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Netiquette and Online Discussion importance

1) Why is netiquette important?

2) How might Netiquette connect to Ethics or Social Justice?

3) What are some approaches to challenges to discussing important issues online?

Minimum of 140 words.

Please cite the information provided in course and
other perspectives that you may have. It would be great to bring your insights into this as everyone reviewed the same information and you have unique insights.

Comment on one classmate response.

Please use paragraph form and other writing conventions such as punctuation and grammar.

Grading will be 3 points content related 2 points in relation to writing conventions.


Netiquette and Online Discussion

Netiquette – Working in the Online Space

Please note we will have an online discussion that is netiquette and equity focused.

Please consider using content warnings for topics that may include themes associated with trauma.
I also would suggest considering how anti-oppression and anti-racism show up in your efforts.

Netiquette, or internet etiquette, is a set of guidelines for acting appropriately online. I am providing you with the following guidelines to empower you to successfully communicate in our online learning environment.

Please note, a discussion around netiquette is a topic within the First Module.

I encourage you to….

· Be clear when expressing thoughts and information, remember that other users cannot not see your facial expressions or hear tone of voice. Thus, it is important to be wary of using humor and sarcasm.

· Remember that humans are on the other end of correspondence. Do not say anything that you would not say in person. Before you send something, ask yourself… how would I interpret this if I received it? Should I send it? Is the content better discussed over the phone, video chat or in person?

· Respect other people’s time. Make the subject line of a post specific to your message. Avoid tangents and stick to one subject per posting.

· Don’t expect instant responses from peers or professors.<

Decolonizing Feminism: Challenging Connections between Settler Colonialism and

Author(s): Maile Arvin, Eve Tuck and Angie Morrill

Source: Feminist Formations , Spring 2013, Vol. 25, No. 1 (Spring 2013), pp. 8-34

Published by: The Johns Hopkins University Press

Stable URL: https://www.jstor.org/stable/43860665

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Decolonizing Feminism: Challenging
Connections between Settler

Colonialism and Heteropatriarchy

Maile Arvin, Eve Tuck, and Angie Morrill

The article explores two intertwined ideas: that the United States is a settler colonial

nation-state and that settler colonialism has been and continues to be a gendered
process . The article engages Native feminist theories to excavate the deep connections

between settler colonialism and heteropatriarchy , highlighting five central challenges

that Native feminist theories pose to gender and women’s studies. From problema –

tizing settler colonialism and its intersections to questioning academic participation

in Indigenous dispossession, responding to these challenges requires a significant
departure from how gender and women’s studies is regularly understood and taught.

Too often, the consideration of Indigenous peoples remains rooted in understanding

colonialism as an historical point in time away from which our society has progressed.

Centering settler colonialism within gender and women’s studies instead exposes the

still-existing structure of settler colonialism and its powerful effects on Indigenous

peoples and settlers. Taking as its audience practitioners of both “whitestream” and
other feminisms and writing in convers




Lisa Guenther

Angela Davis is a scholar, activist, and former political prisoner. She is a
leading figure in movements for prison abolition, racial and economic
justice, intersectional feminism, queer and trans liberation, decoloniza-
tion, and food justice.

From a very young age, Davis felt the impact of racial terrorism in
the United States. She grew up in Birmingham, Alabama during the
Jim Crow era, in a neighborhood called “Dynamite Hill,” named in
reference to the regular bombing of Black homes by white suprema-
cists. She lost friends in the racist attack on the Sixteenth Street Baptist
Church, which killed four girls in 1963. As a high school student on
an exchange program at the “Little Red Schoolhouse” in New York
City, Davis encountered a communist youth group, and she eventually
became a member of the Communist Party USA, running for Vice-
President twice (in 1980 and 1984). As an undergraduate at Brandeis
University, she immersed herself in the work of Marx and Sartre, and
she attended lectures by James Baldwin, Malcolm X, and others. Davis
studied with Herbert Marcuse, first at Brandeis and later as a graduate
student at the University of Frankfurt and the University of California,
San Diego.

In 1968, Davis became involved in the Che Lumumba Club, the
Black collective of the Communist Party, as well as the Black Pan-
ther Party for Self-Defense, and the Student Nonviolent Coordinating
Committee (SNCC). Her first academic appointment was a two-year
position in the philosophy department at UCLA, beginning in 1969,
but when her involvement in the Communist Party was publicized,
then-Governor Ronald Reagan convinced the Board of Regents to
fire her. Undaunted, Davis showed up for the first day of classes and
delivered her “Lectures on Liberation” to audiences of over 1,500 stu-
dents and faculty members (Ruggiero 2010).

In 1970, Angela Davis joined a campaign to defend the Soledad
brothers: three prisoners who were accused of killing a guard in retali-
ation for the shooting of Black prisoners. On August 7, 1970, Jona-
than Jackson, the younger brother of Soledad Brother George Jackson,
staged an armed attack on a courtroom in Marin County, California,
which left four people dead, including a judge who had been taken
hostage. The guns used in the attack were registered in Angela Davis’
name, and since California law allows for the prosecution of anyone
who is directly or indirectly involved in a crime, a warrant was issued

Fifty-One Key Feminist Thinkers, edited by Lori J. Marso, Taylor & Francis Group, 2016. ProQuest Ebook Central,
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