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In Afterlives of Affect Matthew C. Watson considers the life and work of artist and Mayanist scholar Linda Schele (1942–98) as a point of departure for what he calls an excitable anthropology. As part of a small collective of scholars who devised the first compelling arguments that Maya hieroglyphs were a fully grammatical writing system, Schele popularized the decipherment of hieroglyphs by developing narratives of Maya politics and religion in popular books and public workshops. In this experimental, person-centered ethnography, Watson shows how Schele’s sense of joyous discovery and affective engagement with research led her to traverse and disrupt borders between religion, science, art, life, death, and history. While acknowledging critiques of Schele’s work and the idea of discovery more generally, Watson contends that affect and wonder should lie at the heart of any reflexive anthropology. With this singular examination of Schele and the community she built around herself and her work, Watson furthers debates on more-than-human worlds, spiritualism, modernity, science studies, affect theory, and the social conditions of knowledge production.
Matthew C. Watson considers the life and work of artist and Mayanist scholar Linda Schele (1942-1998) as an entry point to discuss the nature of cultural inquiry, decipherment in anthropology, and the social conditions of knowledge production.
This book explores how social networking platforms such as Facebook, Twitter, and WhatsApp ‘accidentally’ enable and nurture the creation of digital afterlives, and, importantly, the effect this digital inheritance has on the bereaved. Debra J. Bassett offers a holistic exploration of this phenomenon and presents qualitative data from three groups of participants: service providers, digital creators, and digital inheritors. For the bereaved, loss of data, lack of control, or digital obsolescence can lead to a second loss, and this book introduces the theory of ‘the fear of second loss’. Bassett argues that digital afterlives challenge and disrupt existing grief theories, suggesting how these theories might be expanded to accommodate digital inheritance. This interdisciplinary book will be of interest to sociologists, cyber psychologists, philosophers, death scholars, and grief counsellors. But Bassett’s book can also be seen as a canary in the coal mine for the ‘intentional’ Digital Afterlife Industry (DAI) and their race to monetise the dead. This book provides an understanding of the profound effects uncontrollable timed posthumous messages and the creation of thanabots could have on the bereaved, and Bassett’s conception of a Digital Do Not Reanimate (DDNR) order and a voluntary code of conduct could provide a useful addition to the DAI. Even in the digital societies of the West, we are far from immortal, but perhaps the question we really need to ask is: who wants to live forever?
How digital technology—from Facebook tributes to QR codes on headstones—is changing our relationship to death. Facebook is the biggest cemetery in the world, with countless acres of cyberspace occupied by snapshots, videos, thoughts, and memories of people who have shared their last status updates. Modern society usually hides death from sight, as if it were a character flaw and not an ineluctable fact. But on Facebook and elsewhere on the internet, we can't avoid death; digital ghosts—electronic traces of the dead—appear at our click or touch. On the Internet at least, death has once again become a topic for public discourse. In Online Afterlives, Davide Sisto considers how digital technology is changing our relationship to death. Sisto describes the various modes of digital survival after biological death—including Facebook tributes, chatbots programmed to speak in the voice of a dead person, and QR codes on headstones—and discusses their philosophical ramifications. Sisto reports on such phenomena as the Tweet Hereafter, a website that collects people's last tweets; the intimacy of sending a WhatsApp message to someone who has died; and digital cremation, the deactivation of a dead person's account. Because we can mingle with the dead online almost as we mingle with the living, he warns, we may find it difficult to distinguish communication at a distance from communication with the dead. The digital afterlife has restored the communal dimension of death, rescuing both mourners and the mourned from social isolation. A society willing to engage with death and mortality, Sisto argues, is a more balanced and mature society.
“Ridiculously good” (The New York Times) author Thomas Pierce's debut novel is a funny, poignant love story that answers the question: What happens after we die? (Lots of stuff, it turns out). Jim Byrd died. Technically. For a few minutes. The diagnosis: heart attack at age thirty. Revived with no memory of any tunnels, lights, or angels, Jim wonders what--if anything--awaits us on the other side. Then a ghost shows up. Maybe. Jim and his new wife, Annie, find themselves tangling with holograms, psychics, messages from the beyond, and a machine that connects the living and the dead. As Jim and Annie journey through history and fumble through faith, they confront the specter of loss that looms for anyone who dares to fall in love. Funny, fiercely original, and gracefully moving, The Afterlives will haunt you. In a good way.
During the age of dictatorships, Latin American prisons became a symbol for the vanquishing of political opponents, many of whom were never seen again. In the postdictatorship era of the 1990s, a number of these prisons were repurposed into shopping malls, museums, and memorials. Susana Draper uses the phenomenon of the "opening" of prisons and detention centers to begin a dialog on conceptualizations of democracy and freedom in post-dictatorship Latin America. Focusing on the Southern Cone nations of Uruguay, Chile, and Argentina, Draper examines key works in architecture, film, and literature to peel away the veiled continuity of dictatorial power structures in ensuing consumer cultures. The afterlife of prisons became an important tool in the "forgetting" of past politics, while also serving as a reminder to citizens of the liberties they now enjoyed. In Draper's analysis, these symbols led the populace to believe they had attained freedom, although they had only witnessed the veneer of democracy—in the ability to vote and consume. In selected literary works by Roberto Bola–o, Eleuterio Fernandez Huidoboro, and Diamela Eltit and films by Alejandro Agresti and Marco Bechis, Draper finds further evidence of the emptiness and melancholy of underachieved goals in the afterlife of dictatorships. The social changes that did not occur, the inability to effectively mourn the losses of a now-hidden past, the homogenizing effects of market economies, and a yearning for the promises of true freedom are thematic currents underlying much of these texts. Draper's study of the manipulation of culture and consumerism under the guise of democracy will have powerful implications not only for Latin Americanists but also for those studying neoliberal transformations globally.
What our health data tell American capitalism about our value—and how that controls our lives. Afterlives of Data follows the curious and multiple lives that our data live once they escape our control. Mary F. E. Ebeling's ethnographic investigation shows how information about our health and the debt that we carry becomes biopolitical assets owned by healthcare providers, insurers, commercial data brokers, credit reporting companies, and platforms. By delving into the oceans of data built from everyday medical and debt traumas, Ebeling reveals how data about our lives come to affect our bodies and our life chances and to wholly define us. Investigations into secretive data collection and breaches of privacy by the likes of Cambridge Analytica have piqued concerns among many Americans about exactly what is being done with their data. From credit bureaus and consumer data brokers like Equifax and Experian to the secretive military contractor Palantir, this massive industry has little regulatory oversight for health data and works to actively obscure how it profits from our data. In this book, Ebeling traces the health data—medical information extracted from patients' bodies—that are digitized and repackaged into new data commodities that have afterlives in database lakes and oceans, algorithms, and statistical models used to score patients on their creditworthiness and riskiness. Critical and disturbing, Afterlives of Data examines how Americans' data about their health and their debt are used in the service of marketing and capitalist surveillance.
BY THE WINNER OF THE 2021 NOBEL PRIZE IN LITERATURE SHORTLISTED FOR THE 2021 ORWELL PRIZE FOR POLITICAL FICTION LONGLISTED FOR THE 2021 WALTER SCOTT PRIZE 'Riveting and heartbreaking ... A compelling novel, one that gathers close all those who were meant to be forgotten, and refuses their erasure' Maaza Mengiste, Guardian 'A brilliant and important book for our times, by a wondrous writer' Philippe Sands, New Statesman, Books of the Year _______________ While he was still a little boy, Ilyas was stolen from his parents by the German colonial troops. After years away, fighting in a war against his own people, he returns to his village to find his parents gone, and his sister Afiya given away. Another young man returns at the same time. Hamza was not stolen for the war, but sold into it; he has grown up at the right hand of an officer whose protection has marked him life. With nothing but the clothes on his back, he seeks only work and security – and the love of the beautiful Afiya. As fate knots these young people together, as they live and work and fall in love, the shadow of a new war on another continent lengthens and darkens, ready to snatch them up and carry them away... _______________ 'One of the world's most prominent postcolonial writers ... He has consistently and with great compassion penetrated the effects of colonialism in East Africa and its effects on the lives of uprooted and migrating individuals' Anders Olsson, chairman of the Nobel Committee 'In book after book, he guides us through seismic historic moments and devastating societal ruptures while gently outlining what it is that keeps those families, friendships and loving spaces intact, if not fully whole' Maaza Mengiste 'Rarely in a lifetime can you open a book and find that reading it encapsulates the enchanting qualities of a love affair ... One scarcely dares breathe while reading it for fear of breaking the enchantment' The Times
A trio of headlines in the Chronicle of Higher Education seem to say it all: in 2013, “A Bold Move Toward MOOCs Sends Shock Waves;” in 2014, “Doubts About MOOCs Continue to Rise,” and in 2015, “The MOOC Hype Fades.” At the beginning of the 2010s, MOOCs, or Massive Open Online Courses, seemed poised to completely revolutionize higher education. But now, just a few years into the revolution, educators’ enthusiasm seems to have cooled. As advocates and critics try to make sense of the rise and fall of these courses, both groups are united by one question: Where do we go from here? Elizabeth Losh has gathered experts from across disciplines—education, rhetoric, philosophy, literary studies, history, computer science, and journalism—to tease out lessons and chart a course into the future of open, online education. Instructors talk about what worked and what didn’t. Students share their experiences as participants. And scholars consider the ethics of this education. The collection goes beyond MOOCs to cover variants such as hybrid or blended courses, SPOCs (Small Personalized Online Courses), and DOCCs (Distributed Open Collaborative Course). Together, these essays provide a unique, even-handed look at the MOOC movement and will serve as a thoughtful guide to those shaping the next steps for open education.
This book addresses an under-researched area of modernist studies, reconsidering modernist attitudes towards feeling in the light of the humanities' turn to affect.