship between data and power is perhaps most clearly visible in the historical arc that begins with the logs of people captured and placed aboard slave ships, reducing richly lived lives to numbers and names..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11 It passes through the eugenics movement, in the late nineteenth and early twentieth centuries, which sought to employ data to quantify the superiority of white people over all others. It continues today in the proliferation of biometrics technologies that, as sociologist Simone Browne has shown, are disproportionately deployed to surveil Black bodies..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }28When Edward Snowden, the former US National Security Agency contractor, leaked his cache of classified documents to the press in 2013, he revealed the degree to which the federal government routinely collects data on its citizens—often with minimal regard to legality or ethics..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Natalie Pei Xu29 At the municipal level, too, governments are starting to collect data on everything from traffic movement to facial expressions in the interests of making cities “smarter.”30 This often translates to reinscribing traditional urban patterns of power such as segregation, the overpolicing of communities of color, and the rationing of ever-scarcer city services..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi31But the government is not alone in these data-collection efforts; corporations do it too—with profit as their guide. The words and phrases we search for on Google, the times of day we are most active on Facebook, and the number of items we add to our Amazon carts are all tracked and stored as data—data that are then converted into corporate financial gain.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }12. The most trivial of everyday actions—searching for a way around traffic, liking a friend’s cat video, or even stepping out of our front doors in the morning—are now hot commodities. This is not because any of these actions are exceptionally interesting (although we do make an exception for Catherine’s cats) but because these tiny actions can be combined with other tiny actions to generate targeted advertisements and personalized recommendations—in other words, to give us more things to click on, like, or buy.32.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Esmeralda OrrinThis is the data economy, and corporations, often aided by academic researchers, are currently scrambling to see what behaviors—both online and off—remain to be turned into data and then monetized. Nothing is outside of datafication.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi, as this process is sometimes termed—not your search history, or Catherine’s cats, or the butt that Lauren is currently using to sit in her seat. To wit: Shigeomi Koshimizu, a Tokyo-based professor of engineering, has been designing matrices of sensors that collect data at 360 different positions around a rear end while it is comfortably ensconced in a chair.33 He proposes that people have unique butt signatures, as unique as their fingerprints. In the future, he suggests, our cars could be outfitted with butt-scanners instead of keys or car alarms to identify the driver..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Kotaro GarvinAlthough datafication may occasionally verge into the realm of the absurd, it remains a very serious issue. Decisions of civic, economic, and individual importance are already and increasingly being made by automated systems sifting through large amounts of data. For example, PredPol, a so-called predictive policing company founded in 2012 by an anthropology professor at the University of California, Los Angeles, has been employed by the City of Los Angeles for nearly a decade to determine which neighborhoods to patrol more heavily, and which neighborhoods to (mostly) ignore. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Jillian McCartenBut because PredPol is based on historical crime data and US policing practices have always disproportionately surveilled and patrolled neighborhoods of color, the predictions of where crime will happen in the future look a lot like the racist practices of the past..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }3Fagana Stone, Melinda Rossi, Amanda Christopher34 These systems create what mathematician and writer Cathy O’Neil, in Weapons of Math Destruction: How Big Data Increases Inequality and Threatens Democracy, calls a “pernicious feedback loop,” amplifying the effects of racial bias and of the criminalization of poverty that are already endemic to the United States..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Kaiyun ZhengO’Neil’s solution is to open up the computational systems that produce these racist results. Only by knowing what goes in, she argues, can we understand what comes out. This is a key step in the project of mitigating the effects of biased data. Data feminism additionally requires that we trace those biased data back to their source. PredPol and the “three most objective data points” that it employs certainly amplify existing biases, but they are not the root cause.35 The cause, rather, is the long history of the criminalization of Blackness in the United States, which produces biased policing practices, which produce biased historical data, which are then used to develop risk models for the future..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }36 Tracing these links to historical and ongoing forces of oppression can help us answer the ethical question, Should this system exist?37 In the case of PredPol, the answer is a resounding no.Understanding this long and complicated chain reaction is what has motivated Yeshimabeit Milner, along with Boston-based activists, organizers, and mathematicians, to found Data for Black Lives, an organization dedicated to “using data science to create concrete and measurable change in the lives of Black communities.”38 Groups like the Stop LAPD Spying coalition are using explicitly feminist and antiracist methods to quantify and challenge invasive data collection by law enforcement.39 Data journalists are reverse-engineering algorithms and collecting qualitative data at scale about maternal harm.40 Artists are inviting participants to perform ecological maps and using AI for making intergenerational family memoirs.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi (figure 0.3a).41All these projects are data science. Many people think of data as numbers alone, but data can also consist of words or stories, colors or sounds, or any type of information that is systematically collected, organized, and analyzed .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }12(figures 0.3b, 0.3c).42 The science in data science simply implies a commitment to systematic methods of observation and experiment. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Peem LerdpThroughout this book, we deliberately place diverse data science examples alongside each other. They come from individuals and small groups, and from across academic, artistic, nonprofit, journalistic, community-based, and for-profit organizations. This is due to our belief in a capacious definition of data science, one that seeks to include rather than exclude and does not erect barriers based on formal credentials, professional affiliation, size of data, complexity of technical methods, or other external markers of expertise..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Cynthia Lisee Such markers, after all, have long been used to prevent women from fully engaging in any number of professional fields, even as those fields—which include data science and computer science, among many others—were largely built on the knowledge that women were required to teach themselves.43 An attempt to push back against this gendered history is foundational to data feminism, too.Throughout its own history, feminism has consistently had to work to convince the world that it is relevant to people of all genders.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Fagana Stone, Amanda Christopher. We make the same argument: that data feminism is for everybody. (And here we borrow a line from bell hooks.).d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }2Peem Lerdp, Vibha Sathish Kumar44 You will notice that the examples we use are not only about women, nor are they created only by women. That’s because data feminism isn’t only about women. It takes more than one gender to have gender inequality and more than one gender to work toward justice. Likewise, data feminism isn’t only for women. Men, nonbinary, and genderqueer people are proud to call themselves feminists and use feminist thought in their work. Moreover, data feminism isn’t only about gender. Intersectional feminists have keyed us into how race, class, sexuality, ability, age, religion, geography, and more are factors that together influence each person’s experience and opportunities in the world. Finally, data feminism is about power.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Peem Lerdp—about who has it and who doesn’t. Intersectional feminism examines unequal power.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Megan Foesch. And in our contemporary world, data is power too. Because the power of data is wielded unjustly, it must be challenged and changed..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1nyah beanData Feminism in ActionData is a double-edged sword. In a very real sense, data have been used as a weapon by those in power to consolidate their control—over places and things, as well as people. Indeed, a central goal of this book is to show how governments and corporations have long employed data and statistics as management techniques to preserve an unequal status quo. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }3Tegan Lewis, Melinda Rossi, Jillian McCartenWorking with data from a feminist perspective requires knowing and acknowledging this history. To frame the trouble with data in another way: it’s not a coincidence that the institution that employed Christine Darden and enabled her professional rise is the same that wielded the results of her data analysis to assert the technological superiority of the United States over its communist adversaries and to plant an American flag on the moon. But this flawed history does not mean ceding control of the future to the powers of the past. Data are part of the problem, to be sure. But they are also part of the solution. Another central goal of this book is to show how the power of data can be wielded back.Figure 0.3: We define data science expansively in this book—here are three examples. (a) Not the Only One by Stephanie Dinkins (2017), is a sculpture that features a Black family through the use of artificial intelligence. The AI is trained and taught by the underrepresented voices of Black and brown individuals in the tech sector. (b) Researcher Margaret Mitchell and colleagues, in “Seeing through the Human Reporting Bias” (2016), have worked on systems to infer what is not said in human speech for the purposes of image classification. For example, people say “green bananas” but not “yellow bananas” because yellow is implied as the default color of the banana. Similarly, people say “woman doctor” but do not say “man doctor,” so it is the words that are not spoken that encode the bias. (c) A gender analysis of Hollywood film dialogue, “Film Dialogue from 2,000 Screenplays Broken Down by Gender and Age,” by Hanah Anderson and Matt Daniels, created for The Pudding, a data journalism start-up (2017).To guide us in this work, we have developed seven core principles. Individually and together, these principles emerge from the foundation of intersectional feminist thought. Each of the following chapters is structured around a single principle. The seven principles of data feminism are as follows:.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Monserrat PadillaExamine power. Data feminism begins by analyzing how power operates in the world.Challenge power. Data feminism commits to challenging unequal power structures and working toward justice.Elevate emotion and embodiment. Data feminism teaches us to value multiple forms of knowledge, including the knowledge that comes from.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11 people as living, feeling bodies in the world.Rethink binaries and hierarchies. Data feminism requires us to challenge the gender binary, along with other systems of counting and classification that perpetuate oppression..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Eva Maria ChavezEmbrace pluralism. Data feminism insists that the most complete knowledge comes from synthesizing multiple perspectives, with priority .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }3Eva Maria Chavez, Fagana Stone, Tegan Lewisgiven to local, Indigenous, and experiential ways of knowing.Consider context. Data feminism asserts that data are not neutral or objective. They are the products of unequal social relations, and this context is essential for conducting accurate, ethical analysis..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Natalie Pei XuMake labor visible. The work of data science, like all work in the world, is the work of many hands. .d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda RossiData feminism makes this labor visible so that it can be recognized and valued.Each of the following chapters takes up one of these principles, drawing upon examples from the field of data science, expansively defined, to show how that principle can be put into action. Along the way, we introduce key feminist concepts like the matrix of domination (Patricia Hill Collins; see chapter 1), situated knowledge (Donna Haraway; see chapter 3), and emotional labor (Arlie Hochschild; see chapter 8), as well as some of our own ideas about what data feminism looks like in theory and practice. To this end, we introduce you to people at the cutting edge of data and justice. These include engineers and software developers, activists and community organizers, data journalists, artists, and scholars. This range of people, and the range of projects they have helped to create, is our way of answering the question: What makes a project feminist? As will become clear, a project may be feminist in content, in that it challenges power by choice of subject matter; in form, in that it challenges power by shifting the aesthetic and/or sensory registers of data communication; and/or in process, in that it challenges power by building participatory, inclusive processes of knowledge production.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }11. What unites this broad scope of data-based work is a commitment to action and a desire to remake the world..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Sara BlumensteinOur overarching goal is to take a stand against the status quo—against a world that benefits us, two white college professors, at the expense of others..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Justine Smith To work toward this goal, we have chosen to feature the voices of those who speak from the margins, whether because of their gender, sexuality, race, ability, class, geographic location, or any combination of those (and other) subject positions. We have done so, moreover, because of our belief that those with direct experience of inequality know better than we do about what actions to take next. For this reason, we have attempted to prioritize the work of people in closer proximity to issues of inequality over those who study inequality from a distance..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Natalie Pei Xu In this book, we pay particular attention to inequalities at the intersection of gender and race. This reflects our location in the United States, where the most entrenched issues of inequality have racism at their source. Our values statement, included as an appendix to this book, discusses the rationale for these authorial choices in more detail.Any book involves making choices about whose voices and whose work to include and whose voices and work to omit. We ask that those who find their perspectives insufficiently addressed or their work insufficiently acknowledged view these gaps as additional openings for conversation. Our sincere hope is to contribute in a small way to a much larger conversation, one that began long before we embarked upon this writing process and that will continue long after these pages are through.This book is intended to provide concrete steps to action for data scientists seeking to learn how feminism can help them work toward justice, and for feminists seeking to learn how their own work can carry over to the growing field of data science. It is also addressed to professionals in all fields in which data-driven decisions are being made.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Melinda Rossi, as well as to communities that want to resist or mobilize the data that surrounds them. It is written for everyone who seeks to better understand the charts and statistics that they encounter in their day-to-day lives, and for everyone who seeks to communicate the significance of such charts and statistics to others..d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Peem LerdpOur claim, once again, is that data feminism is for everyone. It’s for people of all genders. It’s by people of all genders. And most importantly: it’s about much more than gender. Data feminism is about power, about who has it and who doesn’t, and about how those differentials of power can be challenged and changed using data.d-undefined, .lh-undefined { background-color: rgba(0, 0, 0, 0.2) !important; }1Yolanda Yang. We invite you, the readers of this book, to join us on this journey toward justice and toward remaking our data-driven world.Connections1 of 2children and siblingsfilterA Translation of this Pubمقدمه: چرا علم داده به فمینیسم احتیاج داردby Catherine D'Ignazio and Lauren KleinShow DescriptionPublished on Mar 07, 2024data-feminism.mitpress.mit.eduDescriptionترجمه توسط امیرحسین پی‌براهA Translation of this PubIntroducción: por qué la ciencia de datos necesita feminismoby Catherine D'Ignazio and Lauren KleinShow DescriptionPublished on Apr 23, 2023data-feminism.mitpress.mit.eduDescriptionDataGénero (Coordinación: Mailén García. Traductoras: Ivana Feldfeber,Sofía García, Gina Ballaben, Giselle Arena y Mariángela Petrizzo. Revisión: Helena Suárez Val.Con la ayuda de Diana Duarte Salinas, Ana Amelia Letelier, y Patricia Maria Garcia Iruegas)Footnotes44LicenseCreative Commons Attribution 4.0 International License (CC-BY 4.0)Comments168 .discussion-list .discussion-thread-component.preview:hover, .discussion-list .discussion-thread-component.expanded-preview { border-left: 3px solid #2D2E2F; padding-left: calc(1em - 2px); } ?Login to discussHappy Polarbear: This passage describing the attitude of most male engineers towards their work is both painfully accurate and poignant, portraying them not as respected individuals deserving recognition for their achievements, but merely as inanimate objects， tools for calculation.?Cynthia Lisee: Such a fertile approach”?Cynthia Lisee: There is somethig immeasurable in lived experience, somethind stat would never reach. data not subject to an ethic of human relations based on "welcoming the Other" are mere abstractions and sources of violence Jamia Williams: Thank you! Reframing is essential when many of these events were deemed “riots” when it was Black folks rising up against various systems.Jamia Williams: Still happening today!?Jillian McCarten: The context in which numbers are collected?Jillian McCarten: The idea that some areas, and therefore some people don’t need to be monitored feels immoral. ?Jillian McCarten: I’ve been thinking about how it’s not what you’re doing but what your goal is, and corporations using our data to make more money off us definitely does not feel the same as collecting data on gender discrimination to stop the practice. ?Jillian McCarten: curious what examples it’s better?Jillian McCarten: It’s interesting what we need evidence to believe, and what we willingly believe without evidence ?Jillian McCarten: the word data origionaly meant to communicate that the fact is confirmed to be true- to shut down disputes ?Jillian McCarten: I love linguistic history, I’d like to learn more about this?Jillian McCarten: Yes, I’m afraid how how biases are baked into AI, and then reinforced ?Jillian McCarten: This reminds me of how priviledge is a lot less visible to those who hold it. ?Jillian McCarten: I wonder if she also had access to data on promotions across race. There’s all kinds of discrimination, and the kinds of data seen as worth collecting also reveal bias. I wonder if the white woman who collected the data focused on gender and missed other identities experiencing discrimination. ?Jillian McCarten: I appreciate how the authors directly state their most salient identities; this should be the norm. Oftentimes when I read a book like this I have to research the authors to learn their identities. Identities always influence the way we think and see the world. ?Jillian McCarten: Compelling quote about power?Jillian McCarten: It’s interesting to me that Darden’s story and the book are the two examples given so far. When I took Into to Women’s Studies in undergrad, this book was heavily criticized for mostly speaking on white feminist issues. I appreciate the author giving a more nuanced intersectional framing in the next paragraph. Jamia Williams: Love to know this! Jamia Williams: And it still far from being accomplished?Jillian McCarten: I’m curious which numbers would help communicate that, and how research can help illustrate the prevelence of this type of sexism. ?Jillian McCarten: This is a compelling example of how in our systems of power some people are seen as more valuable than others, and that likely connects to what data sources are seen as valuable.Jamia Williams: “Hidden figure” Jamia Williams: Thank you! Reframing is essential when many of these events were deemed “riots” when it was Black folks rising up against various systems.Jamia Williams: Still happening today!?Jillian McCarten: I think data is especially important in communicating how segregation persists, and how unofficial segregation is often harder to confront. ?Jillian McCarten: I think it’s important to confront the differences between the image of the US presented and the realities that people live in. I resonate with this statement- growing up I was told over and over how the US is the best place to live, and in the past few years I’ve been learning more about the historical and current harms perpetuated by our government?Jillian McCarten: So many decisions and judgement-calls that go into telling historical events, especially a quick summary like this. I’m glad that this author presents the police this way; I think a lot of authors I’ve read will ignore this reality. ?Amanda Christopher: This is a new term for me! ?Amanda Christopher: This makes me wonder how many women before her advocated for themselves, or if she was the first women at NASA to do so as her supervisor claimed. If she was not, why was her case different? What about the culture of the time at NASA allowed for her to be promoted? If she was the first, what would have happened if other women before her had the courage like Christine to speak up.?Melinda Rossi: Perfect for educators!?Melinda Rossi: I like that the authors are working to offer this knowledge to all.?Melinda Rossi: I like this. Giving credit where credit is due…what a concept!?Melinda Rossi: Ok, here’s the good-for-humanity stuff!?Melinda Rossi: The sad part is that it’s mostly used for financial gains, and not for the good of society/humanity. ?Melinda Rossi: This is sad and terrifying…and yet also seems about right. ?Melinda Rossi: I like this. Data can never capture all and that’s important to remember when we are looking at data and generalizing as if all are spoken for.?Tegan Lewis: This sums up our education system-using data and test scores to maintain the inequity in our school system.?Melinda Rossi: Yes! THIS! + 1 more...?Tegan Lewis: Data is more than numbers. What other data could be gathered in a school system??Tegan Lewis: Does it have to??Tegan Lewis: Would this be considered a misuse of data? Or more of the root of bias??Tegan Lewis: data feminism-can be used to expose inequity and challenge systems of power.Esmeralda Orrin: .Ah, capitalism,’?Tegan Lewis: gender oppression-was evident in the case of Darden?Tegan Lewis: Identity?Tegan Lewis: Would this apply to all forms of sexism, regardless of gender??Amanda Christopher: I would say absolutely, yes. I think one large misconception about feminism is that it only focuses on women, not all genders and sexes.Esmeralda Orrin: somehow I’m not surprised that men know what women are happy doing?Melinda Rossi: Finding a supportive community is key! ?Melinda Rossi: I think this part is so important. Being willing to educate themselves on issues that they might unconsciously contribute to is critical.?Melinda Rossi: We are not a monolith!?Melinda Rossi: bell hooks coming in hot with the truth.?Melinda Rossi: Hidden Figures was (sadly) the first time I had ever heard of Black women at NASA.Fagana Stone: The article could have had more power had the authors also included a note about countless studies that show invaluable contribution of diverse backgrounds and perspectives to innovation and progress. Fagana Stone: Not applicable to all cultures, as there are cultures ruled by matriarchs.?Amanda Christopher: Yes and in those cultures feminism may look differently as feminism is focused on equal rights for all genders. Many of the matriarchical cultures have more than two genders. And just about all societies have some form of gender inequalities.Fagana Stone: Wouldn’t the algorithm update itself as more surveillance data is available rather than fixate on old historical data??Melinda Rossi: That’s a good point. You would think it would be able to update with technology advancing as much as it has. + 1 more...Fagana Stone: In a capitalist country, it should be expected to have wealth inequalities… Not everyone can be wealthy nor can everyone struggle financially. Yes, there are systemic injustices, but it takes all parties involved to improve access to and understand importance of education. Dominated by two political parties running on opposing views, I can’t help but feel very pessimistic about significant progress on these issues in the near future (while the country is enacting backward looking policies and laws). Fagana Stone: “Racism” is a learned concept. Born and raised in Azerbaijan, we did not have a concept of racism, to which I was exposed to after having moved to the states. ?Amanda Christopher: Great point to add to the authors’; that it is “impossible to claim a common experience… for all women, everywhere.”Fagana Stone: It is important to note that men too struggle with sufficient paternity leave. It is critical to shift the thought from women being the only ones fit for childcare role to include men as well.Fagana Stone: Women in some states still fight for their reproductive rights!?Melinda Rossi: Fagana, that’s exactly what I was thinking. Some things change, and some things stay the same. Fagana Stone: Critical lesson in articulating the needs with the hope to identify and operationalize solutions.Fagana Stone: Excellent film! I highly recommend it.Fagana Stone: “The Soviet Union was responsible for launching the first human to space, carrying out the first spacewalk, sending the first woman to space, assembling the first modular space station in orbit around Earth (Mir) — and most of these achievements were accomplished using the same space capsule used in the 1960s.”Fagana Stone: Being from one of the former Soviet Union countries, it is also important to note that the Soviet Union had a more considerable tolerance for risk, hence the advancements mentioned in the field of astronautics. ?Rayon Ston: qKaiyun Zheng: I’ve listened to a podcast before, which is called What happens when an algorithm gets it wrong, In Machines We Trust, MIT Technology Review. It mainly talks about the technology of the use of facial recognition in public and where it can go wrong.The podcast begins with a story about a man who is accused of stealing because a computer matches his photo with a picture of the thief caught on a public camera. But in fact, it was a computer error. The computer can't tell whether the thief is a man or a black man, and the police blindly trust the computer's judgment, and moreover, he says that historically black people steal a lot. And based on the conversation in the podcast, the facial recognition technology isn't perfect, it makes mistakes and matches the wrong people. Such problems are not rare, and involve both privacy violations and potential discrimination.It made me realize that we have a lot more to do in data science.Kaiyun Zheng: We’ve learned about the differences between information and data in the very beginning lessons, and this makes me think about why we emphasize “data” instead of “info” here before the term "feminism".Kaiyun Zheng: The mention of the uneven distribution of power in this book piques my curiosity about how the topic will be addressed. I have previously read a book called "Foundation of Information," which discusses the relationship between power and information. The book suggests that when power is concentrated, the information gathered can sometimes deviate from the truth. As a result, I am curious about how data feminism ensures the authenticity and effectiveness of information collection.Additionally, the information of researching history is also mentioned in the later interview, which makes me curious about how the information of the past can be useful in the present so that it can be used as part of data feminism.Kaiyun Zheng: Intersectionality as a new term which appears after feminism is really interesting. I like how it is introduced here which talks about the example of a black woman since I thought it is the manifestation of a much broader phenomenon in the society. From Google, it is defined as "the interconnected nature of social categorizations such as race, class, and gender, regarded as creating overlapping and interdependent systems of discrimination or disadvantage" which strongly linked to the topic "feminism" (actually closer to equal rights).Each person has multiple identities. For example, I am a university student, an employee at a company, and a kid at home. These are just a few of the many labels that can be applied to an individual, including larger categories such as race, gender, and education. In an information-oriented society, labels can often obscure our understanding of the true nature of things and the individuality of a person can be overlooked. Intersectionality, while still categorizing individuals, does so in a more nuanced manner by connecting multiple labels to form a more specific and accurate representation. This can help individuals overcome challenges and reduce the oppression of vulnerable groups by dominant societal forces.Although from my personal point of view, classifying people is not a very good behavior after all, its emergence also reflects the response to various situations, so as to reduce the oppression of the dominant group of society on the vulnerable group.?Yuanxi Li: It's heartening that the value women create in terms of data has ultimately been validated by data itself, and this result has been achieved through mutual assistance among women.?Yuanxi Li: Intersectionality is an important term that shows how race, class, gender, and other individual characteristics affect with each other?Joe Masnyy: This story has shown the possibilities of this sort of advocation, though as stated early this is clearly not the norm. I appreciate the value of anecdotes such as these, although this text would benefit from hard data to show the scope and magnitude of the issue. Hopefully this is something that is explored further on in the text.?Joe Masnyy: This reality was, in the grand scheme of things, not very long ago. You could argue this still persists even today, with many STEM fields still being largely male in demographics. Even still, women tend to make less than men on average in the exact same fields.?Kotaro Garvin: We have so much more capability then before, but why does it seem like we are not making the same kind of progress? Is it not happening? or is it just unrecognized? ?Kotaro Garvin: I think this is one of the greatest ideas I have ever read, but it also shows why data is so important, everybody is unique but we can still be categorized using data. ?Justine Smith: taking a stand against system that is benefit you?Seng Aung Sein Myint: The decision making process is alway opaque. Hope there is some kind of US federal law which push the school to be a little bit transparent than before. ?Seng Aung Sein Myint: This kind of statistic of average, also make something very simple. No, I am not arguing about this data. ?Seng Aung Sein Myint: Hmm. It is strange to read now. ?Finch Brown: This is such a great line! No wonder someone has already commented on it. I have been thinking a lot recently about how subjective human experiences align and diverge, and how insufficient language and data are in describing experiences. A cool article I just read that reminds me of this is from the New Yorker: How We Should Think About Different Styles of Thinking. One main draw for me in data science is tackling the challenge of most accurately representing data and the stories it tells, given its inescapable constraints.?Yasin Chowdhury: Skill is important everywhere but in a different ways. so its good to have skills. ?Yasin Chowdhury: Without this line the entire story would not exist. But still now a days we do not see that courage specially in black women whoa really talented but chose towards non stem fields because of the difference in ratio. ?Jayri Ramirez: I believe that it is important to understand that it is more than ones gender that can affect the experiences of women. I think this statement is a good description of how there are many dimensions which affect racism and other forms of oppression. ?Roujia Wang: This shows that feminism can meet two kinds of human needs, the first is the detailed technical needs of NASA space agency, and the other is to meet the need of women also need equal status and need the same rights as men to achieve their dreams. In this process, feminism and data science are inextricably linked to each other's achievements.?Seyoon Ahn: As it was discussed in comment above, this part demonstrates the needs of feminism in data science and how not just the individuals but the society as a whole can benefit from data science with an approach of feminism. ?Roujia Wang: In that world, the stereotype of women was that women were not allowed to work in the sciences and that women were more at home with young children and taking care of the family than working outside the home. But such stereotypes prevented many talented women from having a chance to make a career out of it.?Roujia Wang: When people are misogynistic, female scientists contribute to data science research, because women can make up for the shortcomings of men in many ways. Women also use their abilities to change the perception of women in the world?Monserrat Padilla: I am really eager to learn and practice more methodically these principles. The key value in being able to analyze data holistically and seeing the subject matter as a whole at the intersections. Putting these principles into practice will allow for a more complete truth to be available while producing data and/or reading data.?Caroline Hayes: I think it is really moving that they decided to use someone as powerful as Darden’s story to start this textbook. As such a strong, smart women she was able to work in an intellectual field and challenge norms like she did in this instance. In a way she is breaking from the data so commonly released on women in and out of the work field. Instead of becoming one of the computers like 100% of the women before her, she became a part of the 1% who changed it for everyone.?Vibha Sathish Kumar: I agree, this part also resounded with me as well. It also makes you wonder about those other women who were stuck in the same situation for years. Many of those women likely didn’t have access to data or have the means to stand up for themselves in the environment set-up for them. I wonder if this issue is also relevant today, where some women do not have the opportunity to share their experience or have it accounted as data. It takes time to have others recognize their privilege and use it to bring others up - maybe data feminism could be a way to do that. ?Natalie Pei Xu: That is sad to notice that there are still many woman is being ignored and stay silence from some reasons. ?Natalie Pei Xu: First hand resource will be more helpful.?Natalie Pei Xu: This conscious awareness of “product of unequal social relation” is important while collecting, analyzing and concluding, since there is already been a lens filtered the primary source. ?Natalie Pei Xu: Besides using data as a powerful tool to pursuit justice, personal privacy is also a critical concern. ?Natalie Pei Xu: This is very inclusive and thoughtful description about feminism which makes it open up to various people among physical and mental features that aiming at the same thing: justice.Eva Maria Chavez: .Eva Maria Chavez: ecFagana Stone: If we were to focus on collecting unbiased data, then why would the authors even mention “priority” in qualifying it? + 1 more...Eva Maria Chavez: ECEva Maria Chavez: emEva Maria Chavez: collective powerEva Maria Chavez: EMCEva Maria Chavez: ?Kim Martin: test?nyah bean: -?nyah bean: -Fagana Stone: Qualitative data can be so powerful!?nyah bean: -?nyah bean: -?nyah bean: -?nyah bean: -?nyah bean: -?nyah bean: -?nyah bean: yes?nyah bean: -?nyah bean: -?nyah bean: -?nyah bean: -?nyah bean: -?nyah bean: -?nyah bean: -?Yolanda Yang: We should know that “We are under this situation.“?Yolanda Yang: Very personally, I am always shocked by how precise the content they suggest “what I may also interested.“ Also reminds me of Health on the phone, that it reminds us of our next coming period time, and usually also precise.?Melinda Rossi: Yes!?Yolanda Yang: People with privilege cannot recognize, even if they do, they are less likely to make any change, as this would decrease their benefit?Jillian McCarten: One quote that I think of often is “when one has held a position of privilege for so long, equality feels like oppression.” ?Yolanda Yang: “Speak“ and MeToo. Makes it visible.?Yolanda Yang: Looking for equality = we need make efforts ahead to it. Need to uncover it. ?Yolanda Yang: Reminds me of china girl or china head, that used at the beginning of analog films, those are females without names that contribute to film industry, but they were not even supposed to be presented to the audiences.?Yolanda Yang: Even though this has been desegregated for years, it still exists among people’s unconsciousness. ?Jeraldynne Gomez: systematically desgined so that women were stagnant in their positions. The disparity of power and the assertion of such system is correlated as it benefits the men who are implementing it ?Michela Banks: Important Annabel DeLair-Dobrovolny: Converting people into data as a means to assert power and dehumanize the “other”.?Michela Banks: definition ?Michela Banks: At least 50 years later. Why at this time??Michela Banks: power distance between men and women ?Michela Banks: were not recognized for intelligence ?Michela Banks: indicates perception of women in workplace?Michela Banks: note segregation during time of education?Michela Banks: describes environment?ethan chang: Shows how much has changed since then… even though can still be seen to this day.Annabel DeLair-Dobrovolny: Power imbalances contributing to the dehumanization of women in the workplace.?athmar al-ghanim: exactly!!! some individuals have such a negative connotation toward “feminism”. but here, it proves that feminism is just a group of like-minded individuals peacefully going after what they want. all feminists want is change, because for so long, there has been none. and it is about time we stopped neglecting the minority and start appreciating and uplifting them.?athmar al-ghanim: its quite sad to see how barely anything has changed in regard to men having the upper hand in workforces, especially those in STEM related fields. ?athmar al-ghanim: this passage resonates with me as it is a big fear of mine, a woman, going into STEM, that I will constantly have to fight twice as hard as a man, just to show that I am worthy of a position that I am qualified for.?Angela Li: I question how long this took and whether there was an internal fight for Darden to receive her long deserved promotion. The reason being is that I find it hard to believe that the men in power are so readily to accept change in which they lose power or control that benefits them. Earlier in this text, when Darden was working as a calculator with no respect or recognition, her supervisor said that the reason women and men lead such different career paths despite having the same credentials was because no one had ever complained. Through these quotes It sounds like the narrative being pushed is that main reason women are oppressed is because men are unaware of the the disparate treatment and effects of their actions which seems too excusable to not be questioned.Fagana Stone: I read this as the systemic discrimination against women was so normalized that it was essentially on everyone’s blindspot. Having such data showed a trend, a factual analysis that no one could ignore. Also, it takes a lot of courage to challenge the status quo, and these ladies found the way to communicate it to their superiors - through numbers!?Angela Li: I’d like to expand and connect on this idea to reaffirm the highlighted statement. I’m connecting it to to the text “Feminism is for Everybody” by Bell Hooks. In early stages of feminism there were a select few types of feminism that were identified. Of these types there were reformist and visionary feminism. reformist feminism focused mainly on equality with men in the workforce which overshadowed the original radical foundations of contemporary feminism which called for reform and restructuring of society to form a fundamentally anti-sexist nation. while white supremacist capitalist patriarchy suppressed visionary feminism, reformist feminists were also eager to silence them because they could maximize their freedom within the existing system and exploit the lower class of subordinated women.?Cynthia Lisee: Thank you for this important insight?Kat Rohrmeier: The definition of dehumanizing.?Melinda Rossi: Right? Gross.?Aneta Swianiewicz: ?Aneta Swianiewicz: ?Aneta Swianiewicz: ?Aneta Swianiewicz: data to expose inequality?Aneta Swianiewicz: ?g m: “institutional mistrust”?g m: Not only looking @ data, but the how. How was it collected? How has it been processed, and by who??Melinda Rossi: ^^^ Yes! Great point!?g m: Why data is important: challenges privileged hazard by making invisible systems visible.?Lena Zlock: Power dynamics and access to knowledge // needs an equitable foundation, clear statement of relations?Lena Zlock: DH as a countercultural phenomenon?Peem Lerdp: Target goals and audiecnes.?Peem Lerdp: Theme 2?Peem Lerdp: Theme 1?Vibha Sathish Kumar: I find it interesting that the authors mention this explicitly to the readers. A clear stated point that everyone is involved with change. ?Peem Lerdp: Insight on “science” in the phrase data science.?Peem Lerdp: Problems with distinction between what is data and what is information involve deciding who holds the power to make those distinction.Fagana Stone: It is important to add that how we interpret data matters as well.?Peem Lerdp: Def’n?Peem Lerdp: Using data to corroborate lived exp.?Peem Lerdp: Dissociating the identity of the author with the ideas discussed by the author.?Peem Lerdp: Intersectionality and its historic roots.?Peem Lerdp: History of gender inequality in workplace.?Megan Foesch: I think this is such an important lens to have when analyzing the world and what is important. Often times, we get caught up in trivial things that are not important in the bigger picture. We must remind ourselves that issues like justice, race, feminism, equality, and power are all crucial everyday issues that we must solve in order to live as a flourishing community. In order to have justice, each individual must be heard and seen which is currently not happening and needs to. ?Megan Foesch: Throughout this whole article I think that this sentence is one of the most important. The authors reflect on how data feminism is truly about power and how the lack of power between genders signifies that there is an inequality. It is important for us to acknowledge and address this inequality so women can feel as empowered, strong, and safe, as men feel. I think it is also important to point out that data feminism isn’t only for women but “men, nonbinary, and genderqueer people”. In order for a change to be made everyone must accept and acknowledge the imbalance of power that occurs in society. ?Megan Foesch: Before taking this class, I had very rarely heard the term Data Feminism, therefore this idea was somewhat new to me. I am familiar with the ideas of feminism however thinking about feminism from a scientific standpoint is one that can help reinforce popular opinions about lack of equality among genders. It is very difficult to argue something when it is science especially when focusing on systems of power and who holds that power as it is backed by scientific data and evidence.?Nick Klagge: It appears that a word or phrase is missing from the end of this sentence. Perhaps “lived experience” or something like that??Sara Blumenstein: What makes a project feminist??Sara Blumenstein: Data as “consolidating power over lives”?Sara Blumenstein: “Data feminism” as goal and process?Sara Blumenstein: Data vs. fact?Sara Blumenstein: Aggregating data to challenge institutional systems of power?will richardson: This is a very deep statement about feminism. It is also very relevent to the readings.?Sara Blumenstein: Defining “feminism” + 1 more...Data FeminismMIT PressRSSLegalPublished withCommunityData FeminismCollectionDData FeminismPubIntroduction: Why Data Science Needs FeminismcollectionData FeminismCite as D’Ignazio, C., & Klein, L. (2020). Introduction: Why Data Science Needs Feminism. In Data Feminism. Retrieved from https://data-feminism.mitpress.mit.edu/pub/frfa9szdduplicateCopymoreMore Cite OptionsTwitterRedditFacebookLinkedInEmailAuto Generated DownloadPDFWordMarkdownEPUBHTMLOpenDocumentPlain TextJATS XMLLaTeXWhat Is Data Feminism?Data and PowerData Feminism in ActiontickRelease #6Aug 25, 2021 3:54 PMdocument-shareRelease #5Aug 25, 2021 3:22 PMdocument-shareRelease #4Feb 11, 2021 10:25 AMdocument-shareRelease #3Jul 27, 2020 9:43 AMdocument-shareRelease #2Jul 27, 2020 9:42 AMdocument-shareRelease #1Mar 16, 2020 9:12 AMWhat Is Data Feminism?Data and PowerData Feminism in Action(function(){function c(){var b=a.contentDocument||a.contentWindow.document;if(b){var d=b.createElement('script');d.innerHTML="window.__CF$cv$params={r:'8be8b165eed78191',t:'MTcyNTU2NTI0Ni4wMDAwMDA='};var a=document.createElement('script');a.nonce='';a.src='/cdn-cgi/challenge-platform/scripts/jsd/main.js';document.getElementsByTagName('head')[0].appendChild(a);";b.getElementsByTagName('head')[0].appendChild(d)}}if(document.body){var a=document.createElement('iframe');a.height=1;a.width=1;a.style.position='absolute';a.style.top=0;a.style.left=0;a.style.border='none';a.style.visibility='hidden';document.body.appendChild(a);if('loading'!==document.readyState)c();else if(window.addEventListener)document.addEventListener('DOMContentLoaded',c);else{var e=document.onreadystatechange||function(){};document.onreadystatechange=function(b){e(b);'loading'!==document.readyState&&(document.onreadystatechange=e,c())}}}})();error

But in a narrative experience not structured as a win-lose contest the movement forward has the feeling of enacting a meaningful experience both consciously chosen and surprising.

To announce it publicly; and the penalty ––Stoning to death I the public square

Though I’ve lived abroad most of my life, Gaza is where I call home. It's where my parents were born and raised and where I spent summers as a child.

Self-emancipation posed a dilemma for the Union military. Soldiers were forbidden to interfere with slavery or assist runaways, but many soldiers disobeyed the policy.

As well as focusing on gender discrimination, women have campaigned for labor rights, civil rights, welfare rights, and immigrant rights, where gender is “tied to racial, class, religious, sexual, and other identities” (Boris 2010, p. 93).

The end of this tail was like a spear. “O, my God! I am surely going to die now,” I thought. Then I looked again in another direction and I saw a man with horns and long claws and with a spear in his hand.

My biases are those that Bruyn attributes to the participant observer, who "is interested in people as they are, not as he thinksthey ought to be according to some standard of his own

He had never been told why he was living with an old man so far away from others, or of his father,

But not everyone was equally excited. The Cleveland Gazette, a black newspaper, argued the statue’s torch should not be lit “until the ‘liberty’ of this country is such to make it possible for an inoffensive and industrious colored man to earn a respectable living for himself and family, without being ku-kluxed, perhaps murdered, his daughter and wife outraged, and his property destroyed.

Strikers set fire to the Pittsburgh rail yards, destroying dozens of buildings, over a hundred locomotives, and over a thousand cars

I argue that learning aboutoppression and unlearningone's worldview can be upsetting and paralyzin

The left, which seemed well organized and strong, was stunned and unable to react.

The apparent decline of American power in the face of a pattern ofworld-wide Communist thrusts created a common anxiety in the nation

Replication, or the repeating of a study, by different investigators with different measures of the independent variable and the dependent variable helps enhance our confidence in a finding. We are rightly suspicious when a finding cannot be replicated or has only been replicated by the same team of investigators.

ong-vanished flesh of the statues’ originals.Page 6

No one business is large or powerful enough to create major changes in the external environment. Thus, managers are primarily adapters to, rather than agents of, change.

Two vans loaded with precision instruments trundled along the streets of New York and New Jersey in the heat earlier this week, sniffing for toxic chemicals in the air.

john smith and king lear analogy

‘This is amazing. I no longer have to read ever again for anything I have to do because it turns any sort of digital document into a CliffsNotes on demand.’

All our work people are Robots

He began to manufacture Super-Robots. Regular giants they were. He tried to make them[18] twelve feet tall. But you wouldn’t believe what a failure they were.

There will be no poverty. All work will be done by living machines. Everybody will be free from worry and liberated from the degradation of labor. Everybody will live only to perfect himself.

Dr. Gall. I did it in secret. I was transforming[69] them into human beings. In certain respects they’re already above us. They’re stronger than we are.

Republicans used their control of government to enact  high protective tariffs designed to shield American businesses from foreign competition. Southern planters had vehemently opposed tariffs before the war but could do nothing to prevent their increase.

sublime object loses its aura and dissolves into an ordinary thing, because its seductiveappearance can be sustained only through distance.“If we get too near [the sublime object]”,Žižek (2008) explains, then“it loses its sublime features and becomes an ordinary vulgarobject

the heroicentrepreneur reminds us: not only should you have faith in yourself, you should have faiththat you can overcome your limitations. Not only should you believe that it can be done, youshould believe that everything can be done. And not only should you never give up, youshould be willing to sacrifice everything, even if it involves risking your life, in order toensure that you succeed.

hould we not welcome the cracks that might appear in the operations of biopolitics at its fullest oper-ation?

but only now have you been able to put words to it?

The most valuable asset of a 21st-century institution (whether business or non-business) will be its knowledge workers and their productivity

hould we not welcome the cracks that might appear in the operations of biopolitics at its fullest oper-ation?

promotes a sustained interaction betweenreader and text that has many of the featuresof a g am e

Multi-Location Visits Accredited institutions with three or more active additional locations are required to undergo a multi-location visit in Years 3 and 8 of their Pathway for Reaffirmation of Accreditation cycle. The visit confirms the institution's continued effective oversight of its additional locations. (An institution’s additional locations and branch campuses are also reviewed through HLC’s substantive change and comprehensive evaluation processes.)

This story was, in fact, invented by a reporter, but it has had a very long life.)

nuxing to signify a more “modern” type of n,

Introduction In the year 1914 the University Museum secured by purchase a large six column tablet nearly complete, carrying originally, according to the scribal note, 240 lines of text. The contents supply the South Babylonian version of the second book of the epic ša nagba imuru, “He who has seen all things,” commonly referred to as the Epic of Gilgamish. The tablet is said to have been found at Senkere, ancient Larsa near Warka, modern Arabic name for and vulgar descendant of the ancient name Uruk, the Biblical Erech mentioned in Genesis X. 10. This fact makes the new text the more interesting since the legend of Gilgamish is said to have originated at Erech and the hero in fact figures as one of the prehistoric Sumerian rulers of that ancient city. The dynastic list preserved on a Nippur tablet1 mentions him as the fifth king of a legendary line of rulers at Erech, who succeeded the dynasty of Kish, a city in North Babylonia near the more famous but more recent city Babylon. The list at Erech contains the names of two well known Sumerian deities, Lugalbanda2 and Tammuz. The reign of the former is given at 1,200 years and that of Tammuz at 100 years. Gilgamish ruled 126 years. We have to do here with a confusion of myth and history in which the real facts are disengaged only by conjecture. The prehistoric Sumerian dynasties were all transformed [208]into the realm of myth and legend. Nevertheless these rulers, although appearing in the pretentious nomenclature as gods, appear to have been real historic personages.3 The name Gilgamish was originally written dGi-bil-aga-miš, and means “The fire god (Gibil) is a commander,” abbreviated to dGi-bil-ga-miš, and dGi(š)-bil-ga-miš, a form which by full labialization of b to u̯ was finally contracted to dGi-il-ga-miš.4 Throughout the new text the name is written with the abbreviation dGi(š),5 whereas the standard Assyrian text has consistently the writing dGIŠ-ṬU6-BAR. The latter method of writing the name is apparently cryptographic for dGiš-bar-aga-(miš); the fire god Gibil has also the title Giš-bar. A fragment of the South Babylonian version of the tenth book was published in 1902, a text from the period of Hammurapi, which showed that the Babylonian epic differed very much from the Assyrian in diction, but not in content. The new tablet, which belongs to the same period, also differs radically from the diction of the Ninevite text in the few lines where they duplicate each other. The first line of the new tablet corresponds to Tablet I, Col. V 25 of the Assyrian text,7 where Gilgamish begins to relate his dreams to his mother Ninsun.8 [209] The last line of Col. I corresponds to the Assyrian version Book I, Col. VI 29. From this point onward the new tablet takes up a hitherto unknown portion of the epic, henceforth to be assigned to the second book.9 At the end of Book I in the Assyrian text and at the end of Col. I of Book II in the new text, the situation in the legend is as follows. The harlot halts outside the city of Erech with the enamoured Enkidu, while she relates to him the two dreams of the king, Gilgamish. In these dreams which he has told to his mother he receives premonition concerning the advent of the satyr Enkidu, destined to join with him in the conquest of Elam. Now the harlot urges Enkidu to enter the beautiful city, to clothe himself like other men and to learn the ways of civilization. When he enters he sees someone, whose name is broken away, eating bread and drinking milk, but the beautiful barbarian understands not. The harlot commands him to eat and drink also: “It is the conformity of life, Of the conditions and fate of the Land.” He rapidly learns the customs of men, becomes a shepherd and a mighty hunter. At last he comes to the notice of Gilgamish himself, who is shocked by the newly acquired manner of Enkidu. “Oh harlot, take away the man,” says the lord of Erech. Once again the faithful woman instructs her heroic lover in the conventions of society, this time teaching him the importance of the family in Babylonian life, and obedience to the ruler. Now the people of Erech assemble about him admiring his [210]godlike appearance. Gilgamish receives him and they dedicate their arms to heroic endeavor. At this point the epic brings in a new and powerful motif, the renunciation of woman’s love in the presence of a great undertaking. Gilgamish is enamoured of the beautiful virgin goddess Išhara, and Enkidu, fearing the effeminate effects of his friend’s attachment, prevents him forcibly from entering a house. A terrific combat between these heroes ensues,10 in which Enkidu conquers, and in a magnanimous speech he reminds Gilgamish of his higher destiny. In another unplaced fragment of the Assyrian text11 Enkidu rejects his mistress also, apparently on his own initiative and for ascetic reasons. This fragment, heretofore assigned to the second book, probably belongs to Book III. The tablet of the Assyrian version which carries the portion related on the new tablet has not been found. Man redeemed from barbarism is the major theme of Book II. The newly recovered section of the epic contains two legends which supplied the glyptic artists of Sumer and Accad with subjects for seals. Obverse III 28–32 describes Enkidu the slayer of lions and panthers. Seals in all periods frequently represent Enkidu in combat with a lion. The struggle between the two heroes, where Enkidu strives to rescue his friend from the fatal charms of Išhara, is probably depicted on seals also. On one of the seals published by Ward, Seal Cylinders of Western Asia, No. 459, a nude female stands beside the struggling heroes.12 This scene not improbably illustrates the effort of Enkidu to rescue his friend from the goddess. In fact the satyr stands between Gilgamish and Išhara(?) on the seal. [211] 1 Ni. 13981, published by Dr. Poebel in PBS. V, No. 2. 2 The local Bêl of Erech and a bye-form of Enlil, the earth god. Here he is the consort of the mother goddess Ninsun. 3 Tammuz is probably a real personage, although Dumu-zi, his original name, is certainly later than the title Ab-ú, probably the oldest epithet of this deity, see Tammuz and Ishtar, p. 8. Dumu-zi I take to have been originally the name of a prehistoric ruler of Erech, identified with the primitive deity Abu. 4 See ibid., page 40. 5 Also Meissner’s early Babylonian duplicate of Book X has invariably the same writing, see Dhorme, Choix de Textes Religieux, 298–303. 6 Sign whose gunufied form is read aga. 7 The standard text of the Assyrian version is by Professor Paul Haupt, Das Babylonische Nimrodepos, Leipzig, 1884. 8 The name of the mother of Gilgamish has been erroneously read ri-mat ilatNin-lil, or Rimat-Bêlit, see Dhorme 202, 37; 204, 30, etc. But Dr. Poebel, who also copied this text, has shown that Nin-lil is an erroneous reading for Nin-sun. For Ninsun as mother of Gilgamish see SBP. 153 n. 19 and R.A., IX 113 III 2. Ri-mat ilatNin-sun should be rendered “The wild cow Ninsun.” 9 The fragments which have been assigned to Book II in the British Museum collections by Haupt, Jensen, Dhorme and others belong to later tablets, probably III or IV. 10 Rm. 289, latter part of Col. II (part of the Assyrian version) published in HAUPT, ibid., 81–4 preserves a defective text of this part of the epic. This tablet has been erroneously assigned to Book IV, but it appears to be Book III. 11 K. 2589 and duplicate (unnumbered) in Haupt, ibid., 16–19. 12 See also Ward, No. 199. Transliteration 1it-bi-e-ma iluGilgamiš šu-na-tam i-pa-aš-šar. 2iz-za-kar-am1 a-na um-mi-šu 3um-mi i-na ša-a-at mu-ši-ti-i̭a 4ša-am-ḫa-ku-ma at-ta-na-al-la-ak 5i-na bi-ri-it id-da-tim 6ib-ba-šu-nim-ma ka-ka-’a2 ša-ma-i 7ki-?-?-rum3 ša a-nim im-ku-ut a-na ṣi-ri-i̭a 8áš-ši-šu-ma ik-ta-bi-it4 e-li-i̭a 9ilam5 iš-šu-ma nu-uš-ša-šu6 u-ul el-ti-’i̭ 10ad-ki ma-tum pa-ḫi-ir7 e-li-šu 11id-lu-tum ú-na-ša-ku ši-pi-šu 12ú-um-mi-id-ma     pu-ti 13i-mi- du         i̭a-ti 14aš-ši-a-šu-ma at-ba-la-áš-šu a-na ṣi-ri-ki 15um-mi iluGilgamiš mu-u-da-a-at ka-la-ma 16iz-za-kar-am a-na iluGilgamiš [212] 17mi-in-di iluGilgamish ša ki-ma ka-ti 18i-na ṣi-ri   i-wa-li-id-ma 19ú-ra-ab-bi-šu   ša-du-ú 20ta-mar-šu-ma [sa(?)]-ap-ḫa-ta at-ta 21id-lu-tum ú-na-ša-ku ši-pi-šu8 22te-iṭ-ṭi-ra-šu(?) … šu-ú-zu 23ta-tar-ra-[’a]-šu a-na ṣi-[ri-i̭]a 24[iš-(?)] ti-lam-ma9 i-ta-mar ša-ni-tam 25[šu-na-]ta i-ta-wa-a-am a-na um-mi-šu 26[um-m]i a-ta-mar ša-ni-tam 27[šu-na-ta a-ta]mar e-mi-a i-na zu-ki-im 28[i-na?] Unuk-(ki) ri-bi-tim10 29ḫa-aṣ-ṣi-nu   na-di-i-ma 30e-li-šu   pa-aḫ- ru 31ḫa-aṣ-ṣi-nu-um-ma ša-ni bu-nu-šu 32a-mur-šu-ma aḫ-ta-ta a-na-ku 33a-ra-am-šu-ma ki-ma áš-ša-tim 34a-ḫa-ap-pu-up   el-šu 35el-ki-šu-ma áš-ta-ka-an-šu 36a-na     a-ḫi-i̭a 37um-mi iluGilgamish mu-da-at ka-la-ma 38[iz-za-kar-am a-na iluGilgamish] ................................... [213] COL. II 1aš-šum uš-[ta-] ma-ḫa-ru it-ti-ka. 2iluGilgamish šu-na-tam i-pa-šar 3iluEn-ki-[dû w]a?-ši-ib ma-ḫar ḫa-ri-im-tim 4UR [ ]-ḫa-mu DI-?-al-lu-un 5[ ] im-ta-ši a-šar i-wa-al-du 6ûmê 611 ù 7 mu-ši- a-tim 7iluEn-ki-dû te-bi-   i-ma 8ša-[am-ka-ta]   ir- ḫi 9ḫa-[ri-im-tu pa-a]-ša i-pu-ša-am-ma 10iz-za-[kar-am] a-na iluEn-ki-dû12 11a-na-ṭal-ka dEn-ki-dû ki-ma ili ta-ba-áš-ši 12am-mi-nim it-ti na-ma-áš-te-e13 13ta-at-ta-[na-al-]la -ak ṣi-ra-am 14al-kam   lu-ùr-di-   ka 15a-na libbi Uruk-(ki) ri-bi-tim 16a-na biti [el-]lim mu-ša-bi ša A-nim 17dEn-ki-dû ti-bi lu-ru-ka 18a-na É-[an-n]a mu-ša-bi ša A-nim 19a-šar [iluGilgamiš] it-[.........] ne-pi-ši-tim(?) 20ù at-[   ]-di [   -] ma 21ta-[   ] ra-ma-an-   ka [214] 22al-ka ti-ba i-[na] ga-ag-ga-ri 23ma-a-a?14 -ak ri-i-im 24iš-me a-wa-az-za im-ta-gár ga-ba-ša 25mi-il-kum ša sinništi 26im-ta-[ku]-ut a-na libbi-šu 27iš-ḫu-uṭ li-ib-ša-am 28iš-ti-nam [ú]-la-ab-bi-iš-šu 29li-ib- [ša-am] ša-ni-a-am 30ši-i it-ta-al-ba- áš 31ṣa-ab-ta-at ga-az- zu 32ki-ma ? i-ri-id-di-šu 33a-na gu-up-ri ša ri-i-im 34a-š[ar   ] tar-ba-ṣi-im 35i-na [   ]-ḫu-ru ri-i̭a-ú15 36............................. (About two lines broken away.) COL. III 1ši-iz-ba ša na-ma-áš-te-e 2i-te-en-   ni-   iḳ 3a-ka-lam iš-ku-nu ma-ḫar-šu 4ip-te-iḳ-ma i-na -aṭ-ṭal16 5ù ip-pa-al-la-   as 6u-ul i-di dEn-ki- dû 7aklam a-na a-ka-lim 8šikaram   a-na ša-te-e-im 9la-a   lum-mu-   ud [215] 10ḫa-ri-im-lum pi-ša i-pu-ša-am- ma 11iz-za-kar-am a-na iluEn-ki-dû 12a-ku-ul ak-lam dEn-ki-dû 13zi-ma-at ba-la-ṭi-im 14bi-ši-ti ši-im-ti ma-ti 15i-ku-ul a-ak-lam iluEn-ki-dû 16a-di ši-bi-e-šu 17šikaram iš-ti-a-am 187 aṣ-ṣa-am-mi-im17 19it-tap-šar kab-ta-tum i-na-an-gu 20i-li-iṣ libba- šu- ma 21pa-nu-šu [it-]ta(?)-bir -ru18 22ul-tap-pi-it [............]-i 23šu-ḫu-ra-am pa-ga-ar-šu 24ša-am-nam ip-ta-ša-áš-ma 25a-we-li-iš i-mē 26il-ba- áš li-ib-ša-am 27ki-ma mu-ti i-ba-áš-ši 28il-ki ka-ak-ka-šu 29la-bi ú gi-ir- ri 30iš-sa-ak-pu šab-[ši]-eš mu-ši-a-ti 31ut- tap -pi-iš šib-ba-ri19 32la-bi uk-t[a ]-ši-id 33it-ti immer na-ki-[e?] ra-bu-tum 34iluEn-ki-dû ma-aṣ-ṣa-ar-šu-nu 35a-we-lum wa-ru-um 36iš-[te]-en id-lum 37a-na[ ........ u]-za-ak-ki-ir ........................... (About five lines broken away.) [216] REVERSE I .............................. 1i-ip-pu-uš     ul-ṣa-am 2iš-ši-ma   i-ni-i-šu 3i-ta-mar   a-we-lam 4iz20-za-kar-am   a-na ḫarimti 5ša-am-ka-at uk-ki-ši21 a-we-lam 6a-na mi-nim    il-li-kam 7zi-ki-ir-šu   lu-uš-šu22 8ḫa-ri-im-tum iš-ta-si a-we-lam 9i-ba-uš-šu-um-ma i-ta-mar-šu 10e-di-il23 e-eš-ta-ḫi-[ṭa-am] 11mi-nu   a-la-ku-zu na-aḫ-24 [     -]ma 12e pi-šu    i-pu-ša-am-[ma] 13iz-za-kar-am a-na iluEn-[ki-dû] 14bi-ti-iš e-mu-tim [                ] 15ši-ma-a-at    ni-ši-i-   ma 16tu-ṣa25-ar pa-a-ta-tim26 17a-na âli dup-šak-ki-i e ṣi-en 18UG-AD-AD-LIL e-mi ṣa-a-a-ḫa-tim [217] 19a-na šarri Unuk-(ki) ri-bi-tim 20pi-ti pu-uk epši27 a-na ḫa-a-a-ri 21a-na iluGilgamiš šarri ša Unuk-(ki) ri-bi-tim 22pi-ti pu-uk epši28 23a-na ha-a-a-ri 24áš-ša-at ši-ma-tim i-ra-aḫ-ḫi 25šu-u pa-na-nu-um-ma 26mu-uk wa-ar-ka-nu 27i-na mi-il-ki ša ili ga-bi-ma 28i-na bi-ti-iḳ a-pu-un-na-ti-šu29 29ši- ma- az- zum 30a-na zi-ik-ri id-li-im 31i-ri-ku pa-nu-šu REVERSE II ............................................................ (About five lines broken away.) 1i-il-la-ak- .......... 2ù ša-am-ka-at[     ]ar-ki-šu 3i- ru- ub-ma30 a-na31 libbi Uruk-(ki) ri-bi-tim 4ip-ḫur um-ma-nu-um i-na ṣi-ri-šu 5iz-zi-za-am-ma i-na zu-ki-im 6ša Unuk-(ki) ri-bi-tim 7pa-aḫ-ra-a-ma ni-šu [218] 8i-ta-mē-a   i-na ṣi-ri-šu pi(?)-it-tam32 9a-na mi-[ni]33 iluGilgamiš ma-ši-il 10la-nam   ša- pi-  il 11e-ṣi[   pu]-uk-ku-ul 12    i ? -ak-ta 13i[-    -]di   i-ši? 14ši-iz-ba ša[na-ma-]áš-[te]-e 15i-te-  en-  ni-   iḳ 16ka-i̭ā-na i-na [libbi] Uruk-(ki) kak-ki-a-tum34 17id-lu-tum u-te-el-li-   lu 18ša-ki-in  ip-ša-   nu35 19a-na idli ša i-tu-ru   zi-mu-šu 20a-na iluGilgamiš ki-ma i-li-im 21ša-ki-iš-šum36 me-iḫ-rum 22a-na ilatIš-ḫa-ra ma-i̭ā-lum 23na-   [di]-i-   ma 24iluGilgamish id-[   ]na-an(?)... 25i-na mu-ši in-ni-[    -]id 26i-na-ak37-ša-am- ma 27it-ta-[    ]i-na zûki 28ip-ta-ra-[ku   ]-ak-tām 29ša   iluGilgamish 30........... da-na(?) ni-iš-šu COL. III 1ur-(?)ḫa ..................... 2iluGilgamiš ................ 3i-na ṣi-ri .................... [219] 4i-ḫa-an-ni-ib [pi-ir-ta-šu?] 5it-bi-ma ... 6a-na pa-ni- šu 7it-tam-ḫa-ru i-na ri-bi-tu ma-ti 8iluEn-ki-dû ba-ba-am ip-ta-ri-ik 9i-na ši-pi-šu 10iluGilgamiš e-ri-ba-am u-ul id-di-in 11iṣ-ṣa-ab-tu-ma ki-ma li-i-im 12i- lu- du38 13zi-ip-pa-am ’i-bu- tu 14i-ga-rum ir-tu-tū39 15iluGilgamiš ù iluEn-ki- dû 16iṣ-ṣa-ab-tu-ù- ma 17ki-ma li-i-im i-lu-du 18zi-ip-pa-am ’i-bu- tu 19i-ga-rum ir-tu-tū 20ik-mi-is-ma iluGilgamiš 21i-na ga-ga-ag-ga-ri ši-ip-šu 22ip-ši-iḫ40 uṣ-ṣa-šu- ma 23i-ni-’i i-ra-az-zu 24iš-tu i-ra-zu i-ni-ḫu41 25iluEn-ki-dû a-na ša-ši-im 26iz-za-kar-am a-na iluGilgamiš 27ki-ma iš-te-en-ma um-ma-ka 28ú- li- id- ka 29ri-im-tum ša zu- pu-ri 30ilat-Nin- sun- na 31ul-lu e-li mu-ti ri-eš-su [220] 32šar-ru-tam ša ni-ši 33i-ši-im-kum iluEn-lil duppu 2 kam-ma šu-tu-ur e-li … 4 šu-ši42 1 Here this late text includes both variants pašāru and zakāru. The earlier texts have only the one or the other. 2 For kakabê; b becomes u̯ and then is reduced to the breathing. 3 The variants have kima kiṣri; ki-[ma]?-rum is a possible reading. The standard Assyrian texts regard Enkidu as the subject. 4 Var. da-an 5 ŠAM-KAK = ilu, net. The variant has ultaprid ki-is-su-šu, “he shook his murderous weapon.” For kissu see ZA. 9,220,4 = CT. 12,14b 36, giš-kud = ki-is-su. 6 Var. nussu for nuš-šu = nušša-šu. The previous translations of this passage are erroneous. 7 This is to my knowledge the first occurence of the infinitive of this verb, paḫēru, not paḫāru. 8 Text ma? 9 ištanamma > ištilamma. 10 Cf. Code of Hammurapi IV 52 and Streck in Babyloniaca II 177. 11 Restored from Tab. I Col. IV 21. 12 Cf. Dhorme Choix de Textes Religieux 198, 33. 13 namaštû a late form which has followed the analogy of reštû in assuming the feminine t as part of the root. The long û is due to analogy with namaššû a Sumerian loan-word with nisbe ending. 14 Room for a small sign only, perhaps A; māi̭āk? For mâka, there, see BEHRENS, LSS. II page 1 and index. 15 Infinitive “to shepherd”; see also Poebel, PBS. V 106 I, ri-i̭a-ú, ri-te-i̭a-ú. 16 The text has clearly AD-RI. 17 Or azzammim? The word is probably an adverb; hardly a word for cup, mug (??). 18 it is uncertain and ta more likely than uš. One expects ittabriru. Cf. muttabrirru, CT. 17, 15, 2; littatabrar, EBELING, KTA. 69, 4. 19 For šapparu. Text and interpretation uncertain. uttappiš II² from tapāšu, Hebrew tāpaś, seize. 20 Text ta! 21 On ekēšu, drive away, see Zimmern, Shurpu, p. 56. Cf. uk-kiš Myhrman, PBS. I 14, 17; uk-ki-ši, King, Cr. App. V 55; etc., etc. 22 The Hebrew cognate of mašû, to forget, is našâ, Arabic nasijia, and occurs here in Babylonian for the first time. See also Brockelman, Vergleichende Grammatik 160 a. 23 Probably phonetic variant of edir. The preterite of edēru, to be in misery, has not been found. If this interpretation be correct the preterite edir is established. For the change r > l note also attalaḫ < attaraḫ, Harper, Letters 88, 10, bilku < birku, RA. 9, 77 II 13; uttakkalu < uttakkaru, Ebeling, KTA. 49 IV 10. 24 Also na-’-[     -]ma is possible. 25 The text cannot be correct since it has no intelligible sign. My reading is uncertain. 26 Text uncertain, kal-lu-tim is possible. 27 KAK-ši. 28 KAK-ši. 29 Literally nostrils. pitik apunnati-šu, work done in his presence(?). The meaning of the idiom is uncertain. 30 Text ZU! 31 Text has erroneous form. 32 Text PA-it-tam clearly! 33 Omitted by the scribe. 34 Sic! The plural of kakku, kakkîtu(?). 35 Cf. e-pi-ša-an-šu-nu libâru, “May they see their doings,” Maḳlu VII 17. 36 For šakin-šum. 37 On the verb nâku see the Babylonian Book of Proverbs § 27. 38 The verb la’āṭu, to pierce, devour, forms its preterite iluṭ; see VAB. IV 216, 1. The present tense which occurs here as iluṭ also. 39 Note BUL(tu-ku) = ratātu (falsely entered in Meissner, SAI. 7993), and irattutu in Zimmern, Shurpu, Index. 40 “For ipšaḫ.” 41 Sic! ḫu reduced to the breathing ’u; read i-ni-’u. 42 The tablet is reckoned at forty lines in each column, Translation 1Gilgamish arose interpreting dreams, 2addressing his mother. 3“My mother! during my night 4I, having become lusty, wandered about 5in the midst of omens. 6And there came out stars in the heavens, 7Like a … of heaven he fell upon me. 8I bore him but he was too heavy for me. 9He bore a net but I was not able to bear it. 10I summoned the land to assemble unto him, 11that heroes might kiss his feet. 12He stood up before me1 13and they stood over against me. 14I lifted him and carried him away unto thee.” 15The mother of Gilgamish she that knows all things, 16said unto Gilgamish:— [212] 17“Truly oh Gilgamish he is 18born2 in the fields like thee. 19The mountains have reared him. 20Thou beholdest him and art distracted(?) 21Heroes kiss his feet. 22Thou shalt spare him…. 23Thou shalt lead him to me.” 24Again he dreamed and saw another dream 25and reported it unto his mother. 26“My mother, I have seen another 27[dream. I beheld] my likeness in the street. 28In Erech of the wide spaces3 29he hurled the axe, 30and they assembled about him. 31Another axe seemed his visage. 32I saw him and was astounded. 33I loved him as a woman, 34falling upon him in embrace. 35I took him and made him 36my brother.” 37The mother of Gilgamish she that knows all things 38[said unto Gilgamish:—] ................................... [213] COL. II 1that he may join with thee in endeavor.” 2(Thus) Gilgamish solves (his) dream. 3Enkidu sitting before the hierodule 4 5[   ] forgot where he was born. 6Six days and seven nights 7came forth Enkidu 8and cohabited with the courtesan. 9The hierodule opened her mouth 10speaking unto Enkidu. 11“I behold thee Enkidu; like a god thou art. 12Why with the animals 13wanderest thou on the plain? 14Come! I will lead thee 15into the midst of Erech of the wide places, 16even unto the holy house, dwelling place of Anu. 17Oh Enkidu, arise, I will conduct thee 18unto Eanna dwelling place of Anu, 19where Gilgamish [oppresses] the souls of men(?) 20And as I ............ 21thou shalt ........ thyself. [214] 22Come thou, arise from the ground 23unto the place yonder (?) of the shepherd.” 24He heard her speak and accepted her words with favor. 25The advice of the woman 26fell upon his heart. 27She tore off one garment 28and clothed him with it. 29With a second garment 30she clothed herself. 31She clasped his hand, 32guiding him like .............. 33unto the mighty presence of the shepherd, 34unto the place of the ... of the sheepfolds. 35In ......... to shepherd 36............................. (About two lines broken away.) COL. III 1Milk of the cattle 2he drank. 3Food they placed before him. 4He broke bread4 5gazing and looking. 6But Enkidu understood not. 7Bread to eat, 8beer to drink, 9he had not been taught. [215] 10The hierodule opened her mouth 11and said unto Enkidu:— 12“Eat bread, oh Enkidu! 13It is the conformity of life, 14of the conditions and the fate of the land.” 15Enkidu ate bread, 16until he was satiated. 17Beer he drank 18seven times(?). 19His thoughts became unbounded and he shouted loudly. 20His heart became joyful, 21and his face glowed. 22He stroked................. 23the hair of the head.5 His body 24with oil he anointed. 25He became like a man. 26He attired himself with clothes 27even as does a husband. 28He seized his weapon, 29which the panther and lion 30fells in the night time cruelly. 31He captured the wild mountain goats. 32The panther he conquered. 33Among the great sheep for sacrifice 34Enkidu was their guard. 35A man, a leader, 36A hero. 37Unto .......... he elevated ........................... (About five lines broken away.) [216] REVERSE I .............................. 1And he made glad. 2He lifted up his eyes, 3and beheld the man, 4and said unto the hierodule:— 5“Oh harlot, take away the man. 6Wherefore did he come to me? 7I would forget the memory of him.” 8The hierodule called unto the man 9and came unto him beholding him. 10She sorrowed and was astonished 11how his ways were ............ 12Behold she opened her mouth 13saying unto Enkidu:— 14“At home with a family [to dwell??] 15is the fate of mankind. 16Thou shouldest design boundaries(??) 17for a city. The trencher-basket put (upon thy head). 18.... ......an abode of comfort. [217] 19For the king of Erech of the wide places 20open, addressing thy speech as unto a husband. 21Unto Gilgamish king of Erech of the wide places 22open, addressing thy speech 23as unto a husband. 24He cohabits with the wife decreed for him, 25even he formerly. 26But henceforth 27in the counsel which god has spoken, 28in the work of his presence 29shall be his fate.” 30At the mention of the hero 31his face became pale. REVERSE II ............................................................ (About five lines broken away.) 1going ....................... 2and the harlot ..... after him. 3He entered into the midst of Erech of the wide places. 4The artisans gathered about him. 5And as he stood in the street 6of Erech of the wide places, 7the people assembled [218] 8disputing round about him:— 9“How is he become like Gilgamish suddenly? 10In form he is shorter. 11In ........ he is made powerful. 12 13 14Milk of the cattle 15he drank. 16Continually in the midst of Erech weapons 17the heroes purified. 18A project was instituted. 19Unto the hero whose countenance was turned away, 20unto Gilgamish like a god 21he became for him a fellow. 22For Išhara a couch 23was laid. 24Gilgamish ................... 25In the night he .............. 26embracing her in sleep. 27They ........ in the street 28halting at the ................ 29of Gilgamish. 30.......... mightily(?) COL. III 1A road(?) .................... 2Gilgamish ................... 3in the plain .................. [219] 4his hair growing thickly like the corn. 5He came forth ... 6into his presence. 7They met in the wide park of the land. 8Enkidu held fast the door 9with his foot, 10and permitted not Gilgamish to enter. 11They grappled with each other 12goring like an ox. 13The threshold they destroyed. 14The wall they demolished. 15Gilgamish and Enkidu 16grappled with each other, 17goring like an ox. 18The threshold they destroyed. 19The wall they demolished. 20Gilgamish bowed 21to the ground at his feet 22and his javelin reposed. 23He turned back his breast. 24After he had turned back his breast, 25Enkidu unto that one 26spoke, even unto Gilgamish. 27“Even as one6 did thy mother 28bear thee, 29she the wild cow of the cattle stalls, 30Ninsunna, 31whose head she exalted more than a husband. [220] 32Royal power over the people 33Enlil has decreed for thee.” Second tablet. Written upon ... 240 (lines). [221] 1 Literally “he attained my front.” 2 IV¹ of walādu. 3 I.e., in the suburb of Erech. 4 patāḳu has apparently the same sense originally as batāḳu, although the one forms its preterite iptiḳ, and the other ibtuḳ. Cf. also maḫāṣu break, hammer and construct. 5 The passage is obscure. Here šuḫuru is taken as a loan-word from suģur = ḳimmatu, hair of the head. The infinitive II¹ of saḫāru is philologically possible. 6 I.e., an ordinary man. Index to Parts 2 and 3 A. Adab, city, 123, 23. addi, wailing, 117, 31; 137, 22; 161, 12. aḫu, brother, 212, 36. Aja, goddess, 198, 9. al (giš), al-gar (giš), a musical instrument, 187–191. See also No. 20 Rev. 7–12. al-bi, compound verb, 189 n. 6. In Ni. 8164 (unpublished) al-gar, al-gar-balag in list with (giš)-á-lá, also an instrument of music. alad, protecting genius, 154, 18. ameliš, like a man, 215, 25. Amurrû, god. Psalm to, 118; 119. angubba, sentinel, 180, 14. Anu, god. 116, 18:26 ff. 131, 8; 165, 9; 180, 20. Anunnaki, gods, 114, 17:21; 116, 25; 116 n. 7; 128, 13; 135, 31; 189, 21. Anunit, goddess, 158, 12; 166, 2. apunnatu, nostrils, pitiḳ, apunnāti, 217, 28. aṣṣammim (?), 215, 18. Arallû, 132, 26; 134, 7. arāmu, cover, 198 n. 2. arāḳu, be pale, Prt. iriku, 217, 31. arḫiš, quickly, 199, 28. Aruru, goddess. Lamentation to, 115. Sister of Enlil, 115, 2; 171, 29; 190, 25. Other references, 116, 13:15:18; 117, 34 f. Asarludug, god, 163, 8; 170, 4. Aš-im-ur, title of Moon-god, 136, 12. áš omitted, No. 19, 2. aš-me, disk, 133, 38. Ašširgi, god, No. 22, Rev. 7. Azagsud, goddess, 196, 30:33; 197, 38. B. Babbar, god, 116, 24; 139, 43; 147, 21; 148, 3; 152. Babylon, city, 158, 14; 160, 6; 163, 8; 166, 4:11. badara, see 200 n. 2. badarani, a weapon, 133, 36. balag, lyre, 138, 52. bansur, table; title of a goddess, 175, 3. Bau, goddess, 179, 2; 181, 30; 182, 32; 141, 7:10. bišîtu, condition, 215, 14. bi’u, cavern, 196, 29. bulukku, crab, 174, 5. burgul, engraver, 185, 8. C. Cutha, city. Center of the cult of Nergal, 167, 15. D. Dada, god, 192, 6. Dagan, West Semitic god, 149, 21. Damu, title of Tammuz, 176, 7. Deification of kings, 106–9; 127 n. 1. dêpu, shatter, 195 n. 16. [222] DI-BAL, ideogram in incantations, 194, 10. Dilbat, city, 167, 16. Dilmun, land and city, 112, 2:4. dimgul, dimdul, master workman, 150. dingir-gal-gal-e-ne, the great gods, the Anunnaki, 114, 21:125; 149, 19. dumu-anna, daughter of heaven, title of Bau, 179, 5; 181, 28; 184, 28. dumu-sag, title of Tašmet, 163, 12. Dungi, king of Ur, liturgy to, 136. dupšakku, trencher basket, 216, 17. Duranki, epithet for Nippur, 122, 18; 180, 11. E. E-anna, temple in Erech, 123, 30; 125; 148, 12; 213, 18. E-babbar, temple of the sun god, 152; 158, 11; 166, 1. Perhaps read E-barra. E-daranna, temple of Enki in Babylon, 169, 25; 170, 29. See BL. 133. edēlu = edēru, be gloomy, 216, 10. é-dub, house of learning, 117, 39. é-gal, palace, No. 19, Rev. 3; 115, 11; 131, 7; 134, 22; 158, 9. é-gig = ḳiṣṣu, 191, 11. E-ibe-Anu, temple in Dilbat, 167, 16. E-kinammaka, temple, 115, 10. E-kišibba, temple in Kish, 166, 13. E-kur, temple, 180, 12; 183, 23; 190, 7; 146, 9; 147, 17; 158, 8; 160, 4; 166, 17; 169, 23. Emaḫ, Ešmaḫ, ritual house of the water cult of Marduk, 163, 7; 115, 4. E-malga-sud, temple, 181, 24; 141, 3. E-meteg, daughter of Ninkasi, 144. E-mete-ursag, temple in Kish, 166, 13. E-namtila, temple, 160, 4; 169, 24. en-a-nu-un, en-á-nun, title of Innini and Gula, 173, 2. Enbilulu, title of Marduk, 170, 5. E-ninnû, temple, 181, 22. EN-ḪUL-tim-mu, 194 n. 2. EN-KA-KA, bêl dabābi, 194, 2. Enki, god. Hymn to, No. 20, 113, 7; 114, 10; 116, 21; 122, 7; 149, 16. Enkidu, satyr, 213, 3:7:10:11; 214, 6; 215, 11:12:15:34; 216, 13; 219, 8:15:25; 131, 11; 134, 16; 178, 13. Enlil, god. Liturgy to, 155–184. Regarded as god of light, 157, 1 ff. 158, 3 f. Other references, 114, 19; 115, 2; 116, 19; 131, 6; 136, 5; 139, 40; 149, 22; 146, 3:7:14; 189, 11:19; 220, 33. Enul, god, 149, 16. Enzu, god, 139, 41; 146, 3. epšānu, deeds, 218, 18. epû, be dark, I² itêpû, 196, 29. Erech, city, 125; 149, 13. Erech ribîtim, 212, 28; 213, 15; 217, 19:21; 217, 3:6. eri-azag, holy city, Isin, 141, 8. erida, title, 175, 1. Eridu, city, 113, 20; 136, 13. Erishkigal, goddess, 131, 10; 134, 11. eršagtugmal, penitential psalm, 118. E-sagila, temple, 152. E-sakudkalamma, temple, 166, 10; 169 n. 4. ešendili, a title, 177, 10. [223] eškar, fixed tax, 188, 9. eš-lal, a sacred place, 161, 14. E-temen-anki, temple, 169, 25. E-turkalamma, temple, 166, 14. Euphrates, river, 183, 12; 183, 20. E-zida, temple, 166, 12. Ezina, grain goddess, 174, 9. Ezira, reading of the divine name KA-DI, 177, 11. F. Fara, modern Arabic name for the site of Isin (?), 177 n. 4. G. GAB, baked bread, 200, 33. GAB-LAL, a cake made with honey, 195, 22; 200, 35. GAR-šunnu = epišan-šunu, 198, 13. gašan-gula, title of Ninâ, 119 n. 2. gepar, dark chamber, 123, 30 f., 148, 10; 161, 18. Gibil, god, 197, 3. gi-gál(giš),interlude, 151 n. 1; 182, 33. gigunna, 114, 23. Gilgamish, king of Erech, 207; 211, 1:115 f. 212, 17:37; 213, 2; 217, 21; 218, 9:20:24:29 and below 2; 219, 10;15:20:26. Derivation of name, 208. See also No. 16 Rev. II 15; 197, 42; 124 f. gilsa, a sacred relic, 132, 22. Girra, Irra, god, 174, 7; 177, 12. girru, lion, 215, 29. Girsu, city, 181, 23. Guanna, deity, No. 16 Rev. II 18. Guedin, province, 129, 28. Gunura, goddess of healing, 176, 6. gupru, mighty, 214, 33. Gutium, land, 120 ff. H. Hallab, city, 125; 141. ḫanābu, grow thickly, Prs. ibannib, 219, 4. ḫapāpu, embrace, 212, 34. ḫaṣṣinu, axe, 212, 29:31. ḫarbatu, waste place, 200, 39. Harsagkalamma, temple, 166, 14. Hubur, mythical river, 197, 42. ḫûlu, a bird, 199, 31. ḫûḳu, a bird, 199, 31. I. Ibi-Sin, king of Ur, 151 n. 2. ibsi, liturgical expression, 120, 5. Igigi, heaven spirits, 116 n. 6. IGI-NAGIN-NA, 194, 11. imib, weapon, 131, 8. mi-ib, ibid. n.3. imin, seven. Seven lands, 130, 35; seventh day, 134, 18. Immer, god, 177, 8. Indag, god, consort of Gula, 173, 3. Innini, goddess, 123. Liturgy to, 184; 123, 29. Consort of Shamash, 148, 4. Other references, 154, 21. iṣṣur šamê, unclean birds, 195 n. 10. Išhara, goddess, 218, 22. Isin, city, 122, 15; 176, 4. Ishme-Dagan, 178 ff. Son of Enlil, 181, 29; 182, 32. Liturgy to, 143. K. KA-DIB-BI, sibit pî, 194, 10. KAK-DIG, a weapon, 130, 4. kakkitu (?), weapon. Pl. kakkiatum, 218, 16. KAK-SIR, a weapon (?), 130, 4. [121] kalama, the Land, Sumer, 138, 25; 141, 5; 147, 22; 150, 4; 154, 17; 177, 9. kanami=kalama, land, 120, 8. KA-NE, a new ideograph, 153 n. 10. kasû, bind. I² liktisu, 198, 20. Kenurra, chapel of Ninlil, 114, 22; 123, 20; 160, 4; 166, 18; 166, 8; 169, 24. Keš, city, 115, 11; 123, 22. kešda-azag, a relic, 132, 27. ki, kin for gim = kima, 120, 6. KI-AG-MAL, râmu, 194 n. 4. Kidurkazal, daughter of Ninkasi, 145. ki-malla, to bend. tig-zu ki-ma-al-la nu-gí-gí, “Thy neck wearies not in bending,” 168, 2. [Correct the translation.] ki-in-gin, ki-en-gin, Sumer, 115, 24; 134, 19; 189, 17. KI-SAR, ḳaḳḳara tašabbiṭ, 199, 29. Kish, city, 129, 30; 166, 12. é kiš-(ki)-šú, so read, No. 5 Obv. 8. Kullab, city, 149, 14; 173, 1. kunin, gunin, reed basket, 150 n. 3. kurgal, “great mountain,” title of Sumer, 114, 11. Of Enlil, 114, 19; 182, 5. KURUN-NA, (amelu), 196, 34. KUŠ-KU-MAL, 194, 11. L. la’aṭu, gore. Prt. ilûdu, 219, 12:17. labu, panther, 215, 29:32. Lagash, city, 181, 23:26. Laḫama, goddess of Chaos, 113, 5. Laws, promulgated by Dungi, 138, 31. Libit-Ishtar, king, 141. libšu, garment, 214, 27:29; 215, 26. Ligirsig, a god, 113, 3. lilazag, epithet of a deified king, 141, 1. Lillaenna, goddess, 192, 5. limēnu, be evil. II¹ ulammenu-inni, 197, 7. Lugal-dīg, god, 197, 5. lu’ûtu, pollution, 195, 19. M. Magan, land, 112, 2:5. mai̭ālu, couch, 218, 22. malāšu, shear, 195, 20. Mamit, 200, 41. mandatu, form, 195, 21. mal-gar (gi), a musical instrument, 191, 10. mangu, disease, 195, 19. Marduk, god, 151. markasu, leader, 150. masû, seize, 195 n. 5. mašû, to forget, 216, 7. Me-azag, daughter of Ninkasi, 144. meḫru, fellow, 218, 21. Meḫuš, daughter of Ninkasi, 144. Meluḫḫa, land, 112, 6. Meslam, temple in Cutha, 167, 15. mesû, a tree, 159, 23. muk, now, but now, 217, 26. Mulgenna, Saturn, 137, 18. Mulmul, gods, 142. N. nâdu, water bottle, 198, 17. nadîtu, temple devotee, 188, 7. nagû, shout. Prs. inangu, 215, 19. nâku, embrace, 218, 26. namaštû, cattle, etc., 213, 12:17; 214, 1; 219, 14. Namtar, god, 197, 3; 132, 24. Nangt, goddess, 192, 7. [225] Nannar, god, 115, 12; 116, 23; 133, 38; 137, 11; 150, 2. Nergal, god, 131, 6. Nidaba, goddess, 191. ni-gál, cattle, 121, 6. nimir = ligir, 174, 4. ninda, linear measure, 133, 41. Ningal, goddess, No. 19, 5; 148, 3; 151, 3. Ningišzida, god, 133, 34. Nin-isinna, goddess, 122, 16; 191, 15. Ninkasi, goddess, 144. Ninki, goddess, 149, 16. Ninlil, goddess, 116, 20; 123, 20; 137, 12; 146, 14. Ninmada, daughter of Ninkasi, 144. Ninmaḫ, goddess, 116, 22. Ninmenna, epithet of Damgalnunna, 190, 27. Ninsun, goddess, 219, 30; 208 n. 6; 129; 131, 16 (?). Nintudri, goddess, 123, 26. Nintudra, 137, 16. Creatress of man and woman, 192. Ninul, goddess, 149, 16. Ninurašâ, god, 191, 12; 146, 12. Ninzuanna, goddess, 122, 13. Nippur, city, 112, 8; 122, 18:19; 160, 3; 169, 21; 180, 11; 149, 18; 158, 7; 165, 16. NI-SUR (amelu), 196, 35. Nudimmud, god, 199, 25. No. 20, 10. nugiganna, epithet of Innini, 185, 2. nûn apsi, unclean fish, 195 n. 11. Nunamnirri, god, 190, 28; 146, 13; 180, 10:13:17. nun-ùr, epithet of Amurrû, 119, 3. Nusiligga, daughter of Ninkasi, 144. Nusku, god, 146, 7; 163, 13. P. Pabilsag, god. Son and consort of Gula, 173 n. 3; 176, 5. A form of Tammuz. pananumma, formerly, 217, 25. Panunnaki, goddess, consort of Marduk, 163, 9. patāḳu, fashion, break, 214, 4. paturru, a weapon, 200, 37. Pleiades, 142. R. ratātu, demolish, 219, 19. Rimat ilatNinsun, 208 n. 6; 219, 29. Ruškišag, goddess, 132, 28. RU-TIG, an epithet, 141, 2. S. sa-bar; sa-sud-da, liturgical note, 182, 31. šabšiš, cruelly, 215, 30. Sagilla, temple, 158, 15. E-sagila, 160, 5; 166, 5; 166, 11. šaḫātu, be astounded, 216, 10. Arabic saḫiṭa. ṣai̭āḫatu, desire, comfort, 216, 18. šakāpu, fell. I² išsakpu, 215, 30. ṣalûtu, enmity, 199, 27. Šamaš, god, 197, 4:8; 198, 10:13; 199, 25:31. Šamaš-šum-ukin, king. Incantations for, 193–200; 199, 23. Samsuiluna, king, 151. SAR-DI-DA, a relic, 133, 37. Serpent adversary, 183, 21; 148, 12. Seven, sacred number. Seven gods, 196, 30. Ship, in legend, 113, 2. Silsirsir, a chapel. Sin, god. Hymn to, No. 19. sippu, threshold, 219, 13:18. [226] Sippar, city, 158, 10; 160, 5; 166, 19. sirgidda, long song, 140, 54. Siriš, daughter of Ninkasi, 144. Siriškaš, daughter of Ninkasi, 144. Siriškašgig, daughter of Ninkasi, 144. sirsagga, first melody, 117, 28; 139, 48. ŠU-AN = kat ili, 194, 12. See also ŠU-dINNINI, 194, 12. ŠU-NAM-ERIM-MA, 194, 13. ŠU-NAM-LU-GAL-LU, 194, 13. subura, earth, 175, 3. su-ud, sú-ud-ám, epithet of goddess of Šuruppak, 177, 10 and note 4. šuḫuru, hair (?), 215, 23. sukkal-zid, title of Nebo, 163, 10. Šulpae, god, No. 16 II 22. Sumer, land, 113, 21; 114, 11; 136, 2. sumugan, title of Girra, 177, 12 and note; 179, 3. T. Tablet of fates, 132 n. 3. Tammuz, ancient ruler, 208. Liturgy to, 191. Other references, 126; 208; 131, 20. tapāšu, seize, capture, II² uttappiš, 215, 31. temēru, cook, 196, 35. Tigris, river, 183, 12. Tummal, land, 190, 9; 191, 10. U. ud, spirit, word, 150, 1:4; 158, 16; 159, 17:24. ul-al-tar, 191 n. 6. ulinnu, girdle cord, 195, 20. Ulmaš, temple of Anunit, 158, 13; 166, 3. Ur, city, 134, 21; 137, 6. Lamentation for, 150. Other references, No. 19, 4:7:8:16:28: Rev. 5; 151, 3. Ur-azag, king of Isin (?), 140 n. 2. Ur-Engur, king of Ur, 126 ff. urinu, spear (?), 173, 3. ursaggal, epithet for Ninurašā, 165, 11. For Enbilulu, 170, 5. ušumgal, 117, 33. Z. zâbu, flow. li-zu-bu, 198, 16. Cf. gàm = za’ibu, miṭirtu, words for canal, SAI. 691–3. zag-sal, liturgical note, 103 f. No. 21 end. za-am, 138, 34; 139, 38; 140, 56. zênu, be enraged, II¹ uzinu-inni, 197, 6. ZI-TAR-RU-DA = nikis napišti, 194 n. 6. [124] Description of Tablets Number in this volume. 1 Museum number. 7771 Description. Dark brown unbaked tablet. Three columns. Lower edge slightly broken. Knobs at left upper and left lower corners to facilitate the holding of the tablet. H. 7 inches: W. 6½; T. 1½. Second tablet of the Epic of Gilgamish. [125] Autograph Plates Plate LXIII. Plate LXIV. Plate LXV. Plate LXVI. Plate LXVII. Plate LXVIII. Plate LXIX. Tablet of the Gilgamish Epic (Obverse) Plate LXX. Tablet of the Gilgamish Epic (Reverse) *** END OF THE PROJECT GUTENBERG EBOOK THE EPIC OF GILGAMISH ***

sublime object loses its aura and dissolves into an ordinary thing, because its seductiveappearance can be sustained only through distance.“If we get too near [the sublime object]”,Žižek (2008) explains, then“it loses its sublime features and becomes an ordinary vulgarobject

the heroicentrepreneur reminds us: not only should you have faith in yourself, you should have faiththat you can overcome your limitations. Not only should you believe that it can be done, youshould believe that everything can be done. And not only should you never give up, youshould be willing to sacrifice everything, even if it involves risking your life, in order toensure that you succeed.

sublime object loses its aura and dissolves into an ordinary thing, because its seductiveappearance can be sustained only through distance.“If we get too near [the sublime object]”,Žižek (2008) explains, then“it loses its sublime features and becomes an ordinary vulgarobject

the heroicentrepreneur reminds us: not only should you have faith in yourself, you should have faiththat you can overcome your limitations. Not only should you believe that it can be done, youshould believe that everything can be done. And not only should you never give up, youshould be willing to sacrifice everything, even if it involves risking your life, in order toensure that you succeed.

hould we not welcome the cracks that might appear in the operations of biopolitics at its fullest oper-ation?

"If I fall, what mattereth that? my father hath seventy and eight sons like unto me; but thou art alone, and if thy head shall fall, what other is worthy of the crown?"

We save our lives in such unlikely ways.

As he passed the juvenile fiction section, a cheap paperback flung itself off the return cart and thudded into his kneecap

To avoid losing all lands to white people, these Native Americans believed, required literacy.

She was dead, as it happened, but her daughter saw to me.Cleaned my wounds, sewed me up, and fed me porridge and potionsuntil I was strong enough to ride again. And she sewed up the rentsin my cloak as well, with some scarlet silk from Asshai that hergrandmother had pulled from the wreck of a cog washed up on theFrozen Shore. It was the greatest treasure she had, and her gift tome.” He swept the cloak back over his shoulders. “But at theShadow Tower, I was given a new wool cloak from stores, black andblack, and trimmed with black, to go with my black breeches andblack boots, my black doublet and black mail. The new cloak had nofrays nor rips nor tears ... and most of all, no red. The men of theNight’s Watch dressed in black, Ser Denys Mallister reminded mesternly, as if I had forgotten. My old cloak was t for burning now,he said.“I left the next morning ... for a place where a kiss was not acrime, and a man could wear any cloak he chose.”

Jon felt utterly alone as he stood there in hisblacks, awaiting the pleasure of the turncloak who called himselfKing-beyond-the-Wall. When his eyes had adjusted to the smoky redgloom, he saw six people, none of whom paid him any mind. A darkyoung man and a pretty blonde woman were sharing a horn ofmead. A pregnant woman stood over a brazier cooking a brace ofhens, while a grey-haired man in a tattered cloak of black and redsat crosslegged on a pillow, playing a lute and singing:

No son is left with hisfather, for Gilgamesh takes them all, even the children; yet the king should be a shepherd tohis people. His lust leaves no virgin to her lover, neither the warrior's daughter nor the wifeof the noble

Brienne looked at her with those blue and beautiful eyes. “As ladies die inchildbed. No one sings songs about them.”“Children are a battle of a different sort.” Catelyn started across the yard.“A battle without banners or warhorns, but no less fierce. Carrying a child,bringing it into the world ... your mother will have told you of the pain ...”

The three dogs on our banner are thethree that died, in the yellow of autumn grass. A hound will die for you, butnever lie to you. And he’ll look you straight in the face.”

f the gods hadn’t taken your wits, you would have beena great knight.”“Hodor?” Hodor blinked at him with guileless brown eyes, eyes innocentof understanding.

Arya could revealherself to Lady Whent, and the knights would escort her home and keep hersafe. That was what knights did; they kept you safe, especially women.Maybe Lady Whent would even help the crying girl.

Among thebrotherhood of the Night’s Watch, there was an unspoken pact never to probetoo deeply into such matters. Men came to the Wall from all of the SevenKingdoms, and old loves and loyalties were not easily forgotten, no matterhow many oaths a man swore ... as Jon himself had good reason to know.Even Sam—his father’s House was sworn to Highgarden, whose Lord Tyrellsupported King Renly. Best not to talk of such things.

naturalistic observation

Differentiation doesn’t suggest that a teacher can be all things to all individuals all the time. It does, however, mandate that a teacher create a reasonable range of approaches to learning much of the time, so that most students find learning a fit much of the time.”7

CHEROKEE B

I was not alarmed. Because the sky-people were weak against our diseases—the Earth is so much wilder than their land—they always wrapped themselves thus.

Before the exodus, for many years, all the world blew poisons into the sky. Forests died. The world grew warmer. Since the exodus the forests had returned and the world begun to cool, but the old poisons were still there, dormant.

Expect me not to show cause why I seek or why I exclude company.

ausintofortyeybelieve

“She reminds me of the mother, not the father,” Lord PetyrBaelish said quietly. “Look at her. The hair, the eyes. She is the veryimage of Cat at the same age.”

this is how to make pepper pot;this is how to make a good medicine for a cold; this is how to make a good medicine to throw away a child before it even becomes a child;

this is how you smile to someone you don't like too much;this is how you smile at someone you don't like at all;this is how you smile to someone you like completely;

A common thread with most long-duration, slow-growth companies is that they havebecome so ‘mission critical’ to their customers that tight integration develops betweenproducer and consumer

We have intentionally eliminated hierarchy to keep the team flat –everyone has the same title: Investor.

We have each chosen specific keyword

But why say more? All men live enveloped in whale-lines. All are born with halters round their necks; but it is only when caught in the swift, sudden turn of death, that mortals realize the silent, subtle, ever-present perils of life. And if you be a philosopher, though seated in the whale-boat, you would not at heart feel one whit more of terror, than though seated before your evening fire with a poker, and not a harpoon, by your side.

Yet habit—strange thing! what cannot habit accomplish?—Gayer sallies, more merry mirth, better jokes, and brighter repartees, you never heard over your mahogany, than you will hear over the half-inch white cedar of the whale-boat, when thus hung in hangman’s nooses

I’se ordered here

trash chair at the curb

And they— you can see them just stand up straight and get intensely, brutally excited. I care about that. And that matters. And I can feel that it matters because they’re there in the room with them.

And they— you can see them just stand up straight and get intensely, brutally excited. I care about that. And that matters. And I can feel that it matters because they’re there in the room with them.But on Twitter, if you tweet something out and one lone person out there— it moves them, it changes them, it changes their world— that’s not going to register. What that’s going to look like is your tweet got one lonely like and you’re going to feel like a failure.

we are pointed to the meaning-making capacity of geometric abstraction, and to the epistemological possibilities of more immersive—and more prolonged—visualization experiences

for there must have been something strange which you have been doing? All this great fame and talk about you would never have arisen if you had been like other men: tell us, then, why this is, as we should be sorry to judge hastily of you."

pen thoughts

My son is roughly a year old, which means he is starting to walk. He still can’t make it across the room, but he can take a few steps. He has a peculiar habit of eating bananas while standing. This usually means he holds a large chunk of banana in one hand while using the other to hold on to the table. Sometimes, overcome by banana-eating euphoria, he will let go of the table he’s using for stability, and he’ll just stand. Then he notices what he has done, and he promptly falls down. It is reckless to attribute complex thoughts to a developing child, but it seems like he is able to stand until he remembers that he can’t. It’s like his conscious thoughts are preventing him from walking around the room.

We are active users of technology - I am teaching and you are learning online. When we're submerged in this kind of environment, it's sometimes easy to forget that what's known as the digital divide still exists.

By prioritiz-ing a full longitudinal approach to Adler’s life, his intellectual cir-cle, and iterations of the great books idea, one can the see humanweaknesses of great books advocates even while acknowledging theirdreams, goals, and motivations.

That notebook was – had been – my notes and journal for my herocareer. The testing and training I’d done with my powers, pages of crossedout name ideas, even the measurements I was using for my costume inprogress.

t5

The soldiers claim the authority to act as archivistsdetermining the value of documents and deciding their fate.

Before we talk about public criticism and shaming and adults, let’s look at the role of shame in childhood. In at least some views about shame and childhood1, shame and guilt hold different roles in childhood development [r1]: Shame is the feeling that “I am bad,” and the natural response to shame is for the individual to hide, or the community to ostracize the person. Guilt is the feeling that “This specific action I did was bad.” The natural response to feeling guilt is for the guilty person to want to repair the harm of their action. In this view [r1], a good parent might see their child doing something bad or dangerous, and tell them to stop. The child may feel shame (they might not be developmentally able to separate their identity from the momentary rejection). The parent may then comfort the child to let the child know that they are not being rejected as a person, it was just their action that was a problem. The child’s relationship with the parent is repaired, and over time the child will learn to feel guilt instead of shame and seek to repair harm instead of hide.

Question about the email invite, and this is going to be very granular. What does the language in that invite look like? And maybe it’s too much time in Japan, but I’m very sensitive to, overly sensitive, probably, to a lot of social etiquette stuff. Which will tie back to Calendly, so I don’t leave that dangling as an orphan topic. Briefly, we’ll touch on that. Is it — maybe not speculating is the best way to go. What does the email invitation look like? Does it come from you or does it come from your assistant who is writing in your voice? What does that look like?

Research on sexual harassment points ro w;-iysthat girls especially feel pressure to conform to gcndereJ norms or feel thehostility of gender dynamics particularly keenly

allow sexual harassment and bullying to con-tinue have a negative impact on all students

Whileat times hunters do view animals as munificent benefactors to be lovedand respected, at other times they think of them as powerful spiritualbeings who must be overcome and dominated through magic and cun-ning if humans are to survive

When tasks are done through large groups of people making relatively small contributions, this is called crowdsourcing. The people making the contributions generally come from a crowd of people that aren’t necessarily tied to the task (e.g., all internet users can edit Wikipedia), but then people from the crowd either get chosen to participate, or volunteer themselves. When a crowd is providing financial contributions, that is called crowdfunding (e.g., patreon [p1], kickstarter [p2], gofundme [p3]). Humans have always collaborated on tasks, and crowds have been enlisted in performing tasks long before the internet existed [p4]. What social media (and other internet systems) have done is expand the options for how people can collaborate on tasks.

There have been many efforts to use computers to replicate the experience of communicating with someone in person, through things like video chats, or even telepresence robots [p5]]. But there are ways that attempts to recreate in-person interactions inevitably fall short and don’t feel the same.

understand it from within.

Long-standing social injustices and prejudices have ledto skepticism among people of color regarding healthcare. Numerous research abuses, such as the TuskegeeSyphilis Study,13 the story of Henrietta Lacks and HeLacells,14 and radiation studies on prisoners, have left deep-seated doubt in the minds of many about the safety andbenefits of research.12 This sentiment persists today, dur-ing the pandemic, as 30% to 50% of minorities distrust theCOVID-19 vaccine and aren’t considering vaccination.

“In waiting areas, you may not want your back to the door or passageway and be able to see people coming and going,” Martin said, noting that it’s important for designers to think about how they can provide opportunities to reduce stress, especially in hospitals.

“One of the important things to do as a designer is to normalize all the elements of being a human that change from day to day,” Rudd said.

ranslanguaging focuses on the unbounded and agentive dynamic actions of bilinguals as they use their entire linguistic/multimodal repertoire. Bilingual readers leverage all of their meaning-making resources and all of themselves as they engage with text.

e book Writing on the Wall: Social Media - The First 2,000 Years [l6] describes how, before the printing press, when someone wanted a book, they had to find someone who had a copy and have a scribe make a copy. So books that were popular spread through people having scribes copy each other’s books. And with all this copying, there might be different versions of the book spreading around, because of scribal copying errors, added notes, or even the original author making an updated copy. So we can look at the evolution of these books: which got copied, and how they changed over time.

To complete the homework, Gina and Miguel sat at the dining room table, using pencils, crayons, paper, or scissors stored in the cabinet there. First, either Miguel read the instructions on his own or Gina read them in English, asking whether he understood. Then, Miguel proceeded to complete the tasks while Gina provided prompts if he hesitated, scaffolding the sounding out of words and rarely providing them. They moved through the tasks without interruption and without words of praise from Gina.

First and foremost, design with your audience in mind

Clickbait: trying to give you a mystery you have to click to find the answer to (e.g., “You won’t believe what happened when this person tried to eat a stapler!”). They do this to boost clicks on their link, which they hope boosts them in the recommendation algorithm, and gets their ads more views

Once you are a student's teacher, you are his or her teacher foreve

It's a terrible feeling to become aware at an early age that not having money somehow means that you are less deserving in the classroom than students who are more privilege

Berliner (2006) chides “Genes do not have a chance to express themselves under poor envi-ronmental conditions

When creating computer programs, programmers can do things that aren’t possible with architecture (where Universal Design came out of)

https://www.vox.com/recode/2022/10/27/23427106/elon-musk-twitter-privacy-settings-data-direct-messages

Jacob Kastrenakes. Facebook stored millions of Instagram passwords in plain text. The Verge, April 2019. URL: https://www.theverge.com/2019/4/18/18485599/facebook-instagram-passwords-plain-text-millions-users (visited on 2023-12-06).

So social media sites use the data they collect to try and figure out what keeps people using their site, and what can they do to convince those users they need to open it again later.

因此，社交媒体网站使用他们收集的数据来试图找出是什么让人们使用他们的网站，以及他们能做些什么来说服这些用户他们以后需要再次打开它。

The typewriter rescued him, at leastfor a time.

The more they use the Web, the more they haveto fight to stay focused on long pieces of writing

It might be well to remember that written and interpreted historyis, of itself, a historical creation, which arose with the emergence ofruling elites

Is It Funny or Offensive? Comedian Impersonates FBI on Twitter, Makes MLK Assassination Joke. January 2020. URL: https://isitfunnyoroffensive.com/comedian-impersonates-fbi-on-twitter-makes-mlk-assassination-joke/ (visited on 2023-12-05).

Trolling is when an Internet user posts inauthentically (often false, upsetting, or strange) with the goal of causing disruption or provoking an emotional reaction. When the goal is provoking an emotional reaction, it is often for a negative emotion, such as anger or emotional pain.

Film Crit Hulk goes on to say that the “don’t feed the trolls” advice puts the burden on victims of abuse to stop being abused, giving all the power to trolls. Instead, Film Crit Hulk suggests giving power to the victims and using “skilled moderation and the willingness to kick people off platforms for violating rules about abuse”

There’s a famous phrase about the internet that you’ve probably heard: “When you don’t pay for the product, you are the product.”

Any design can be visualized as having two main layers: a physical layer and a pedagogical layer (see Figure 1)

They were our role models and our mentors,

Catfishing: Create a fake profile that doesn’t match the actual user, usually in an attempt to trick or scam someone

Early in the days of YouTube, one YouTube channel (lonelygirl15 [f1]) started to release vlogs (video web logs) consisting of a girl in her room giving updates on the mundane dramas of her life. But as the channel continued posting videos and gaining popularity, viewers started to question if the events being told in the vlogs were true stories, or if they were fictional. Eventually, users discovered that it was a fictional show, and the girl giving the updates was an actress. Many users were upset that what they had been watching wasn’t authentic. That is, users believed the channel was presenting itself as true events about a real girl, and it wasn’t that at all. Though, even after users discovered it was fictional, the channel continued to grow in popularity.

“Him.” The disgust was plain in Sophie’s voice. “He’s—Well,he’s a bad sort, isn’t he? Reminds me of the son of my lastemployer. He was proud just like Mr. Herondale. And whateverhe wanted, he got, from the day he was born. And if he didn’t getit, well . . .” She reached up then, almost unconsciously, andtouched the side of her face, where the scar ran from mouth totemple.

To read a translation is like looking at a photo of a sculpture: It shows the thing, but not from every angle. Like every translator, Wilson brings out some features more clearly than others.

exemplified behaviors

Much of the story-line in these works centers around the most influential Anglos of Belken County and their manipulation of the political and economic system to maintain an existing Anglo-Chicano power relationship in which the Anglos have most of the advantages. These clandestine dealings are revealed to the reader through the multiple perspectives of community gossip and an omniscient narrator-manipulator-writer, revealing the social, cultural, and psychological relationships existing between the Anglos and the Chicanos of this community.

This is a society which believes that men are more easily destroyed by luxury than by hardship, and that it’s especially important that the leaders be seen to scorn luxury, for “whenever people see that he is moderate for whom it is especially possible to be insolent, then the weaker are more unwilling to do anything insolent in the open.”8 What I love about Xenophon is that unlike many Greek authors, who would deliver that line completely straight, he instead subverts (or at least balances) it with the observation that any kind of suffering is easier to bear when you’re in charge, and even easier when you’re bearing it in order to be seen to be bearing it.

medium of film stock renders an image that many filmmakers claim has a more organic look

It was easy, in such situations, to decide the likely utility of posting the photo on social media based on the interest it would generate for us, without thinking about the ethics of using photos of minors without their consent.

violence interrupters

The void left by cigarettes has been filled by a new synthetic cannabinoid market. Spice,

Many COs switched to chewing tobacco

Metadata is information about some data. So we often think about a dataset as consisting of the main pieces of data (whatever those are in a specific situation), and whatever other information we have about that data (metadata).

Another word for this is composition, the arrangement of people, objects and setting within the frame of an image. And if you’ve ever pulled out your phone to snap a selfie, or maybe a photo of your meal to post on social media (I know, I’m old, but really? Why is that a thing?), you are intimately aware of the power of composition. Adjusting your phone this way and that to get just the right angle, to include just the right bits of your outfit, maybe edge Greg out of the frame just in case things don’t work out (sorry, Greg). Point is, composing a shot is a powerful way we tell stories about ourselves every day. Filmmakers, the really good ones, are masters of this technique. And once you understand this principle, you can start to analyze how a filmmaker uses composition to serve their underlying thematic intent, to help tell their story.

if you spend all your time in point-scoring environments, you will become used to life being about scoring points. And you will begin to adopt that approach and begin to adopt those values without even realizing it

5 second “scene” of a man sneezing.

photoetching