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Constantly shifting like a floating signifier, the interpretive life of "realness" has meant different things to global Hip-Hop adherents: staying true to oneself; reppin' one's hood; production styles such as boom bap; cadence, delivery, and flow; vivid storytelling; and underground resistance to forces of capitalist cooptation, among others. Yet to many others, realness means language – the artful capacity to rap, talk, and style oneself in ways that index one's cultural roots and identities. In this article, I consider the latter understanding of realness through the theoretical lens of decolonial meta-rap. In decolonial meta-rap, Nigerian emcees turn the reflexive apparatus of Hip-Hop back to itself, in the process raising questions about anglonormativity and colonial continuities in Nigeria. Focusing on the discourses of these emcees as well as their self-presentations in oral interviews and music videos, I argue that Nigerian emcees both popularize and continue the long decolonial struggle against cultural sites of colonial power in Africa. Di tin wey dem dey call realness for Hip-Hop dey mean different different tin to different different pipo wey dey follow Hip-Hop for everywhere. E fit mean say person no dey deceive imsef. Or e fit mean as rapper dey tell tori and how dem dey flow for dem music. E fit also mean di kain beat wey we dey hear for Hip-Hop music and how dem dey take make am. For oda pipo, realness dey mean say person dey proud to rap for im language and associate wit im culture. Dis my article dey observe dis last one. For dis article, I dey observe di way Naija rappers take dey use dem language and culture challenge colo-mentality for Nigeria. I tok say as dem dey rap, dem dey fight di kain brainwashing wey dey make person tink say oyinbo beta pass any language for Naija or Africa. [ABSTRACT FROM AUTHOR]

Anti-feminist backlash has taken on a new form in the past decade with the rise of cyberattacks and the proliferation of Men's Rights Activist groups, yet scant literature exists on the nature of cyber-harassment against feminist academics. This article uses the authors' experience of cyber-harassment as a case study to explore the nature of online anti-feminist backlash against academic research. We identify three narrative forms of this backlash, which combines to create a "braided thread" of anti-feminist attacks. The academic setting presents a specific kind of cyber-hate that relies on the notion that progressive, critical researchers are "brainwashing" students. The attacks spread misinformation regarding methodological rigor in an effort to delegitimize and discredit feminist academics. Attackers also rely on tired claims of feminists as man-haters who seek to ruin men's lives. Finally, anti-feminist backlash often resorts to instances of cyber-hate—ad hominem attacks that objectify women's bodies and seek to humiliate and shame feminist scholars. These attacks are political and personal in nature, and spread misogynistic, white-supremacist, and heteronormative ideology in a vain attempt to silence feminist scholars. [ABSTRACT FROM AUTHOR]

"Experiencing the Impossible: The Science of Magic" by Gustav Kuhn is a groundbreaking book that explores the psycho-neurological processes behind the experience of magic. It delves into the cognitive mechanisms and neurological mechanisms that underpin magical beliefs, offering insights into the mysteries of the human mind. The book discusses topics such as misdirection, magical thinking, the role of visual illusions as coping mechanisms, the coexistence of rational and magical proclivities, the subjective nature of conscious perception, the fallibility of human memory, and the phenomenon of mind control. It also examines the intersections between magic and hypnosis, magic and film, and magic and game design. This book is highly recommended for historians of science, psychologists, philosophers, graduate students, and general readers interested in the science of magic. [Extracted from the article]