The COVID-19 pandemic redefines how we think about the body, physiologically and socially. But what does it mean to have and to be a body in the COVID-19 pandemic? The COVID-19 pandemic offers data scholars the unique opportunity, and perhaps obligation, to revisit and reinvent the fundamental concepts of our mediated experiences. The article critiques the data double, a longstanding concept in critical data and media studies, as incompatible with the current public health and social distancing imperative. The data double, instead, is now the presupposition of a new data entity, which will emerge out of a current data shimmer: a long-sustaining transition that blurs the older boundaries of bodies and the social, and establishes new ethical boundaries around the (in)activity and (im)mobility of doing nothing to do something. The data double faces a unique dynamic in the COVID-19 pandemic between boredom and exhaustion. Following the currently simple rule to stay home presents data scholars the opportunity to revisit the meaning of data as something given, a shimmering embodied relationship with data that contributes to the common good in a global health crisis.

Bioacoustics is an interdisciplinary field bridging biological and acoustic sciences, which uses sound technologies to record, preserve, and analyse large datasets of animal communications. But it is also a world, made of the meanings created through inter- and intra-species communication. This article empirically explores a variety of bioacoustics research, including interviews with researchers, as part of a broader qualitative study, in order to theorize the expanding sense and sensation of a global biosphere and sonic data. By giving a sustained and detailed account of the science of bioacoustics, particularly how its modes of measurement allow for a new way of understanding what is involved in the de-centred modes of hearing that re-centre acts of listening and, by extension, the nature of the relation between researcher and researched, the article contributes to methodological discussions regarding the longstanding questions of how researchers and scientists are implicated in the knowledge and objects they collectively produce.

This article proposes a new sociological conception of voice as a voice-of-encounter and is grounded in anecdotes from the 2011 Occupy movement. Voice has occupied a place in sociological analysis insofar as it designates a space for collective representation, a capacity for collective resistance, and a strategy for collective action. But this article argues for the adoption of a new sociological conception of voice by theorizing a voice-of-encounter, broadly defined as a place-making capacity that spontaneously constructs inclusive and exclusive edges with pervious commitments to a predetermined form. The article uses, as an instrumental case study, personal encounters with the Occupy protest movement in 2011, for the purpose of elucidating voice’s affective distributions of edges in the context of new decentralized and social media based resistances. Methodologically, the article relies on inclusive and exclusive ‘encounters’ between the author and a local Occupy configuration out of which a social critique of voice is constructed. The purpose is not so much to offer a new theorization of the Occupy movement than to use the Occupy movement as an example of the effect decentralization is having on ‘giving voice’ in social movements. Thus, while voice, in the sociological literature, has been theorized as the capacity to give voice to an issue as well as to a collective and heretofore underrepresented minority, a capacity for ‘giving account of oneself’, this article takes a contrary yet complementary approach, claiming that a voice-of-encounter focuses on an orientation to possibilities of encounter across subjects rather than to the expression of any one specific subjectivity.

Truth Commissions have come to be regarded as a turning point for post-conflict and post-authoritarian states in transition. In this article, I argue that truth commission testimony, broadly defined to include artistic, cultural, and media productions, must be experienced as forms of affective materiality over discursive inscription. Using as an instrumental case study the Truth and Reconciliation Commission of Canada (2008–2015), I conceptualize testimony as a necessary re-fictionalization of the past, present, and future of a nation. The truth commission discourse, especially in Canada, works to protect the perpetrators by (1) disallowing their identities from entering into the public record, and (2) creating bystanders out of those perpetrators that allows for an innocent and ineffective witnessing. The push for forgiveness harnesses an imperative for truth commissions to idealize and idolize the emotional moment of testimony. It is imperative to resist the spectacle of confession and testimony. But the witness must not be discarded. The witness must be found in those cultural institutions beyond truth commission events to include the aesthetics of reconciliation.

Grounded in a case study of the Frank Slide, Canada's Deadliest Rockslide, this article introduces a new perspective on disaster sites as socio-cultural entities by way of correlating the specific technicality of scientific research and management of disaster sites with a broader conceptual framework from within the social sciences and spatial theories. Heritage sites such as the Frank Slide are often understood as protected places that benefit the image of a sovereign nation (i.e., a "place-myth"). It is often assumed that heritage sites need protection from natural elements and from human interference. But the case of the Frank Slide is different, insofar as (a) it is a heritage site made out of the remnants of a terrifying disaster and (b) it is predicted to be further damaged when its ensuing rockslide follows (sometime between now and 5,000 years). This makes the case of the Frank Slide an intriguing one for an interdisciplinary study, since it is made up of various overlapping temporalities belonging to the measurement-time of scientific monitoring, commodity-time of the tourism industry, myth-time of national identity, durationtime of cultural memory, and the anticipation-time of further disaster. The analysis considers how these disparate activities contribute to the vitalization, devitalization, and revitalization of place, in such a way that challenges the "dark tourism" paradigm that has come to frame disaster sites. This article thus proposes a unique synthesis between these times and practices contained within them in order to elucidate and explore how various overlapping temporalities make up the visible and invisible materials of a place.