Please enable JavaScript.

Coggle requires JavaScript to display documents.

Unit Projects - Coggle Diagram

- - - - "Generally speaking, the physiological data gathered from the experiment were supportive of the hypothesis concerning the OR-eliciting effect of pop- up windows. The psychological data also revealed the superior effect of pop- up windows over the commonly used banners with respect to ad recall. This is consistent with contemporary theories of OR and visual attention, which sug- gest that people tend to orient automatically toward those mediated mes- sages that are novel and unexpected in the immediate visual domain. The larger implication of this finding is that formal features of media mes- sages can evoke involuntary attention, ORs in particular, not only in tradi- tional media as has been previously demonstrated but also in the new Web environment" (556)
      - "From a practical standpoint, the findings of the current study indicate that Web-site developers and marketing practitioners should not be discour- aged by the potential of pop-up windows to cause annoyance (Kamp, 2001) but carefully take advantage of this formal feature in grabbing online view- ers’ attention and, hence, increasing brand awareness" (559)
  - - - "...characterization of colonization as a process of forgetting, of an imaginary of emptiness, or a process by which a liberated stance is taken as noncolonial, which I think aptly describes the alleged “neutral” stance that many in the fields of information studies and digital humani- ties assert. It is through this stance of not being engaged with the Western colonial past, a past that has never ended, that we perpetuate digital media practices that exploit the labor of people of color, as well as the environment. If ever there were a place for digital humanists to engage and critique, it is at the intersection of neoco- lonial investments in information, communication, and technology infrastructures: investments that rest precariously on colonial history, past and present" (27-28)
      - "What we need to do to solidify the field of critical digital humanities is to couple it more closely with other critical traditions that foreground approaches influenced by political economy and intersectional race and gender studies... More generally, we can take this interdisciplinary opening to think about whether a shift of resources away from digital production to projects that take on issues of social, economic, and environmental inequality can allow more signifi- cant interventions to take hold..." (31)
      - "If critical digital humanists are not willing to lead the conversation about the implications of the digital on social inequality and to help develop policy that attempts to mitigate this inequality, then who can?" (31)
    - - The problem is how to account for the fact that, in the realm of ideas, meaning, value, conceptions, and consciousness, men can “experience” them- selves in ways which do not fully correspond with their real situation. How can men be said to have a “false” consciousness of how they stand or relate to the real conditions of their life and production? Can language, the medium through which human culture in the “anthropological sense” is transmitted, also become the instrument through which it is “distorted”? … Can language become the instrument by which men elaborate accounts and explanations, make sense of and become conscious of their “world,” which also binds and fetters, rather than frees them? How can thought conceal aspects of their real conditions rather than clarify them? In short, how can we account for the fact that “in all ideol- ogy,” men (who are the “producers of their consciousness, ideas, etc.”) and their circumstances are mystified, “appear upside down as in a camera obscura”? (Culture, the Media, and the “Ideological Effect,” 303-304)
      - What passes for “common sense” in our society—the residue of absolutely basic and commonly agreed, consensual wisdoms—helps us to classify the world in simple but meaningful terms. Precisely, common sense does not require reasoning, argument, logic, thought: it is spontaneously available, thoroughly recognizable, widely shared. It feels, indeed, as if it has always been there, the sedimented, bedrock wisdom of “the race,” a form of “natural” wisdom, the content of which has changed hardly at all with time. However, common sense does have a content, and a history. (Culture, the Media, and the “Ideological Effect,” 310)
    - - "Weheliye asks us to consider how Black studies might illuminate the various processes by which nonwhite subjects are systematically shut out from “the category of human as it is performed in the modern west” (Weheliye, 3). His conception of Black studies is powerful in its assertion that modern humanity cannot be dislocated from a racialized hegemony.
        What does this mean for digital humanities? Following Weheliye, I would argue that any connection between humanity and the digital therefore requires an investigation into how computational processes might reinforce the notion of a humanity developed out of racializing systems, even as they foster efforts to assemble or otherwise build alternative human modalities. This tension is enacted through what I call a “technology of recovery,” characterized by efforts to bring forth the full humanity of marginalized peoples through the use of digital platforms and tools"
      - Digital tools and platforms should be mobilized to interrogate and disclose how the humanities are developed out of systems of power.
      - Read Weheliye !