She parceled us out to the desperate and sold us to the rich and powerful for their political support. Thus, we were necessities, status symbols, and an independent people. She oversaw the joining of families, putting an end to the final remnants of the earlier system of breaking up Terran families to suit impatient Tlic. I had lived outside with her. I had seen the desperate eagerness in the way some people looked at me. It was a little frightening to know that only she stood between us and that desperation that could so easily swallow us. (2)

I had been told all my life that this was a good and necessary thing Tlic and Terran did together - a kind of birth. I had believed it until now. I knew birth was painful and bloody, no matter what. But this was something else, something worse. And I wasn't ready to see it. Maybe I never would be. Yet I couldn't not see it. Closing my eyes didn't help. (9)

When I was little and at home more, my mother used to try to tell me how to behave with T'Gato - how to be respectful and always obedient because T'Gatoi was the Tlic government official in charge of the Preserve, and thus the most important of her kind to deal directly with Terrans. It was an honor, my mother said, that such a person had chosen to come into the family. My mother was at her most formal and severe when she was lying. (1)

“we always have possibilities, there are always possibilities of changing the situation… we cannot jump outside the situation, and there is no point where you are free from all power relations… but you can always change it (Rabn, Foucault 167) / there is always “the will not to be governed thusly, like that, by these people, at this price” (Lec., Foucault 75).

“in this central and centralized humanity, the effect and instrument of complex power relations, bodies and forces subjected by multiple mechanisms of ‘incarceration,’ objects for discourses that are in themselves elements for this strategy, we must hear the distant roar of battle” (D&P 308).

"That was bad,"she said softly."You should not have seen it. It need not be that way." (14)

“Foucault’s primary influence on the study of politics has been his re-conceptualization of power… [and] yet his notion of resistance has been regarded as ‘drastically under-theorized,’ ‘maddeningly indistinct,’ and politically ‘troubling’” (Death 237). / he “has deprived the modern rebel of any institutional, normative, or personal resources for constituting herself in terms other than those made available by the forces that already control her” (Cohen + Arato) / “deliberate resistance, struggle, and change seem impossible” (Sveinung)

“...genuine material need can be objectively reduced and socially isolated through the development of human and technological productivity” (Beck 19). / “risks and hazards [are] systematically produced as a part of modernization… [and] in the course of exponentially growing productive forces in the modernization processes, hazards and potential threats have been unleashed to an extent previously unknown” (Beck 19).

Octavia wrote novels with young Black women protagonists meeting aliens, surviving apocalypse, evolving into vampires, becoming telepathic networks, time traveling to reckon with slave-owning ancestors. Woven throughout her work are two things: 1) a coherent visionary exploration of humanity and 2) emergent strategies for being better humans. (brown 14) / Octavia spent her life working through complex ideas of the future on behalf of humans (brown 14)

I learned in school how to deconstruct—but how do we move beyond our beautiful deconstruction? Who teaches us to reconstruct? (brown 36)

"Terrans should be protected from seeing." / I didn't like the sound of that - and I doubted that it was possible."Not protected,"I said. "Shown. Shown when we're young kids, and shown more than once. Gatoi, no Terran ever sees a birth that goes right. All we see is N'Tlic - pain and terror and maybe death." / She looked down at me." It is a private thing. It has always been a private thing." (19)

"We do. We wait long years for you and teach you and join our families to yours."She moved restlessly."You know you aren't animals to us." / I stared at her, saying nothing. / "The animals we once used began killing most of our eggs after implantation long before your ancestors arrived,"she said softly."You know these things, Gan. Because your people arrived, we are relearning what it means to be a healthy, thriving people. And your ancestors, fleeing from their homeworld, from their own kind who would have killed or enslaved them - they survived because of us. We saw them as people and gave them the Preserve when they still tried to kill us as worms." 16

When we live outside ourselves, and by that I mean on exter- nal directives only rather than from our internal knowledge and needs, when we live away from those erotic guides from within ourselves, then our lives are limited by external and alien forms, and we conform to the needs of a structure that is not based on human need, let alone an individual's.

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.

The First Pop-Up Ad

"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)

More, different ads? More ads, but expanding on original core critiques? Keeping it to three expertly-crafted ones, as opposed to spreading thin?

What's the landing pad? What/where is the overall contextualization?