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Goldbach’s Conjecture
No full textWe discuss the Goldbach Conjecture, a famously unsolved problem in number theory. One of its iterations states that every positive odd number greater than 7 can be written as the sum of three odd primes. In particular, we consider Christian Goldbach and Leonard Euler’s correspondence and their early discussions of the Goldbach Conjecture. We also state derivations of the problem, including the ternary, strong, and weak versions of the Goldbach conjecture. We also review the ideas behind the efforts to prove the conjecture, specifically some brute force attempts, Ivan Matveevich Vinogradov’s theorem, and Harald Andrés Helfgott’s recent proof on the weak Goldbach conjecture. Finally, we examine the Goldbach Conjecture’s significance and role in number theory and mathematics as a whole by relating it to other famously unsolved problems, such as the Riemann Hypothesis. We also explore how the conjecture can be used in other fields of mathematics, such as in cryptography and in group theory
A Review of Andrey Mir’s Postjournalism and the Death of Newspapers
No full textPostjournalism and the Death of Newspapers
by Andrey Mir
202
Religious Mediation, Sensational Forms, and Counter-Counterpublics: Films By and For Orthodox Jewish Women Only
No full textThis paper examines the genre of films being produced by Orthodox Jewish women and intended to be viewed only by other women [i.e., Orthodox Jewish women] as a key form of “sensational" religious materiality and a counter-counterpublic sphere of religious action. Religious materiality is all that makes religious sentiment, knowledge, and practice knowable; it is the “stuff” of religious life and belief. These films present “sensational forms” of religious materiality, or, in other words, experiences that “induce religious modes of sensing, feeling, and making sense that effect the very ‘beyond’ that is posited and form the people addressed as believers” to audiences (Meyer 2015). Focusing on religious films as a key form of and forum for sensational religious materiality moves away from not only a Protestant-style bias focused on the role of interior belief and disregard for “entertainment” media, but also a simple “religion and [+] media” instrumentalist approach. Further, films produced by and for Orthodox Jewish women, while broadly part of the religious counterpublic media of Orthodox Jewry, are further located in a gendered location; the films are thus productively described as located in a counter [read: religious]- counterpublic [read: gendered] sphere of Orthodoxy.
 
Surveillant Metrics: Technologies of Whiteness and the Production of Food Insecurity
No full textIn this research I interrogate how metrics of food insecurity rely on indexes of deprivation, of which Indigeneity is deemed an indicator of social deprivation. I engage the fields of critical Indigenous studies, critical whiteness studies, and Indigenous science, technology, and society. I argue that social deprivation indexes produce and surveil “deprived” geographic food zones according to metrics of whiteness. I make three central arguments through the empirical context of food insecurity interventions for Indigenous people in Winnipeg, Manitoba, Canada. First, accounting for food insecurity through social deprivation indexes produces food insecurity because it does not accurately depict sources of food outside of what has been deemed appropriate (see: “healthy”) through logics of whiteness. Second, solely imagining food insecurity through logics of social deprivation results in interventions of whiteness, which overdetermines how inner-city urban space is designed, surveilled, and made carceral. Third, if food studies does not interrogate and make serious efforts to undo its own whiteness, it will continue to be deficient in its renderings and understanding of food geographies beyond whiteness
Healing Cartographies: Weaving Memory, Movement, and Embodied Testimonios across Imaginary Lines
No full textThis paper examines the transformative memory of two GuateMaya feminist groups across settler-colonial borders. The paper explores the multidimensional ways the groups create a countercultural memory, opposing Guatemala’s state of what can be remembered and what cannot. 8 Tijax is a grassroots group formed during the wake of March 8, 2017, a day that fifty-six girls were victims of a fire at a state-operated shelter, Hogar Seguro Virgen de la Asuncion. Through accompaniment and spreading awareness about the case, the group has linked with other feminist groups across borders. One group is GuateMaya Mujeres Resistiendo-Los Angeles (GMR-LA), a multigenerational group in the diaspora that continues to amplify the cultural memory of the disappeared. Both groups are committed to what I call healing cartographies, weaving memory, movement, and embodied testimonios across imaginary lines. The groups honor their loved ones’ memories by installing public altars, photos, art, and poetry as counter memories. This paper explores the concept of healing cartographies and the ethnographic work I employed in Guatemala and Los Angeles from 2019 to 2023 as part of my dissertation. By producing a countercultural memory, the groups challenge state-imposed boundaries of what should be remembered, challenging border-thinking and working towards a hemispheric memory of expansiveness, fluidity, and transformation.
Resumen
Este artículo examina la memoria transformadora de dos grupos feministas guatemayas a través de las fronteras coloniales. El artículo explora las formas multidimensionales en que los grupos crean una memoria contracultural, oponiéndose al estado de Guatemala de lo que se puede recordar y lo que no. 8 Tijax es un grupo de base formado durante la estela del 8 de marzo de 2017, un día en que cincuenta y seis niñas fueron víctimas de un incendio en un refugio estatal, el Hogar Seguro Virgen de la Asunción. A través del acompañamiento y la difusión del caso, el grupo se ha vinculado con otros grupos feministas más allá de las fronteras. Un grupo es GuateMaya Mujeres Resistiendo-Los Ángeles (GMR-LA), un grupo multigeneracional en la diáspora que continúa amplificando la memoria cultural de los desaparecidos. Ambos grupos están comprometidos con lo que yo llamo cartografías sanadoras, tejiendo la memoria, el movimiento y los testimonios encarnados a través de líneas imaginarias. Los grupos honran la memoria de sus seres queridos instalando altares públicos, fotos, arte y poesía como contramemorias. Este artículo explora el concepto de cartografías sanadoras y el trabajo etnográfico que empleé en Guatemala y Los Ángeles de 2019 a 2023 como parte de mi tesis. Al producir una memoria contracultural, los grupos desafían los límites impuestos por el Estado de lo que debe recordarse, desafiando el pensamiento fronterizo y trabajando hacia una memoria hemisférica de expansión, fluidez y transformación.