r most of the first decade of the confusion, my public strategy was studious denial. I would complain privately to friends and tomy partner, Avi, sure, but publicly I was mostly silent. Even when, in 2019, Wolf started tagging me daily in her tweets about theGreen New Deal, clearly trying to draw me into a debate about her baseless theory that the whole thing was a sort of green shockdoctrine—a nefarious plan by bankers and venture capitalists to grab power under cover of the climate emergency—I did not engage withher. I did not try to address the confusion. I did not join those mocking her

Twitter is credited as a key organizing platform in both the Arab Spring protests and Black Lives Matter

“she hit record and she never stopped,”

If the “digital” in your DH project isn’t causing discomfort, you’re doing something wrong. Digital discomfort — any intellectual, inter/intrapersonal, pedagogical, and emotional discomfort mediated by the digital — is not only useful to DH research, it’s crucial

Website administrators created a Facebook page and a Twitter account,both to provide the new site with a social media presence and to createan online gathering space for interested researchers, university affiliatedand otherwise, to discuss the findings and the database’s impact

An important milestone occurred in the 1990s when cultural heritage institutions began creating digital copies of their holdings and sharing them online for free

o underline that this is a method, aprocedure worth thinking about as such, I will call it side-glancing. Meanwhile, asprimary as well as secondary sources are uploaded from an increasingly broad swathof the globe, full-text searchability has made seeking individuals, place names,phrases, titles, and organizations across hundreds of thousands of publications a via-ble way to trace international movement.

igital history that operates outside of academic contexts is, according toHart, a vibrant space that problematizes both how the field defines itselfand how it is defined by others.

A student asked his Zen master how long it would take to reach enlightenment.  “Ten years,” the master said.  But, the student persisted, what if he studied very hard?  “Then 20 years,” the master responded.  Surprised, the student asked how long it would take if he worked very, very hard and became the most dedicated student in the Ashram.  “In that case, 30 years,” the master replied.  His explanation:  “If you have one eye on how close you are to achieving your goal, that leaves only one eye for your task.”