Journal articles on the topic 'Conway's Law'

This commentary reviews the High Court Decision in Conway v. Secretary of State for Justice. Mr Conway’s argument, that section 2(1) Suicide Act is incompatible with his right of respect for his private life under Article 8(1) European Convention on Human Rights, adopted as a Convention right for the purposes of the Human Rights Act 1998, was dismissed. The comment discusses four themes arising from the case. First, it examines how the High Court attempts to distinguish claimants who can act to end their own lives, such as Mr Conway, from individuals who cannot carry out any act to commit suicide. This distinction is arguably morally arbitrary and runs counter to principles of equal concern and respect. Second, Mr Conway puts forward an alternative statutory scheme with specific procedural criteria, designed to safeguard relevant competing legitimate interests; to protect the weak and vulnerable while legalizing assisted suicide in certain circumstances. However, the nature of Mr Conway’s argument regarding this alternative statutory scheme misses the point. It is possible for a court to find the current legislative measure, section 2(1) Suicide Act, to disproportionately interfere with a claimant’s Article 8(1) right in principle, without having to be satisfied there is a future legislative measure that does better balance competing legitimate interests. Third, the comment shall consider the High Court’s reasoning behind holding that Nicklinson was not binding insofar as deciding Mr Conway’s case. Finally, the ethical nuance of the court’s consideration of the aim of section 2 shall be considered briefly.

A result obtained in Ref. 2 for least prefixed points in order enriched cartesian closed categories is generalized to initiality in cartesian closed 2-categories. In brief, the result is that if a fixed point operation on a cartesian closed 2-category is defined by initiality, then under a mild condition, the operation satisfies the cartesian Conway identities and the abstraction identity. In addition, we show that the operation satisfies the power identities, and hence, except for the law a**=a*, the analogues of Conway’s classical identities for the regular sets.

Abstract Dating back to the 1960s, Conway’s law suggests that organisations produce designs which mirror the company’s internal communication structures. Dr John McManus asks whether this and other ideas might help us to create designs that are more flexible

It is emphasized that well-known Darcy and Forchheimer laws of filtration are applicable for modes with low Reynolds numbers. For modes with a wide range of Reynolds numbers it is necessary to apply the Barry-Conway law of filtration. The shortcoming of this law is the inability to build on its basis the analytical mathematical models easy to apply in practice. The approximation models for Barry Conway law eliminating this drawback are offered.

El propósito de ésta investigación es: a) Crear, sobre la base del conceptode número surreal de J. Conway, el formalismo adecuado para analizar la ontología deltiempo en Deleuze, b) Mostrar la posibilidad de su generalización a otras ontologías, c)Soportar, con la herramienta creada, la crítica de Deleuze a la ontología del tiempo deKant, d) Analizar sus tres síntesis mostrando su carácter incompleto, proponiendo unacuarta que añade al uso de las nociones freudianas utilizadas por Deleuze, las lacanianas, e) Mostrar su aplicación a las ontologías basadas en el no-ser como la de K. Nishida en la Escuela de Kyoto.

Summary The subject of non-Darcy flow in hydraulically fractured wells has generated intense debates recently. One aspect of the discussion concerns the inertia resistance factor, or the so-called beta factor, ß, in the Forchheimer equation, and whether the beta factor ß of a proppant pack should be constant over the range of flow rates of practical interests. The problem was highlighted in a recent discussion by van Batenburg and Milton-Tayler (2005) and the reply by Barree and Conway (2005) regarding paper SPE 89325 (Barree and Conway 2004) in the August 2005 JPT. This discussion in essence revolves around the applicability of the Forchheimer equation and whether the Forchheimer equation is adequate to describe the experimental results of high rate flow in proppant packs. In order to properly assess the arguments in this debate, and to get a better understanding of the state-of-the-art on non-Darcy flow in porous media in general, literature concerning the theoretical basis of the Forchheimer equation and experimental work on the identification of flow regimes is reviewed. These areas of work provide insights into the applicability of the Forchheimer equation to conventional oilfield flow tests for proppant packs. Models for flow beyond the Forchheimer regime are also suggested. Introduction The effect of non-Darcy flow as one of the most critical factors in reducing the productivity of hydraulically fractured high-rate wells has been documented extensively with examples of field cases (Barree and Conway 2004; Holditch and Morse 1976; Olson et al. 2004; Smith et al. 2004; Vincent et al. 1999). The inertia resistance factor, or the so-called beta factor, a parameter in the Forchheimer equation for quantifying the non-Darcy flow effect, is now routinely measured for proppant packs. Nevertheless, how to derive the beta factor from experimental data is still controversial. In the August 2005 issue of JPT, there was a discussion by van Batenburg and Milton-Tayler (2005) and a reply by Barree and Conway (2005) regarding paper SPE 89325 (Barree and Conway 2004) on whether the beta factor ß of a proppant pack should be constant over the range of flow rates of practical interests. The so-called non-Darcy flow in porous media occurs if the flow velocity becomes large enough so that Darcy's law (Darcy 1856) for the pressure gradient and the flow velocity, i.e.,(Eq. 1) is no longer sufficient. In Eq. 1, permeability k is an intrinsic property of porous media. To describe the nonlinear flow situation, a quadratic term was included by Dupuit (1863) and Forchheimer (1901) to generalize the flow equation, i.e.,(Eq. 2) is commonly known as the Forchheimer equation.

ADSD (Agile Distributed Software Development) is a growing trend for software development organizations to develop quality software with limited cost and time. However, it gives rise to additional situational challenges. Situational variations result in unstable agile architecture which gets highly affected. Although the present literature focuses on agile architecture but effect of situational variation on the agile architecture still needs consideration. One possible solution is development of conceptual model and incorporation of multiple situational factors. This research study aims to identify the most relevant situations and propose situational ADSD approach for the development of situation-based software architecture framework for agile distributed projects. The study focuses on agile methods, rendering identified situational variations. The approach is developed through analyzing data from literature and their associated work documents. Comprehensive survey helps to bridge the gaps from conceptual to architecture model. The experimental results are acquired through both practical and statistical analysis. The results support Conway’s law, e.g. correlation that maps architecture with the communication and coordination needs. Correlation results show that architecture has major contribution in ADSD and validate the relationship among conceptual model and architecture model. The results also suggest that stable architecture in ADSD can positively affect the product.

Anne Finch Conway (1631-1679) es una de las filósofas del siglo XVII que discutió con los filósofos destacados de su época. La única obra con la que contamos de esta autora es Principia Philosophiae Anticissimae et Recentissimae (1690) o The Principle of the Most Ancient and Modern Philosophy (1692). En este artículo me propongo dar cuenta del rol que la naturaleza humana tiene en su metafísica, de modo de encontrar un lugar más específico para el dolor y el sufrimiento en un mundo que parece ante todo gobernado por el amor recíproco y la simpatía. El concepto de hombre microcosmos y la relación de este con Cristo tiene una importancia poco destacada por la bibliografía sobre nuestra filósofa. Con esta meta, presentaré su metafísica prestando especial atención a la sustancia creada y su relación con la sustancia media, Cristo, y la sustancia primera, Dios. De este modo, además, daré cuenta de la responsabilidad que la naturaleza humana tiene con el mundo de la creación, por lo cual me permito mencionar también lo “ecológico” en el pensamiento de Conway, ya que el perfeccionamiento de la naturaleza humana es el perfeccionamiento de toda la naturaleza.

El método de microdifusión de Conway, utilizando un sistema de cámara cerrada, permite la determinación de sustancias susceptibles de volatilización y fijación en medio apropiado. Dicho sistema comprende dos compartimentos ubicados de modo que, si en uno de ellos colocamos la sustancia a volatilizar y en el otro un fijador o atrapador adecuado, al hacer hermética la cámara se establecerá una corriente del gas desde el área de su liberación hacia la de su fijación; corriente que estará dada por el simple juego de las diferencias de tensión del gas en ambas superficies. El cuerpo así aislado es, después, analizado cuantitativamente por titulación, potenciometría, fotocolorimetría, etc.

En este trabajo se estudia la relación que existe entre la gestión del recurso humano en la competitividad de las pequeñas y medianas empresas en el noreste de México. A fin de lograr lo anterior, se aplicó un cuestionario basado en Guest, Michie, Conway y Sheehan (2003), así como en aportaciones de distintos autores. Una vez construida la base de datos, se realizó un análisis factorial para la conjunción de los factores representativos de la gestión del recurso humano y así estar en capacidad de realizar una regresión lineal múltiple con el fin de evaluar la incidencia y significatividad de cada una de las variables contempladas en el estudio. La muestra la integran 175 pequeñas y medianas empresas ubicadas en el noreste de México, particularmente en Tamaulipas, durante el 2016. Entre los principales resultados se encuentra que la gestión del recurso humano tiene una incidencia positiva y significativa en la competitividad empresarial. Sin embargo, los esfuerzos para potenciar dicho elemento van más allá de simplemente mantenerlos bien remunerados, pues se debe mantener una constante formación y capacitación del personal a fin de mejorar la contribución de ellos al resultado organizacional.

ABSTRACTLactic acid bacteria (LAB) are known for their high tolerance toward organic acids and alcohols (R. S. Gold, M. M. Meagher, R. Hutkins, and T. Conway, J. Ind. Microbiol.10:45–54, 1992) and could potentially serve as platform organisms for production of these compounds. In this study, we attempted to redirect the metabolism of LAB model organismLactococcus lactistoward ethanol production. Codon-optimizedZymomonas mobilispyruvate decarboxylase (PDC) was introduced and expressed from synthetic promoters in different strain backgrounds. In the wild-typeL. lactisstrain MG1363 growing on glucose, only small amounts of ethanol were obtained after introducing PDC, probably due to a low native alcohol dehydrogenase activity. When the same strains were grown on maltose, ethanol was the major product and lesser amounts of lactate, formate, and acetate were formed. Inactivating the lactate dehydrogenase genesldhX,ldhB, andldhand introducing codon-optimizedZ. mobilisalcohol dehydrogenase (ADHB) in addition to PDC resulted in high-yield ethanol formation when strains were grown on glucose, with only minor amounts of by-products formed. Finally, a strain with ethanol as the sole observed fermentation product was obtained by further inactivating the phosphotransacetylase (PTA) and the native alcohol dehydrogenase (ADHE).

Kefir is a fermented milk product that has the typical flavours (acids and alcohol) and its processed by a number of microbes which include lactic acid bacteria (LAB) and yeasts.The aims of this study were to know the character of the population of lactic acid bacteria (LAB), a population of yeasts, and chemical characters among others total acid, pH and alcohol levels in kefir milk with inoculum ragi tape. The population of LAB and the population of yeast were calculated with the method of calculation of Total Plate Count. The levels of total acid titration method were determined by the acid. Acidity was measured using a pH meter and alcohol levels were determined by the method of Conway Micro Diffusion. The results showed that the number of LAB has increased to 24 hour fermentations of 9.01 log cells/ml (1,1x109 cells/ml), then the number of cells did not change much until the fermentation time was 48 hours and 72 hours of fermentation on the decline of 8.07 log cells /ml (1,2x108 cells/ml) while the yeast experiences increased from 6 hours to 24 hours, then the amount of yeast did not much change from the 24 to 72 hours of the highest number of yeasts during fermentation 48 hours an amount of 6.12 log cells /ml (1,3x106 cells/ml) and the amount of yeasts did not decline at the time of 72 hours. Total acid continued to experience increased with the number of 0.38-1.24%, pH continued to decline from 6,47-4.27 and alcohol levels continued to experience increased with the number of 0.05-0.38% b/v. Keywords: Inoculum, Kefir Milk, Lactic Acid Bacteria, Ragi Tape, Yeast

Jak twierdzi Martín Caparrós, „ekologia urasta do rangi znaku naszych czasów, czasów bez pomysłu na przyszłość”. Świetną ilustrację tej tezy stanowi interdyscyplinarna debata na temat propozycji E.F. Stoermera i P.J. Crutzena, którzy z uwagi na skalę i zakres ludzkich ingerencji w systemy planetarne zasugerowali, by współczesną epokę geologiczną nazwać antropocenem – epoką człowieka. Naukowcy zatroskani skalą obecnego kryzysu planetarnego formułują kolejne już ostrzeżenia dla ludzkości. Czy rzeczywiście antropocen to epoka bez pomysłu na przyszłość? Utraciliśmy rafy koralowe, stabilność klimatu, pory roku, poszczególne gatunki, a nawet naturę. Jak rozumieć tezę o utracie przyszłości w epoce człowieka? Jak się wydaje, nieprzekraczalną blokadą dla myślenia o przyszłości w XXI wieku jest dominacja myślenia rynkowego. W jego ramach horyzont inwestycyjny to najwyżej 20–30 lat. Czy ignorowanie kosztów klimatycznych i środowiskowych rozwoju współczesnych gospodarek nie świadczy o braku wyobraźni i zbiorowym wyparciu samej idei przyszłości? Czy ryzyko nagłej zmiany klimatycznej nie kwestionuje myślenia linearnego i dotychczasowego, zachodniego pojmowania czasu? W artykule szukam odpowiedzi na powyższe pytania, opierając się na wcześniejszej analizie wybranych narracji w debacie na temat antropocenu. Należą do nich: 1) naturalistyczna narracja przyrodoznawców (E. Stoermer, P. Crutzen, W. Steffen, J. Zalasiewicz, J. Rockström), 2) narracja humanistów w nurcie postnaturalizmu: D. Haraway, B. Latour, I. Stengers, D. Chakrabarty, 3) dyskurs eko-marksistowski, operujący etykietką kapitalocenu i krytyczny wobec etykietki antropocenu: J. Moore, I. Angus, A. Hornborg, A. Malm, C. Bonneuil, J.-B. Fressoz, S. Lewis, M. Maslin, 4) dyskurs eko-katastroficzny (C. Hamilton, E. Crist, J. McBrien, E. Swyngedouw, N. Oreskes i E. Conway), a także 5) narracja ekomodernistów mówiąca o dobrym, a nawet wspaniałym antropocenie (T. Nordhaus, M. Schellenberger, D. W. Keith).

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The most of protein requirement for cows is fulfilled by microbial protein. Increasing the protein from ration usually influences the milk production in dairy cows. However, the availability of dietary protein should support rumen ecosystem through microbial activity in the fermentation and digestion process. The aim of this study was to evaluate the protein levels of dairy cow ration on the rumen fermentability and digestibility using an in vitro method. Randomized block design with three levels of protein ration as a treatment and three times taken of rumen liquor as a block. The treatments were: R1= ration with low protein; R2= ration with moderate protein and R3= ration with high protein. The measured parameters were rumen fermentability (total VFA, N-NH3 and pH), in vitro dry matter digestibility (IVDMD) and in vitro organic matter digestibility (IVOMD). The results showed that there were significantly increase in dry and organic matter digestibility (p<0.05), due to increasing the level of dietary protein, but there was no effect in the fermentability, except a slight increase in N-NH3 concentration. The conclusion of this study was the highest level of protein ration enhances the digestibility, and showed a tendency for higher N-NH3. Key words: dairy cattle, dietary protein, digestibility, fermentability, in vitro DAFTAR PUSTAKA [Ditjennak-Keswan] Direktorat Jendral Peternakan dan Kesehatan Hewan. 2019. Pemerintah dorong perbaikan kualitas dan kuantitas susu nasional [internet]. Tersedia pada: http://ditjennak.pertanian.go.id/pemerintah-dorong-perbaikan-kualitas-dan-kuantitas-susu-nasional Anggraeny YN, Soetanto H, Kusmartono & Hartutik. 2015. Sinkronisasi suplai protein dan energi dalam rumen untuk meningkatkan efisiensi pakan berkualitas rendah. WARTAZOA. 25(3):107–116 Chanthakhoun V, Wanapat M & Berg J. 2012. Level of crude protein in concentrate supplements influenced rumen characteristics, microbial protein synthesis and digestibility in swamp buffaloes (Bubalus bubalis). Livestock Science. 144(3):197–204. Cherdthong A & Wanapat M. 2013. Manipulation of in vitro ruminal fermentation and digestibility by dried rumen digesta. Livestock Science. 153(1–3):94–100. Colmenero JJO & Broderick GA. 2006. Effect of dietary crude protein concentration on milk production and nitrogen utilization in lactating dairy cows. Journal of Dairy Science. 89(5):1704–1712. Conway E. 1957. Microdiffusion of Analysis of Association Official Analytical Chemist. Georgia (US): Georgia Press. Despal, Permana IG, Safarina SN & Tatra AJ. 2011. Penggunaan berbagai sumber karbohidrat terlarut air untuk meningkatkan kualitas silase daun rami. Media Peternakan. 34(2):69–76. Despal, Zahera R, Lestari DA, Ma’rifah H & Permana IG. 2015. Ketersediaan dan kualitas sumberdaya pakan musim kemarau dan dampaknya terhadap pemenuhan nutrien dan performa sapi perah di Pangalengan Kabupaten Bandung. Sumedang (ID): Seminar Nasional Peternakan Berkelanjutan, Universitas Pajajaran Dung DV, Shang W & Yao W. 2014. Effect of crude protein levels in concentrate and concentrate levels in diet on in vitro fermentation. Asian-Australasian Journal of Animal Science. 27(6):797–805. Forejtová J, Lád F, Třináctý J, Richter M, Gruber M, Doležal P, Homolka P & Pavelek L. 2005. Comparison of organic matter digestibility determined by in vivo and in vitro methods. Czeh Journal of Animal Science. 50(2):47–53. Hernaman I, Tarmidi AR & Dhalika T. 2017. Kecernaan in vitro ransum sapi perah berbasis jerami padi yang mengandung konsentrat yang difermentasi oleh Saccharomyces cerevisiae dan Effective Microorganisms-4 (EM-4). Majalah Ilmu Peternakan. 20(2):45–48. Holik YLA, Abdullah L & Karti PDMH. 2019. Evaluasi nutrisi silase kultivar baru tanaman sorgum (Sorghum bicolor) dengan penambahan legum Indigofera sp. pada taraf berbeda. Jurnal Ilmu Nutrisi dan Teknologi Pakan. 17(2):38–46. Imran M, Pasha TN, Shahid MQ, Babar I & Naveed M. 2017. Effect of increasing dietary metabolizable protein on nitrogen efficiency in Holstein dairy cows. Asian-Australasian Journal of Animal Science. 30(5):660–665. Joo JW, Bae GS, Min WK, Choi HS, Maeng WJ, Chung YH & Chang MB. 2005. Effect of protein sources on rumen microbial protein synthesis using rumen simulated continuous culture system. Asian-Australasian Journal of Animal Science. 18(3):326–331. Law RA, Young FJ, Patterson DC, Kilpatrick DJ, Wylie ARG & Mayne CS. 2009. Effect of dietary protein content on animal production and blood metabolites of dairy cows during lactation. Journal of Dairy Science. 92(3):1001–1012. Leonardi C, Stevenson M & Armentano LE. 2003. 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Nutrient Requirement of Dairy Cattle. 7th Revised Ed Washington (US): National Academy Press Permana IG, Despal, Zahera R & Damayanti E. 2017. Evaluasi kecukupan nutrien, produksi dan kualitas susu sapi perah di peternakan rakyat. Bogor (ID): Seminar Nasional Industri Peternakan, Fakultas Peternakan IPB. Saha S, Gallo L, Bittante G, Schiavon S, Bergamaschi M, Gianesella M & Fiore E. 2019. Rumination time and yield, composition, lactating holstein cows. Animals. 9(2):1–13. Shahzad MA, Tauqir NA, Ahmad F, Nisa MU, Sarwar M & Tipu MA. 2011. Effects of feeding different dietary protein and energy levels on the performance of 12 – 15-month-old buffalo calves. Tropical Animal Health Production. 43(3):685–694. Sucak MG, Serbester U & Görgülü M. 2017. Effects of dietary starch and crude protein levels on milk production and composition of dairy cows fed high concentrate diet. Turkish Journal of Agriculture - Food Science and Technology. 5(6):563–567. Suharti S, Aliyah DN & Suryahadi. 2018. 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The most of protein requirement for cows is fulfilled by microbial protein. Increasing the protein from ration usually influences the milk production in dairy cows. However, the availability of dietary protein should support rumen ecosystem through microbial activity in the fermentation and digestion process. The aim of this study was to evaluate the protein levels of dairy cow ration on the rumen fermentability and digestibility using an in vitro method. Randomized block design with three levels of protein ration as a treatment and three times taken of rumen liquor as a block. The treatments were: R1= ration with low protein; R2= ration with moderate protein and R3= ration with high protein. The measured parameters were rumen fermentability (total VFA, N-NH3 and pH), in vitro dry matter digestibility (IVDMD) and in vitro organic matter digestibility (IVOMD). The results showed that there were significantly increase in dry and organic matter digestibility (p<0.05), due to increasing the level of dietary protein, but there was no effect in the fermentability, except a slight increase in N-NH3 concentration. The conclusion of this study was the highest level of protein ration enhances the digestibility, and showed a tendency for higher N-NH3. Key words: dairy cattle, dietary protein, digestibility, fermentability, in vitro DAFTAR PUSTAKA [Ditjennak-Keswan] Direktorat Jendral Peternakan dan Kesehatan Hewan. 2019. Pemerintah dorong perbaikan kualitas dan kuantitas susu nasional [internet]. Tersedia pada: http://ditjennak.pertanian.go.id/pemerintah-dorong-perbaikan-kualitas-dan-kuantitas-susu-nasional Anggraeny YN, Soetanto H, Kusmartono & Hartutik. 2015. Sinkronisasi suplai protein dan energi dalam rumen untuk meningkatkan efisiensi pakan berkualitas rendah. WARTAZOA. 25(3):107–116 Chanthakhoun V, Wanapat M & Berg J. 2012. Level of crude protein in concentrate supplements influenced rumen characteristics, microbial protein synthesis and digestibility in swamp buffaloes (Bubalus bubalis). Livestock Science. 144(3):197–204. Cherdthong A & Wanapat M. 2013. Manipulation of in vitro ruminal fermentation and digestibility by dried rumen digesta. Livestock Science. 153(1–3):94–100. Colmenero JJO & Broderick GA. 2006. Effect of dietary crude protein concentration on milk production and nitrogen utilization in lactating dairy cows. Journal of Dairy Science. 89(5):1704–1712. Conway E. 1957. Microdiffusion of Analysis of Association Official Analytical Chemist. Georgia (US): Georgia Press. Despal, Permana IG, Safarina SN & Tatra AJ. 2011. Penggunaan berbagai sumber karbohidrat terlarut air untuk meningkatkan kualitas silase daun rami. Media Peternakan. 34(2):69–76. Despal, Zahera R, Lestari DA, Ma’rifah H & Permana IG. 2015. Ketersediaan dan kualitas sumberdaya pakan musim kemarau dan dampaknya terhadap pemenuhan nutrien dan performa sapi perah di Pangalengan Kabupaten Bandung. Sumedang (ID): Seminar Nasional Peternakan Berkelanjutan, Universitas Pajajaran Dung DV, Shang W & Yao W. 2014. Effect of crude protein levels in concentrate and concentrate levels in diet on in vitro fermentation. Asian-Australasian Journal of Animal Science. 27(6):797–805. Forejtová J, Lád F, Třináctý J, Richter M, Gruber M, Doležal P, Homolka P & Pavelek L. 2005. Comparison of organic matter digestibility determined by in vivo and in vitro methods. Czeh Journal of Animal Science. 50(2):47–53. Hernaman I, Tarmidi AR & Dhalika T. 2017. Kecernaan in vitro ransum sapi perah berbasis jerami padi yang mengandung konsentrat yang difermentasi oleh Saccharomyces cerevisiae dan Effective Microorganisms-4 (EM-4). Majalah Ilmu Peternakan. 20(2):45–48. Holik YLA, Abdullah L & Karti PDMH. 2019. Evaluasi nutrisi silase kultivar baru tanaman sorgum (Sorghum bicolor) dengan penambahan legum Indigofera sp. pada taraf berbeda. Jurnal Ilmu Nutrisi dan Teknologi Pakan. 17(2):38–46. Imran M, Pasha TN, Shahid MQ, Babar I & Naveed M. 2017. Effect of increasing dietary metabolizable protein on nitrogen efficiency in Holstein dairy cows. Asian-Australasian Journal of Animal Science. 30(5):660–665. Joo JW, Bae GS, Min WK, Choi HS, Maeng WJ, Chung YH & Chang MB. 2005. Effect of protein sources on rumen microbial protein synthesis using rumen simulated continuous culture system. Asian-Australasian Journal of Animal Science. 18(3):326–331. Law RA, Young FJ, Patterson DC, Kilpatrick DJ, Wylie ARG & Mayne CS. 2009. Effect of dietary protein content on animal production and blood metabolites of dairy cows during lactation. Journal of Dairy Science. 92(3):1001–1012. Leonardi C, Stevenson M & Armentano LE. 2003. Effect of two levels of crude protein and methionine supplementation on performance of dairy cows. Journal of Dairy Science. 86(12):4033–4042. Lestari DA, Abdullah L & Despal. 2015. Comparative study of milk production and feed efficiency based on farmer best practices and National Research Council. Media Peternakan. 38(2): 110-117 McDonald P, Edwards R, Greenhalgh J, Morgan C, Sinclair L & Wilkinson R. 2010. Animal Nutrition. Seventh Ed. London (UK): Pearson Education McMurphy C, Duff G, Sanders S, Cuneo S & Chirase N. 2011. Effects of supplementing humates on rumen fermentation in Holstein steers. South Asian-Australasian Journal of Animal Science. 41(2):134–140. Nadeau E, Englund J & Gustafsson AH. 2007. Nitrogen efficiency of dairy cows as affected by diet and milk yield. Livestock Science. 111(1–2):45–56. NRC. 1978. Nutrient Requirements of Dairy Cattle. 5th Revised Ed. Washington (US): National Academy Press. NRC. 2001. Nutrient Requirement of Dairy Cattle. 7th Revised Ed Washington (US): National Academy Press Permana IG, Despal, Zahera R & Damayanti E. 2017. Evaluasi kecukupan nutrien, produksi dan kualitas susu sapi perah di peternakan rakyat. Bogor (ID): Seminar Nasional Industri Peternakan, Fakultas Peternakan IPB. Saha S, Gallo L, Bittante G, Schiavon S, Bergamaschi M, Gianesella M & Fiore E. 2019. Rumination time and yield, composition, lactating holstein cows. Animals. 9(2):1–13. Shahzad MA, Tauqir NA, Ahmad F, Nisa MU, Sarwar M & Tipu MA. 2011. Effects of feeding different dietary protein and energy levels on the performance of 12 – 15-month-old buffalo calves. Tropical Animal Health Production. 43(3):685–694. Sucak MG, Serbester U & Görgülü M. 2017. Effects of dietary starch and crude protein levels on milk production and composition of dairy cows fed high concentrate diet. Turkish Journal of Agriculture - Food Science and Technology. 5(6):563–567. Suharti S, Aliyah DN & Suryahadi. 2018. Karakteristik fermentasi rumen in vitro dengan penambahan sabun kalsium minyak nabati pada buffer yang berbeda. Jurnal Ilmu Nutrisi dan Teknologi Pakan. 16(3):56–64. Xia C, Aziz M, Rahman U, Yang H, Shao T, Qiu Q, Su H & Cao B. 2018. Effect of increased dietary crude protein levels on production performance, nitrogen utilization, blood metabolites and ruminal fermentation of Holstein bulls. Asian-Australasian Journal of Animal Science. 31(10):1643–1653. Zahera R, Permana IG & Despal. 2015. Utilization of mungbean’s greenhouse fodder and silage in the ration for lactating dairy cows. Media Peternakan. 38(2):123–131

Las diatomeas Actinocyclus normanii , Cyclotella gromerata y Neodelphyneis pelagica fueron trabajadas en el laboratorio de Alimento Vivo de la Universidad de Córdoba, con el fin de caracterizar las especies, obtener cepas y realizar cultivos experimentales bajo condiciones controladas de temperatura (24oC), salinidad (25-30 0/00) y aireación. Cultivos a 5 ml y 250 ml fueron realizados con dos medios de cultivo como tratamiento (F/2 de Guillar & Rither, y CONWAY) para determinar su efecto sobre la productividad. Mediante observaciones periódicas (cada 6 horas), se registró el tamaño y densidad celular, así como, la tasa de crecimiento (K). Los resultados mostraron diferencia significativa para el efecto de los medios de cultivo sobre el crecimiento poblacional de las microalgas, las cuales alcanzan concentraciones de 267214,1 ± 277,77 cel.ml-1; 1606117 ± 69686,7 cel.ml-1 y 2735703 ± 49180,8 cel.ml-1 respectivamente para cada especie. Se concluyó que estas microalgas por sus características de crecimiento en cultivo, presentan adaptación favorable a las condiciones de manejo para la producción de biomasas frescas con “F/2” siendo este el medio mas adecuado, asimismo, por su tamaño son potencialmente útiles para ser empleadas como partícula nutritiva con fines acuícolas.

Writer, editor, and prison activist Susie Day has written a beautiful, heartrending, and inspiring account of the friendship between Paul Coates and Eddie Conway. Both were born in the late 1940s and grew up in Black communities—Paul in Philadelphia and Eddie in Baltimore. Both were members of the Black Panther Party in the late 1960s and early '70s, and both were harassed by police for their radical activities as Party members. Eddie was wrongfully convicted of killing a Baltimore policeman and spent forty-four years in prison. Through it all, Paul was his steadfast friend and supporter, as well as partner in their political development and commitment to the liberation of Black people in the United States.

This meeting is about ways in which to use imagery, mainly but not entirely satellite imagery. What spurred Dr B. J. Conway, Dr J.-P. Muller, Dr D. Stanley and me into organizing the meeting is a concern about the lag between initial availability of satellite data and the eventual full exploitation of the data. As a meteorologist I am rather proud of the way in which we are reaping benefits from space techniques. Yet I am acutely aware that the first cloud pictures from a weather satellite were available more than a quarter of a century ago, whereas it is only quite recently that we have begun to develop procedures for using the imagery quantitatively and to adjust our operational practices to capitalize on it. This kind of delay is not unique to meteorology. The question is, why in general there should be such a delay? The first reason for the delay in exploiting imagery is the disparity between the sums of money spent on launching satellites and building the instruments and the comparatively small sums of money available for ground facilities and the development of ways in which to use the data.

Introdução: A idade dentária representa um aliado na avaliação da idade fisiológica, que comparada a idade cronológica, podem orientar quanto as alterações de desenvolvimento. Objetivo: Avaliar o atraso de desenvolvimento dental relacionado a idade cronológica do indivíduo portador de fissura labiopalatina. Material e método: Para realização da revisão da literatura foi utilizada abordagem indutiva e técnica documental baseada na literatura pré-existente sobre o assunto. A pesquisa abrange a busca de artigos publicados nas bases de referências bibliográficas PUBMED, Portal de Periódicos CAPES, SCIELO e BIREME. Utilizou-se como descritores: “odontogênese”, “fissura labial”, “fissura palatina”, “odontogenesis”, “cleft lip” e “cleft palate”. Resultados: Após excluídas as duplicatas, 34 artigos foram encontrados nas bases de dados selecionadas. Sendo 32 na base Pubmed, 25 na base Bireme, 04 no Portal de Periódicos CAPES e nenhum na base Scielo. Destes, 04 foram selecionados para análise. Conclusão: Pode-se concluir com esse trabalho que existe um atraso no desenvolvimento dentário de pacientes com fissura lábiopalatina em relação aos pacientes não fissurados e um atraso no desenvolvimento dentário de 6 meses deve ser considerado ao planejar o tratamento e cirurgias. É inconclusiva a diferença relacionada ao gênero.Descritores: Odontogênese; Fissura Labial; Fissura Palatina.ReferênciasVellini-Ferreira F. Ortodontia: Diagnóstico e Planejamento Clínico. 7. ed. São Paulo: Artes Médicas Ltda; 2008.Carrara CFC. Estudo da cronologia e sequência de erupção e das agenesias dos dentes permanentes em indivíduos brasileiros, leucodermas, portadores de fissura transforame incisivo unilateral [dissertação]. Bauru: Faculdade de Odontologia de Bauru - USP; 2000.Carvalho AAF, Carvalho A, Santos Pinto MC. Estudo radiográfico do desenvolvimento da dentição permanente de crianças brasileiras com idade cronológica variando entre 84 e 131 meses. Rev. Odonto UNESP. 1990;19:(1):31-9.Toledo OA. Aspectos da cronologia de erupção dos dentes permanentes. Considerações sobre o efeito da urbanização na alteração da cronologia eruptiva. Rev. Odontol Araçatuba.1965;1:47-64.Loevy HT, Aduss H. Tooth maturation in cleft lip, cleft palate, or both. Cleft Palate J.1988; 25(4):343-47.Ellis III. Management of Patients with Orofacial Clefts. In: Hupp, Ellis III, Tucker. Contemporary oral and maxillofacial surgery, 6ª th. Misssouri: Elsevier; 2014.Freitas e Silva DS, Mauro LDL, Oliveira LB, Ardenghi TM, Bönecker M. Estudo descritivo das fissuras lábio-palatinas relacionadas a fatores individuais, sistêmicos e sociais. RGO. 2008;56(4):387-91.Conway JC, Taub PJ, King R, Oberoi K, Doucette J, Jabs EW. Ten-year experience of more than 35,000 orofacial clefts in Africa. BMC Pediatr. 2015;15:8.Faraj JORA, André M. Alterações dimensionais transversas do arco dentário com fissura labiopalatina, no estágio de dentadura decídua. R Dental Press Ortodon Ortop Facial. 2007; 12(5):100-8.Silva Filho OG, Freitas JAS. Caracterização Morfológica e Origem Embriológica. In: Trindade IEK, Silva Filho OG (orgs). Fissuras labiopalatinas: uma abordagem interdisciplinar. São Paulo: Santos; 2007.p.17-49.Watson ACH. Embriologia, etiologia e incidência. In: Watson ACH, Sell DA, Grunwell P (orgs). Tratamento de fissura labial e fenda palatina. São Paulo: Santos; 2005.p.3-15Lages EMB, Marcos B, Pordeus IA. Oral health of individuals with cleft lip, cleft palate, or both. Cleft Palate-Craniofac J. 2004;41(1):59-63.Zandi M, HeidarI A. An epidemiologic study of orofacial clefts in Hamedan city, Iran: a 15-year study. Cleft Palate–Craniofac J. 2011;48(4 ):483-89.Coutinho ALF, Lima MC, Kitamura MAP, Ferreira Neto J, Pereira RM. Perfil epidemiológico dos portadores de fissuras orofaciais atendidos em um Centro de Referência do Nordeste do Brasil. Rev. Bras Saúde Mater Infant. 2009;9(2):149-56.Tan EL, Yow M, Kuek MC, Wong HC. Dental maturation of unilateral cleft lip and palate. Ann Maxillofac Surg. 2012;2(2):158-62.Lakatos EM, Marconi MA. Fundamentos de metodologia científica. 7 ed. São Paulo: Atlas, 2010.Borodkin AF, Feigal RJ, Beiraghi S, Moller KT, Hodges JS. Permanent tooth development in children with cleft lip and palate. Pediatr Dent. 2008; 30:408-13.Lai MC, King NM, Wong HM. Dental development of Chinese children with cleft lip and palate. Cleft Palate Craniofac J. 2008; 45:289-96.Tan ELY, Kuek MC, Wong HC, Yow M. Longitudinal dental maturation of children with complete unilateral cleft lip and palate: a case-control cohort study.Orthod Craniofac Res.2017; 20(4):189-95.Celebi AA, Ucar FI, Sekerci AE, Caglaroglu M, Tan E. Effects of cleft lip and palate on the development of permanent upper central incisors: a cone-beam computed tomography study. Eur J Orthod. 2015; 37(5):544-49.Ranta R. A comparative study of tooth formation in the permanent dentition of Finnish children with cleft lip and palate. Proc Fin Dent Soc. 1972;68(2):58-66.

In 2013, the Capricornia Arts Mob (CAM), an Indigenous collective of artists situated in Rockhampton, central Queensland, Australia, successfully tendered for one of three public art projects that were grouped under the title Flood Markers (Roberts; Roberts and Mackay; Robinson and Mackay). Commissioned as part of the Queensland Government's Community Development and Engagement Initiative, Flood Markers aims to increase awareness of Rockhampton’s history, with particular focus on the Fitzroy River and the phenomena of flooding. Honouring Land Connections is CAM’s contribution to the project and consists of several “memory poles” that stand alongside the Fitzroy River in Toonooba Park. Rockhampton lies on Dharumbal Country with Toonooba being the Dharumbal name for the Fitzroy River and the inspiration for the work due to its cultural significance to the Aboriginal people of that region. The name Toonooba, as well as other images and icons including boomerangs, spears, nets, water lily, and frogs, amongst others, are carved, burnt, painted and embedded into the large ironbark poles. These stand with the river on one side and the colonial infrastructure of Rockhampton on the other (see fig. 1, 2 and 3).Figure 1 Figure 2Figure 3Within this article, we discuss Honouring Land Connections as having two main functions which contribute to its significance as Indigenous cultural expression and identity affirmation. Firstly, the memory poles (as well as the process of sourcing materials and producing the final product) are a manifestation of Country and a representation of its stories and lived memories. Honouring Land Connections provides a means for Aboriginal people to revel in Country and maintain connections to a vital component of their being as Indigenous. Secondly, by revealing Indigenous stories, experiences, and memories, Honouring Land Connections emphasises Indigenous voices and perspectives within a place dominated by Eurocentric outlooks and knowledges. Toonooba provides the backdrop on which the complexities of cultural and identity formation within settler-colonial spaces are highlighted whilst revelling in continuous Indigenous presence.Flood Markers as ArtArtists throughout the world have used flood markers as a means of visual expression through which to explore and reveal local histories, events, environments, and socio-cultural understandings of the relationships between persons, places, and the phenomena of flooding. Geertz describes art as a social text embedded within wider socio-cultural systems; providing insight into cultural, social, political, economic, gendered, religious, ethnic, environmental, and biographical contexts. Flood markers are not merely metric tools used for measuring the height of a river, but rather serve as culture artefacts or indexes (Gell Art and Agency; Gell "Technology of Enchantment") that are products and producers of socio-culture contexts and the memories and experiences embedded within them. Through different methods, mediums, and images, artists have created experiential and intellectual spaces where those who encounter their work are encouraged to engage their surroundings in thought provoking and often-new ways.In some cases, flood markers have brought attention to the “character and natural history” of a particular place, where artists such as Louise Lavarack have sought to provoke consciousness of the movement of water across flood plains (Lavarack). In other works, flood markers have served as memorials to individuals such as Gilbert White whose daughter honoured his life and research through installing a glass spire at Boulder Creek, Colorado in 2011 (White). Tragedies such as Hurricane Katrina in New Orleans in 2005 have also been commemorated through flood markers. Artist Christopher Saucedo carved 1,836 waves into a freestanding granite block; each wave representing a life lost (University of New Orleans). The weight of the granite symbolises the endurance and resilience of those who faced, and will continue to face, similar forces of nature. The Pillar of Courage erected in 2011 in Ipswich, Queensland, similarly contains the words “resilience, community, strength, heroes, caring and unity” with each word printed on six separate sections of the pillar, representing the six major floods that have hit the region (Chudleigh).Whilst these flood markers provide valuable insights into local histories, specific to each environmental and socio-cultural context, works such as the Pillar of Courage fail to address Indigenous relationships to Country. By framing flooding as a “natural disaster” to be overcome, rather than an expression of Country to be listened to and understood, Euro and human-centric perspectives are prioritised over Indigenous ways of knowing and being. Indigenous knowledges however encourages a reorientation of Eurocentric responses and relationships to Country, and in doing so challenge compartmentalised views of “nature” where flooding is separated from land and Country (Ingold Perception; Seton and Bradley; Singer). Honouring Land Connections symbolises the voice and eternal presence of Toonooba and counters presentations of flooding that depict it as historian Heather Goodall (36) once saw “as unusual events of disorder in which the river leaves its proper place with catastrophic results.”Country To understand flooding from Indigenous perspectives it is first necessary to discuss Country and apprehend what it means for Indigenous peoples. Country refers to the physical, cosmological, geographical, relational, and emotional setting upon which Indigenous identities and connections to place and kin are embedded. Far from a passive geographic location upon which interactions take place, Country is an active and responsive agent that shapes and contextualises social interactions between and amongst all living beings. Bob Morgan writes of how “Country is more than issues of land and geography; it is about spirituality and identity, knowing who we are and who we are connected to; and it helps us understand how all living things are connected.” Country is also an epistemological frame that is filled with knowledge that may be known and familiarised whilst being knowledge itself (Langton "Sacred"; Rose Dingo; Yunupingu).Central to understanding Country is the fact that it refers to a living being’s spiritual homeland which is the ontological place where relationships are formed and maintained (Yunupingu). As Country nurtures and provides the necessities for survival and prosperity, Indigenous people (but also non-Indigenous populations) have moral obligations to care for Country as kin (Rose Nourishing Terrains). Country is epistemic, relational, and ontological and refers to both physical locations as well as modes of “being” (Heidegger), meaning it is carried from place to place as an embodiment within a person’s consciousness. Sally Morgan (263) describes how “our country is alive, and no matter where we go, our country never leaves us.” Country therefore is fluid and mobile for it is ontologically inseparable to one’s personhood, reflected through phrases such as “I am country” (B. Morgan 204).Country is in continuous dialogue with its surroundings and provides the setting upon which human and non-human beings; topographical features such as mountains and rivers; ancestral beings and spirits such as the Rainbow Snake; and ecological phenomena such as winds, tides, and floods, interact and mutually inform each other’s existence (Rose Nourishing Terrains). For Aboriginal people, understanding Country requires “deep listening” (Atkinson; Ungunmerr), a responsive awareness that moves beyond monological and human-centric understandings of the world and calls for deeper understandings of the mutual and co-dependant relationships that exist within it. The awareness of such mutuality has been discussed through terms such as “kincentrism” (Salmón), “meshworks” (Ingold Lines), “webs of connection” (Hokari), “nesting” (Malpas), and “native science” (Cajete). Such concepts are ways of theorising “place” as relational, physical, and mental locations made up of numerous smaller interactions, each of which contribute to the identity and meaning of place. Whilst each individual agent or object retains its own autonomy, such autonomy is dependent on its wider relation to others, meaning that place is a location where “objectivity, subjectivity and inter-subjectivity converge” (Malpas 35) and where the very essence of place is revealed.Flooding as DialogueWhen positioned within Indigenous frameworks, flooding is both an agent and expression of Toonooba and Country. For the phenomenon to occur however, numerous elements come into play such as the fall of rain; the layout of the surrounding terrain; human interference through built weirs and dams; and the actions and intervention of ancestral beings and spirits. Furthermore, flooding has a direct impact on Country and all life within it. This is highlighted by Dharumbal Elder Uncle Billy Mann (Fitzroy Basin Association "Billy Mann") who speaks of the importance of flooding in bringing water to inland lagoons which provide food sources for Dharumbal people, especially at times when the water in Toonooba is low. Such lagoons remain important places for fishing, hunting, recreational activities, and cultural practices but are reliant on the flow of water caused by the flowing, and at times flooding river, which Uncle Mann describes as the “lifeblood” of Dharumbal people and Country (Fitzroy Basin Association "Billy Mann"). Through her research in the Murray-Darling region of New South Wales, Weir writes of how flooding sustains life though cycles that contribute to ecological balance, providing nourishment and food sources for all beings (see also Cullen and Cullen 98). Water’s movement across land provokes the movement of animals such as mice and lizards, providing food for snakes. Frogs emerge from dry clay plains, finding newly made waterholes. Small aquatic organisms flourish and provide food sources for birds. Golden and silver perch spawn, and receding waters promote germination and growth. Aboriginal artist Ron Hurley depicts a similar cycle in a screen-print titled Waterlily–Darambal Totem. In this work Hurley shows floodwaters washing away old water lily roots that have been cooked in ant bed ovens as part of Dharumbal ceremonies (UQ Anthropology Museum). The cooking of the water lily exposes new seeds, which rains carry to nearby creeks and lagoons. The seeds take root and provide food sources for the following year. Cooking water lily during Dharumbal ceremonies contributes to securing and maintaining a sustainable food source as well as being part of Dharumbal cultural practice. Culture, ecological management, and everyday activity are mutually connected, along with being revealed and revelled in. Aboriginal Elder and ranger Uncle Fred Conway explains how Country teaches Aboriginal people to live in balance with their surroundings (Fitzroy Basin Association "Fred Conway"). As Country is in constant communication, numerous signifiers can be observed on land and waterscapes, indicating the most productive and sustainable time to pursue certain actions, source particular foods, or move to particular locations. The best time for fishing in central Queensland for example is when Wattles are in bloom, indicating a time when fish are “fatter and sweeter” (Fitzroy Basin Association "Fred Conway"). In this case, the Wattle is 1) autonomous, having its own life cycle; 2) mutually dependant, coming into being because of seasonal weather patterns; and 3) an agent of Country that teaches those with awareness how to respond and benefit from its lessons.Dialogue with Country As Country is sentient and responsive, it is vital that a person remains contextually aware of their actions on and towards their surroundings. Indigenous peoples seek familiarity with Country but also ensure that they themselves are known and familiarised by it (Rose Dingo). In a practice likened to “baptism”, Langton ("Earth") describes how Aboriginal Elders in Cape York pour water over the head of newcomers as a way of introducing them to Country, and ensuring that Country knows those who walk upon it. These introductions are done out of respect for Country and are a way of protecting outsiders from the potentially harmful powers of ancestral beings. Toussaint et al. similarly note how during mortuary rites, parents of the deceased take water from rivers and spit it back into the land, symbolising the spirit’s return to Country.Dharumbal man Robin Hatfield demonstrates the importance of not interfering with the dialogue of Country through recalling being told as a child not to disturb Barraru or green frogs. Memmott (78) writes that frogs share a relationship with the rain and flooding caused by Munda-gadda, the Rainbow Snake. Uncle Dougie Hatfield explains the significance of Munda-gadda to his Country stating how “our Aboriginal culture tells us that all the waterways, lagoons, creeks, rivers etc. and many landforms were created by and still are protected by the Moonda-Ngutta, what white people call the Rainbow Snake” (Memmott 79).In the case of Robin Hatfield, to interfere with Barraru’s “business” is to threaten its dialogue with Munda-gadda and in turn the dialogue of Country in form of rain. In addition to disrupting the relational balance between the frog and Munda-gadda, such actions potentially have far-reaching social and cosmological consequences. The rain’s disruption affects the flood plains, which has direct consequences for local flora and transportation and germination of water lily seeds; fauna, affecting the spawning of fish and their movement into lagoons; and ancestral beings such as Munda-gadda who continue to reside within Toonooba.Honouring Land Connections provided artists with a means to enter their own dialogue with Country and explore, discuss, engage, negotiate, and affirm aspects of their indigeneity. The artists wanted the artwork to remain organic to demonstrate honour and respect for Dharumbal connections with Country (Roberts). This meant that materials were sourced from the surrounding Country and the poles placed in a wave-like pattern resembling Munda-gadda. Alongside the designs and symbols painted and carved into the poles, fish skins, birds, nests, and frogs are embalmed within cavities that are cut into the wood, acting as windows that allow viewers to witness components of Country that are often overlooked (see fig. 4). Country therefore is an equal participant within the artwork’s creation and continuing memories and stories. More than a representation of Country, Honouring Land Connections is a literal manifestation of it.Figure 4Opening Dialogue with Non-Indigenous AustraliaHonouring Land Connections is an artistic and cultural expression that revels in Indigenous understandings of place. The installation however remains positioned within a contested “hybrid” setting that is informed by both Indigenous and settler-colonial outlooks (Bhabha). The installation for example is separated from the other two artworks of Flood Markers that explore Rockhampton’s colonial and industrial history. Whilst these are positioned within a landscaped area, Honouring Land Connections is placed where the grass is dying, seating is lacking, and is situated next to a dilapidated coast guard building. It is a location that is as quickly left behind as it is encountered. Its separation from the other two works is further emphasised through its depiction in the project brief as a representation of Rockhampton’s pre-colonial history. Presenting it in such a way has the effect of bookending Aboriginal culture in relation to European settlement, suggesting that its themes belong to a time past rather than an immediate present. Almost as if it is a revelation in and of itself. Within settler-colonial settings, place is heavily politicised and often contested. In what can be seen as an ongoing form of colonialism, Eurocentric epistemologies and understandings of place continue to dominate public thought, rhetoric, and action in ways that legitimise White positionality whilst questioning and/or subjugating other ways of knowing, being, and doing (K. Martin; Moreton-Robinson; Wolfe). This turns places such as Toonooba into agonistic locations of contrasting and competing interests (Bradfield). For many Aboriginal peoples, the memories and emotions attached to a particular place can render it as either comfortable and culturally safe, or as unsafe, unsuitable, unwelcoming, and exclusionary (Fredericks). Honouring Land Connections is one way of publicly asserting and recognising Toonooba as a culturally safe, welcoming, and deeply meaningful place for Indigenous peoples. Whilst the themes explored in Honouring Land Connections are not overtly political, its presence on colonised/invaded land unsettles Eurocentric falsities and colonial amnesia (B. Martin) of an uncontested place and history in which Indigenous voices and knowledges are silenced. The artwork is a physical reminder that encourages awareness—particularly for non-Indigenous populations—of Indigenous voices that are continuously demanding recognition of Aboriginal place within Country. Similar to the boomerangs carved into the poles representing flooding as a natural expression of Country that will return (see fig. 5), Indigenous peoples continue to demand that the wider non-Indigenous population acknowledge, respect, and morally responded to Aboriginal cultures and knowledges.Figure 5Conclusion Far from a historic account of the past, the artists of CAM have created an artwork that promotes awareness of an immediate and emerging Indigenous presence on Country. It creates a space that is welcoming to Indigenous people, allowing them to engage with and affirm aspects of their living histories and cultural identities. Through sharing stories and providing “windows” into Aboriginal culture, Country, and lived experiences (which like the frogs of Toonooba are so often overlooked), the memory poles invite and welcome an open dialogue with non-Indigenous Australians where all may consider their shared presence and mutual dependence on each other and their surroundings.The memory poles are mediatory agents that stand on Country, revealing and bearing witness to the survival, resistance, tenacity, and continuity of Aboriginal peoples within the Rockhampton region and along Toonooba. Honouring Land Connections is not simply a means of reclaiming the river as an Indigenous space, for reclamation signifies something regained after it has been lost. What the memory poles signify is something eternally present, i.e. Toonooba is and forever will be embedded in Aboriginal Country in which we all, Indigenous and non-Indigenous, human and non-human, share. The memory poles serve as lasting reminders of whose Country Rockhampton is on and describes the life ways of that Country, including times of flood. Through celebrating and revelling in the presence of Country, the artists of CAM are revealing the deep connection they have to Country to the wider non-Indigenous community.ReferencesAtkinson, Judy. Trauma Trails, Recreating Song Lines: The Transgenerational Effects of Trauma in Indigenous Australia. Spinifex Press, 2002.Bhabha, Homi, K. The Location of Culture. Taylor and Francis, 2012.Bradfield, Abraham. "Decolonizing the Intercultural: A Call for Decolonizing Consciousness in Settler-Colonial Australia." Religions 10.8 (2019): 469.Cajete, Gregory. Native Science: Natural Laws of Interdependence. 1st ed. Clear Light Publishers, 2000.Chudleigh, Jane. "Flood Memorial Called 'Pillar of Courage' Unveiled in Goodna to Mark the Anniversary of the Natural Disaster." The Courier Mail 2012. 16 Jan. 2020 <http://www.couriermail.com.au/questnews/flood-memorial-called-pillar-of-courage-unveiled-in-goodna-to-mark-the-anniversary-of-the-natural-disaster/news-story/575b1a8c44cdd6863da72d64f9e96f2d>.Cullen, Peter, and Vicky Cullen. This Land, Our Water: Water Challenges for the 21st Century. ATF P, 2011.Fitzroy Basin Association. "Carnarvon Gorge with Fred Conway." 8 Dec. 2010 <https://www.youtube.com/watch?v=RbOP60JOfYo>.———. "The Fitzroy River with Billy Mann." 8 Dec. 2019 <https://www.youtube.com/watch?v=00ELbpIUa_Y>.Fredericks, Bronwyn. "Understanding and Living Respectfully within Indigenous Places." Indigenous Places: World Indigenous Nations Higher Education Consortium Journal 4 (2008): 43-49.Geertz, Clifford. "Art as a Cultural System." MLN 91.6 (1976): 1473-99.Gell, Alfred. Art and Agency: An Anthropological Theory. Clarendon P, 1998.———. "The Technology of Enchantment and the Enchantment of Technology." Anthropology, Art, and Aesthetics, eds. J. Coote and A. Shelton. Clarendon P, 1992. 40-63.Goodall, Heather. "The River Runs Backwards." Words for Country: Landscape & Language in Australia, eds. Tim Bonyhady and Tom Griffiths. U of New South Wales P, 2002. 30-51.Heidegger, Martin. Being and Time. 1st English ed. SCM P, 1962.Hokari, Minoru. Gurindji Journey: A Japanese Historian in the Outback. U of New South Wales P, 2011.Ingold, Tim. Lines: A Brief History. Routledge, 2007.———. The Perception of the Environment: Essays on Livelihood, Dwelling & Skill. Routledge, 2000.Langton, Marcia. "Earth, Wind, Fire and Water: The Social and Spiritual Construction of Water in Aboriginal Societies." Social Archaeology of Australian Indigenous Societies, eds. Bruno David et al. Aboriginal Studies P, 2006. 139-60.———. "The Edge of the Sacred, the Edge of Death: Sensual Inscriptions." Inscribed Landscapes: Marking and Making Place, eds. Bruno David and M. Wilson. U of Hawaii P, 2002. 253-69.Lavarack, Louise. "Threshold." 17 Jan. 2019 <http://www.louiselavarack.com.au/>.Malpas, Jeff. Place and Experience: A Philosophical Topography. Cambridge UP, 1999.Martin, Brian. "Immaterial Land." Carnal Knowledge: Towards a 'New Materialism' through the Arts, eds. E. Barret and B. Bolt. Tauris, 2013. 185-04.Martin, Karen Lillian. Please Knock before You Enter: Aboriginal Regulation of Outsiders and the Implications for Researchers. Post Pressed, 2008.Memmott, Paul. "Research Report 10: Aboriginal Social History and Land Affiliation in the Rockhampton-Shoalwater Bay Region." Commonwealth Commission of Inquiry, Shoalwater Bay Capricornia Coast, Queensland: Research Reports, ed. John T. Woodward. A.G.P.S., 1994. 1-107.Moreton-Robinson, Aileen. The White Possessive: Property, Power, and Indigenous Sovereignty. U of Minnesota P, 2015.Morgan, Bob. "Country – a Journey to Cultural and Spiritual Healing." Heartsick for Country: Stories of Love, Spirit and Creation, eds. S. Morgan et al. Freemantle P, 2008: 201-20.Roberts, Alice. "Flood Markers Unveiled on Fitzroy." ABC News 5 Mar. 2014. 10 Mar. 2014 <https://www.abc.net.au/local/photos/2014/03/05/3957151.htm>.Roberts, Alice, and Jacquie Mackay. "Flood Artworks Revealed on Fitzroy Riverbank." ABC Capricornia 29 Oct. 2013. 5 Jan. 20104 <http://www.abc.net.au/local/stories/2013/10/29/3879048.htm?site=capricornia>.Robinson, Paul, and Jacquie Mackay. "Artwork Portray Flood Impact." ABC Capricornia 29 Oct. 2013. 5 Jan. 2014 <http://www.abc.net.au/lnews/2013-10-29/artworks-portray-flood-impact/5051856>.Rose, Deborah Bird. Dingo Makes Us Human: Life and Land in an Aboriginal Australian Culture. Cambridge UP, 1992.———. Nourishing Terrains: Australian Aboriginal Views of Landscape and Wilderness. Australian Heritage Commission, 1996.Salmón, Enrique. "Kincentric Ecology: Indigenous Perceptions of the Human-Nature Relationship." Ecological Applications 10.5 (2000): 1327-32.Seton, Kathryn A., and John J. Bradley. "'When You Have No Law You Are Nothing': Cane Toads, Social Consequences and Management Issues." The Asia Pacific Journal of Anthropology 5.3 (2004): 205-25.Singer, Peter. Practical Ethics. 3rd ed. Cambridge UP, 2011.Toussaint, Sandy, et al. "Water Ways in Aboriginal Australia: An Interconnected Analysis." Anthropological Forum 15.1 (2005): 61-74.Ungunmerr, Miriam-Rose. "To Be Listened To in Her Teaching: Dadirri: Inner Deep Listening and Quiet Still Awareness." EarthSong Journal: Perspectives in Ecology, Spirituality and Education 3.4 (2017): 14-15.University of New Orleans. "Fine Arts at the University of New Orleans: Christopher Saucedo." 31 Aug. 2013 <http://finearts.uno.edu/christophersaucedofaculty.html>.UQ Anthropology Museum. "UQ Anthropology Museum: Online Catalogue." 6 Dec. 2019 <https://catalogue.anthropologymuseum.uq.edu.au/item/26030>.Weir, Jessica. Murray River Country: An Ecological Dialogue with Traditional Owners. Aboriginal Studies Press, 2009.White, Mary Bayard. "Boulder Creek Flood Level Marker Projects." WEAD: Women Eco Artists Dialog. 15 Jan. 2020 <https://directory.weadartists.org/colorado-marking-floods>.Wolfe, Patrick. "Settler Colonialism and the Elimination of the Native." Journal of Genocide Research 8.4 (2006): 387-409.Yunupingu, Galarrwuy. Our Land Is Our Life: Land Rights – Past, Present and Future. University of Queensland Press, 1997.

The Alt Right Are Not Alright Academic explorations complicating both the Internet and whiteness have often focussed on the rise of the “alt-right” to examine the co-option of digital technologies to extend white supremacy (Daniels, “Cyber Racism”; Daniels, “Algorithmic Rise”; Nagle). The term “alt-right” refers to media organisations, personalities, and sarcastic Internet users who promote the “alternative right”, understood as extremely conservative, political views online. The alt-right, in all of their online variations and inter-grouping, are infamous for supporting white supremacy online, “characterized by heavy use of social media and online memes. Alt-righters eschew ‘establishment’ conservatism, skew young, and embrace white ethnonationalism as a fundamental value” (Southern Poverty Law Center). Theoretical studies of the alt-right have largely focussed on its growing presence across social media and websites such as Twitter, Reddit, and notoriously “chan” sites 4chan and 8chan, through the political discussions referred to as “threads” on the site (Nagle; Daniels, “Algorithmic Rise”; Hawley). As well, the ability of online users to surpass national boundaries and spread global white supremacy through the Internet has also been studied (Back et al.). The alt-right have found a home on the Internet, using its features to cunningly recruit members and to establish a growing community that mainstream politically extreme views (Daniels, “Cyber Racism”; Daniels, “Algorithmic Rise; Munn). This body of knowledge shows that academics have been able to produce critically relevant literature regarding the alt-right despite the online anonymity of the majority of its members. For example, Conway et al., in their analysis of the history and social media patterns of the alt-right, follow the unique nature of the Christchurch Massacre, encompassing the use and development of message boards, fringe websites, and social media sites to champion white supremacy online. Positioning my research in this literature, I am interested in contributing further knowledge regarding the alt-right, white supremacy, and the Internet by exploring the sinister conducting of Zoom-bombing anti-racist events. Here, I will investigate how white supremacy through the Internet can lead to violence, abuse, and fear that “transcends the virtual world to damage real, live humans beings” via Zoom-bombing, an act that is situated in a larger co-option of the Internet by the alt-right and white supremacists, but has been under theorised as a hate crime (Daniels; “Cyber Racism” 7). Shitposting I want to preface this chapter by acknowledging that while I understand the Internet, through my own external investigations of race, power and the Internet, as a series of entities that produce racial violence both online and offline, I am aware of the use of the Internet to frame, discuss, and share anti-racist activism. Here we can turn to the work of philosopher Michel de Certeau who conceived the idea of a “tactic” as a way to construct a space of agency in opposition to institutional power. This becomes a way that marginalised groups, such as racialised peoples, can utilise the Internet as a tactical material to assert themselves and their non-compliance with the state. Particularly, shitposting, a tactic often associated with the alt-right, has also been co-opted by those who fight for social justice and rally against oppression both online and offline. As Roderick Graham explores, the Internet, and for this exploration, shitposting, can be used to proliferate deviant and racist material but also as a “deviant” byway of oppositional and anti-racist material. Despite this, a lot can be said about the invisible yet present claims and support of whiteness through Internet and digital technologies, as well as the activity of users channelled through these screens, such as the alt-right and their digital tactics. As Vikki Fraser remarks, “the internet assumes whiteness as the norm – whiteness is made visible through what is left unsaid, through the assumption that white need not be said” (120). It is through the lens of white privilege and claims to white supremacy that online irony, by way of shitposting, is co-opted and understood as an inherently alt-right tool, through the deviance it entails. Their sinister co-option of shitposting bolsters audacious claims as to who has the right to exist, in their support of white identity, but also hides behind a veil of mischief that can hide their more insidious intention and political ideologies. The alt-right have used “shitposting”, an online style of posting and interacting with other users, to create a form of online communication for a translocal identity of white nationalist members. Sean McEwan defines shitposting as “a form of Internet interaction predicated upon thwarting established norms of discourse in favour of seemingly anarchic, poor quality contributions” (19). Far from being random, however, I argue that shitposting functions as a discourse that is employed by online communities to discuss, proliferate, and introduce white supremacist ideals among their communities as well as into the mainstream. In the course of this article, I will introduce racist Zoom-bombing as a tactic situated in shitposting which can be used as a means of white supremacist discourse and an attempt to block anti-racist efforts. By this line, the function of discourse as one “to preserve or to reproduce discourse (within) a closed community” is calculatingly met through shitposting, Zoom-bombing, and more overt forms of white supremacy online (Foucault 225-226). Using memes, dehumanisation, and sarcasm, online white supremacists have created a means of both organising and mainstreaming white supremacy through humour that allows insidious themes to be mocked and then spread online. Foucault writes that “in every society the production of discourse is at once controlled, selected, organised and redistributed according to a certain number of procedures, whose role is to avert its powers and danger, to cope with chance events, to evade ponderous, awesome materiality” (216). As Philippe-Joseph Salazar recontextualises to online white supremacists, “the first procedure of control is to define what is prohibited, in essence, to set aside that which cannot be spoken about, and thus to produce strategies to counter it” (137). By this line, the alt-right reorganises these procedures and allocates a checked speech that will allow their ideas to proliferate in like-minded and growing communities. As a result, online white supremacists becoming a “community of discourse” advantages them in two ways: first, ironic language permits the mainstreaming of hate that allows sinister content to enter the public as the severity of their intentions is doubted due to the sarcastic language employed. Second, shitposting is employed as an entry gate to more serious and dangerous participation with white supremacist action, engagement, and ideologies. It is important to note that white privilege is embodied in these discursive practices as despite this exploitation of emerging technologies to further white supremacy, there are approaches that theorise the alt-right as “crazed product(s) of an isolated, extremist milieu with no links to the mainstream” (Moses 201). In this way, it is useful to consider shitposting as an informal approach that mirrors legitimised white sovereignties and authorised white supremacy. The result is that white supremacist online users succeed in “not only in assembling a community of actors and a collective of authors, on the dual territory of digital communication and grass-roots activism”, but also shape an effective fellowship of discourse that audiences react well to online, encouraging its reception and mainstreaming (Salazar 142). Continuing, as McBain writes, “someone who would not dream of donning a white cap and attending a Ku Klux Klan meeting might find themselves laughing along to a video by the alt-right satirist RamZPaul”. This idea is echoed in a leaked stylistic guide by white supremacist website and message board the Daily Stormer that highlights irony as a cultivated mechanism used to draw new audiences to the far right, step by step (Wilson). As showcased in the screen capture below of the stylistic guide, “the reader is at first drawn in by curiosity or the naughty humor and is slowly awakened to reality by repeatedly reading the same points” (Feinburg). The result of this style of writing is used “to immerse recruits in an online movement culture built on memes, racial panic and the worst of Internet culture” (Wilson). Figure 1: A screenshot of the Daily Stormer’s playbook, expanding on the stylistic decisions of alt-right writers. Racist Zoom-Bombing In the timely text “Racist Zoombombing”, Lisa Nakamura et al. write the following: Zoombombing is more than just trolling; though it belongs to a broad category of online behavior meant to produce a negative reaction, it has an intimate connection with online conspiracy theorists and white supremacy … . Zoombombing should not be lumped into the larger category of trolling, both because the word “trolling” has become so broad it is nearly meaningless at times, and because zoombombing is designed to cause intimate harm and terrorize its target in distinct ways. (30) Notwithstanding the seriousness of Zoom-bombing, and to not minimise its insidiousness by understanding it as a form of shitposting, my article seeks to reiterate the seriousness of shitposting, which, in the age of COVID-19, Zoom-bombing has become an example of. I seek to purport the insidiousness of the tactical strategies of the alt-right online in a larger context of white violence online. Therefore, I am proposing a more critical look at the tactical use of the Internet by the alt-right, in theorising shitposting and Zoom-bombing as means of hate crimes wherein they impose upon anti-racist activism and organising. Newlands et al., receiving only limited exposure pre-pandemic, write that “Zoom has become a household name and an essential component for parties (Matyszczyk, 2020), weddings (Pajer, 2020), school and work” (1). However, through this came the strategic use of co-opting the application by the alt-right to digitise terror and ensure a “growing framework of memetic warfare” (Nakamura et al. 31). Kruglanski et al. label this co-opting of online tools to champion white supremacy operations via Zoom-bombing an example of shitposting: Not yet protesting the lockdown orders in front of statehouses, far-right extremists infiltrated Zoom calls and shared their screens, projecting violent and graphic imagery such as swastikas and pornography into the homes of unsuspecting attendees and making it impossible for schools to rely on Zoom for home-based lessons. Such actions, known as “Zoombombing,” were eventually curtailed by Zoom features requiring hosts to admit people into Zoom meetings as a default setting with an option to opt-out. (128) By this, we can draw on existing literature that has theorised white supremacists as innovation opportunists regarding their co-option of the Internet, as supported through Jessie Daniels’s work, “during the shift of the white supremacist movement from print to digital online users exploited emerging technologies to further their ideological goals” (“Algorithmic Rise” 63). Selfe and Selfe write in their description of the computer interface as a “political and ideological boundary land” that may serve larger cultural systems of domination in much the same way that geopolitical borders do (418). Considering these theorisations of white supremacists utilising tools that appear neutral for racialised aims and the political possibilities of whiteness online, we can consider racist Zoom-bombing as an assertion of a battle that seeks to disrupt racial justice online but also assert white supremacy as its own legitimate cause. My first encounter of local Zoom-bombing was during the Institute for Culture and Society (ICS) Seminar titled “Intersecting Crises” by Western Sydney University. The event sought to explore the concatenation of deeply inextricable ecological, political, economic, racial, and social crises. An academic involved in the facilitation of the event, Alana Lentin, live tweeted during the Zoom-bombing of the event: Figure 2: Academic Alana Lentin on Twitter live tweeting the Zoom-bombing of the Intersecting Crises event. Upon reflecting on this instance, I wondered, could efforts have been organised to prevent white supremacy? In considering who may or may not be responsible for halting racist shit-posting, we can problematise the work of R David Lankes, who writes that “Zoom-bombing is when inadequate security on the part of the person organizing a video conference allows uninvited users to join and disrupt a meeting. It can be anything from a prankster logging on, yelling, and logging off to uninvited users” (217). However, this beckons two areas to consider in theorising racist Zoom-bombing as a means of isolated trolling. First, this approach to Zoom-bombing minimises the sinister intentions of Zoom-bombing when referring to people as pranksters. Albeit withholding the “mimic trickery and mischief that were already present in spaces such as real-life classrooms and town halls” it may be more useful to consider theorising Zoom-bombing as often racialised harassment and a counter aggression to anti-racist initiatives (Nakamura et al. 30). Due to the live nature of most Zoom meetings, it is increasingly difficult to halt the threat of the alt-right from Zoom-bombing meetings. In “A First Look at Zoom-bombings” a range of preventative strategies are encouraged for Zoom organisers including “unique meeting links for each participant, although we acknowledge that this has usability implications and might not always be feasible” (Ling et al. 1). The alt-right exploit gaps, akin to co-opting the mainstreaming of trolling and shitposting, to put forward their agenda on white supremacy and assert their presence when not welcome. Therefore, utilising the pandemic to instil new forms of terror, it can be said that Zoom-bombing becomes a new means to shitpost, where the alt-right “exploits Zoom’s uniquely liminal space, a space of intimacy generated by users via the relationship between the digital screen and what it can depict, the device’s audio tools and how they can transmit and receive sound, the software that we can see, and the software that we can’t” (Nakamura et al. 29). Second, this definition of Zoom-bombing begs the question, is this a fair assessment to write that reiterates the blame of organisers? Rather, we can consider other gaps that have resulted in the misuse of Zoom co-opted by the alt-right: “two conditions have paved the way for Zoom-bombing: a resurgent fascist movement that has found its legs and best megaphone on the Internet and an often-unwitting public who have been suddenly required to spend many hours a day on this platform” (Nakamura et al. 29). In this way, it is interesting to note that recommendations to halt Zoom-bombing revolve around the energy, resources, and attention of the organisers to practically address possible threats, rather than the onus being placed on those who maintain these systems and those who Zoom-bomb. As Jessie Daniels states, “we should hold the platform accountable for this type of damage that it's facilitated. It's the platform's fault and it shouldn't be left to individual users who are making Zoom millions, if not billions, of dollars right now” (Ruf 8). Brian Friedberg, Gabrielle Lim, and Joan Donovan explore the organised efforts by the alt-right to impose on Zoom events and disturb schedules: “coordinated raids of Zoom meetings have become a social activity traversing the networked terrain of multiple platforms and web spaces. Raiders coordinate by sharing links to Zoom meetings targets and other operational and logistical details regarding the execution of an attack” (14). By encouraging a mass coordination of racist Zoom-bombing, in turn, social justice organisers are made to feel overwhelmed and that their efforts will be counteracted inevitably by a large and organised group, albeit appearing prankster-like. Aligning with the idea that “Zoombombing conceals and contains the terror and psychological harm that targets of active harassment face because it doesn’t leave a trace unless an alert user records the meeting”, it is useful to consider to what extent racist Zoom-bombing becomes a new weapon of the alt-right to entertain and affirm current members, and engage and influence new members (Nakamura et al. 34). I propose that we consider Zoom-bombing through shitposting, which is within “the location of matrix of domination (white supremacy, heteropatriarchy, ableism, capitalism, and settler colonialism)” to challenge the role of interface design and Internet infrastructure in enabling racial violence online (Costanza-Chock). Conclusion As Nakamura et al. have argued, Zoom-bombing is indeed “part of the lineage or ecosystem of trollish behavior”, yet these new forms of alt-right shitposting “[need] to be critiqued and understood as more than simply trolling because this term emerged during an earlier, less media-rich and interpersonally live Internet” (32). I recommend theorising the alt-right in a way that highlights the larger structures of white power, privilege, and supremacy that maintain their online and offline legacies beyond Zoom, “to view white supremacy not as a static ideology or condition, but to instead focus on its geographic and temporal contingency” that allows acts of hate crime by individuals on politicised bodies (Inwood and Bonds 722). This corresponds with Claire Renzetti’s argument that “criminologists theorise that committing a hate crime is a means of accomplishing a particular type of power, hegemonic masculinity, which is described as white, Christian, able-bodied and heterosexual” – an approach that can be applied to theorisations of the alt-right and online violence (136). This violent white masculinity occupies a hegemonic hold in the formation, reproduction, and extension of white supremacy that is then shared, affirmed, and idolised through a racialised Internet (Donaldson et al.). Therefore, I recommend that we situate Zoom-bombing as a means of shitposting, by reiterating the severity of shitposting with the same intentions and sinister goals of hate crimes and racial violence. References Back, Les, et al. “Racism on the Internet: Mapping Neo-Fascist Subcultures in Cyber-Space.” Nation and Race: The Developing Euro-American Racist Subculture. Eds. Jeffrey Kaplan and Tore Bjørgo. 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Introduction This article situates the dark as a liminal and creative space of experimentation where tensions are generative and people tinker with emerging technologies to create alternative futures. Darkness need not mean chaos and fear of violence – it can mean privacy and protection. We define dark as an experimental space based upon uncertainties rather than computational knowns (Bridle) and then demonstrate via a case study of cryptocurrencies the contribution of dark and liminal social spaces to future(s)-making. Cryptocurrencies are digital cash systems that use decentralised (peer-to-peer) networking to enable irreversible payments (Maurer, Nelms, and Swartz). Cryptocurrencies are often clones or variations on the ‘original’ Bitcoin payment systems protocol (Trump et al.) that was shared with the cryptographic community through a pseudonymous and still unknown author(s) (Nakamoto), creating a founder mystery. Due to the open creation process, a new cryptocurrency is relatively easy to make. However, many of them are based on speculative bubbles that mirror Bitcoin, Ethereum, and ICOs’ wealth creation. Examples of cryptocurrencies now largely used for speculation due to their volatility in holding value are rampant, with online clearing houses competing to trade hundreds of different assets from AAVE to ZIL. Many of these altcoins have little to no following or trading volume, leading to their obsolescence. Others enjoy immense popularity among dedicated communities of backers and investors. Consequently, while many cryptocurrency experiments fail or lack adoption and drop from the purview of history, their constant variation also contributes to the undertow of the future that pulls against more visible surface waves of computational progress. The article is structured to first define how we understand and leverage ‘dark’ against computational cultures. We then apply thematic and analytical tactics to articulate future-making socio-technical experiments in the dark. Based on past empirical work of the authors (Maddox "Netnography") we focus on crypto-cultures’ complex emancipatory and normative tensions via themes of construction, disruption, contention, redirection, obsolescence, and iteration. Through these themes we illustrate the mutation and absorption of dark experimental spaces into larger social structures. The themes we identify are not meant as a complete or necessarily serial set of occurrences, but nonetheless contribute a new vocabulary for students of technology and media to see into and grapple with the dark. Embracing the Dark: Prework & Analytical Tactics for Outside the Known To frame discussion of the dark here as creative space for alternative futures, we focus on scholars who have deeply engaged with notions of socio-technical darkness. This allows us to explore outside the blinders of computational light and, with a nod to Sassen, dig in the shadows of known categories to evolve the analytical tactics required for the study of emerging socio-technical conditions. We understand the Dark Web to usher shifting and multiple definitions of darkness, from a moral darkness to a technical one (Gehl). From this work, we draw the observation of how technologies that obfuscate digital tracking create novel capacities for digital cultures in spaces defined by anonymity for both publisher and user. Darknets accomplish this by overlaying open internet protocols (e.g. TCP/IP) with non-standard protocols that encrypt and anonymise information (Pace). Pace traces concepts of darknets to networks in the 1970s that were 'insulated’ from the internet’s predecessor ARPANET by air gap, and then reemerged as software protocols similarly insulated from cultural norms around intellectual property. ‘Darknets’ can also be considered in ternary as opposed to binary terms (Gehl and McKelvey) that push to make private that which is supposed to be public infrastructure, and push private platforms (e.g. a Personal Computer) to make public networks via common bandwidth. In this way, darknets feed new possibilities of communication from both common infrastructures and individual’s platforms. Enabling new potentials of community online and out of sight serves to signal what the dark accomplishes for the social when measured against an otherwise unending light of computational society. To this point, a new dark age can be welcomed insofar it allows an undecided future outside of computational logics that continually define and refine the possible and probable (Bridle). This argument takes von Neumann’s 1945 declaration that “all stable processes we shall predict. All unstable processes we shall control” (in Bridle 21) as a founding statement for computational thought and indicative of current society. The hope expressed by Bridle is not an absence of knowledge, but an absence of knowing the future. Past the computational prison of total information awareness within an accelerating information age (Castells) is the promise of new formations of as yet unknowable life. Thus, from Bridle’s perspective, and ours, darkness can be a place of freedom and possibility, where the equality of being in the dark, together, is not as threatening as current privileged ways of thinking would suggest (Bridle 15). The consequences of living in a constant glaring light lead to data hierarchies “leaching” (Bridle) into everything, including social relationships, where our data are relationalised while our relations are datafied (Maddox and Heemsbergen) by enforcing computational thinking upon them. Darkness becomes a refuge that acknowledges the power of unknowing, and a return to potential for social, equitable, and reciprocal relations. This is not to say that we envision a utopian life without the shadow of hierarchy, but rather an encouragement to dig into those shadows made visible only by the brightest of lights. The idea of digging in the shadows is borrowed from Saskia Sassen, who asks us to consider the ‘master categories’ that blind us to alternatives. According to Sassen (402), while master categories have the power to illuminate, their blinding power keeps us from seeing other presences in the landscape: “they produce, then, a vast penumbra around that center of light. It is in that penumbra that we need to go digging”. We see darkness in the age of digital ubiquity as rejecting the blinding ‘master category’ of computational thought. Computational thought defines social/economic/political life via what is static enough to predict or unstable enough to render a need to control. Otherwise, the observable, computable, knowable, and possible all follow in line. Our dig in the shadows posits a penumbra of protocols – both of computational code and human practice – that circle the blinding light of known digital communications. We use the remainder of this short article to describe these themes found in the dark that offer new ways to understand the movements and moments of potential futures that remain largely unseen. Thematic Resonances in the Dark This section considers cryptocultures of the dark. We build from a thematic vocabulary that has been previously introduced from empirical examples of the crypto-market communities which tinker with and through the darkness provided by encryption and privacy technologies (Maddox "Netnography"). Here we refine these future-making themes through their application to events surrounding community-generated technology aimed at disrupting centralised banking systems: cryptocurrencies (Maddox, Singh, et al.). Given the overlaps in collective values and technologies between crypto-communities, we find it useful to test the relevance of these themes to the experimental dynamics surrounding cryptocurrencies. We unpack these dynamics as construction, rupture and disruption, redirection, and the flip-sided relationship between obsolescence and iteration leading to mutation and absorption. This section provides a working example for how these themes adapt in application to a community dwelling at the edge of experimental technological possibilities. The theme of construction is both a beginning and a materialisation of a value field. It originates within the cyberlibertarians’ ideological stance towards using technological innovations to ‘create a new world in the shell of the old’ (van de Sande) which has been previously expressed through the concept of constructive activism (Maddox, Barratt, et al.). This libertarian ideology is also to be found in the early cultures that gave rise to cryptocurrencies. Through their interest in the potential of cryptography technologies related to social and political change, the Cypherpunks mailing list formed in 1992 (Swartz). The socio-cultural field surrounding cryptocurrencies, however, has always consisted of a diverse ecosystem of vested interests building collaborations from “goldbugs, hippies, anarchists, cyberpunks, cryptographers, payment systems experts, currency activists, commodity traders, and the curious” (Maurer, Nelms, and Swartz 262). Through the theme of construction we can consider architectures of collaboration, cooperation, and coordination developed by technically savvy populations. Cryptocurrencies are often developed as code by teams who build in mechanisms for issuance (e.g. ‘mining’) and other controls (Conway). Thus, construction and making of cryptocurrencies tend to be collective yet decentralised. Cryptocurrencies arose during a time of increasing levels of distrust in governments and global financial instability from the Global Financial Crisis (2008-2013), whilst gaining traction through their usefulness in engaging in illicit trade (Saiedi, Broström, and Ruiz). It was through this rupture in the certainties of ‘the old system’ that this technology, and the community developing it, sought to disrupt the financial system (Maddox, Singh, et al.; Nelms et al.). Here we see the utility of the second theme of rupture and disruption to illustrate creative experimentation in the liminal and emergent spaces cryptocurrencies afford. While current crypto crazes (e.g. NFTs, ICOs) have their detractors, Cohen suggests, somewhat ironically, that the momentum for change of the crypto current was “driven by the grassroots, and technologically empowered, movement to confront the ills perceived to be powered and exacerbated by market-based capitalism, such as climate change and income inequality” (Cohen 739). Here we can start to envision how subterranean currents that emerge from creative experimentations in the dark impact global social forces in multifaceted ways – even as they are dragged into the light. Within a disrupted environment characterised by rupture, contention and redirection is rife (Maddox "Disrupting"). Contention and redirection illustrate how competing agendas bump and grind to create a generative tension around a deep collective desire for social change. Contention often emerges within an environment of hacks and scams, of which there are many stories in the cryptocurrency world (see Bartlett for an example of OneCoin, for instance; Kavanagh, Miscione, and Ennis). Other aspects of contention emerge around how the technology works to produce (mint) cryptocurrencies, including concern over the environmental impact of producing cryptocurrencies (Goodkind, Jones, and Berrens) and the production of non-fungible tokens for the sale of digital assets (Howson). Contention also arises through the gendered social dynamics of brogramming culture skewing inclusive and diverse engagement (Bowles). Shifting from the ideal of inclusion to the actual practice of crypto-communities begs the question of whose futures are being made. Contention and redirections are also evidenced by ‘hard forks’ in cryptocurrency. The founder mystery resulted in the gifting of this technology to a decentralised and leaderless community, materialised through the distributed consensus processes to approve software updates to a cryptocurrency. This consensus system consequently holds within it the seeds for governance failures (Trump et al.), the first of which occurred with the ‘hard forking’ of Bitcoin into Bitcoin cash in 2017 (Webb). Hard forks occur when developers and miners no longer agree on a proposed change to the software: one group upgraded to the new software while the others operated on the old rules. The resulting two separate blockchains and digital currencies concretised the tensions and disagreements within the community. This forking resulted initially in a shock to the market value of, and trust in, the Bitcoin network, and the dilution of adoption networks across the two cryptocurrencies. The ongoing hard forks of Bitcoin Cash illustrate the continued contention occurring within the community as crypto-personalities pit against each other (Hankin; Li). As these examples show, not all experiments in cryptocurrencies are successful; some become obsolete through iteration (Arnold). Iteration engenders mutations in the cultural framing of socio-technical experiments. These mutations of meaning and signification then facilitate their absorption into novel futures, showing the ternary nature of how what happens in the dark works with what is known by the light. As a rhetorical device, cryptocurrencies have been referred to as a currency (a payment system) or a commodity (an investment or speculation vehicle; Nelms et al. 21). However, new potential applications for the underlying technologies continue emerge. For example, Ethereum, the second-most dominant cryptocurrency after Bitcoin, now offers smart contract technology (decentralised autonomous organisations, DAO; Kavanagh, Miscione, and Ennis) and is iterating technology to dramatically reduce the energy consumption required to mine and mint the non-fungible tokens (NFTs) associated with crypto art (Wintermeyer). Here we can see how these rhetorical framings may represent iterative shifts and meaning-mutation that is as pragmatic as it is cultural. While we have considered here the themes of obsolescence and iteration threaded through the technological differentiations amongst cryptocurrencies, what should we make of these rhetorical or cultural mutations? This cultural mutation, we argue, can be seen most clearly in the resurgence of Dogecoin. Dogecoin is a cryptocurrency launched in 2013 that takes its name and logo from a Shiba Inu meme that was popular several years ago (Potts and Berg). We can consider Dogecoin as a playful infrastructure (Rennie) and cultural product that was initially designed to provide a low bar for entry into the market. Its affordability is kept in place by the ability for miners to mint an unlimited number of coins. Dogecoin had a large resurgence of value and interest just after the meme-centric Reddit community Wallstreetbets managed to drive the share price of video game retailer GameStop to gain 1,500% (Potts and Berg). In this instance we see the mutation of a cryptocurrency into memecoin, or cultural product, for which the value is a prism to the wild fluctuations of internet culture itself, linking cultural bubbles to financial ones. In this case, technologies iterated in the dark mutated and surfaced as cultural bubbles through playful infrastructures that intersected with financial systems. The story of dogecoin articulates how cultural mutation articulates the absorption of emerging techno-potentials into larger structures. Conclusion From creative experiments digging in the dark shadows of global socio-economic forces, we can see how the future is formed beneath the surface of computational light. Yet as we write, cryptocurrencies are being absorbed by centralising and powerful entities to integrate them into global economies. Examples of large institutions hoarding Bitcoin include the crypto-counterbalancing between the Chinese state through its digital currency DCEP (Vincent) and Facebook through the Libra project. Vincent observes that the state-backed DCEP project is the antithesis of the decentralised community agenda for cryptocurrencies to enact the separation of state and money. 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