Division of Social Sciences

Meet the workers capitalism calls disposable

Rachel Sauer — Tue, 12 May 2026 17:37:29 +0000

Meet the workers capitalism calls disposable Rachel Sauer Tue, 05/12/2026 - 11:37

Cody DeBos

�鶹��Ѱ��Boulder researcher Shae Frydenlund raises questions about a system that profits when workers are left behind

Even before the sun rises over the wholesale food markets of Kuala Lumpur, Malaysia, the work is unending. Produce and poultry move fast, destined for the city’s restaurants and grocers, to be part of meals served in a few short hours.

During the summer months and around holidays, the workers who make this daily cycle happen are mostly stateless Rohingya refugees from Myanmar. They often work for weeks without taking a day off from the back-breaking labor. Doing so risks one being blackmailed.

When fall arrives and business slows, the same workers who were indispensable just weeks earlier are let go without warning. Sometimes the layoff lasts a day, other times for multiple weeks. Left with no other options, these Rohingya workers are put in an unthinkable predicament, unable to provide for their families or plan for life’s tomorrows.

Shae Frydenlund, an assistant teaching professor in �鶹��Ѱ��Boulder's Center for Asian Studies, asks in her research, "What does it mean to be left behind by capitalism?"

This is the world Shae Frydenlund moved into for nine months, living alongside Rohingya day laborers just north of the city. The stories she heard posit a foundational question about the politics driving both the local and global economy: What does it mean to be left behind by capitalism?

From the mountains to the market

Frydenlund, an assistant teaching professor in the �鶹��Ѱ�� Center for Asian Studies, arrived at her most recent research with a decade of expertise. After graduating from Colgate University in 2010, she spent a year as an IBM Thomas J. Watson Fellow, traveling between the Tibetan Plateau, the Andes and the Amazon to study global trade in high-value medicinal plants and animal products.

After a brief skiing detour in Vail, her passion for research brought her back to academia.

“My master’s thesis focused on labor relations, ethnicity and race in Nepal’s Everest industry,” she says. “My PhD dissertation was a study of how Rohingyas, ethnic minorities violently displaced from the Chittagong Hill Tract region of what is today northwest Myanmar, became invaluable to industrial manufacturing and meatpacking sectors in Colorado.”

Her most recent paper, published in New Political Economy, grew directly from this work.

“The paper we are talking about is based on a chapter of my dissertation, which theorizes the relationship between refugee labor and the accumulation of capital more broadly,” says Frydenlund.

A new way of thinking about surplus

The heart of Frydenlund’s research is a concept she calls “dialectical disposability.”

“To put it simply, the idea of ‘dialectical disposability’ is about recognizing the constant movement and change that shape experiences of work—including unemployment,” she says.

For many years, scholars have used the idea of “surplus population” to describe groups who are unemployed and largely shut out of the formal economy. This includes refugees, stateless people, and indigenous communities. Embedded in this term is an assumption that these are people capitalism has passed over and left behind.

Frydenlund pushes back on this, drawing on Marxian political economic theory and nine months of on-the-ground ethnographic research. She argues that reality is both more dynamic and more nefarious.

“Not only are unemployed people valuable to ‘the economy,’ I suggest that this value is created from the process of jerking people in and out of the so-called surplus population,” she says, adding, “People who are deemed economically useless are far from it.”

In other words, instability created by employers is the game. Indeed, those who need labor for market work in Kuala Lumpur and industrial jobs in the U.S. alike depend on this cycle of hiring and firing workers who are easy to exploit.

The constant threat of dismissal keeps workers compliant, says �鶹��Ѱ��Boulder researcher Shae Freydenlund. (Photo: Rohingya Creative Production/Pexels)

The constant threat of dismissal keeps workers compliant. After all, there is always someone willing to take your place.

This system also suppresses wages and keeps labor costs flexible enough to absorb the shocks of a volatile food market. However, it’s the workers who pay the price.

Levers of exploitation

Understanding how the system works requires a look at the structures that make it possible. Frydenlund is direct about what those levers are.

“Exploitation requires the production of difference. This is at the heart of theorizations of racial capitalism,” she says.

In Malaysia, that difference is manufactured through a combination of racial hierarchy, statelessness and immigration enforcement.

Rohingya workers—most of whom lack official documentation—are racially profiled, publicly framed as threats to the economy and denied the legal protections afforded to even low-wage Malaysian workers. This leaves them with little-to-no leverage.

“Immigration enforcement is vital for maintaining an apartheid labor system that separates workers based on citizenship status and nationality. Employers also offload the costs of immigration violations onto workers themselves, leveraging the risk of employer-paid fines as justification for paying lower wages,” Frydenlund says.

If this sounds familiar, it’s because the same mechanics are at work in the United States, where Frydenlund’s earlier research followed Rohingya refugees into meatpacking and industrial manufacturing jobs in cities like Denver and Greeley.

“I found that the refugee resettlement system acts as a labor broker, supplying firms with cheap, supposedly docile workers,” she says.

The theft of time

In her fieldwork, Frydenlund witnessed the human cost of this system up close. In households where unpredictable, weeks-long unemployment is the norm, families struggle to pay the bills and plan for the future. The question of when work might return hangs like a dark shadow over everything.

“I would describe the impacts of precarity as a form of psychological torture that makes people frantic. I think of the insecure and temporary employment that has become so common now, from platform work to Amazon warehouse work, as a system of organized crime that steals future time from people,” Frydenlund says.

The consequences are far reaching.

"We can’t fully understand exploitation, uneven development or climate change without detailed attention to places and people."

“Being chronically unable to plan for future purchases, rent, hospital bills, childcare, food, vacation (because we all deserve to rest and play), it’s a form of physical and psychological violence,” she says.

Repairing the system

Giving refugees the legal right to work is a common policy response to the type of labor exploitation Frydenlund studies. She understands the appeal but rejects this “fix” as insufficient.

Legalizing access to formal labor markets, she argues, leaves the underlying structure of racialized inequality untouched. Malaysian food markets, like American meatpacking centers, are embedded within systems of racial hierarchy and economic exploitation that aren’t fixed by issuing a work permit.

What Frydenlund observed in the field, however, offers some hope. In Kuala Lumpur’s markets and beyond, she documented communities building solidarity outside the formal economy. From coalition work to engagement with unions and everyday acts of mutual care, these communities are slowly unifying.

“This is solidarity in unpaid social reproduction work, and it’s magnificent,” she says.

It’s a reminder that the workers at the center of her research are more than data points in a global economic behemoth. They are people. Paying close attention to them, Frydenlund argues, is the only way to understand the abstract forces shaping all our lives.

“We can’t fully understand exploitation, uneven development or climate change without detailed attention to places and people,” she says.

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�鶹��Ѱ��Boulder researcher Shae Frydenlund raises questions about a system that profits when workers are left behind.

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Top image: Rohingya man U Kyaw Win Chay prepares netting (Photo: Myanmar Now/Wikimedia Commons)

When climate change threatens sacred sites

Rachel Sauer — Mon, 11 May 2026 22:05:02 +0000

When climate change threatens sacred sites Rachel Sauer Mon, 05/11/2026 - 16:05

Tiffany Plate

�鶹��Ѱ��Boulder PhD candidate Chilton Tippin assesses how a warming climate is affecting not just humans, but also our archaeological record

In southwestern Colorado, just north of Mesa Verde National Park, sits the scenic—and historic—Canyons of the Ancients National Monument, or CANM. The sprawling monument spans more than 175,000 acres of pinyon-juniper woodlands, salt-desert scrub, big sagebrush plantations and riparian zones.

CANM also happens to be home to critical pieces of Southwest history, including an estimated 30,000 habitation sites, field houses, kivas, shrines, artifact scatters, sacred springs and masonry towers that date as far back as the Paleo-Indian period (10,000–14,500 years ago).

�鶹��Ѱ��Boulder PhD candidate Chilton Tippin (left) spent months with farmers whose livelihoods depend on the Rio Conchos, a tributary of the Rio Grande in Chihuahua, Mexico. (Photo: Eduardo "Lalo" Talamantes)

But the monument’s location in the high desert makes the landscape, and these historical sites, especially vulnerable to the effects of climate change. In the summer of 2025, Chilton Tippin, a �鶹��Ѱ�� anthropology PhD candidate, helped map out exactly how warmer weather and heavy rainstorms could impact these culturally significant structures.

The resulting Climate Change Impact Assessment, which was done with Cooperative Institute for Research in Environmental Sciences (CIRES) colleagues Kira Clark-Wolf and Christy Miller Hesed, was published in January 2026. The project was funded through the Rapid Climate Assessment Program from �鶹��Ѱ��Boulder’s North Central Climate Adaptation Science Center.

The assessment laid out projections for CANM’s climate future—including many more days with temperatures above 90°F, more days of drought that could lead to increased wildfire risk and more intense and frequent extreme-rainfall events that can cause flooding and erosion.

“This is kind of the initial stepping stone that will hopefully catalyze discussions between the Bureau of Land Management and tribal partners to begin the long planning process for how they're going to adapt the landscape to absorb shocks from climate change,” says Tippin.

Projections and partnerships

To create the projections in the report, Tippin worked from information provided by archaeologists at CANM that pinpointed the exact location of known historical sites. He then used Climate Toolbox to produce climate projections from 20 different models. He compared those projections to literature covering similar projections to come up with general metrics such as how much daily temperatures might increase and how many days the area might go without rain (thus increasing wildfire potential).

At CANM, climate projections show that heat indices will register above 90°F an average of 35 days per year in the 2050s (up from 6 days in the 1990s). (Graphic: climatetoolbox.org)

“We found that most of the stone towers are embedded in pinyon-juniper habitats,” says Tippin. If the climate models and the literature are all saying that the pinyon-juniper forests will be more vulnerable to fire, he says, then they have a better idea of the threats those towers are likely to be facing over the next 50 to 100 years.

“Then CANM can make climate adaptation and forest management decisions so that they can fulfill their mission of protecting not just stone towers, but the kivas, and wiki-ups, and room blocks, too.”

Those decisions would not be made, however, without meaningful input from CANM’s 26 tribal partners whose ancestral presence is reflected in thousands of habitation sites across the landscape.

In cases like these, that knowledge is imperative to take into account. “These are places where their ancestors dwell,” says Tippin. “These heritage sites are part of this living cultural landscape.”

In fact, in the Pueblo worldview, these structures are also deeply spiritual places. “For many Pueblo people, the towers themselves, as well as the materials and rocks within them, are imbued with sentience,” says Tippin. “They're alive, and they themselves have spirit. And the natural course of things is for them to go through processes of decay and reintegration into the ecology.” As a result, a Pueblo person whom Tippin consulted suggested that adapting the habitats in which structures are embedded would be a more culturally appropriate approach than directly shoring up the structures themselves.

Exploring climate-caused conflict

Tippin was tapped to lead the CANM assessment not just for his social science research skills but also for his previous work with indigenous people in the Southwest—much of which he did for his dissertation (completed Spring 2026).

While Tippin’s PhD research is not directly focused on the climate change impacts of historical sites, it still very much explores its impacts on humans, especially in relation to water insecurity. His interest in water interactions stemmed from his childhood in El Paso, Texas, where he spent a lot of time playing in the Rio Grande. Tippin’s experiences with the river and other natural landscapes inspired a lifelong desire to examine, and tell stories, about human interactions with nature.

Chilton Tippin spent several days touring Canyons of the Ancients National Monument’s significant historical sites, including Moose Tower, which was built by Ancestral Puebloans in the late 1200s. In 2020, an extreme rainfall event caused the tower’s west wall (not pictured) to collapse. The storm’s timing and intensity are characteristic of convective rainfall, a type of extreme weather event increasingly linked to climate change in the Southwest. (Photo: Chilton Tippin)

Tippin spent his first few post-college years doing just that, working as a reporter in Wyoming after earning his undergraduate degree in journalism. “For the longest time, I've wanted to tell stories about people and how they interact with the environment, with a specific lens on environmental disputes and conflict,” he says.

So, for his doctoral research, Tippin returned to the Rio Grande and its watershed. The river now sees markedly less flow—thanks in part to a warming climate and diminishing snowpack in the Rocky Mountains—and he wanted to explore the ways those low flows are affecting people who rely on it in one way or another.

To do so Tippin spent a year at three field sites that are all hydrologically connected to the Rio Grande. He first spent several months in Taos, NM, where he teamed up with Puebloans working to protect their traditional uses of water.

Next was El Paso and Juárez, Mexico, where the Rio Grande has become completely militarized. He spent time with the people of the Ysleta Del Sur Pueblo who have a ceremonial relationship with the river, as well as first responders helping deliver water to migrants. “That piece of the dissertation looked at the juxtaposition of this river, which is the bringer of hope and life to the desert and a ceremonial site for the Tigua people,” Tippin says. “How is this same river also the site of widespread, racialized migrant death and violence?”

The final months he spent with farmers along the Rio Conchos in Chihuahua, Mexico, where the river sustains farmers’ agricultural output. In this final site, specifically, Tippin saw how drought and climate change are already causing civil unrest.

In 2020 a rebellion arose among farmers there who were protesting a 1944 treaty that requires Mexico to deliver a certain amount of water from the Rio Conchos to Texas.

“I was in Chihuahua amid that backdrop and came to understand how this megadrought is insinuating itself into people's day-to-day lives,” he says. It was amazing to see how these farmers could mobilize themselves to protect their agricultural water, he says.

Continuing the work

Tippin’s next steps will be to pursue his interest in the human dimensions of climate change through a postdoctoral appointment with the U.S. Geological Survey. He’ll work closely again with the North Central Climate Adaptation Science Center on applied climate-adaptation social science projects.

Part of this postdoctoral work will be to assess how past research projects have been executed in the field; another part is to help ensure agencies like the National Park Service, the Bureau of Land Management, and the Department of Fish and Wildlife have access to the latest climate science when they’re making decisions about land and water management.

In the meantime, he hopes that the climate assessment he performed at CANM can be used to help evaluate similar natural and historic sites.

“It's a niche area within the world of climate change adaptation research,” he says. “But it's just another indication of how climate change is this all-encompassing threat multiplier that affects a lot of things that people find to be valuable.”  

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�鶹��Ѱ��Boulder PhD candidate Chilton Tippin assesses how a warming climate is affecting not just humans, but also our archaeological record.

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Top image: Bureau of Land Management

Rethinking what fruit flies taught science to ignore

Rachel Sauer — Mon, 04 May 2026 16:52:38 +0000

Rethinking what fruit flies taught science to ignore Rachel Sauer Mon, 05/04/2026 - 10:52

Cody DeBos

�鶹��Ѱ��Boulder researcher Donna Goldstein seeks to understand radiation risk through a butterfly’s wings and, yes, the humble fruit fly

In the 1940s, geneticist Theodosius Dobzhansky flew over a cluster of tropical islands off the coast of Brazil and saw not nature but a laboratory. Trained in the famous “fly rooms” of Columbia University, he released irradiated fruit flies onto those islands and tracked what happened as they reproduced across generations.

What he and his colleagues discovered has shaped the way scientists and regulators view radiation’s genetic effects for nearly eight decades.

Whether that work should still be considered the gold standard is the question �鶹��Ѱ�� anthropologist Donna Goldstein and University of South Carolina anthropologist Magdalena Stawkowski are now asking.

Donna Goldstein, �鶹��Ѱ��Boulder professor and department chair of anthropology, partnered with colleague Magdalena Stawkowski to trace how the assumptions handed down through decades of fruit fly research have shaped understanding of radiation risk.

Unsettling settled science

Goldstein’s career has taken her from the shantytowns of Rio de Janeiro to politically charged pharmaceutical battlegrounds in Argentina. Much of her work stems from a long-standing drive to explore Cold War–era science around radiation and its effects on humans.

Her latest paper, “Of Epistemes and Insects: How Drosophila and Butterflies Shape Our Understanding of Radiation Risk,” co-authored with Magdalena Stawkowski, was published this spring in the Journal of the History of Biology.

“We are basically trying to read into what’s considered settled science and maybe do a little bit of unsettling,” Goldstein says.

“I’m on a charge to understand what we know about the nuclear age, and also to understand the science of that era and what we might have missed in terms of the kinds of studies we were doing around radiation risk and harm to humans.”

Drosophila all the way down

The fruit fly is the go-to organism in genetic research for practical reasons. It is small, breeds fast and shares some 75% of the genes that cause disease in humans.

By the time nuclear weapons became a reality, Drosophila was already the lens through which geneticists saw the world.

“It was Drosophila all the way down,” she says. “All of these scientists, whatever they wound up doing, including human genetics, wound up traveling through the Drosophila laboratories.”

Indeed, researchers trained in Columbia’s fly rooms fanned out across the world. Many sat on committees that wrote the first human radiation safety standards after nuclear bombs were dropped on Hiroshima and Nagasaki during World War II.

Goldstein and Stawkowski’s paper traces how the assumptions handed down through decades of fruit fly research traveled with those scientists.

Thanks to this shared foundation, geneticists have held on to a core assumption through the years. Conventional fruit fly research suggests that populations of organisms exposed to radiation eventually recover and return to equilibrium. It also claims genetic damage is not heritable over generations.

“When we’re saying that Drosophila resilience may have been a little bit exaggerated, we’re not just talking about what we know about Drosophila, but about the scientists who passed through those laboratories and absorbed what it was they were learning about Drosophila,” Goldstein says.

She and Stawkowski call this the “Drosophila bias.”

“That idea of resilience and of recovery and that damage should not be considered genetic really has maybe been a calming mechanism for all of us,” Goldstein says. “That’s what we want to hear.”

Research conducted on pale grass blue butterflies collected near the damaged Fukushima nuclear power plant in Japan showed genetic abnormalities in the first generation that were significantly higher than the control group. Subsequent generations not only bore those same abnormalities but experienced them at increasingly higher rates. (Photo: Milind Bhakare/Wikimedia Commons)

The butterfly effect

Goldstein and Stawkowski’s research challenges the assumption that fruit fly research on radiation safety and the risks it poses accurately carries over to humans.

In 2012, Japanese researchers published findings on butterflies collected near Fukushima’s damaged nuclear power plant. The first generation showed genetic abnormalities significantly higher than the control group. Subsequent generations not only bore those same abnormalities but experienced them at increasingly higher rates.

The mutations defy the logic held as gospel by Drosophila-trained scientists.

“The butterfly findings that are so recent really gave us pause to kind of look back and think about ‘when did this idea that there could be no genetic damage among insects evolve?’” Goldstein says.

The answer, her paper argues, goes back to the humble fruit fly.

“Maybe we’re kind of drowsy from the Drosophila bias,” Goldstein says.

Still, she’s careful not to overstate the claim, citing her background as an anthropologist and historian of science, not a radiobiologist.

“We can’t really say definitively that we know there is genetic damage because we’re not those kinds of scientists. But what we can say is that maybe the certainty we’ve been using as our groundwork and our foundation is possibly less certain than we think,” she adds.

Yet, following the Fukushima butterfly study, the United Nations Scientific Committee on the Effects of Atomic Radiation dismissed the findings as “not consistent with conventional understanding” of radiation biology.

A nice story to tell

The Drosophila bias masks a more complex dilemma. It may explain why we are willing to put our faith in dated science that, as new findings emerge, might not paint an accurate picture.

“Perhaps most of us believe in our hearts in a human exceptionalism, that, in fact, we’re even more resilient than the most resilient organism,” Goldstein says. “Yeah, it’s a nice story to tell.”

Goldstein argues the bias allows us to believe that humans are uniquely resilient, insulated from radiation’s worst effects by our very biology.

But is the story Drosophila tells true?

“We are basically trying to read into what’s considered settled science and maybe do a little bit of unsettling.”

Goldstein urges scientists to take another honest look at the data being published in recent years.

The stakes of finding the right conclusion are high. Nuclear energy is back on the global agenda, and much of the case for it rests in part on the consensus that low-dose radiation causes no heritable genetic damage. Goldstein doesn’t claim that consensus is wrong, but she thinks it does deserve more intense scrutiny.

“The pro-nuclear establishment really relies on the finding that there’s no genetic damage. I’m interested in seeing if that’s really true. We may have, through the Drosophila bias and through the exaggeration of our interest in resilience, exaggerated our calmness about this.”

Taking another look

Goldstein and Stawkowski mean for their paper to be provocative. As for any argument that goes against long-held precedent, there will surely be detractors. Yet, as Goldstein says, feedback is welcome.

“If people out there want to respond or say something about it, they should,” she says.

The butterflies near Fukushima tell a story spanning generations, offering a living record of what radiation did and continues to do. Goldstein says similar studies of other organisms are being carried out in Brazil, Ukraine and several other parts of the world.

Whether the scientific community is prepared to interpret the results on their own terms, rather than through the assumptions of a lab from the 1940s, may be one of the most consequential questions in radiation biology today.

Goldstein’s hope is that more researchers will challenge the allure of accepting supreme human resilience to radiation and examine the evidence against it at face value.

“We have to remember that not just one organism can tell us the full story.”

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�鶹��Ѱ��Boulder researcher Donna Goldstein seeks to understand radiation risk through a butterfly’s wings and, yes, the humble fruit fly.

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Top photo: Erik Karits/Pexels

Grad ponders the past and considers the future

Rachel Sauer — Thu, 30 Apr 2026 22:54:29 +0000

Grad ponders the past and considers the future Rachel Sauer Thu, 04/30/2026 - 16:54

Rachel Sauer

Abigail Verneuille, who is earning a BA in anthropology along with a GIS certificate, is honored as the Spring 2026 College of Arts and Sciences outstanding graduate

In the summer of 2024, following her sophomore year as a �鶹��Ѱ�� anthropology major, Abigail Verneuille signed up for archaeological field school in the Velarde Valley of northern New Mexico.

The area is stunning with its boundless sky and mosaic of mesas, but summers there are intense—arid and scorchingly hot, plus dusty and buggy.

“We were sleeping on the floor for a month, and despite that and the heat, all the dirt, the bugs, everything, I just had the best time of my life,” she says. “I loved everything about it.”

Abigail Verneuille (third from left), the Spring 2026 College of Arts and Sciences outstanding graduate, with (left to right) Dean of Arts and Humanities John-Michael Rivera, Dean of Social Sciences Sarah Jackson, Dean of the College of Arts and Sciences Daryl Maeda, Dean of Natural Sciences Irene Blair and Interim Associate Dean for Student Success Jennifer Fitzgerald.

Before that summer, she had indistinct ideas about her path following college, but after it she knew that she wanted a career in archaeology and directed the rest of her undergraduate education toward that goal—earning a certificate in geographic information systems (GIS) and computational science and writing a thesis aiming to predict past streamflow heights of the Rio Grande River to identify years of agricultural instability.

In recognition of her innovative research, academic excellence and dedicated work, Verneuille has been named the Spring 2026 College of Arts and Sciences outstanding graduate.

“Verneuille’s perfect academic record tells only part of the story, as she has taken courses ranging from humanities to women and gender studies to biological anthropology to math to astronomy to geographic information systems to computational science, and she has received straight A’s in all of them!” wrote Scott Ortman, professor of anthropology, in recommending her. “She has also conducted archaeological field research in North Macedonia and participated in the anthropology department’s archaeology field school in northern New Mexico. Her honors thesis project emerged from that experience.

“What stands out about Abby’s thesis is not just its organization, clarity and technical sophistication, but the fact that the work is of such significance in its field.”

Hiking into the backcountry

Because the kind of archaeology she wants to do is outdoors and sometimes miles down a dirt road, it helps that Verneuille has always loved to be outside. Growing up in Tennessee, she spent a lot of time hiking and exploring—activities she continued when she moved to Boulder for college.

She majored in anthropology and minored in women and gender studies, which allowed her to study themes of religion and ritual that dovetailed with her archaeological research. She discovered her academic passion, though, near the tiny community of Estaca, New Mexico, where she and her research colleagues opened four two-meter-by-one-meter rectangles in which they found artifacts that helped describe the people who lived in that area before and after Spanish colonialism.

Another project on which she worked was documenting petroglyphs with the Mesa Prieta Petroglyph Project. “There would be days where we’d hike an hour and a half into the backcountry and spend eight hours recording petroglyphs, then hike an hour and a half back up this mesa, and that was just the most fun I’ve ever had in my life,” Verneuille says.

In talking with archaeologists from other universities, though, she realized at field school that she would need technical expertise to accompany her hands-in-the-dirt skills, so in Fall 2024 she began pursuing her GIS and computational science certificate. “For that, you’re required to take a semester of statistics in R Studio and then two semesters of coding in Python, and I’d never really thought of myself as a computer kind of person, but I got thrown straight into it,” she says.

“But once I got into the actual mapping classes, the spatial analytics, all the remote sensing, that’s when I thought, ‘Wow, this is amazing, I love this.’”

Abigail Verneuille working at an archaeological field site in northern New Mexico. (Photo: Abigail Verneuille)

Amazing work, amazing people

For her thesis, Verneuille sought to tackle a 100-year-old mystery in U.S. Southwest archaeology: When Pueblo ancestors migrated from the Four Corners region into the Rio Grande Valley in the 13th century, why did they initially settle away from the main courses of the Rio Grande and Rio Chama, where most of the water was, only to gravitate toward the rivers about 100 years later?

Verneuille combined river flow data from the Embudo gauge, the oldest river gauge in the United States, with weather-station data and tree-ring data reflecting precipitation and temperature from the headwaters of the Rio Grande to essentially “predict the past” and understand June flood risk from the present back to 1200 A.D.

Abigail Verneuille conducts land surveys in northern New Mexico for her archaeological research. (Photo: Abigail Verneuille)

Transitions visible in her model corresponded with the end of a phenomenon called the Medieval Climate Anomaly, an unusually warm and wet period worldwide.

“In a final stroke of brilliance, Verneuille not only showed that this reduction in June flood risk corresponds in time to the concentration of population along the main river channels, but she also considers how Pueblo ancestors would have interpreted this change in the environment by considering depictions of water serpent beings in rock art of the area,” Ortman wrote. “Her work shows that climate change can improve local environments for humans in counterintuitive ways, and that there is a connection between the practical and the spiritual with regard to human adaptation to the environment.”

She notes that while the physical work of archaeology was fascinating, she equally loved the community-building aspect of it, working with people who live in the area and whose ancestors were the Tewa-speaking people she was studying. In March, she and several colleagues gave a presentation to residents in the area on what their research had revealed about things like diet and socioeconomic differences of the people who lived in that area hundreds of years ago.

“They were gracious enough to welcome us into their home, so everyone sat around the dining room table and we had a little projector,” Verneuille says. “This is their livelihood, their community, so they had a lot of questions, and it was such a rewarding experience to see how the technical side of academic work has real-life impacts.”

It’s work that she hopes to continue doing after she graduates Saturday, and she has applied for a field technician position with cultural resource management firms. She also is aiming for graduate school in the next five years to continue her archaeology studies.

“It’s amazing work and the most amazing community of people,” she says, “and one that I’d love to continue being a part of.”

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Abigail Verneuille, who is earning a BA in anthropology along with a GIS certificate, is honored as the Spring 2026 College of Arts and Sciences outstanding graduate.

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Sramcbled wrods: the real reason you can still read jumbled text

Rachel Sauer — Thu, 30 Apr 2026 22:19:38 +0000

Sramcbled wrods: the real reason you can still read jumbled text Rachel Sauer Thu, 04/30/2026 - 16:19

Karen Stollznow

"Typoglycemia" is often shared online as a quirky insight into how our brains work, but this viral claim is only part of the story

You’ve probably seen it on social media before: a paragraph of scrambled text that looks like nonsense at first glance, yet somehow you can read it with surprising ease.

Aoccdrnig to a rscheearch at Cmabrigde Uinervtisy, it deosn’t mttaer in waht oredr the ltteers in a wrod are, the olny iprmoatnt tihng is taht the frist and lsat ltteers be at the rghit pclae. The rset can be a toatl mses and you can sitll raed it wouthit porbelm. Tihs is bcuseae the huamn mnid deos not raed ervey lteter by istlef, but the wrod as a wlohe.

This effect, often playfully referred to as "typoglycemia," is frequently shared online as a quirky insight into how our brains work.

Karen Stollznow is a visiting scholar in the �鶹��Ѱ��Boulder Department of Linguistics.

But this viral claim is only part of the story. To understand why it works, we need to look at how the brain actually processes written language.

There is no magical ‘rule’

The claim that usually accompanies this snippet is that as long as the first and last letters of a word are in the right place, the order of the middle letters doesn’t matter.

At first glance, the claim seems plausible.

But while there is a kernel of truth here, the explanation is misleading.

Reading scrambled words has much less to do with a magical “rule” about first and last letters, and much more to do with how our brains use context, pattern recognition and prediction.

We don’t read letter by letter

When we read, we typically don’t painstakingly process each letter in sequence. Instead, skilled readers recognize words rapidly by drawing on multiple cues at once. Psycholinguistic research shows that we process words as patterns rather than as sequences of individual sounds.

These include familiar letter patterns, the overall shape of the word and, crucially, the context of the sentence. Our brains are constantly predicting what is likely to come next, then checking those predictions against the visual input.

This is why we often miss typos in our own writing. We don’t see what’s actually on the page, we see what we expect to be there.

The same principle helps us make sense of jumbled words. Even when letters are out of order, enough of the structure remains for the brain to make an educated guess.

Word shape and structure matter

The viral meme suggests that only the first and last letters matter.

But this oversimplifies what’s really going on. We are sensitive to how letters relate to each other within a word. Common spelling patterns and familiar combinations make words easier to recognize, even when slightly distorted.

This is also why certain visual disruptions make reading harder. Text in alternating caps, such as “AlTeRnAtInG CaPs”, is difficult to process because it disrupts the usual visual contour of words. The same goes for “ransom note” lettering made from mismatched fonts, which interferes with pattern recognition.

In other words, readability depends on preserving enough of a word’s internal structure, not just its outer letters.

Not all scrambled text is readable

If the meme were true, any sentence with intact first and last letters should be easy to read. But that’s not what we find.

Take this example:

Salhal I cmorape tehe to a srmmeus day

It follows the supposed “rules”, yet it is much harder to decipher. In fact, this is the opening of Shakespeare’s Sonnet 18: “Shall I compare thee to a summer’s day?”

So why is the viral paragraph so much easier to read? Because it has been carefully (if unconsciously) engineered to be readable.

The hidden tricks behind the meme

Several factors make the famous example easier to process than it appears.

First, many of the words are short, which limits how many possible combinations the letters could form. Words like “you” and “can” are often left unchanged.

Second, function words such as “the”, “and” and “is” are usually intact. These small, common words provide the grammatical scaffolding of the sentence, making it easier to predict what comes next.

Third, when longer words are scrambled, the changes are often minimal. Adjacent letters are swapped (“wrod” for “word”), which is much easier to process than more extreme rearrangements.

Finally, the passage itself is highly predictable. Once you recognize the topic and rhythm, your brain fills in the gaps automatically, much as it does when listening to speech in a noisy environment.

The key to understanding this phenomenon is context. Words are not processed in isolation. Each word is interpreted in relation to the others around it, and within a broader framework of meaning.

This allows us to compensate for missing or distorted information.

But there are limits. As scrambling becomes more extreme, or as words become less predictable, comprehension quickly breaks down. Reading speed also slows noticeably, even when we can still make sense of the text.

Humans and machines

Interestingly, computers can now unscramble jumbled words with remarkable accuracy. By analyzing probabilities and patterns across large datasets, algorithms can determine the most likely original form of a word or sentence.

In this sense, machines and humans rely on similar principles. Not rigid rules about letter position, but flexible systems that weigh patterns and probabilities. This highlights why the “typoglycemia” claim is an oversimplification, rather than a scientific rule.

The idea persists because it captures a genuine insight in a catchy way. It reveals that reading is not a simple, letter-by-letter process, but a dynamic interaction between perception and expectation.

At the same time, it’s a reminder of how easily scientific ideas can be distorted as they spread online.

So yes, we can often read scrambled words. But not because the order of letters doesn’t matter. It’s because our brains are remarkably good at making sense of imperfect information. So good, in fact, that they can turn a mess into meaning.

Karen Stollznow is a visiting scholar in the �鶹��Ѱ��Boulder Department of Linguistics specializing in the political and social history of modern Latin America.

This article is republished from The Conversation under a Creative Commons license. Read the original article.

"Typoglycemia" is often shared online as a quirky insight into how our brains work, but this viral claim is only part of the story.

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Wildfire’s toll on animals went largely unreported, researchers show

Rachel Sauer — Mon, 27 Apr 2026 18:10:13 +0000

Wildfire’s toll on animals went largely unreported, researchers show Rachel Sauer Mon, 04/27/2026 - 12:10

Clint Talbott

After the Marshall Fire, researchers at �鶹��Ѱ��Boulder and Western Washington University muse on why animals disappear from disaster stories and suggest a remedy

When the Marshall Fire swept through Boulder County on Dec. 30, 2021, it killed two people and destroyed 1,084 homes. Colorado’s governor called the relatively modest loss of human life a “New Year’s miracle.”

As �鶹��Ѱ�� sociologist Leslie Irvine later found, however, the wildfire also killed more than 1,000 companion animals who were trapped in homes that rapidly incinerated while their people were at work, traveling or stuck in evacuation traffic.

New research from Irvine and Cameron Whitley, a sociology professor at Western Washington University, quantifies the extent to which the loss of sentient animal life was overlooked by public officials and the news media.

In recently published research, �鶹��Ѱ��Boulder sociologist Leslie Irvine and colleague Cameron Whitely quantify the extent to which the loss of sentient animal life was overlooked by public officials and the news media following the Marshall Fire.

For many residents, the toll was devastating but largely invisible.

Out of 981 news stories published in the two months after the fire, only 16% mentioned animals at all. Fewer than 5% focused on animals in their coverage. Government officials mentioned animal loss in less than 1% of public statements.

“What surprised me most wasn’t just what showed up in the media,” Whitley says of the research, which was recently published in the journal Anthrozoös. “It was what didn’t—especially considering how many people think of their animals as family.”

For Irvine, now retired from �鶹��Ѱ��Boulder but still deeply engaged with the work, the Marshall Fire reopened questions she had hoped never to revisit.

Two decades earlier, after Hurricane Katrina, Irvine wrote Filling the Ark: Animal Welfare in Disasters, a groundbreaking book documenting how disaster-response systems failed people with pets—and how those failures increased human risk as well. After Katrina, Congress passed the PETS Act, requiring emergency plans to account for companion animals.

“I said I would never study disasters and animals again,” Irvine recalls. “It was too devastating.”

Then the Marshall Fire struck Boulder County “right in my backyard,” she says. Whitley, who grew up in nearby Lafayette and earned his BA from �鶹��Ѱ��Boulder, came to the project with both scholarly training and knowledge of personal loss.

“As people were grieving animals—pets, wildlife, livestock—they kept telling me the same thing,” Whitley says. “They weren’t seeing that grief reflected anywhere.”

Using systematic content analysis, Whitley and his co-authors coded every Marshall Fire news story published by local, state and national outlets in the fire’s immediate aftermath. They tracked when animals appeared, how they were framed, and—critically—when entire categories of loss vanished.

Domestic pets received the most attention, but usually as side notes to evacuation instructions or “feel‑good” reunion stories. Agricultural animals were typically counted collectively—horses evacuated, livestock lost—rarely described as individuals. Wildlife barely appeared at all.

“The default hierarchy is still very clear,” Irvine says. “Humans first. Then property. Animals come after—if at all.”

When the ‘hierarchy’ obscures the truth

“The only thing some families have left of their animals is a burned‑out food bowl. That alone should tell us something about what we’re failing to see,” says �鶹��Ѱ��Boulder researcher Leslie Irvine. (Photo: Patti Benninghoff-Lawson)

That hierarchy persists despite decades of research showing that people routinely risk their lives for animals during disasters. Some refuse to evacuate without them. Others re‑enter burn zones to try to rescue them—sometimes requiring rescue themselves.

In fact, one of the two human fatalities in the Marshall fire was Edna Turnbull, who died while trying to rescue her dogs. “Turnbull’s refusal to leave without making sure her companion animals were safe is not unique,” Whitley and Irvine write.

From an economic or safety standpoint alone, Irvine argues, ignoring animals is irrational. She contends: “If government officials took animals seriously in disasters, they would reduce risks to first responders, reduce chaos and improve outcomes for everyone.”

One consequence of invisibility is what Whitley calls unrecognized grief. He cites research showing that losing a companion animal can provoke grief comparable to losing a human family member. But when that loss is absent from public discourse, grieving people also feel isolated, he observes, adding:

“In the LA County fires we’re studying now, people talk about losing their home as something they could move past. Losing their animal, or being forced to give that animal up months later because of housing instability, that’s what they say they’ll never recover from.”

That secondary grief rarely appears in disaster coverage. Nor do the long‑term consequences that follow fires even after humans rebuild.

Irvine points to toxic exposure as an underreported crisis. Dogs in burn zones may now need booties and paw decontamination. Outdoor cats may carry contaminants inside. Veterinarians report increases in respiratory illness and unexplained deaths among animal patients months or years later.

Merlin, a cat injured during the Marshall Fire, has since recovered. (Photo: Shelby Davis/Soul Dog Rescue)

“These aren’t dramatic images,” Irvine says. “They don’t fit into breaking news. But they shape everyday life for years.”

“We tend to act as though a disaster ends once people rebuild their homes. But for people with animals, the disaster often continues for the rest of those animals’ lives—through toxic exposure, long‑term illness and ongoing grief.”

Why journalism struggles with animals

The researchers note the challenges facing journalists. Disaster coverage focuses on what can be confirmed quickly, counted easily and tied to economic loss.

“Homes and infrastructure are quantifiable,” Whitley says. “Animals aren’t, unless they’re agricultural, and even then, they’re usually listed as numbers, not lives.”

The media also gravitate toward redemptive narratives—pets reunited with families, miraculous survivals—rather than mass loss without resolution.

“There’s a kind of collective discomfort with stories that don’t offer closure,” Irvine says.

Whitley notes that journalists are reporting statements of public officials, whose focus is on humans and property. “Less than 1% of official government statements mentioned animals at all. That’s not just a media problem; that’s a policy failure.”

But when animals disappear from disaster coverage, so do the people who love them.

The study offers a suggestion on disaster reporting: prioritize sentient life—human and nonhuman alike—before property loss.

“This isn’t about placing animals above people,” Whitley says. “It’s about telling the whole story.”

As climate‑driven disasters become more frequent, these questions will arise more frequently, the researchers note.

“The Marshall Fire taught us that firestorms are no longer remote or rare,” Irvine says. “And it showed us something else—that we are still failing to see whole parts of our communities when disaster strikes.”

Whitley adds: “When we talk about disasters, we celebrate the minimal loss of human life—while thousands of animals die without acknowledgement. For the people who lost them, that silence matters.”

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After the Marshall Fire, researchers at �鶹��Ѱ��Boulder and Western Washington University muse on why animals disappear from disaster stories and suggest a remedy.

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How local journalists help Brazil’s favelas endure

Rachel Sauer — Thu, 09 Apr 2026 20:12:09 +0000

How local journalists help Brazil’s favelas endure Rachel Sauer Thu, 04/09/2026 - 14:12

Cody DeBos

�鶹��Ѱ��Boulder sociologist Molly Todd finds that community newspapers were vital for people living in Brazil’s favelas during the COVID-19 pandemic

When the COVID-19 pandemic hit Rio de Janeiro in early 2020, residents of the favelas Maré and Rocinha faced a crisis of communication. Public health messages in Brazil were contradictory—including the government’s denial of COVID-19. Like so many under-resourced and overlooked communities, the roughly 210,000 residents of these favelas received information laden with jargon, misinformation and directives that did not align with their daily realities.

Fortunately, inside the favelas, local newspapers like Maré de Notícias and Fala Roça were picking up the slack. They offered readers humor and solidarity while providing their communities with a shared sense of direction that helped them survive the pandemic.

For Molly Todd, an assistant teaching professor in the �鶹��Ѱ��’s Department of Sociology and the International Affairs Program, this grassroots journalism stood out.

Molly Todd, a �鶹��Ѱ��Boulder assistant teaching professor of sociology, and her research colleagues found that community newspapers were an important source of information in Brazil's favela neighborhoods during the COVID-19 pandemic.

“We really wanted to understand what it was they were doing in the face of a global pandemic that made them such important pillars of their communities,” she says.

Todd and an interdisciplinary team of co-authors recently published a study in the Journal of Urban Affairs examining how these two community-run newspapers helped guide residents through the pandemic and endure it with dignity. The project, which included scholars from Brazil and the U.S., offers a new lens on crisis response and who gets to tell the ensuing stories.

City within a city

Brazil’s favelas are often misrepresented in the media. They tend to be depicted as chaotic and dangerous places that tourists to sunny Rio de Janeiro should avoid. While favelas do struggle with crime and drug trafficking, they’re also rich with social networks, political activism and neighborhood pride.

Speaking of the teams behind Maré de Notícias and Fala Roça, Todd says, “These are journalists who are rooted in the places they report on. They’re talking about things that are very much on the minds of folks living next door in these communities.”

Residents of Maré and Rocinha, which are densely populated urban areas often excluded from formal infrastructure, have long relied on information from community sources. When COVID-19 arrived, this network became even more critical.

“In many cases, favelas are characterized by both hyper surveillance and neglect. The state is failing to meet the basic needs of its residents while disproportionately policing them—even though they’re Brazilian citizens who should have the full rights that other citizens have,” Todd says.

During the pandemic, state-led responses were lacking. Official communication was slow and often misleading. Moreover, widely shared health advice was rarely tailored to the unique realities of favela life.

That’s where the community newspapers stepped in.

“They were very clear about the fact that they wanted to be sources of credible information, sources of timely information and sources of information that were contextualized for the community,” Todd says.

Stay safe, stay sane

Todd and her team of researchers collaborated to analyze how Maré de Notícias and Fala Roça responded to the pandemic. One team member, Vanessa Guerra, was interested in a central theme early on: resilience.

Fala Roça is one of the community newspapers that served as a vital source of information during the COVID-19 pandemic for people living in Rio De Janeiro's favela neighborhoods. (Photo: Fala Roça)

“We often talk about resilience as if it’s just ‘bouncing back,’ but that misses a lot of the bigger story behind-the-scenes of how people survive,” Todd says. She adds that discussions of resilience need to include a critique of the systemic oppression that produces the need to be resilient in the first place.

Informationally, the favela newspapers filled gaps left by the state. They ran myth-busting columns, answered readers’ questions and provided updates on local infection rates. They provided regular COVID updates and used WhatsApp to circulate infographics, FAQs and emergency contacts.

But information was just the start. The papers also nurtured archives of community culture and memorials for those who didn’t survive. One article collected portraits of neighbors lost to the virus. Another ran a photo series of the newly empty public spaces in Maré paired with poetic reflections from the community.

“They were doing this work of archiving sort of how a community comes through a moment like this together,” Todd says.

Who gets to speak?

Mainstream coverage of Brazil’s favelas often skews toward the negative, focusing on issues like violence and poverty. During the pandemic, that narrative sharpened to portray the neighborhoods as volatile, ungovernable zones where health guidance was ignored.

The favela newspapers told a different story—one of hope, community and organizing for a future. That was something Todd and her fellow researchers wanted to capture and preserve.

Todd has continued to explore questions of representation, voice and power in other projects related to Maré. At �鶹��Ѱ��Boulder, she organized an interactive visual and textual library exhibit called Maré from the Inside. Hosted in Norlin Library from September 2025 to February 2026, the exhibit was intended to “[c]enter and display the intellectual and artistic production of the mostly Black and indigenous residents of Complexo da Maré. . . . The project leverages art’s pedagogical potential with the hope to contribute to a more nuanced public understanding of favelas.”

“There’s so much history of academics just extracting from communities, writing about them and then leaving. It’s not really been a reciprocal process,” says �鶹��Ѱ��Boulder scholar Molly Todd, emphasizing the importance of collaborating with local communities on projects that benefit their interests. (Photo: Wolf Schram/Unsplash)

Reflecting on the work her team put in, Todd asks, “How can we produce a memory of a place marked by so many erasures? Can this memory help us imagine a different future? How do we encounter unfamiliar places in ethical ways and relate across our differences?”

Visitors were able to walk through a favela story on their own terms, feeling immersed in the ways neighbors cared for each other and allowed creativity to thrive even in an incredibly dark time. They also took in workshops, panels and tours hosted by artists in residence surrounding the exhibit’s opening.

Artists participating in the exhibit included Henrique Gomes da Silva, Andreza Jorge, Paulo Vitor Lino, Wallace Lino, Dayana Sabany, Francisco Valdean and Antonello Veneri. Exhibit organizers included Nicholas Barnes, Andreza Jorge, Henrique Gomes da Silva, Desirée Poets and Molly Todd.

What we can learn from favela newsrooms

Though Todd’s study and the Maré from the Inside exhibit focus on Brazil, she believes the lessons within apply far beyond the borders of Latin America.

“If we want people to feel safe and informed in a crisis, we need to think about trust,” she says.

Top-down communication often fails to resonate with marginalized communities, breeding distrust and false narratives. Local journalism led by people with lived experience can be the link that builds enduring relationships in their communities.

As for her involvement, Todd reiterates the importance of collaborating with local communities on projects that benefit their interests.

“There’s so much history of academics just extracting from communities, writing about them and then leaving. It’s not really been a reciprocal process,” she says.

“To be fair, our project still wasn’t reciprocal in the sense that we have our names on the article and the journalists don’t. In my eyes, I would like to see even more collective kinds of scholarship in the future.”

Looking ahead, Todd hopes this work starts deeper conversations about collaborative knowledge production and whose voices shape our collective memory. In a world facing climate disasters and political upheaval, she sees an urgent need for models that put local knowledge and lived experiences front and center.

“If we’re going to build more just societies,” she says, “we need to pay attention to … people telling stories about their own communities and find ways to amplify their voices.”

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�鶹��Ѱ��Boulder sociologist Molly Todd finds that community newspapers were vital for people living in Brazil’s favelas during the COVID-19 pandemic.

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Top photo courtesy Maré de Notícias

¡Ándale! ¡Ándale! ¡Arriba! ¡Arriba!

Rachel Sauer — Tue, 07 Apr 2026 16:10:13 +0000

¡Ándale! ¡Ándale! ¡Arriba! ¡Arriba! Rachel Sauer Tue, 04/07/2026 - 10:10

Jared Bahir Browsh

With Speedy Gonzales set to make his triumphant return to the silver screen, the character’s redemption arc appears complete

“¡Ándale! ¡Ándale! ¡Arriba! ¡Arriba!”

Meaning “hurry up, let’s go,” the trademark slogan of Speedy Gonzales was, for generations of children, the first Spanish words they learned.

But by the 1980s, ABC had pulled his cartoons due to concerns that his dress, accent and characters like his cousin, Slowpoke Rodriguez, were insensitive toward Mexicans and Mexican Americans. The Cartoon Network followed suit in 1999.

Jared Bahir Browsh is the Critical Sports Studies program director in the �鶹��Ѱ��Boulder Department of Ethnic Studies.

I’ve studied and written about the history of animation, including how characters have been received around the world. Though rooted in a well-intentioned effort at cultural sensitivity, taking Speedy Gonzales off the air was a step too far for many viewers. He was one of the few cartoon characters rooted in Mexican identity, and he’d become a cultural icon across all of Latin America. The ensuing uproar in the wake of his cancellation prompted the Cartoon Network to reinstate the cartoon mouse in 2002.

With Warner Bros. greenlighting a new Speedy Gonzales movie in January 2026, the character’s redemption arc appears complete.

A speedy rise to stardom

“The fastest mouse in all of Mexico” first appeared in the 1953 animated short “Cat-Tails for Two.”

He was redesigned with his iconic yellow sombrero and red kerchief when he starred in his eponymous 1955 film, which won the Oscar for Best Animated Short.

The short film features the general framework for future plots: Speedy helps members of his border community – a place inspired by Ciudad Juarez, just south of El Paso, Texas – evade the conniving Sylvester the Cat.

It opens with a town of starving mice looking longingly at the AJAX cheese factory through a fence establishing an “international border.” They try to determine who will try to outrun Sylvester, the factory’s guard. One of the mice says that his sister is friends with Speedy Gonzales. (Another pipes in that Speedy is friends with everybody’s sister, signaling Speedy as something of a Don Juan.) After they call on Speedy, he uses his speed and smarts to outrun and outwit Sylvester.

The basic premise also appears in a number of cartoons, from Tom and Jerry to Roadrunner and Wile E. Coyote: An antagonist is consistently thwarted by a clever protagonist who avoids increasingly complicated traps and attempts at capture.

Speedy Gonzales is unique, though, in that he was the first cartoon star to be from a Latin American country.

In the 1940s, with the European and Asian markets cut off due to World War II, Disney had turned to the Latin American market. The studio produced “Saludos Amigos” in 1942 and “The Three Caballeros” in 1944 to abide by President Franklin D. Roosevelt’s Good Neighbor Policy, which aimed to leverage diplomacy, trade and cultural exchange to improve relations with Latin America.

Speedy ended up appearing in 45 theatrical shorts. In 1969, Warner Bros. shut down its animation studio, but the character lived on in Saturday morning cartoon anthologies like “The Bugs Bunny Show,” which repackaged older cartoons for younger audiences.

Animation’s racial reckoning

The Cartoon Network pulled Speedy Gonzales from the air at a time when networks and studios were starting to reassess animated characters from earlier eras.

Many early cartoon characters, including Mickey Mouse, had been modeled after blackface minstrel characters. Warner Bros.‘ first star, Bosko, was originally patented as “Negro Boy.”

With Warner Bros. greenlighting a new Speedy Gonzales movie in January 2026, the character’s redemption arc appears complete. (Illustration: Warner Bros.)

Since racist tropes were ubiquitous in early-20th-century animation, films and shorts like Disney’s “Dumbo,” “Mickey’s Mellerdrammer” or Warner Bros.’ “All This and Rabbit Stew” were either pulled, edited or updated to feature a content warning.

But after The Cartoon Network pulled Speedy Gonzales from the air in 1999, there was unexpected pushback from the Hispanic American community and the character’s Latin American fans. Groups like League of United Latin American Citizens, the oldest Hispanic civil rights organization in the United States, declared Speedy a cultural icon and requested that his cartoons return to the air.

Back when Speedy Gonzales was first introduced to audiences, Hollywood had been filming more movies in Mexico and at the U.S.-Mexico border. However, most of these films depicted Latinos as either incompetent or villains.

In this regard, Speedy represented something different. Though the character’s English speech and accent reflected stereotypes – and he was voiced by a white actor, Mel Blanc – the character was ultimately a clever, quick-witted and good-natured protagonist. And the Spanish dubbing of his cartoons in Latin America had removed the stereotypical accent altogether.

Let the people decide

The trajectory of Speedy Gonzales resembles that of another controversial cartoon character: Apu Nahasapeemapetilon from “The Simpsons.”

An Indian immigrant who earned his Ph.D. in computer science in his home country, Apu becomes the manager of a convenience store in the U.S.

Some critics viewed Apu’s depiction as problematic; voiced by a white actor, Hank Azaria, Apu’s exaggerated Indian-American accent and catchphrase – “Thank you, come again” – was routinely mimicked and mocked by viewers of the show. Others, however, saw Apu as the embodiment of the American Dream: He was intelligent, hardworking and morally grounded.

Cultural theorists like Jacques Derrida and Stuart Hall have written about the complexities of how audiences understand – and either resist or embrace – what they read and watch. They ultimately argue that viewers and readers often interpret media however they see fit, regardless of the creators’ intent. For example, many minority groups who are underrepresented or misrepresented in popular culture will nonetheless find their own meaning and inspiration in characters, even if those characters weren’t supposed to represent those groups in the first place.

This happened with “The Goofy Movie.” Some audiences went on to describe the 1995 film as Disney’s first “Black” animated feature, despite the fact that the characters’ race is never mentioned. There were hints, of course: Black R&B singer Tevin Campbell played the movie’s fictional pop star, Powerline, and the themes of fatherhood and generational tensions eerily echo those in the play “Fences,” written by Black playwright August Wilson.

Of course, in the case of a character like Speedy Gonzales, depictions can become more nuanced as cultural norms and sensitivities change. Jorge R. Gutiérrez is set to direct the animated feature. If his work on films like “The Book of Life” is any indication, he’ll be well-equipped to bring cultural awareness to the animated feature – even if Speedy continues to sport his big, floppy sombrero.

Jared Bahir Browsh is an assistant teaching professor of critical sports studies in the �鶹��Ѱ��Boulder Department of Ethnic Studies.

This article is republished from The Conversation under a Creative Commons license. Read the original article

With Speedy Gonzales set to make his triumphant return to the silver screen, the character’s redemption arc appears complete.

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Praise the Lord and plan the family

Rachel Sauer — Mon, 06 Apr 2026 17:20:01 +0000

Praise the Lord and plan the family Rachel Sauer Mon, 04/06/2026 - 11:20

Rachel Sauer

In new book God Bless the Pill, �鶹��Ѱ��Boulder scholar Samira Mehta delves into the often-forgotten history of how liberal religion helped make birth control broadly available in America

A little more than 100 years ago, the Episcopalian stance on birth control was this: “We utter an emphatic warning against the use of unnatural means for the avoidance of contraception, together with the grave dangers—physical, moral and religious—thereby incurred, and against the evils with which the extension of such use threatens the race.”

Even acknowledging “abnormal cases” in which birth control might be necessary, Episcopalians were just one of many Protestant denominations that, in the early 20th century, “reacted to contraception on a continuum from skeptical to disapproving,” writes Samira Mehta, a �鶹��Ѱ�� associate professor of women and gender studies and director of the Program in Jewish Studies.

This aligns with commonly held ideas about how contraception—specifically the pill, which received FDA approval in May 1960—became broadly available in the United States: that first- and second-wave feminists pushed for accessibility, policy change and social revolution while religious leaders erected roadblocks and preached against it.

�鶹��Ѱ��Boulder scholar Samira Mehta's new book, God Bless the Pill, explores how liberal religion helped make birth control broadly available in America.

Except this doesn’t actually tell the whole story.

In her new book God Bless the Pill, scheduled for publication April 14, Mehta details the often-forgotten history of mid-20th-century Protestant, Jewish and Catholic leaders and believers who embraced birth control as part of God’s plan. In fact, many denominations that were “skeptical to disapproving” in the early 20th century came around to supporting and advocating for birth control and family planning.

“In a society that overtly thought of sex as something inside of marriage and that was inappropriate outside of marriage, the way that birth control becomes something that is covered by insurance and a part of respectable medicine lay in reshaping it from a tool for sexual liberation and turning it into a tool for creating properly structured American families,” Mehta says.

“This didn’t happen because (as a society) we care about women but because children have a better start if their mother doesn’t die in childbirth, if their family doesn’t have more children than the parents can provide for. The goal was to create healthier families—to use birth control to create healthier families—not just a healthy mother. And there’s concern that if you have more children than you can afford, you become dependent on the state. This is the United States, where we don’t want you to need a school lunch program, so you can’t have more kids than you can afford to give lunch to.”

The role of liberal religion

The idea to research what became God Bless the Pill, Mehta says, germinated from a desire not to lessen the significant influence that first- and second-wave feminism had on making birth control broadly available to women, but to understand what, if any, influence liberal religion had on the accessibility of birth control.

Book release and Q&A

What: A reading from God Bless the Pill by author Samira Mehta, followed by a Q&A facilitated by Phoebe Young, chair of the �鶹��Ѱ��Boulder Department of History

Where: Waldschänke Ciders + Coffee, 4100 Jason St. in Denver

When: 6-8 p.m. Monday, April 13

Who: All are invited to this free event.

Reserve a spot

Mehta was inspired by social historian Elaine Tyler May’s America and the Pill: A History of Promise, Peril, and Liberation, in which May assesses how access to the pill did and didn’t fulfill utopian dreams of liberating women, eradicating global poverty and supporting stable and happy marriages.

Mehta understood that the history of contraception is not simply a feminist history and found herself wondering what “that story would look like if one fully included religion in the narrative? I hoped and assumed that, as in May’s title, the promise and liberation might outweigh the peril. I also saw in May’s narration the assumption that religion was always conservative and opposed to birth control,” she writes in God Bless the Pill.

But what about liberal religious congregations? Where were they in the aftermath of oral contraception becoming broadly available in 1960?

Mehta took that question to the Schlesinger Library at Harvard University, where she found documentation of her childhood minister, the Rev. Al Ciarcia of the Unitarian Universalist Church of Greater Bridgeport in Connecticut, publicly supporting birth control during the Griswold v. Connecticut debate—a landmark 1965 U.S. Supreme Court case in which the court found that a Connecticut statute forbidding contraceptive use violated the right of marital privacy.

This decision came 25 years after the American Birth Control League, formed by Margaret Sanger in 1921 and renamed the Planned Parenthood Federation of America in 1942, assembled a national clergymen’s committee.

“These clergy talk about the importance of sex in a marriage and how a marriage that is sexually dynamic is less likely to result in divorce,” Mehta says. “The rhetoric around sex and marriage starts changing, and clergy members start talking about the sacred nature of a marriage bond and how sex is part of that bond through which two become one—regardless of literally becoming one in the form of a new person.

"The way that birth control becomes something that is covered by insurance and a part of respectable medicine lay in reshaping it from a tool for sexual liberation and turning it into a tool for creating properly structured American families," says Samira Mehta.

“They also advocate for marriages that are economically stable, and more kids can strain the economics of the household.”

Making the moral choice

Though Mehta begins the narrative in God Bless the Pill during World War II, the story of religion and contraception really gathers steam after the war’s end and the Cold War’s beginning. During this time, the value and sanctity of the American family was touted as one of the best weapons against the communist menace.

“There’s talk about Soviet women who have to go out and work in factories and put their kids in daycare,” Mehta says. “But a family that can control how many kids they have—where the mother can stay home and the father’s income is enough to support the family—can control their discretionary income. They can get a KitchenAid stand mixer, they can replace the dishwasher when a new and better model comes out. Limiting the birth rate becomes a way of increasing capitalist consumption.”

Messages highlighting capitalism as a way to defeat communism often occurred in the same breath as messages of moral behavior: “It’s the idea that if you can’t control something, it’s not moral,” Mehta explains. “Nobody wants to argue you should be celibate in marriage, so liberal religion begins framing birth control as a tool that allows us to make moral choices about how to structure our families.

“These clergy members believe that you can lay out the evidence for a compelling moral choice and then everybody will want to make a compelling moral choice. They were arguing that this is an access problem and an education problem, and they thought people would see that the best choices for their families are these choices (the clergy members) are suggesting.”

Mehta notes that even the Rev. Martin Luther King Jr. believed that people would make the moral choice if it was presented to them—arguing that big families may be appropriate for the farm, but they work against African Americans’ self-interest in the city. “He laid out the argument that African Americans have a right to these tools as well to lift themselves out of poverty.”

Ultimately, Mehta adds, there was and continues to be backlash on both the right and the left, with the right not anticipating the feminist potential of contraception and the left questioning whether birth control is a tool of liberation rather than of racial and patriarchal oppression.

“And then the center isn’t necessarily super comfortable with prolific non-marital sex,” Mehta explains. “They may be OK with married-like relationships, but they’re generally not OK with an emotionally unencumbered and mutually satisfying one-night stand. And the center wasn’t on board with men needing to pull their weight at home and women being in the workforce and kids being in daycare. We’re still seeing a course correction from the center.”

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In new book God Bless the Pill, �鶹��Ѱ��Boulder scholar Samira Mehta delves into the often-forgotten history of how liberal religion helped make birth control broadly available in America.

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TikTok doesn’t change minds—it changes moods

Rachel Sauer — Mon, 23 Mar 2026 23:25:55 +0000

TikTok doesn’t change minds—it changes moods Rachel Sauer Mon, 03/23/2026 - 17:25

Bradley Worrell

New research from �鶹��Ѱ��Boulder political scientist Michelangelo Landgrave finds that watching political influencers on TikTok does not seem to influence young voters on the issues—but does leave them feeling sadder, angrier and more anxious

If you are over the age of 30, put aside those preconceived ideas that TikTok is just a website where teens and young adults watch 10-second videos of cute cats.

According to the Pew Research Center, about one in five U.S. adults now regularly gets their news from TikTok—and usage is highest among people under age 30. That shift prompted �鶹��Ѱ�� political scientist Michelangelo Landgrave to ask a simple but important question: What does consuming political content on TikTok actually do to young voters?

In a new study published in Political Studies Review, Landgrave and his co-authors found that while TikTok videos from political influencers don’t appear to change young voters’ positions on the issues, they do have an impact—making those viewers feel more negative emotional states, such as anxiety, anger and sadness.

�鶹��Ѱ��Boulder political scientist Michelangelo Landgrave and his research colleagues found that while TikTok political influencers may not change minds, they do change moods.

Landgrave recently discussed the findings of his research paper with Colorado Arts and Sciences Magazine. His comments have been edited lightly for clarity and condensed.

Question: How does this latest study fit into your broader area of research?

Landgrave: I study American politics broadly, including institutions and political behavior. This paper is primarily a behavior study. It was inspired by earlier work examining how exposure to traditional news media—like Fox News and CNN—shapes political beliefs.

We started thinking that traditional media isn’t where many young people get their news anymore. Instead, they’re getting it from TikTok or similar short‑form video platforms like YouTube. It’s arguably the only type of media where the number of people getting news is actually increasing. Traditional media still has an audience, but it’s relatively stagnant and it skews older.

That led us to ask: Does this change in media format affect how people process political information?

Question: At the outset, were you surprised to learn how many younger Americans are getting their news from TikTok?

Landgrave: Somewhat. One of our co‑authors, Robert Anstett, was a student at the time, and we brought him onto the project explicitly because neither I nor the other senior co‑author, Abdelaziz Alsharawy (assistant professor at UT Health Houston School of Public Health), really used TikTok. We had a sense this was happening, but we weren’t firsthand users of TikTok.

We had read a Pew Research Center report noting that an increasing number of people get their news from TikTok, and both of us thought, ‘Isn’t that just a 5‑second clip? What can you really get from that?’

That skepticism helped motivate the study.

Question: When and where was this study conducted?

Landgrave: This study was conducted in 2023 at the University of Missouri while I was finishing my work there. Missouri turned out to be ideal because, while it’s a red state at the presidential level, the local student population was about evenly split—roughly 50% Democrat and 50% Republican. The experiment involved political science students who agreed to participate in the experiment.

Question: How did the experiment work?

Landgrave: At the start of the weeklong study, participants were randomly assigned—regardless of their political views—to one of three groups. One group watched Democratic‑leaning political videos, another watched Republican‑leaning videos, and the control group watched nonpolitical content—mostly animal videos.

We didn’t produce the videos ourselves. These were real TikTok videos that had been popular in the week leading up to the study.

"Because the videos are so short, influencers rely heavily on emotion rather than argument. Both Democratic and Republican videos leaned strongly on negative emotions—sadness, fear and anxiety," says �鶹��Ѱ��Boulder scholar Michelangelo Landgrave.

Question: With political influencer content, did you notice any notable differences in who was producing the content by age, gender or race? What about the frequency of posts?

Landgrave: That surprised us. We expected differences but we didn’t find much. Age, gender and racial diversity were fairly balanced across political sides.

We did observe that Democratic‑leaning influencers produce more videos and tend to have more followers. Both are still dwarfed by nonpolitical content like animal videos, but there is a clear production imbalance. It’s unclear whether that’s due to the algorithm or differences in content creation. We can’t say for sure.

Question: Were there differences in the way Democratic and Republican influencers made their cases to TikTok viewers?

Landgrave: That was one of our most interesting findings. Because the videos are so short, influencers rely heavily on emotion rather than argument. Both Democratic and Republican videos leaned strongly on negative emotions—sadness, fear and anxiety.

Republican‑leaning videos tended to show more negative emotions like contempt and fear. That said, both sides relied heavily on negative emotions. Democratic-leaning videos were more likely to utilize anger. By contrast, traditional news often includes lighter or feel‑good stories, while animal videos found on TitkTok are, of course, just animals being animals.

Question: If the political videos on TikTok are less than a minute, it doesn’t seem like that’s enough time to properly address an issue in a substantive way?

Landgrave: Exactly. Even short television news segments usually provide some nuance and context. There’s a reason it takes 10, 20 or even 60 minutes to follow the news properly. With 5‑ or 10‑second clips, there’s very little room for nuance—you’re really only getting snippets.

Question: After the weeklong experiment, research subjects who watched these influencer videos showed no evidence of changing their opinions on political topics?

Landgrave: That’s correct. We didn’t find evidence that political attitudes changed—even after a full week of exposure. This is important because it wasn’t just one video; the algorithm adapts. Once someone starts watching a type of content, TikTok shows them more of it. So, effectively, we were altering their algorithm for a week—and still didn’t see attitude change.

It’s possible longer exposure—months or years—could matter, but at least over a week, we didn’t see a direct effect on political attitudes.

Question: But you did see emotional effects even at just one week?

Landgrave: Yes. While political attitudes didn’t change, emotional states did. After a week of political TikTok exposure—regardless of whether it was Democratic or Republican—participants reported feeling more sadness, anxiety and anger.

I went into this study fairly ambivalent, assuming concerns were probably overstated. But after seeing the results, I’m genuinely worried about the emotional effects on young people.

�鶹��Ѱ��Boulder scholar Michelangelo Landgrave and his research colleagues found that after a week of political TikTok exposure—regardless of whether it was Democratic or Republican—participants reported feeling more sadness, anxiety and anger. (Photo: Kelly Sikkema/Unsplash)

Question: Do you believe there are possible policy implications here?

Landgrave: Speaking only as a private citizen, and not representing �鶹��Ѱ��Boulder’s position, I think there’s reason for concern—particularly regarding children and teenagers. While we didn’t find direct political effects, we did find emotional harm.

That suggests policymakers should consider stronger safeguards, whether that’s time limits, improved parental controls or other measures.

Question: Why do you think emotions changed but political attitudes didn’t?

Landgrave: That surprised me, too. We focused on young adults because their political views are still forming. If there were going to be an effect, we expected to see it there.

One possibility is that emotional effects accumulate faster than ideological change. I also wonder whether younger audiences—middle school or even elementary‑age children—might be more susceptible, though that research would require different expertise.

Question: Were your survey participants already using TikTok?

Landgrave: Almost all of them. Only about five participants had never used TikTok. Most already had accounts and varied only in how much they used it. Our intervention didn’t replace their normal viewing—it nudged the algorithm by requiring them to watch specific videos daily.

Question: How confident are you that TikTok itself caused the negative emotional effects, rather than outside life stress?

Landgrave: Because it was an experimental study with random assignment, we’re confident we controlled for most external factors. That said, I’d love to explore conditional effects—whether the impact is stronger for heavy users, rural populations or people with fewer entertainment alternatives.

Question: Do you believe this is a subject area worthy of more exploration, possibly on what longer-term exposure to TikTok might mean for mental health outlook? And maybe whether political influencers have a greater influence over a longer-term period?

Landgrave: Long‑term experimental studies would be very difficult, but observational work is possible. As a researcher—and as a teacher—I’m increasingly concerned about the mental health effects (of social media) on younger people. I see students who seem almost addicted to these platforms, and I worry about my nieces and nephews too.

I want to be clear: This is speculative, but I can imagine an indirect effect over time. Years of exposure to emotionally negative content could potentially radicalize people or increase tolerance for extreme behavior. Our study can’t prove that, but it raises important questions.

Question: If you do more research on this particular subject, what might that look like?

Landgrave: We want to use eye‑tracking technology—glasses that track where people are actually looking. That would help us understand whether viewers are focused on the speaker, the text or even the video at all. Future studies might also involve controlled lab settings to see whether focused attention changes outcomes.

Question: Have you received feedback from other researchers on your published work regarding TikTok influencers?

Landgrave: Yes. Colleagues have reached out, including researchers studying similar effects internationally. This may not be a uniquely American issue—it could be global.

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