As Tim recalls, NOU were in Memphis on tour with Bikini Kill in early 1992 to find that the promoter hadn’t actually promoted their show. So the band immediately took to flyering the streets of Memphis. While walking the streets and going into record stores and whatnot, they ran into Primal Scream who were in town recording an album. At their show that night at the Antenna Club, Primal Scream showed up (being 2 of the 5 paying people at the club) and then after the show, invited NOU to come to the studio to record some songs. So the next day, with a slightly irked Bikini Kill in tow, Nation of Ulysses recorded five songs on Primal Scream’s dime in nine hours.
This article explores questions regarding the development and support of Indigenous priorities and self-determination in Australian libraries and archives. It calls for greater use of Indigenous research methodologies within library and archival science in order to seek ways to decolonize and simultaneously indiginze libraries and archives. As a written reflection, the article shares the perspectives of the author, who has worked in the sector for the past two decades as an Indigenous Australian archivist. The article argues that more difficult dialogue needs to to take place around contested views of history, and around the inclusion of Indigenous perspectives in library and archival praxis. It suggests that transformation can only start to be imagined when we acknowledge the ongoing effects of colonization on the lives of Indigenous peoples, and examine the ways that the colonial process continues to marginalize Indigenous people. The author explores questions of Indigenous cultural safety, opportunities for increasing Indigenous voice and representation and the implementation of Indigenous Protocols to enable truth-telling and activism around Indigenous community priorities.
In this chapter I provide a historiography of one of the core elements of the web, the hypertext link. I do so with the specific purpose of tracing the various roles of this central web object as a way to understand social, technical and commercial transformations of the web. That is, the hyperlink is positioned as a way to historicize larger web developments and as an alternative way to periodize the web. In addition, I focus on the effects of platformization on the hyperlink and move beyond the web into the mobile ecosystem to discuss the implications of deep linking in mobile apps. The deep link as a new link type points to the diminishing role of the hyperlink in the app space as a universal interconnector.
Another opportunity is for PD to engage the more overtly political approaches to design that have emerged in HCI in recent years: Feminist HCI, postcolonial computing, and participatory action research all come to mind. Each of these foregrounds social conflict as a condition of computing, and each features sophisticated theories of power, participation, and intervention. Yet none of them have as yet been developed specifically as design methodologies. In the special issue, Shaowen Bardzell proposes that political approaches to HCI and PD can support each other: Political theory can strengthen PD’s commitments to engaging social conflict, while PD offers mature design methods, often lacking in feminist and postcolonial theory. In this way, political approaches to systems development would gain tactics of intervention that are both accepted in industry and also well suited to sociotechnical infrastructures and processes of development, while PD would be enriched by new developments in critical and political theory, helping it adapt to new situations.
Given these limitations, historians need to work hard to prevent the data model itself from becoming a site of distortion and misrepresentation that wrongly projects a false degree of stability and permanence. For example, in the community I am studying, information about partner relations between adults comes in many forms. There are few clearly documented sacramental marriages, but many couples are listed together as parents of children, and others are discussed in terms of family units in ledgers and correspondence. In my data model, I have decided to use the Relationship Vocabulary property “Spouse Of” to be the predicate connecting these individuals. That choice signals the likely relationship in question, but it offers us no way to note the precarity and uncertainty of those relationships under slavery. Does the RDF structure lend an impression of stability and fixity to that relationship that likely does not reflect the historical reality? It may. And it is my job as a scholar to adequately make those possible distortions clear throughout the many facets or the project.
But the real reason we need to rethink the place of pronouns in public life is even more significant: the advancement of transgender rights. What a distraction the pronoun go-round has become. I have sat through countless meetings in all kinds of spaces facilitated by well-intended people, often gay, sometimes straight, seldom trans, who righteously assert compulsory pronoun identification on everyone in the room and then never speak another word about transgender issues, rights, or people. It is as if this achievement — making space for pronouns — is the beginning and the end of the needs of transgender people. College students report doing this in meetings of all kinds and not really understanding why they do it. No one is doing anything to educate themselves or each other about the widespread discrimination and violence faced by transgender people, but by golly, every person will have a chance to state their pronoun! Now, if only people actually listened when said pronoun is declared — and remembered it — and used it every time in reference to that person. Then we would be getting somewhere, but that never happens. People cannot hear what you said or they forget it or mix it up with someone else’s anyway. What a thoroughly misguided good intention.
The Community Archives Lab at UCLA explores the ways that independent, identity-based memory organizations document, shape, and provide access to the histories of minoritized communities, with a particular emphasis on understanding their affective, political, and artistic impact.
Another reason indigenous environmentalism is overshadowed I think is because of Pentecostal religion, which has altered Africa’s relationship with the natural world and dampened this connection. Animism, for all its faults as a belief system, described and forged strong relationships between humans and the natural world. For me a Niger Delta environmentalism has to implicate invisible ecosystems, such as spiritual and religious beliefs. We also have to face our own capitalistic desires and manage them. Niger Deltans aren’t anti-capitalist wood nymphs. For want of a better phrase, it’s time to decolonize Environmentalism, democratize the conversation and create a more nuanced approach to environmental challenges.
🔖Can the San Francisco Bay Be Saved From the Sea?: A massive wetlands-restoration effort aims to protect wildlife, people, and real estate from the worst effects of climate change.