Telluride Adaptive Sports Program

Charon, Pluto’s largest moon, has been extensively studied, with research focusing on its primitive composition and changes due to radiation and photolysis. However, spectral data have so far been limited to wavelengths below 2.5 μm, leaving key aspects unresolved. Here we present the detection of carbon dioxide (CO2) and hydrogen peroxide (H2O2) on the surface of Charon’s northern hemisphere, using JWST data. These detections add to the known chemical inventory that includes crystalline water ice, ammonia-bearing species, and tholin-like darkening constituents previously revealed by ground- and space-based observations. The H2O2 presence indicates active radiolytic/photolytic processing of the water ice-rich surface by solar ultraviolet and interplanetary medium Lyman-α photons, solar wind, and galactic cosmic rays. Through spectral modeling of the surface, we show that the CO2 is present in pure crystalline form and, possibly, in intimately mixed states on the surface. Endogenically sourced subsurface CO2 exposed on the surface is likely the primary source of this component, with possible contributions from irradiation of hydrocarbons mixed with water ice, interfacial radiolysis between carbon deposits and water ice, and the implantation of energetic carbon ions from the solar wind and solar energetic particles.

Abstract The popularity of unity governments to settle both internal political divisions and outright conflict has grown in the last 20 years. However, more often than not unity governments fail to mitigate the political dynamics baked into the political economies and suffer from being insufficiently anchored in local society. The Government of National Unity (GNU) in Zanzibar, formed in 2010 as the culmination of the ‘maridhiano’ political reconciliation process and following numerous attempts at reconciliation led to initial successes, is a case in point. Zanzibar's GNU turned out to be ‘position’ rather than ‘power’ sharing, constitutionalised through a hybrid format of the politics of continuity and collusion. As such the position sharing system broke down when voters in the 2015 election sought neither continuity nor collusion, but transformational change of governance. This was in turn blocked by veto actors in favour of continuity, resulting in the collapse and discontinuation of the GNU in Zanzibar.

In South Asia, women's hairstyles project cultural values and can be external reflections of internal subjectivities. Despite recent political and social changes in Kathmandu, Nepal, people continue to “read” messages of morality and identity into women's hairstyles. At certain points in their lives, and as members of different castes and classes, women are able to change their hairstyles to reflect or signal a change in their identities (cultural, social, national, religious). For example, Buddhist nuns shave their heads and eyebrows to announce their renunciation to the world; young unmarried women in Kathmandu wear westernized hairstyles identifying them with more global gender images, but as their marriages approach they grow out their hair to conform to more traditional cultural ideals; national and cultural identities are revealed when Nepali women leave their heads uncovered after marriage in contrast to some Indian women who cover their hair; and radical politics emerge when an unmarried woman shaves her hair like a man in order to perform the funeral rituals for her mother, normally the eldest son's role. Based on over two and a half years of anthropological fieldwork in Kathmandu, this paper asks: What messages are women inscribing on their bodies through the wearing of particular hairstyles? How do women use their hair to signify certain practices, beliefs, and identities? And, how does the wearing of different hairstyles tie these women into a wider global community? The beauty salon is one site where these complex, and sometimes fragmented, identities are emerging.