#Dunbar Numbers

[outcastpack]

[unsanedes]

I loveeee LOVE loveeee how I got back into Teen Wolf for the sole purpose of being able to write Thiam fanfiction, because I was obsessively reading it.

Like it was Thiam for me. It was always Thiam. It was Thiam Thiam THIAM THIAM THIAM.

I ALSO love how Jeff Davis essentially crackshipped Malia and Scott into existence. I hate to admit I love him for it because I love Scalia, but I also hate him for it because Scalia... SCALIA was the crackship he made canon.

SCALIA.

Ohhhhh, but, ohhhhh, noooooo, THIAM was the line he SHAN'T cross. 💀

That man is not going up to the good place.

LOOK

AT THIS CHEMISTRY.

They weren't even a crackship, it's where the characters WANTED to go.

[dentpx]

im always literally so shocked when people are like "yeah i follow 200 people" "i follow 90...." i follow 2,433 accounts bc i will just slam the button over nothing. one piece of art i like? follow. good username? follow. nice icon + header + pinned post layout? follow. posted about zero escape once in the past 10 years? it could happen again. follow.

[yikeshereiam]

Liam Dunbar in The McCall Way by yikeshereiam

“Y’know, as Captain, I don’t think you’re supposed to play favourites,” It’s Liam again. Jogging in circles around Theo like the un-injured, agile, cocky, young arsehole he is. Theo rolls his neck and tries to focus on anything but Liam's moving form.  “Can’t handle not being in the spotlight?” Theo tries to shake him off, slipping back into formation to continue the drill. The attempt is futile, because Liam sticks to him like glue. That infuriating smirk fixed on his face.  “I’m just saying I think you should be nicer to your star player, is all.”  “You’re right,” Theo nods, and is pleasantly surprised when it makes Liam’s steps falter ever so slightly. Like he didn’t expect Theo to even really be listening.  It gives Theo an opportunity to put some room between them, though Liam quickly begins to catch up. Theo decides to turn his attention back to the drill at hand and watches as Vernon gains possession of the ball, skillfully passing it off to Corey with just once glance in his direction. “I’ll make sure to apologise to Boyd later.”  Liam huffs. “Prick.”

[the-busy-ghost]

I don't know why but my brain just constantly wants to conflate the most famous works of John Knox and Robert Kirk (two very different Church of Scotland ministers) and lately I've had to stop myself accidentally referring to 'The Monstrous Regiment of Elves, Fauns, and Fairies' which is a pain because I'm pretty sure that's also a mish-mash of at least two fantasy novels that I haven't read, and at the end of the day how the hell did we get here

[planetabio]

Até 150 relações significativas!

Você já ouviu falar no "número de Dunbar"? Bem, nem todos conhecem! Mas provavelmente muitos conhecem a anedota "quantidade é inversamente proporcional à qualidade", não é?

O número de Dunbar é a hipótese proposta pelo antropólogo e psicólogo evolutivo britânico Robin Dunbar, que defende que o cérebro humano, selecionado ao longo da evolução, consegue estabelecer um número limite de relacionamentos significativos com outras pessoas. Esse número gira em torno de 150.

Até 150 relações significativas! Até 150 pessoas realmente importantes!

Passou desse número, nosso cérebro tem dificuldade de "processar" respostas emocionais e vínculos afetivos realmente significativos. Será?

De onde Dunbar tirou o número "150"?

Bem, da ciência!

A hipótese formulada por Dunbar sobre o tal "número de Dunbar" baseou-se em uma possível relação entre o tamanho do neocórtex humano e dos primatas em geral (região cerebral ligada à cognição e linguagem) com o tamanho médio dos grupos sociais em que vivem os primatas. O cerne central dessa relação parece ser bem lógica e direta: "primatas com neocórtex maior tendem a viver em grupos sociais maiores".

Ao extrapolar essas observações para os seres humanos, Dunbar sugeriu que, com base no tamanho médio do neocórtex humano, o número máximo de relacionamentos sociais estáveis que uma pessoa pode manter é de cerca de 150.

Dunbar também levou em consideração vários outros fatores, entre eles o comportamento social de 38 gêneros diferentes de primatas e as organizações sociais humanas desde de o período Neolítico. Considerou evidências antropológicas e históricas sobre as diversas estruturas de grupos sociais em comunidades humanas e observou padrões em relação ao tamanho médio desses grupos.

Robin Dunbar é Atualmente é chefe do Grupo de Pesquisa em Neurociência Social e Evolutiva do Departamento de Psicologia Experimental da Universidade de Oxford. 

Segundo o cientista britânico, em muitas sociedades humanas, as comunidades costumavam se organizar em grupos de até aproximadamente 150 pessoas para realizar trabalhos importantes. Ele encontrou evidências históricas de tais estruturas sociais em tribos, clãs, comunidades religiosas e outros grupos humanos. Essas observações históricas e antropológicas forneceram suporte adicional a sua hipótese de que há um limite cognitivo para o número de relacionamentos sociais significativos que um indivíduo pode manter.

Bem, mas talvez você esteja se perguntando: "e se uma pessoa vive em comunidades constituídas por mais de 150 pessoas"?

Então! Segundo Dunbar, há implicações significativas para as pessoas que convivem em grupos maiores que 150 pessoas. Ele sugeriu que, à medida que os grupos sociais crescem além desse limite, poderão surgir desafios no gerenciamento de relacionamentos significativos, entre eles:

1-Dificuldade de Manter Relacionamentos Próximos: à medida que os grupos sociais se tornam muito grandes, as interações e relações pessoais tendem a se tornar mais superficiais. Manter relacionamentos profundos e significativos com um grande número de pessoas torna-se cada vez mais desafiador.

2-Complexidade na Comunicação e Coordenação: grupos muito grandes podem enfrentar dificuldades na comunicação eficaz e na coordenação de atividades. Dunbar sugere que a capacidade de manter um consenso e uma coesão eficientes torna-se mais difícil à medida que o grupo cresce.

3-Dificuldade em Manter a Cooperação Social: a cooperação social eficaz pode ser mais difícil em grupos muito grandes. Dunbar aponta que a confiança e a cooperação são fundamentais para o funcionamento harmonioso de grupos sociais, e esses aspectos podem ser comprometidos em comunidades muito extensas.

4-Desafios na Manutenção de uma Identidade de Grupo Forte: grupos sociais menores podem ser mais eficientes na promoção de uma identidade coletiva e de um sentido de pertencimento. Em grupos muito grandes, a coesão e a identidade compartilhada podem ser mais difíceis de manter.

Dunbar idealizou "círculos hierárquicos" para as relações humanas. O círculo mais restrito tem apenas 5 pessoas, geralmente entes queridos. Depois, seguem as outras camadas circulares sucessivas de relacionamento na seguinte ordem hierárquica de significância: "15 bons amigos", "50 amigos", "150 contatos significativos", "500 conhecidos" e "1.500 pessoas com algum reconhecimento". As pessoas podem migrar para dentro e para fora destas camadas, mas a ideia é que seja necessário criar espaço para quaisquer novos participantes.

Mas muita calma nessa hora!

Embora a hipótese de Dunbar forneça uma perspectiva interessante sobre a dinâmica dos grupos sociais e de suas limitações cognitivas baseadas em evidências científicas, a maioria dos especialistas diz que o número "150" é uma generalização, pois a capacidade de gerenciar grupos sociais varia de pessoa para pessoa e de cultura para cultura.

As Redes Sociais

Dunbar, assim como outros cientistas, chamaram a atenção para as implicações da hipótese de Dumbar não só para as relações humanas do mundo físico, mas também no "universo virtual", aquele das redes sociais.

Em plataformas de redes sociais online, tais como Facebook, Twitter e outras, as pessoas muitas vezes têm uma quantidade muito maior de "amigos" ou "seguidores" do que seria possível manter como relacionamentos significativos na vida offline, na vida real. Muitas dessas conexões online tendem a ser mais superficiais.

Ora, claro que as redes socias fizeram uma verdadeira revolução nas comunicação, mas não necessariamente na "qualidade" dos relacionamentos humanos. Na verdade, segundo muitos especialistas em comportamento humano, na prática as redes sociais transformaram a comunicação e a interações humanas mais superficiais.

Embora a hipótese de Dunbar não tenha sido desenvolvida especificamente para explicar as dinâmicas das redes sociais online, muitos pesquisadores e observadores exploraram sua aplicação a esses contextos, fornecendo insights sobre como as pessoas interagem e mantêm relacionamentos em ambientes digitais.

Segundo Dunbar, as redes sociais trazem novos seguidores localizados em novos círculos hierárquicos de relacionamento mais distantes daquelas primeiras camadas mais essenciais que contemplam os 150 relacionamentos. Maior parte dos seguidores não representa um relacionamento próximo e significativo.

No universo online, as "relações cara a cara", as informações sensoriais não verbais, tais como o olhar, o cheiro, o calor, a expressão facial e a linguagem corporal inexistem. O cérebro primata foi concebido evolutivamente para estabelecer algum vínculo afetivo significativamente importante por meio dessa aparelhagem sensorial. " Quando precisamos de um amigo, é extremamente difícil chorar em um ombro virtual", disse Dunbar.

A Superpopulação Mundial e a Hipótese de Dunbar

Vivemos um "boom" populacional humano; 8 bilhões de pessoas vivendo na Terra. Estima-se que cerca de 5 bilhões têm acesso à internet. Falar sobre como toda essa gente impacta os recursos naturais do planeta geraria uma outra longa postagem aqui no tumblr, mas vamos focar apenas nas relações humanas desse "mundaréu de gente". Afinal, existem muitos estudos científicos que relacionam diversos distúrbios de saúde física e mental com a elevada densidade populacional, dependendo do contexto cultural e das condições socioeconômicas.

Alguns estudos sugerem que a superpopulação em áreas urbanas densamente povoadas pode estar associada aos níveis elevados de estresse, ansiedade e transtornos do humor. A falta de espaço, privacidade e uma maior exposição a estímulos urbanos podem contribuir para esses efeitos. Vale ressaltar que em ambientes densamente povoados, a disseminação de doenças infecciosas é muito maior também

Quando aplicamos a hipótese de Dunbar a ambientes altamente povoados, como grandes cidades ou áreas urbanas densamente habitadas, surgem reflexões importantes sobre como as pessoas gerenciam seus relacionamentos em meio a uma grande variedade de rostos e interações diárias.

Em São Paulo, em Nova York, na Cidade do México, em Tóquio, assim como outros grande centros urbanos, temos milhões de pessoas compartilhando os mesmos espaços , e as interações diárias podem envolver uma diversidade de faces desconhecidas. Nesse contexto, a hipótese de Dunbar nos leva a refletir sobre as possíveis consequências desse excesso de estímulos sociais.

Ora, sejamos honestos! Em ambientes altamente povoados, maior parte dos relacionamentos tende a se tornar superficial. À medida que o número de interações aumenta, a profundidade emocional de cada conexão pode diminuir, tornando desafiador cultivar relações verdadeiramente íntimas. A abundância de rostos e interações em ambientes urbanos pode levar à fadiga social. O cérebro humano pode enfrentar dificuldades em processar e assimilar um grande volume de informações sociais, levando a uma sensação de sobrecarga e exaustão social.

A coesão social em ambientes altamente povoados é muito mais difícil. Manter um senso de comunidade e identidade coletiva nesse contexto pode ser prejudicado quando o número de interações ultrapassa a capacidade do cérebro humano em gerenciar relações profundas e significativas. Isso ai é "dois palitos" para que as cidades densamente povoadas se tornem uma "bomba relógio" de cidadãos que sofrem de depressão, ansiedade ou outros transtornos.

Talvez um dos grande desafios dos novos tempos, principalmente nas comunidades densamente povoadas, seja construir tanto no mundo offline como no mundo online relações humanas realmente significativas, para que nós não percamos a essência que nos torna realmente felizes e dotados de saúde física e mental.

Leia também:

1-https://www.bbc.com/future/article/20191001-dunbars-number-why-we-can-only-maintain-150-relationships#:~:text=The%20theory%20of%20Dunbar's%20number,today's%20world%20of%20social%20media%3F (acesso em 20 de janeiro de 2024).

2-https://g1.globo.com/ciencia-e-saude/noticia/2020/11/25/teoria-de-dunbar-somos-mesmo-incapazes-de-ter-mais-de-150-amigos.ghtml (acesso em 21 de janeiro)

[nothingunrealistic]

just billions things, taylor & sacker's similarities being clear all along, all the more when finally there were teamups that were brief but powerful, now we have their juxtaposition with sacker going "i'd like things to be ethical but i'll throw it away for my personal goals" and taylor going "i'd like to pursue personal goals but i'll throw it all away for the ethical thing." going yeah we can have it all re someone whose morality is at odds w their ambition

*always sunny theme* Sacker Throws Away Personal Goals For Ethics… love the dramatic irony created by this ask being sent shortly after 7x10 and me waiting to answer it until now. though in looking at their respective endings it is interesting that once the Big Scheme was complete, taylor was able to walk directly into a building that contained the fulfillment of their personal goals, whereas sacker is going back to where she started and putting her own goal (that she was chasing on and off for three full seasons) on hold yet again to get back to a place where she could reasonably achieve it. the factor of depending on public approval to get what you want, i guess. and to bring in a third comparison, scooter comes to terms with the fact that he put not his own personal goals, but prince’s, over his ethics, despite them being intended as one and the same long ago. and yet his ending is that he gets to follow his dream in a way he never could have as prince’s second-in-command, specifically because 1) other people put the ethical thing ahead of personal gain and, more specifically 2) philip went out of his way to keep scooter from going broke out of love and loyalty to him.

[scilessweetheart]

teen wolf characters at sec schools

scott mccall: auburn university

stiles stilinski: university of kentucky

lydia martin: university of alabama

allison argent: university of georgia

derek hale: texas a&m

liam dunbar: university of south carolina

malia tate: university of tennessee

kira yukimura: louisiana state university

isaac lahey: university of mississippi

[reissance]

i was reading something about how we can only maintain 150 connections in our life, 150 people seems CRAZY to me but i guess it makes sense

[remenar]

[TILT] Dunbar's Number kao orijentir veličine timova

Koji broj ljudi je idealan za jedan tim? Kada kažemo da je tim prevelik i da je potrebno razdvojiti ga na manje entitete? Ako vjerujemo brojnim studijama i preporukama - idealan tim ima između 5 i 9 članova. Idealno 7.

Koji broj ljudi je idealan za jedan tim? Kada kažemo da je tim prevelik i da je potrebno razdvojiti ga na manje entitete? Ako vjerujemo brojnim studijama i preporukama – idealan tim ima između 5 i 9 članova. Idealno 7. Od kuda te brojke? Temeljen je na dva često vezana pojma: Dunbar’s Number i Miller’s Law. Ta dva pojma često su nit vodilja prilikom organizacije tima tj. prilikom donošenja odluke…

[swimmingtvshowghostwoman]

Dunbar’s number is a no for me. maintain 150 stable relationships.fuck no. I can barely do it with 10.

[elicathebunny]

Self-doubt or self-sabotage?

Conquering the fear of being seen so you can achieve your dreams.

Historically, humans lived in small, close-knit groups or tribes, typically consisting of about 150 individuals, known as Dunbar's number. This limited number of social connections was manageable for our brains, allowing us to form meaningful relationships and navigate social hierarchies effectively. Today, we are constantly exposed to a vast number of people through social media, where we can have hundreds or even thousands of connections. This can overwhelm our brain's capacity to manage social relationships. Early human survival depended heavily on being part of a group. Being accepted by the tribe meant safety, resources, and cooperation. Rejection could lead to isolation and danger. In modern settings, being authentic in front of many people, such as on social media or in public speaking, can feel like facing a large, judgmental audience. This can trigger anxiety as our brains interpret this as a potential threat to our social standing. Authenticity often involves expressing opinions, emotions, and personal stories. The fear of negative reactions, criticism, or misunderstanding can make us feel exposed and vulnerable.

Here are some common examples of self-doubt:

- Impostor Syndrome - Fear of Failure - Comparison to Others - Negative Self-Talk - Perfectionism - Limiting Beliefs - Seeking External Validation - Setting Unrealistic Expectations - Fear of Rejection or Criticism

How to overcome self-doubt:

1. Recognise and Acknowledge Your Feelings

Start by acknowledging and accepting your self-doubt and fear of being seen. Understand that these feelings are common and normal, but they don't define you.

2. Challenge Negative Thoughts

Challenge negative thoughts and beliefs about yourself by examining the evidence that supports them. Question the validity of these thoughts and replace them with more realistic and supportive ones.

3. Self-Compassion

Treat yourself with kindness and understanding, especially when facing self-doubt or fear. Practice self-compassion by speaking to yourself in a gentle and encouraging manner, as you would to a friend in need.

4. Embrace Imperfection

Accept that it's okay to be imperfect and that making mistakes is a natural part of growth and learning. Embrace your flaws and vulnerabilities, as they make you human and relatable.

5. Set Realistic Goals

Set realistic and achievable goals for yourself, taking into account your abilities and limitations. Break larger goals into smaller, more manageable steps, and celebrate each accomplishment along the way.

6. Focus on Your Strengths

Identify your strengths and talents, and focus on nurturing and developing them. Remind yourself of past successes and achievements to boost your confidence and self-belief.

7. Exposure Therapy

Gradually expose yourself to situations that trigger self-doubt or fear of being seen. Start with small, manageable steps and gradually increase the level of exposure over time. Each successful exposure will build your confidence and resilience.

8. Seek Support

Reach out to supportive friends, family members, or a therapist for guidance and encouragement. Share your feelings and experiences with someone you trust, and allow them to offer perspective and support.

9. Visualise Success

Visualise yourself overcoming self-doubt and fear, and imagine yourself succeeding in situations that challenge you. Visualisation can help boost your confidence and reinforce positive beliefs about yourself.

10. Take Action Despite Fear

Take action despite feeling afraid or uncertain. Recognise that courage is not the absence of fear but the willingness to act despite it. Step out of your comfort zone and embrace new opportunities for growth and self-discovery.

11. Practice Mindfulness and Relaxation Techniques

Practice mindfulness meditation, deep breathing, or other relaxation techniques to calm your mind and reduce feelings of anxiety and self-doubt. These practices can help you stay grounded and present in the moment.

12. Celebrate Your Progress

Celebrate your progress and achievements, no matter how small. Acknowledge your efforts and accomplishments, and recognize the courage it takes to face your fears and self-doubt head-on.

[mimi-0007]

Eva Beatrice Dykes (13 August 1893 – 29 October 1986) was a prominent educator and the third black American woman to be awarded a PhD.

Dykes was born in Washington, D.C., on August 13, 1893, the daughter of Martha Ann (née Howard) and James Stanley Dykes. She attended M Street High School (later renamed Dunbar High School). She graduated summa cum laude from Howard University with a B.A. in 1914. While attending Howard University, where several family members had studied, Eva was initiated into the Alpha chapter of Delta Sigma Theta. At the end of her last semester she was awarded Alpha Kappa Alpha Sorority Incorporated's first official scholarship. After a short stint of teaching at Walden University in Nashville, Tennessee, Dykes attended Radcliffe College graduating magna cum laude with a second B.A. in 1917 and a M.A in 1918. While at Radcliffe she was elected to Phi Beta Kappa. In 1920 Dykes began teaching at Dunbar High School, and in 1921 she received a PhD from Radcliffe (now a part of Harvard University). Her dissertation was titled “Pope and His influence in America from 1715 to 1815”, and explored the attitudes of Alexander Pope towards slavery and his influence on American writers. Dykes was the first black American woman to complete the requirements for a doctoral degree, however, because Radcliffe College held its graduation ceremonies later in the spring, she was the third to graduate, behind Sadie Tanner Mossell Alexander (1921, University of Pennsylvania) and Georgiana R. Simpson (1921, University of Chicago).

After her graduation from Radcliffe in 1921, Dykes continued to teach at Dunbar High School until 1929 when she returned to Howard University as a member of the English Faculty. An excellent teacher, Dykes won a number of teaching awards during her 15 years of service at Howard University. Her publications include Readings from Negro Authors for Schools and Colleges co-authored with Lorenzo Dow Turner and Otelia Cromwell (1931) and The Negro in English Romantic Thought: Or a Study in Sympathy for the Oppressed (1942). In 1934 Dykes began writing a column in the Seventh-day Adventist periodical Message Magazine, this continued until 1984.

In 1920 Dykes joined the Seventh-day Adventist Church, and in 1944 she joined the faculty of the then small and unaccredited Seventh-day Adventist Oakwood College in Huntsville, Alabama, as the Chair of the English Department. She was the first staff member at Oakwood to hold a doctoral qualification and was instrumental in assisting the college to gain accreditation. Dykes retired in 1968 but returned to Oakwood to teach in 1970 and continued until 1975. In 1973 the Oakwood College library was named in her honor and in 1980 she was made a Professor Emerita. In 1975 the General Conference of the Seventh-day Adventist Church presented Dykes with a Citation of Excellence honouring her for an outstanding contribution to Seventh-day Adventist education. Dykes died in Huntsville on October 29, 1986, at the age of 93.

[catwithyellowwings]

Brett Talbot x fem!Reader (Y/N Martin/Lydia's little sister)

Please be gentle. English is not my native language. I'm still learning it, so there's probably a bunch of mistakes 🙈

"You'll see, our team will kick your ass," Y/N said confidently, lifting her chin and pushing back her red braid. At the moment, she was so annoyed by the self-confidence of one of the Devenford players that she could barely restrain herself from making more harsh statements. She had a negative attitude towards the captain of today's rivals instantly when she saw how he publicly mocked Liam in front of the whole school. Dunbar is only new to their company, but Y/N already considered him, if not a friend, then a member of Scott's pack. So Liam is part of their strange and diverse family, and the girl was not going to give offense to her loved ones.

"Well, we'll see about that", Brett smirked at her, accepting the challenge thrown by a stranger. Now he had two incentives to win today: to take revenge on Dunbar for what he did to his former coach's car, and to win a bet from a beautiful girl who was so ready to defend the honor of her school. "So what happens if you lose?"

"We won't lose, I'm confident in our guys", looking clearly into the boy's eyes, Y/N said decisively. Then she turned her gaze to the warming–up players of the Beacon Hills school, among whom were her friends - Scott, Stiles and Liam. Dunbar, as if sensing that they were being watched, turned around, meeting the eyes of the younger Martin for a couple of seconds. He was quite confused that she was talking to his main enemy of the last few months, but he did not comment on this in any way.

"So maybe we can make a bet about something substantial? " Talbot never let up, assessing the girl from head to toe. Her cropped top with a leather jacket and tight jeans with a high waist perfectly emphasized the naturally slender figure of the younger Martin, so the guy's interested look flattered her. Mentally, Brett was already anticipating his victory.

"About what, for example?" Y/N asked, folding her arms over her chest, raising an eyebrow slightly. She was also confident of her victory, especially realizing that there were now two werewolves in their team, so ordinary people simply had no chance against them. Unless, of course, Scott decides not to use his superpowers on the field again for the sake of fair play.

"Well, I don't know," the guy chuckled, thinking for a while. "Let's go on a date? If we win, and we'll win, you're going on a date with me".

"Then if you lose, and you'll lose", Martin deliberately mimicked him with a short grin, "you… apologize to Liam in front of the whole school, just as you mocked him today as soon as you arrived here."

"To Dunbar? Nah," Brett just laughed at this formulation, glancing over his shoulder at the former co-commander, who was now talking to one of the Beacon Hills players.

"What? Are you scared? Oh, what a pity," Y/N smiled, slightly pouting, already feeling her superiority. "Then there will be no deal".

"I didn't get scared," Talbot said, squaring his shoulders and grunting with displeasure. "Okay, you got it. If your team beats us today, I'll apologize to Dunbar, so be it. But don't think that our enmity with him will be over".

"The game will show which one of you is better," now it's time for her smug grin. With her hands on her hips, Martin involuntarily looked around at the guy. The green-and-white sports uniform with the number 28 on the chest and back, although partially hiding the guy's body, but it was obvious that he was very well-built. Tall, half a foot taller than Y/N herself, sly light green eyes, slightly curly brown hair and natural charisma only added to Brett's attractiveness. Ah, if it wasn't for his bullying of Liam, then Y/N as a whole wouldn't mind flirting a little with this handsome guy, but she had to keep her face. You can't show your weaknesses to the enemy, so putting on her self-confident mask, Martin turned on her heels and headed for the stands. Her sister Lydia, the sheriff, and Dunbar's best friend Mason were already there.

"Hey", suddenly she was stopped by a light unobtrusive touch on the elbow, forcing her to turn her head, "at least tell me your name, beautiful stranger. I'm Brett, by the way".

"Y/N," she admitted, pleased with the effect. "My name is Y/N".

[cartermagazine]

Today In History

Eva Beatrice Dykes became the first Black woman to fulfill the requirements for a doctoral degree, and the third to be awarded a Ph.D. from Radcliffe College on this date March 21, 1921.

Dykes was born in Washington, D.C. She attended M Street High School (later renamed Dunbar High School). She graduated summa cum laude from Howard University with a B.A. in 1914. While attending Howard University, where several family members had studied, Eva was initiated into the Alpha chapter of Delta Sigma Theta.

After her graduation from Radcliffe College, Dykes continued to teach at Dunbar High School until 1929 when she returned to Howard University as a member of the English Faculty.

An excellent teacher, Dykes won a number of teaching awards during her 15 years of service at Howard University. Her publications include ‘Readings from Negro Authors for Schools and Colleges’ co-authored with Lorenzo Dow Turner and Otelia Cromwell, and ‘The Negro in English Romantic Thought: Or a Study in Sympathy for the Oppressed.’

CARTER™️ Magazine

[gatheringbones]

[“The elephant in the room of immigration is the US military invasion and annexation of half of Mexican territory that spanned more than two decades, 1821 to 1848. During that same period, the eastern half of the United States was being ethnically cleansed with the forced removal of Native nations. White supremacy and settler-colonial violence are permanently embedded in US topography. The United States has a foundational problem of white nationalism that wasn’t new with Nixon or Reagan or Trump. White nationalism was inscribed in the founding of the United States as a European settler-colonial expansionist entity, the economy of which was grounded in the violent theft of land and in racial slavery, and with settlers armed to the teeth throughout its history, presently numbering over three hundred million people with the same number of firearms in civilian hands. Yet only a third of the population own those guns, an average of eight each, and 3 percent of the population own 50 percent of the guns in civilian hands. A great majority of this minority of gun owners are white men who are descendants of the original settlers, or pretend to be. These descendants are most obvious in the former Confederate and border states but actually are also scattered in clusters and communities in all parts of the United States. They are the latter-day carriers of the United States’ national origin myth, a matrix of stories that attempts to justify conquest and settlement, transforming the white frontier settler into an “indigenous people,” believing that they are the true natives of the continent, much as the South African Boers regarded themselves as the “true” children of Israel, powered by Calvinism; the Calvinist Scots settlers did in Ulster, Ireland; or Jewish settlers in Palestine—all established by an imaginary God-given covenant making them the chosen peoples.”]

roxanne dunbar-ortiz, from not a nation of immigrants: settler colonialism, white supremacy, and a history of erasure and exclusion, 2021