Journal articles: 'Nelson Mandela U.S' – Grafiati (2024)

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El espacio no solo es ocupado y formado por cosas u objetos, ante todo es vivido y percibido por quienes lo habitan. En el caso de la escuela, las percepciones y prácticas espaciales de los estudiantesn develan contradicciones frente a las concepciones dominantes que organizan la vida institucional y desde donde se promueven situaciones de vulnerabilidad, discriminación o exclusión socio espacial, las cuales requieren ser resueltas en el marco de una educación para la paz, bien sea a partir de los marcos legales, los procesos de convivencia o las prácticas pedagógicas.

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El texto que se presenta a continuación describe algunos elementos de la experiencia pedagógico-investigativa “Para la guerra nada: pedagogía, narrativa(s) y memoria(s)”, que se desarrolla en la actualidad en el Colegio Nelson Mandela IED. En ella se abordan, desde una perspectiva interdisciplinar, los procesos de enseñanza aprendizaje del conflicto social armado en Colombia, en el marco de la pedagogía de la memoria y con miras a asumir una postura ética que abogue por el “nunca más” a la guerra.

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Sports are understood as one of the dynamic forces in developing national integrity among the masses creatingnational unity in the country; where as sports diplomacy is referred when sport is used as a political means to improverelations and some times may worsen diplomatic relations between two nations. The intention is to bring aboutfundamental changes relating to fine relations. While the Olympics events are the leading political examples of usingsports for diplomatic means, such as cricket, table tennis and football as well as other international sports competitionshave also been used in this regard. In the case of Apartheid, competitive sport was used to isolate South Africa thatbrought major changes in nation's social structure in terms of socio- political relationship, examining the sportsdiplomacy that adopted by Nelson Mandela of South Africa, and Iran’s former President Khatami's inspiring initiativeprovided an opening for a watchful rapprochement policy with USA, advocating people-to-people contacts betweenthese two nations to release tensions developed between them that may be compared with ping pong diplomacy,which softened US-Chinese relations.

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In the article basic provisions of the resolution concerning improvement of penitentiary mechanisms of various states accepted in December, 2015 are considered by the General Assembly of the United Nations. Thematic areas of this document which, according to the author, have to promote advance of ideas of humanity in places of compulsory isolation are analyzed. The author focuses attention on fixing a number of correctional facilities of the procedures in rules, obligatory for administration, providing use of various ways and methods of protection of the rights of the persons deprived of freedom.

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<p><strong>List of Abstract Titles and authors:<br /></strong></p><p><strong>1. Psychosis: A matter of mental effort?</strong></p><p>M Borg, Y Y van der Zee, J H Hsieh, H Temmingh, D J Stein, F M Howells</p><p><strong>2.In search of an affordable, effective post-discharge intervention: A randomised control trial assessing the influence of a telephone-based intervention on readmissions for patients with severe mental illness in a developing country</strong></p><p><strong></strong>U A Botha, L Koen, M Mazinu, E Jordaan, D J H Niehaus</p><p><strong>3. The effect of early abstinence from long-term methamphetamine use on brain metabolism using 1H-magnetic resonance spectro-scopy (1H-MRS)</strong></p><p>A Burger, S Brooks, D J Stein, F M Howells</p><p><strong>4. The effect of <em>in utero exposure </em>to methamphetamine on brain metabolism in childhood using 1H-magnetic resonance spectroscopy (1H-MRS)</strong></p><p>A Burger, A Roos, M Kwiatkowski, D J Stein, K A Donald, F M Howells</p><p><strong>5. A prospective study of clinical, biological and functional aspects of outcome in first-episode psychosis: The EONKCS Study</strong></p><p><strong></strong>B Chiliza, L Asmal, R Emsley</p><p><strong>6. Stimulants as cognitive enhancers - perceptions v. evidence in a very real world</strong></p><p><strong></strong>H M Clark</p><p><strong>7. Pharmacogenomics in antipsychotic drugs</strong></p><p><strong></strong>Ilse du Plessis</p><p><strong>8. Serotonin in anxiety disorders and beyond</strong></p><p><strong></strong>Ilse du Plessis</p><p><strong>9. HIV infection results in ventral-striatal reward system hypo-activation during cue processing</strong></p><p><strong></strong>S du Plessis, M Vink, J A Joska, E Koutsilieri, A Bagadia, D J Stein, R Emsley</p><p><strong>10. Disease progression in schizophrenia: Is the illness or the treatment to blame?</strong></p><p>R Emsley, M J Sian</p><p><strong>11. Serotonin transporter variants play a role in anxiety sensitivity in South African adolescents</strong></p><p> S M J Hemmings, L I Martin, L van der Merwe, R Benecke, K Domschke, S Seedat</p><p><strong>12. Iron deficiency in two children diagnosed with multiple sclerosis: Report on whole exom sequencing</strong></p><p><strong></strong>S Janse van Rensburg, R van Toorn, J F Schoeman, A Peeters, L R Fisher, K Moremi, M J Kotze</p><p><strong>13. Benzodiazepines: Practical pharmaco*kinetics</strong></p><p><strong></strong>P Joubert</p><p><strong>14. What to consider when prescribing psychotropic medications</strong></p><p><strong></strong>G Lippi</p><p><strong>15. Current prescribing practices for obsessive-compulsive disorder in South Africa: Controversies and consensus</strong></p><p><strong></strong>C Lochner, L Taljaard, D J Stein</p><p><strong>16. Correlates of emotional and behavioural problems in children with preinatally acquired HIV in Cape Town, South Africa</strong></p><p><strong></strong>K-A Louw, N Phillips, JIpser, J Hoare</p><p><strong>17. The role of non-coding RNAs in fear extinction</strong></p><p><strong></strong>S Malan-Muller, L Fairbairn, W M U Daniels, M J S Dashti, E J Oakleley, M Altorfer, J Harvey, S Seedat, J Gamieldien, S M J Hemmings</p><p><strong>18. An analysis of the management og HIV-mental illness comorbidity at the psychiatric unit of the Dr George Mukhari Academic Hospital</strong></p><p><strong></strong>M L Maodi, S T Rataemane, T Kyaw</p><p><strong>19. The identification of novel genes in anxiety disorders: A gene X environment correlation and interaction study</strong></p><p><strong></strong>N W McGregor, J Dimatelis, S M J Hemmings, C J Kinnear, D J Stein, V Russel, C Lochner</p><p><strong>20. Collaborations between conventional medicine and traditional healers: Obstacles and possibilities</strong></p><p><strong></strong>G Nortje, S Seedat, O Gureje</p><p><strong>21. Thought disorder and form perception: Relationships with symptoms and cognitive function in first-episode schizophrenia</strong></p><p>M R Olivier, R Emsley</p><p><strong>22. Investigating the functional significance of genome-wide variants associated with antipsychotic treatment response</strong></p><p><strong></strong>E Ovenden, B Drogemoller, L van der Merwe, R Emsley, L Warnich</p><p><strong>23. The moral and bioethical determinants of "futility" in psychiatry</strong></p><p><strong></strong>W P Pienaar</p><p><strong>24. Single voxel proton magnetic resonance spectroscopy (1H-MRS) and volumetry of the amylgdala in social anxiety disorder in the context of early developmental trauma</strong></p><p>D Rosenstein, A T Hess, J Zwart, F Ahmed-Leitao, E Meintjies, S Seedat</p><p><strong>25. Schizoaffective disorder in an acute psychiatric unit: Profile of users and agreement with Operational Criteria (OPCRIT)</strong></p><p><strong></strong>R R Singh, U Subramaney</p><p><strong>26. The right to privacy and confidentiality: The ethics of expert diagnosis in the public media and the Oscar Pistorius trial</strong></p><p><strong></strong>C Smith</p><p><strong>27. A birth cohort study in South Africa: A psychiatric perspective</strong></p><p>D J Stein</p><p><strong>28. 'Womb Raiders': Women referred for observation in terms of the Criminal Procedures Act (CPA) charged with fetal abduction and murder</strong></p><p><strong></strong>U Subramaney</p><p><strong>29. Psycho-pharmacology of sleep wake disorders: An update</strong></p><p>R Sykes</p><p><strong>30. Refugee post-settlement in South Africa: Role of adjustment challenges and family in mental health outcomes</strong></p><p><strong></strong>L Thela, A Tomita, V Maharaj, M Mhlongo, K Jonathan</p><p><strong>31. Dstinguishing ADHD symptoms in psychotic disorders: A new insight in the adult ADHD questionnaire</strong></p><p>Y van der Zee, M Borg, J H Hsieh, H Temmingh, D J Stein, F M Howells</p><p><strong>32. Oscar Pistorius ethical dilemmas in a trial by media: Does this include psychiatric evaluation by media?</strong></p><p>M Vorster</p><p><strong>33. Genetic investigation of apetite aggression in South African former young offenders: The involvement of serotonin transporter gene</strong></p><p>K Xulu, J Somer, M Hinsberger, R Weierstall, T Elbert, S Seedat, S Hemmings</p><p><strong>34. Effects of HIV and childhood trauma on brain morphemtry and neurocognitive function</strong></p><p>G Spies, F Ahmed-Leitao, C Fennema-Notestine, M Cherner, S Seedat</p><p><strong>35. Measuring intentional behaviour normative data of a newly developed motor task battery</strong></p><p><strong></strong>S Bakelaar, J Blampain, S Seedat, J van Hoof, Y Delevoye-Turrel</p><p><strong>36. Resilience in social anxiety disorder and post-traumatic stress disorder in the context of childhood trauma</strong></p><p>M Bship, S Bakelaar, D Rosenstein, S Seedat</p><p><strong>37. The ethical dilemma of seclusion practices in psychiatry</strong></p><p>G Chiba, U Subramaney</p><p><strong>38. Physical activity and neurological soft signs in patients with schizophrenia</strong></p><p>O Esan, C Osunbote, I Oladele, S Fakunle, C Ehindero</p><p><strong>39. A retrospective study of completed suicides in the Nelson Mandela Bay Metropolitan Area from 2008 to 2013 - preliminary results</strong></p><p><strong></strong>C Grobler, J Strumpher, R Jacobs</p><p><strong>40. Serotonin transporter variants play a role in anxiety sensitivity in South African adolescents</strong></p><p><strong></strong>S M J Hemmings, L I Martin, L van der Merwe, R Benecke, K Domschke, S Seedat</p><p><strong>41. Investigation of variants within antipsychotic candidate pharmacogenes associated with treatment outcome</strong></p><p>F Higgins, B Drogmoller, G Wright, L van der Merwe, N McGregor, B Chiliza, L Asmal, L Koen, D Niehaus, R Emsley, L Warnich</p><p><strong>42. Effects of diet, smoking and alcohol consumption on disability (EDSS) in people diagnosed with multiple sclerosis</strong></p><p>S Janse van Rensburg, W Davis, D Geiger, F J Cronje, L Whati, M Kidd, M J Kotze</p><p><strong>43. The clinical utility of neuroimaging in an acute adolescnet psychiatric inpatient population</strong></p><p><strong></strong>Z Khan, A Lachman, J Harvey</p><p><strong>44. Relationships between childhood trauma (CT) and premorbid adjustment (PA) in a highly traumatised sample of patients with first-episode schizophrenia (FES</strong>)</p><p>S Kilian, J Burns, S Seedat, L Asmal, B Chiliza, S du Plessis, R Olivier, R Emsley</p><p><strong>45. Functional and cognitive outcomes using an mTOR inhibitor in an adolescent with TSC</strong></p><p>A Lachman, C van der Merwe, P Boyes, P de Vries</p><p><strong>46. Perceptions about adolescent body image and eating behaviour</strong></p><p><strong></strong>K Laxton, A B R Janse van Rensburg</p><p><strong>47. Clinical relevance of FTO rs9939609 as a determinant of cardio-metabolic risk in South African patients with major depressive disorder</strong></p><p>H K Luckhoff, M J Kotze</p><p><strong>48. Childhood abuse and neglect as predictors of deficits in verbal auditory memory in non-clinical adolescents with low anxiety proneness</strong></p><p>L Martin, K Martin, S Seedat</p><p><strong>49. The changes of pro-inflammatory cytokines in a prenatally stressed febrile seizure animal model and whether <em>Rhus chirindensis</em> may attenuate these changes</strong></p><p><strong></strong>A Mohamed, M V Mabandla, L Qulu</p><p><strong>50. Influence of TMPRSS6 A736v and HFE C282y on serum iron parameters and age of onset in patients with multiple sclerosis</strong></p><p><strong></strong>K E Moremi, M J Kotze, H K Luckhoff, L R Fisher, M Kidd, R van Toorn, S Janse van Rensburg</p><p><strong>51. Polypharmacy in pregnant women with serious mental illness</strong></p><p>E Thomas, E du Toit, L Koen, D Niehaus</p><p><strong>52. Infant attachment and maternal depression as predictors of neurodevelopmental and behavioural outcomes at follow-up</strong></p><p>J Nothling, B Laughton, S Seedat</p><p><strong>53. Differences in abuse, neglect and exposure to community violence in adolescents with and without PTSD</strong></p><p><strong></strong>J Nothling, S Suliman, L Martin, C Simmons, S Seedat</p><p><strong>54. Assessment of oxidative stress markers in children with autistic spectrum disorders in Lagos, Nigeria</strong></p><p><strong></strong>Y Oshodi, O Ojewunmi, T A Oshodi, T Ijarogbe, O F Aina, J Okpuzor, O C F E A Lesi</p><p><strong>55. Change in diagnosis and management of 'gender identity disorder' in pre-adolescent children</strong></p><p>S Pickstone-Taylor</p><p><strong>56. Brain network connectivity in women exposed to intimate partner violence</strong></p><p>A Roos, J-P Fouche, B Vythilingum, D J Stein</p><p><strong>57. Prolonged exposure treatment for PTSD in a Third-World, task-shifting, community-based environment</strong></p><p>J Rossouw, E Yadin, I Mbanga, T Jacobs, W Rossouw, D Alexander, S Seedat</p><p><strong>58. Contrasting effects of early0life stress on mitochondrial energy-related proteins in striatum and hippocampus of a rat model of attention-deficit/ hyperactivity disorder</strong></p><p><strong></strong>V Russell, J Dimatelis, J Womersley, T-L Sterley</p><p><strong>59. Attention-deficit hyperactivity disorder in adults: A South African perspective</strong></p><p>R Schoeman, M de Klerk, M Kidd</p><p><strong>60. Cognitive function in women with HIV infection and early-life stress</strong></p><p>G Spies, C Fennema-Notestine, M Cherner, S Seedat</p><p><strong>61. Changes in functional connectivity networks in bipolar disorder patients after mindfulness-based cognitic therapy</strong></p><p>J A Starke, C F Beckmann, N Horn</p><p><strong>62. Post-traumatic stress disorder, overweight and obesity: A systematic review and meta-analysis</strong></p><p><strong></strong>S Suliman, L Anthonissen, J Carr, S du Plessis, R Emsley, S M J Hemmings, C Lochner, N McGregor L van den Heuvel, S Seedat</p><p><strong>63. The brain and behaviour in a third-trimester equivalent animal model of fetal alcohol spectrum disorders</strong></p><p>P C Swart, C B Currin, J J Dimatelis, V A Russell</p><p><strong>64. Irritability Assessment Model (IAM) to monitor irritability in child and adolescent psychiatric disorders.</strong></p><p>D van der Westhuizen</p><p><strong>65. Outcome of parent-adolescent training in chilhood victimisation: Adaptive functioning, psychosocial and physiological variables</strong></p><p>D van der Westhuizen</p><p><strong>66. The effect of ketamine in the Wistar-Kyoto and Sprague Dawley rat models of depression</strong></p><p>P J van Zyl, J J Dimatelis, V A Russell</p><p><strong>67. Investigating COMT variants in anxiety sensitivity in South African adolescents</strong></p><p>L J Zass, L Martin, S Seedat, S M J Hemmings</p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p><strong><br /></strong></p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p>

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The Postmodern wave of democratization and the emphasis on democratic values and right to expression make it imperative that the political discourse be studied with more and full attention. In this regard, one genre that is almost totally ignored in Pakistani context and little attention has been paid to it even at the global level, is autobiography. Autobiography is a special kind of composition in which the author gives a picture of the evolution of the self and its relation with the external world throughout this evolutionary process. The famous political autobiography Long Walk to Freedom by Nelson Mandela is, therefore, selected as the basic unit of analysis. Through content analysis different topics are separated from the original text. These topics are then grouped under different categories of van Dijk&rsquo;s theory of Political Discourse Analysis (PDA). The exploration and analysis of linguistic devices are also carried out. Besides Van Dijk&rsquo;s PDA, Huckin&rsquo;s approach to text and Corpus Linguistics&rsquo; quantitative methodology aided the systematic in-depth analysis. Methods of both qualitative and quantitative research have been utilized for this study as the researchers believe that quantification of data along with qualitative description produce reliable results. Findings revealed various linguistic devices are used in abundance. Amongst the most prominent ones are the unique and effective use of the year-statistics, language of the minority regime, Afrikaans, Trilingual combination, dramatic language and listing or cluster of three to stress certain themes like racial discrimination, inequality, poverty, parties, law, justice, separation and history.

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Mi nombre es Nelson Remolina, yo soy profesor de la Universidad de los Andes ya hace dieciséis años, profesor de planta tiempo completo, actualmente dirijo un grupo de estudios en temas de internet, comercio e l e c t r ó n i c o , t e l e c o m u n i c a c i o n e s e Informática (GECTI). Un observatorio de protección de datos y dirijo la Especialización en Derecho Comercial y soy profesor de planta e investigador.

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The theme of salvation is central in the servant songs. In Isaiah 42:1-7, the theme of salvationprefigures the significant task of the suffering servant. First, this essay commences with a critical analysis of Isaiah 42:1-7. This analysis will shed light on the context from which the text emerged in an effort to decipher salvific themes in the text. Second, the study maintains that Yahweh’s exclusivist proclamation in the Old Testament (hereafter OT)is revised in order to also include non-Jews in his salvific programme of the universe. Third, the term salvation is defined as depicting liberation in the OT. Liberation comprises various facets, including but not limited to political freedom, economic emancipation, democracy, justice, poverty eradication, and equal rights, amongst others. Fourth, this essay will explore divergent views on the identity of the suffering servant in the servant songs, such as Jeremiah, Cyrus, Jacob/Israel, and Jesus. The Christian view of the suffering servant will also be considered.Fifth, this article will discuss servant leadership in our contemporary context, in which Nelson Mandela as a representative example of a servant leader is explored. The overall objective of this research is to identify some salvific tasks of the suffering servant in the first servant song in order to inspire, inform and legitimise socio-political transformation1 in our contemporary society.

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Diapers are made by cotton and pulp containing cellulose that can be used as a substrate in the production of cellulose enzymes. The purpose of this research is to determine the ability of cellulolytic fungi Trichoderma asperellum LBKURCC1 and cellulolytic bacteria S-22 to degrade the used diapers containing urine by solid fermentation for 10, 20, and 30 days. The activity of crude extract of cellulose enzyme was observed with CMC 2% as substrate at pH 5,5 (Trichoderma asperellum LBKURCC1) and pH 7 (bacteria S-22 isolate), incubation temperature 40ºC during 30 minutes by using Nelson Somogyi’s method. The result showed that used diapers can be used as substrate for cellulose enzyme production by fungi Trichoderma asperellum LBKURCC1 with the highest activity of cruide extract cellulose enzyme obtained at 10th days solid fermentation of (1,891 ± 1,453) × 10-3 U / mL and by bacteria S-22 isolate at 20th days solid fermentation of (2,854 ± 0,019) × 10-3 U/mL. It can be concluded that bacteria S-22 isolate would degrade the used diapers better than fungi Trichoderma asperellum LBKURCC1. The result of this research compared to quality standards compost of SNI: 19-7030-2004 have not fulfilled, so it can not be used as compost.

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Social media is a dominating force in modern social life as internet technology has taken hold of our cyber-driven society. Many scholars, as will be explored below, have articulated fears and enthusiasm about what can be interpreted as a reconfiguration of privacy in a culture mediated by technology. Scholarship ranges from those opposing new conception of privacy in favour of protecting rights in traditional private/public distinctions with privacy as a privilege worthy of proprietary protection to those reveling in opening floodgates for information to re-invent or even destroy any semblance of traditional distinctions of privacy. These poles become even more accentuated in light of fast-proliferating technology illustrated by popular social networking websites such as Facebook, Twitter, Foursquareetc.In the North-American debate, the privacy concerns connected with these developments are compounded further by the U. S. Supreme Court's recent decision,Nelson v. NASA, which involves the constitutional right of government to ask for employee's personal information in the context of national security and surveillance.

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In shallow waters the wave height distribution significantly differs from Rayleigh distribution during extreme wind conditions. The EurOtop manual (Pullen et al. 2007) recommends the use of a composite Rayleigh-Weibull distribution proposed by Battjes and Groenendijk (2000) in order to describe the wave statistics in shallow waters. A test of this recommendation by using wave measurements with continuously operated radar level gauges at three different sites at the German North Sea coast for comparison revealed the necessity for a change in the parameterization given in the EurOtop manual. References Barjenbruch, U., S. Mai, N. Ohle, and U. Mertinatis. 2002. Monitoring Water Level, Waves and Ice with Radar Gauges, Proceedings of the Hydro 2002 Conference, DHyG, 328-337. Barjenbruch, U., and J. Wilhelmi. 2008. Application of radar gauges to measure the water level and the sea state, Proceedings of 31st International Conference on Coastal Engineering, ASCE, 687-695. Battjes, J.A., and H.W. Groenendijk. 2000. Wave height distributions on shallow foreshores, Coastal Engineering, 40, 161-182. http://dx.doi.org/10.1016/S0378-3839(00)00007-7 Burcharth, H.F., P. Frigaard, J. Uzcanga, J.M. Berenguer, B.G. Madrigal, and J. Villanueva. 1996. Design of the Ciervana breakwater, Bilbao, Advances in coastal structures and breakwaters, Thomas Telford, London, 26-43. Forristall, G. 2008. Offshore LNG terminal designs must overcome complications of shallow water, Oil & Gas Journal, 106(43). IAHR Working Group on Wave Generation and Analysis. 1989. List of Sea-State Parameters, Journal of Waterway, Port, Coastal and Ocean Engineering, 115(6), pp. 793-80 http://dx.doi.org/10.1061/(ASCE)0733-950X(1989)115:6(793) Klopman, G., and M.J.F. Stive. 1989. Extreme waves and wave loading in shallow water, Proceedings of E&P Forum Workshop: Wave and current kinematics and loading, Paris, Oct. 25-26. Longuet-Higgins, M. S. 1952. On the Statistical Distribution of the Heights of Sea Waves. Journal of Marine Research, 11(3), 245–266. Mai, S. 2008. Statistics of Waves in the Estuaries of the Rivers Ems and Weser - Measurement vs. Numerical Wave Model, Proceedings of the 7th Int. Conf. on Coastal and Port Engineering in Developing Countries COPEDEC, CD-ROM. Nelson, R.C. 1994. Depth limited design wave heights in very flat regions, Coastal Engineering, 23, 43-59. http://dx.doi.org/10.1016/0378-3839(94)90014-0 Pullen, T., N.W.H. Allsop, T. Bruce, A. Kortenhaus, H. Schüttrumpf, and J.W. van der Meer. 2007. EurOtop – Wave Overtopping of Sea Defences and Related Structures: Assessment Manual, Die Küste, 73, 193 pp. (online:

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Amorphous SiOx films with silicon nanoclusters are a new interesting material from the standpoint of the physics, technology, and possible practical applications, since such films can exhibit photoluminescence due to size quantization. Moreover, the optical properties of these structures can be controlled by varying the size and the content of silicon nanoclusters in the SiOx film, as well as by transforming nanoclusters into nanocrystals by means of high-temperature annealing. However, during the annealing of nonstoichiometric silicon oxide, significant changes can occur in the phase composition and the structure of the films. The results of investigations on the crystallization of silicon nanoclusters in a SiOx matrix have shownthat, even a very fast method of annealing using PPA leads to the formation of large silicon crystallites. This also causes the crystallization of at least a part of the oxide phase in the form of silicon hydroxide H6O7Si2. Moreover, in films with an initial content of pure silicon nanoclusters ≤ 50%, during annealing a part of the silicon is spent on the formation of oxide, and part of it is spent on the formation of silicon crystals. While in a film with an initial concentration of silicon nanoclusters ≥ 53%, on the contrary, upon annealing, there occurs a partial transition of silicon from the oxide phase to the growth ofSi crystals Reference 1. Undalov Y. K., Terukov E. I., Silicon nanoclustersncl-Si in a hydrogenated amorphous silicon suboxidematrix a-SiOx:H (0 < x < 2). Semiconductors. 2015;49(7):867- 878. DOI: https://doi.org/10.1134/S10637826150702222. Kim K. H., Johnson E. V., Kazanskii A. G.,Khenkin M. V., Roca P. Unravelling a simple methodfor the low temperature synthesis of siliconnanocrystals and monolithic nanocrystalline thinfilms. Scientific Reports. 2017;7(1) DOI: https://doi.org/10.1038/srep405533. Undalov Y. K., Terukov E. I., Trapeznikova I. N.Formation of ncl-Si in the amorphous matrix a-SiOx-:H located near the anode and on the cathode, usinga time-modulated DC plasma with the (SiH4–Ar–O2)gas phase (Co2 = 21.5 mol%). Semiconductors.2019;53(11): 1514–1523. DOI: https://doi.org/10.1134/S10637826191102284. Terekhov V. A., Terukov E. I., Undalov Y. K.,Parinova E. V., Spirin D. E., Seredin P. V., Minakov D. A.,Domashevskaya E. P. Composition and optical propertiesof amorphous a-SiOx:H films with silicon nanoclusters.Semiconductors. 2016;50(2): 212–216. DOI:https://doi.org/10.1134/S10637826160202515. Terekhov V. A., Turishchev S. Y., Kashkarov V. M.,Domashevskaya E. P., Mikhailov A. N., Tetel’baum D. I.Silicon nanocrystals in SiO2 matrix obtained by ionimplantation under cyclic dose accumulation. PhysicaE: Low-dimensional Systems and Nanostructures.2007;38(1-2): 16–20. DOI: https://doi.org/10.1016/j.physe.2006.12.0306. Terekhov V. A., Turishchev S. Y., Pankov K. N.,Zanin I. E., Domashevskaya E. P., Tetelbaum D. I.,Mikhailov A. N., Belov A. I., Nikolichev D. E., Zubkov S. Y.XANES, USXES and XPS investigations of electronenergy and atomic structure peculiarities of the siliconsuboxide thin film surface layers containing Si nanocrystals.Surface and Interface Analysis. 2010;42(6-7):891–896. DOI: https://doi.org/10.1002/sia.33387. Terekhov V. A., Turishchev S. Y., Pankov K. N.,Zanin I. E., Domashevskaya E. P., Tetelbaum, MikhailovA. N., Belov A. I., Nikolichev D. E. Synchrotron investigationsof electronic and atomic-structure peculiaritiesfor silicon-oxide films’ surface layers containingsilicon nanocrystals. Journal of Surface Investigation.X-ray, Synchrotron and Neutron Techniques. 2011;5(5):958–967. DOI: https://doi.org/10.1134/S102745101110020X8. Sato K., Izumi T., Iwase M., Show Y., Morisaki H.,Yaguchi T., Kamino T. Nucleation and growth of nanocrystallinesilicon studied by TEM, XPS and ESR.Applied Surface Science. 2003;216 (1-4): 376–381. DOI:https://doi.org/10.1016/S0169-4332(03)00445-89. 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This study aims to apply rational emotive behavior counseling as an effort to reduce cheating behavior of high school students. The design of this study was conducted using a quasi experimental method approach with a pretest-posttest non-equivalent control group design research design. Data analysis techniques using Wilcoxon mached-pairs signed test, with the Asymp.Sig (2-Tailed) 0.028 <0.05, which shows a significant difference. The Z test value is -0.730 with the Asymp.Sig (2-Tailed) number 0.466, because of the Asymp.Sig (2-Tailed) value> 0.05, it can be concluded that there is no significant difference between the posttest value and the experimental group value with the control group, Ho is rejected and Ha is accepted which means that rational emotive behavior counseling is effective in reducing student cheating behavior. The study was carried out starting from January to March 2018, which took place at Darul Hikmah High School. Based on the results of the study, the researchers proposed several suggestions, among others (1) BK teachers, counseling rational emotive behavior can be applied by BK teachers to reduce student cheating behavior practically and can be easily applied; (2) for researchers furthermore, this research uses the pretest and posttest control group design research models, for the next researcher can use other research designs such as action research in BK, or other experimental research. References Andrestia, M. (2010). Pengaruh locus of control goal orientation terhadap cheating mahasiwa Fakultas Psikologi UIN Syarif Hidayatullah Jakarta. Skripsi. Jakarta: UIN Syarif Hidayatullah Jakarta. Anitasari, L. (2012). Hubungan stres dan perilaku merokok pada remaja. Skripsi. Malang: Universitas Negeri Malang. Arabzadeh, S., Ameli, N., Zeinoddini, A., Rezaei, F., Farokhnia, M., Mohammadinejad, P., Ghaleiha, A., & Akhondzadeh, S. (2015). Celecoxib adjunctive therapy for acute bipolar mania: A randomized, double-blind, placebo-controlled trial. Bipolar Disorders, 17(6), 606-614. doi:https://doi.org/10.1111/bdi.12324 Bond, F. W., & Dryden, W. (1996). Why two central REBT hypotheses appear untestable. Journal of Rational-Emotive and Cognitive-Behavior Therapy, 14(1), 29-40. Corey, G. (2015). Theory and practice of counseling and psychotherapy. Canada: Nelson Education. Corey, G. (2012). Case approach to counseling and psychotherapy. Canada: Nelson Education. Dessy, D. A., Suranata, K. S., & Setuti, N. M. (2013). Penerapan konseling rasional emotif dengan teknik kognitif untuk meningkatkan self disclosure siswa kelas X. 6 SMA Negeri 1 Sukasada tahun pelajaran 2012/2013. Jurnal Ilmiah Bimbingan Konseling Undiksha, 1(1), 1-10. https://ejournal.undiksha.ac.id/index.php/JJBK/issue/view/91 Dryden, W. (2014). Rational emotive behaviour therapy: Distinctive features. London: Routledge. Dryden, W. (2003). Reason to change: A rational emotive behaviour therapy (REBT) workbook. London: Routledge. Fraenkel, J. R., Wallen, N. E., & Hyun, H. H. (1993). How to design and evaluate research in education (Vol. 7). New York: McGraw-Hill. Habsy, B. A. (2017a). Model konseling kelompok cognitive behavior untuk meningkatkan self esteem siswa SMK. Perspektif Ilmu Pendidikan, 31(1), 21-35. doi: https://doi.org/10.21009/PIP.311.4 Habsy, B. A. (2017b). Filosofi ilmu bimbingan dan konseling indonesia. Jurnal Pendidikan (Teori dan Praktik), 2(1), 1-11. doi: http://dx.doi.org/10.26740/jp.v2n1.p1-11 Habsy, B. A. (2018a). Konseling rasional emotif perilaku: Sebuah tinjauan filosofis. Indonesian Journal of Educational Counseling, 2(1), 13-30. doi:https://doi.org/10.30653/001.201821.25 Habsy, B. A. (2018b). Model bimbingan kelompok PPPM untuk mengembangkan pikiran rasional korban bullying siswa SMK Etnis Jawa. Jurnal Pendidikan (Teori dan Praktik), 2(2), 91-99. doi:http://dx.doi.org/10.26740/jp.v2n2.p91-99 Hartanto, D. (2012). Bimbingan & konseling menyontek: Mengungkap akar masalah dan solusinya. Jakarta: Indeks. Hetherington, E. M., & Feldman, S. E. (1964). College cheating as a function of subject and situationalvariables. Journal of Educational Psychology, 55(4), 212. McCabe, M., & Ricciardelli, L. (2001). Parent, peer and media influences on body image and strategies to both increase and decrease body size among adolescent boys and girls. Adolescence, 36(142), 225-240. https://www.questia.com/library/journal/1G1-79251794/parent-peer-and-mediainfluences-on-body-image-and Nurmayasari, K., & Murusdi, H. (2015). Hubungan antara Berpikir Positif dan Perilaku Menyontek pada Siswa Kelas X SMK Koperasi Yogyakarta. Empathy: Jurnal Fakultas Psikologi, 3(1), 8-15. http://journal.uad.ac.id/index.php/EMPATHY/ article/view/3009/1748 Santrock, J. W., & Curl, R. M. (2003). Adolescence (9th ed.). New York: McGraw-Hill. Setyani, U. (2007). Hubungan antara konsep diri dengan intensi menyontek pada siswa SMA Negeri 2 Semarang. Disertasi. Semarang: Universitas Diponegoro. Sujana, Y. E., & Wulan, R. (1994). Hubungan antara kecenderungan pusat kendali dengan intensi menyontek. Jurnal Psikologi, 21(1994). http://i-lib.ugm.ac.id/jurnal/download.php?dataId=4298 Taylor, K.R. (2003). Bracing for cheating and plagiarism. Diakses melalui https://www.eddigest.com/sub.php Permatasari, D., & Muka, J. R. (2017). Correlation between self–efficacy and cheating behavior onvocational high school students. Prosiding 8th ICLICE 2017. Valiente, C., Eisenberg, N., Haugen, R., Spinrad, T. L., Hofer, C., Liew, J., & Kupfer, A. (2011). Children’s efforftul control and academic achievement: Mediation through social functioning. Early Education and Development, 22(3), 411-433. doi: https://doi.org/10.1080/10409289.2010.505259

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Cilantro, or coriander (Coriandrum sativum), is a leafy vegetable in the Apiaceae and is grown commercially in California primarily for use as a fresh herb. During 2002 and 2003 in coastal California (Santa Barbara County), commercial cilantro fields showed symptoms of a wilt disease. Affected plants grew poorly and were stunted. Lower foliage turned yellow with reddish tinges, and plants wilted during warmer times of the day. The main stem, crown, and taproot exhibited vascular discoloration that was reddish to light brown. As disease progressed, plants eventually died. For both years, the disease distribution was limited to isolated small patches (each patch measuring less than 1 m2 in area). A fungus was consistently isolated from symptomatic vascular tissue in crowns and taproots. On the basis of colony and conidial morphology, the isolates were identified as Fusarium oxysporum (2). No other fungi or bacteria were recovered from these plants. To test pathogenicity, suspensions containing 1 × 106 conidia/ml were prepared for five isolates. The roots of 30-day-old cilantro plants of four cultivars (30 plants each of Festival, Leisure, Santo, and LSO 14) were clipped and then soaked in the suspensions for 20 min. The roots of 30 plants of each cultivar were soaked in water as a control. Plants were repotted into new redwood bark + peat moss rooting medium and maintained in a greenhouse setting at 24 to 26°C. After 1 month, 95% or more of the inoculated plants showed yellowing and vascular discoloration symptoms similar to those seen in the field. F. oxysporum was reisolated from all inoculated plants. The four cilantro cultivars did not show differences in disease severity. Control plants showed no symptoms, and the fungus was not recovered from these plants. The experiment was repeated and the results were the same. Experiments also were conducted to determine if cilantro isolates could cause disease in celery (Apium graveolens var. dulce). Celery transplants and cilantro seedlings were prepared and inoculated as described above. However, after 2 months, celery plants did not show any disease symptoms, while the cilantro developed wilt symptoms and eventually died. A Fusarium wilt disease has been reported on coriander in Argentina and India where the pathogen was named F. oxysporum f. sp. coriandrii (1,3). To our knowledge, this is the first report of Fusarium wilt of cilantro in California. References: (1) M. Madia et al. Fitopatologia 34:155, 1999. (2) P. E. Nelson et al. Fusarium species: An Illustrated Manual for Identification. Pennsylvania State University Press, University Park, 1983. (3) U. S. Srivastava. Indian Phytopathol. 22:406, 1969.

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<p><strong>List of abstracts and authors:</strong></p><p><strong>1. Antipsychotics in anxiety disorders</strong></p><p>Christer Allgulander</p><p><strong>2. Anxiety in somatic disorders</strong></p><p>Christer Allgulander</p><p><strong>3. Community rehabilitation of the schizophrenic patient</strong></p><p>Orlando Alonso Betancourt, Maricela Morales Herrera</p><p><strong>4. Dual diagnosis: A theory-driven multidisciplinary approach for integrative care</strong></p><p>David Blackbeard</p><p><strong>5. The emotional language of the gut - when 'psyche' meets 'soma'</strong></p><p>Helen Clark</p><p><strong>6. The Psychotherapy of bipolar disorder</strong></p><p>Franco Colin</p><p><strong>7. The Psychotherapy of bipolar disorder</strong></p><p>Franco Colin</p><p><strong>8. Developing and adopting mental health policies and plans in Africa: Lessons from South Africa, Uganda and Zambia</strong></p><p>Sara Cooper, Sharon Kleintjes, Cynthia Isaacs, Fred Kigozi, Sheila Ndyanabangi, Augustus Kapungwe, John Mayeya, Michelle Funk, Natalie Drew, Crick Lund</p><p><strong>9. The importance of relapse prevention in schizophrenia</strong></p><p>Robin Emsley</p><p><strong>10. Mental Health care act: Fact or fiction?</strong></p><p>Helmut Erlacher, M Nagdee</p><p><strong>11. Does a dedicated 72-hour observation facility in a district hospital reduce the need for involuntary admissions to a psychiatric hospital?</strong></p><p>Lennart Eriksson</p><p><strong>12. The incidence and risk factors for dementia in the Ibadan study of ageing</strong></p><p>Oye Gureje, Lola Kola, Adesola Ogunniyi, Taiwo Abiona</p><p><strong>13. Is depression a disease of inflammation?</strong></p><p><strong></strong>Angelos Halaris</p><p><strong>14. Paediatric bipolar disorder: More heat than light?</strong></p><p>Sue Hawkridge</p><p><strong>15. EBM: Anova Conundrum</strong></p><p>Elizabeth L (Hoepie) Howell</p><p><strong>16. Tracking the legal status of a cohort of inpatients on discharge from a 72-hour assessment unit</strong></p><p>Bernard Janse van Rensburg</p><p><strong>17. Dual diagnosis units in psychiatric facilities: Opportunities and challenges</strong></p><p>Yasmien Jeenah</p><p><strong>18. Alcohol-induced psychotic disorder: A comparative study on the clinical characteristics of patients with alcohol dependence and schizophrenia</strong></p><p>Gerhard Jordaan, D G Nel, R Hewlett, R Emsley</p><p><strong>19. Anxiety disorders: the first evidence for a role in preventive psychiatry</strong></p><p>Andre F Joubert</p><p><strong>20. The end of risk assessment and the beginning of start</strong></p><p>Sean Kaliski</p><p><strong>21. Psychiatric disorders abd psychosocial correlates of high HIV risk sexual behaviour in war-effected Eatern Uganda</strong></p><p>E Kinyada, H A Weiss, M Mungherera, P Onyango Mangen, E Ngabirano, R Kajungu, J Kagugube, W Muhwezi, J Muron, V Patel</p><p><strong>22. One year of Forensic Psychiatric assessment in the Northern Cape: A comparison with an established assessment service in the Eastern Cape</strong></p><p>N K Kirimi, C Visser</p><p><strong>23. Mental Health service user priorities for service delivery in South Africa</strong></p><p>Sharon Kleintjes, Crick Lund, Leslie Swartz, Alan Flisher and MHaPP Research Programme Consortium</p><p><strong>24. The nature and extent of over-the-counter and prescription drug abuse in cape town</strong></p><p>Liezl Kramer</p><p><strong>25. Physical health issues in long-term psychiatric inpatients: An audit of nursing statistics and clinical files at Weskoppies Hospital</strong></p><p>Christa Kruger</p><p><strong>26. Suicide risk in Schizophrenia - 20 Years later, a cohort study</strong></p><p>Gian Lippi, Ean Smit, Joyce Jordaan, Louw Roos</p><p><strong>27.Developing mental health information systems in South Africa: Lessons from pilot projects in Northern Cape and KwaZulu-Natal</strong></p><p>Crick Lund, S Skeen, N Mapena, C Isaacs, T Mirozev and the Mental Health and Poverty Research Programme Consortium Institution</p><p><strong>28. Mental health aspects of South African emigration</strong></p><p>Maria Marchetti-Mercer</p><p><strong>29. What services SADAG can offer your patients</strong></p><p>Elizabeth Matare</p><p><strong>30. Culture and language in psychiatry</strong></p><p>Dan Mkize</p><p><strong>31. Latest psychotic episode</strong></p><p>Povl Munk-Jorgensen</p><p><strong>32. The Forensic profile of female offenders</strong></p><p>Mo Nagdee, Helmut Fletcher</p><p><strong>33. The intra-personal emotional impact of practising psychiatry</strong></p><p>Margaret Nair</p><p><strong>34. Highly sensitive persons (HSPs) and implications for treatment</strong></p><p>Margaret Nair</p><p><strong>35. Task shifting in mental health - The Kenyan experience</strong></p><p>David M Ndetei</p><p><strong>36. Bridging the gap between traditional healers and mental health in todya's modern psychiatry</strong></p><p>David M Ndetei</p><p><strong>37. Integrating to achieve modern psychiatry</strong></p><p>David M Ndetei</p><p><strong>38. Non-medical prescribing: Outcomes from a pharmacist-led post-traumatic stress disorder clinic</strong></p><p>A Parkinson</p><p><strong>39. Is there a causal relationship between alcohol and HIV? Implications for policy, practice and future research</strong></p><p>Charles Parry</p><p><strong>40. Global mental health - A new global health discipline comes of age</strong></p><p>Vikram Patel</p><p><strong>41. Integrating mental health into primary health care: Lessons from pilot District demonstration sites in Uganda and South Africa</strong></p><p>Inge Petersen, Arvin Bhana, K Baillie and MhaPP Research Programme Consortium</p><p><strong>42. Personality disorders -The orphan child in axis I - Axis II Dichotomy</strong></p><p><strong></strong>Willie Pienaar</p><p><strong>43. Case Studies in Psychiatric Ethics</strong></p><p>Willie Pienaar</p><p><strong>44. Coronary artery disease and depression: Insights into pathogenesis and clinical implications</strong></p><p>Janus Pretorius</p><p><strong>45. Impact of the Mental Health Care Act No. 17 of 2002 on designated hospitals in KwaZulu-Natal: Triumphs and trials</strong></p><p>Suvira Ramlall, Jennifer Chipps</p><p><strong>46. Biological basis of addication</strong></p><p>Solomon Rataemane</p><p><strong>47. Genetics of Schizophrenia</strong></p><p>Louw Roos</p><p><strong>48. Management of delirium - Recent advances</strong></p><p>Shaquir Salduker</p><p><strong>49. Social neuroscience: Brain research on social issues</strong></p><p>Manfred Spitzer</p><p><strong>50. Experiments on the unconscious</strong></p><p>Manfred Spitzer</p><p><strong>51. The Psychology and neuroscience of music</strong></p><p>Manfred Spitzer</p><p><strong>52. Mental disorders in DSM-V</strong></p><p>Dan Stein</p><p><strong>53. Personality, trauma exposure, PTSD and depression in a cohort of SA Metro policemen: A longitudinal study</strong></p><p>Ugashvaree Subramaney</p><p><strong>54. Eating disorders: An African perspective</strong></p><p>Christopher Szabo</p><p><strong>55. An evaluation of the WHO African Regional strategy for mental health 2001-2010</strong></p><p>Thandi van Heyningen, M Majavu, C Lund</p><p><strong>56. A unitary model for the motor origin of bipolar mood disorders and schizophrenia</strong></p><p>Jacques J M van Hoof</p><p><strong>57. The origin of mentalisation and the treatment of personality disorders</strong></p><p>Jacques J M Hoof</p><p><strong>58. How to account practically for 'The Cause' in psychiatric diagnostic classification</strong></p><p>C W (Werdie) van Staden</p><p><strong>POSTER PRESENTATIONS</strong></p><p><strong>59. Problem drinking and physical and sexual abuse at WSU Faculty of Health Sciences, Mthatha, 2009</strong></p><p>Orlando Alonso Betancourt, Maricela Morales Herrera, E, N Kwizera, J L Bernal Munoz</p><p><strong>60. Prevalence of alcohol drinking problems and other substances at WSU Faculty of Health Sciences, Mthatha, 2009</strong></p><p>Orlando Alonso Betancourt, Maricela Morales Herrera, E, N Kwizera, J L Bernal Munoz</p><p><strong>61. Lessons learnt from a modified assertive community-based treatment programme in a developing country</strong></p><p>Ulla Botha, Liezl Koen, John Joska, Linda Hering, Piet Ooosthuizen</p><p><strong>62. Perceptions of psychologists regarding the use of religion and spirituality in therapy</strong></p><p>Ottilia Brown, Diane Elkonin</p><p><strong>63. Resilience in families where a member is living with schizophreni</strong></p><p>Ottilia Brown, Jason Haddad, Greg Howcroft</p><p><strong>64. Fusion and grandiosity - The mastersonian approach to the narcissistic disorder of the self</strong></p><p>William Griffiths, D Macklin, Loray Daws</p><p><strong>65. Not being allowed to exist - The mastersonian approach to the Schizoid disorder of the self</strong></p><p>William Griffiths, D Macklin, Loray Daws</p><p><strong>66. Risky drug-injecting behaviours in Cape Town and the need for a needle exchange programme</strong></p><p>Volker Hitzeroth</p><p><strong>67. Neuroleptic malignant syndrome in adolescents in the Western Cape: A case series</strong></p><p>Terri Henderson</p><p><strong>68. Experience and view of local academic psychiatrists on the role of spirituality in South African specialist psychiatry, compared with a qualitative analysis of the medical literature</strong></p><p>Bernard Janse van Rensburg</p><p><strong>69. The role of defined spirituality in local specialist psychiatric practice and training: A model and operational guidelines for South African clinical care scenarios</strong></p><p>Bernard Janse van Rensburg</p><p><strong>70. Handedness in schizophrenia and schizoaffective disorder in an Afrikaner founder population</strong></p><p>Marinda Joubert, J L Roos, J Jordaan</p><p><strong>71. A role for structural equation modelling in subtyping schizophrenia in an African population</strong></p><p>Liezl Koen, Dana Niehaus, Esme Jordaan, Robin Emsley</p><p><strong>72. Caregivers of disabled elderly persons in Nigeria</strong></p><p>Lola Kola, Oye Gureje, Adesola Ogunniyi, Dapo Olley</p><p><strong>73. HIV Seropositivity in recently admitted and long-term psychiatric inpatients: Prevalence and diagnostic profile</strong></p><p>Christina Kruger, M P Henning, L Fletcher</p><p><strong>74. Syphilis seropisitivity in recently admitted longterm psychiatry inpatients: Prevalence and diagnostic profile</strong></p><p>Christina Kruger, M P Henning, L Fletcher</p><p><strong>75. 'The Great Suppression'</strong></p><p>Sarah Lamont, Joel Shapiro, Thandi Groves, Lindsey Bowes</p><p><strong>76. Not being allowed to grow up - The Mastersonian approach to the borderline personality</strong></p><p>Daleen Macklin, W Griffiths</p><p><strong>77. Exploring the internal confirguration of the cycloid personality: A Rorschach comprehensive system study</strong></p><p>Daleen Macklin, Loray Daws, M Aronstam</p><p><strong>78. A survey to determine the level of HIV related knowledge among adult psychiatric patients admitted to Weskoppies Hospital</strong></p><p><strong></strong> T G Magagula, M M Mamabolo, C Kruger, L Fletcher</p><p><strong>79. A survey of risk behaviour for contracting HIV among adult psychiatric patients admitted to Weskoppies Hospital</strong></p><p>M M Mamabolo, T G Magagula, C Kruger, L Fletcher</p><p><strong>80. A retrospective review of state sector outpatients (Tara Hospital) prescribed Olanzapine: Adherence to metabolic and cardiovascular screening and monitoring guidelines</strong></p><p>Carina Marsay, C P Szabo</p><p><strong>81. Reported rapes at a hospital rape centre: Demographic and clinical profiles</strong></p><p>Lindi Martin, Kees Lammers, Donavan Andrews, Soraya Seedat</p><p><strong>82. Exit examination in Final-Year medical students: Measurement validity of oral examinations in psychiatry</strong></p><p>Mpogisheng Mashile, D J H Niehaus, L Koen, E Jordaan</p><p><strong>83. Trends of suicide in the Transkei region of South Africa</strong></p><p>Banwari Meel</p><p><strong>84. Functional neuro-imaging in survivors of torture</strong></p><p>Thriya Ramasar, U Subramaney, M D T H W Vangu, N S Perumal</p><p><strong>85. Newly diagnosed HIV+ in South Africa: Do men and women enroll in care?</strong></p><p>Dinesh Singh, S Hoffman, E A Kelvin, K Blanchard, N Lince, J E Mantell, G Ramjee, T M Exner</p><p><strong>86. Diagnostic utitlity of the International HIC Dementia scale for Asymptomatic HIV-Associated neurocognitive impairment and HIV-Associated neurocognitive disorder in South Africa</strong></p><p>Dinesh Singh, K Goodkin, D J Hardy, E Lopez, G Morales</p><p><strong>87. The Psychological sequelae of first trimester termination of pregnancy (TOP): The impact of resilience</strong></p><p>Ugashvaree Subramaney</p><p><strong>88. Drugs and other therapies under investigation for PTSD: An international database</strong></p><p>Sharain Suliman, Soraya Seedat</p><p><strong>89. Frequency and correlates of HIV Testing in patients with severe mental illness</strong></p><p>Hendrik Temmingh, Leanne Parasram, John Joska, Tania Timmermans, Pete Milligan, Helen van der Plas, Henk Temmingh</p><p><strong>90. A proposed mental health service and personnel organogram for the Elizabeth Donkin psychiatric Hospital</strong></p><p>Stephan van Wyk, Zukiswa Zingela</p><p><strong>91. A brief report on the current state of mental health care services in the Eastern Cape</strong></p><p>Stephan van Wyk, Zukiswa Zingela, Kiran Sukeri, Heloise Uys, Mo Nagdee, Maricela Morales, Helmut Erlacher, Orlando Alonso</p><p><strong>92. An integrated mental health care service model for the Nelson Mandela Bay Metro</strong></p><p>Stephan van Wyk, Zukiswa Zingela, Kiran Sukeri</p><p><strong>93. Traditional and alternative healers: Prevalence of use in psychiatric patients</strong></p><p>Zukiswa Zingela, S van Wyk, W Esterhuysen, E Carr, L Gaauche</p>

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Ruang esensinya adalah tempat manusia hidup dan beraktivitas. Namun tidak semua aktivitas dapat terakomodir karena setiap ruang dibatasi dengan fungsinya masing-masing. Bagi ruang pribadi keterbatasan ruang tersebut merupakan karakteristik utama bagi ruang itu sendiri sedangkan pada ruang publik yang memiliki berbagai macam aktivitas harus dapat menampung berbagai aktivitas di dalamnya. Untuk itulah perlu dilakukan kajian mengenai ruang publik terhadap permasalahan keterbatasan ruang yang sering ditemui. Tulisan ini menggunakan metode kualitatif dengan melakukan pendekatan kajian literatur. Ada beberapa literatur yang diambil dari beberapa ahli serta beberapa hasil penelitian dalam artikel jurnal untuk mendukung teori dan melihat kenyataan di lapangan. Pada akhir tulisan diambil suatu kesimpulan bahwa keterbatasan ruang publik terhadap berbagai macam aktivitas yang berlangsung di dalamnya dengan terbentuknya ruang bersama baik secara permanen maupun bergantian (waktu tertentu).Kata-kata Kunci: arsitektur, ruang publik, aktivitas, ruang bersamaURBAN PUBLIC SPACE STUDIES BETWEEN ACTIVITIES AND LIMITATIONSThe essence of space is a place where humans live and doing their activities. But not all activities can be accommodated because space is limited by their functions. For private space, space limitations are the main characteristics for space itself, while in public spaces that have various kinds of activities must be able to accommodate multiple activities in it. For this reason, a study of public space needs to be done on the problems of space limitations that are often encountered. This paper uses qualitative methods by conducting a literature review approach. There is some literature taken from several experts and several research results in the journal for support the theory and see the reality in the field. At the end of the writing, it was concluded that the limitations of the public space for various kinds of activities take place in it with the formation of shared spaces both permanently and alternately (certain times).Keywords: architecture, public space, activity, share spaceREFERENCESAgustapraja, H. R. (2018). Studi Pemetaan Perilaku (Behavioral Mapping) Pejalan Kaki Pada Pedesterian Alun-Alun Kota Lamongan. Civilla, 3(1), 134–139. https://doi.org/https://doi.org/10.30736/cvl.v3i1.220Athanassiou, E. (2017). The Hybrid Landscape Of Public Space In Thessaloniki In The Context Of Crisis. Landscape Research, 42(7), 782–794. https://doi.org/10.1080/01426397.2017.1372399Carr, J., & Dionisio, M. R. (2017). Flexible Spaces as a Third Way Forward for Planning Urban Shared Spaces. In Cities (pp. 73–82). Elsevier. https://doi.org/10.1016/j.cities.2017.06.009Carr, S., Francis, M., Rivlin, L. G., & Stone, A. M. (1992). Public Space. New York: Cambridge University Press.Farida, N. (2013). Effect of Outdoor Shared Spaces on Social Interraction in a Housing Estate in Algeria. Frontiers of Architectural Research, 2, 457–467. https://doi.org/10.1016/j.foar.2013.09.002Hakim, R., & Utomo, H. (2003). Komponen Perancangan Arsitektur Lansekap: Prinsip-Unsur dan Aplikasi Desain. Jakarta: Penerbit Bumi Aksara.Hanafiah, U. I. M., & Asharsinyo, D. F. (2017). Redefenisi Ruang Publik Pada Kampung Kreatif Pasundan. Studi Kasus: Koridor Tepian Sungai Cikapundung, RT 02 RW 04, Kelurahan Balonggede, Kecamatan Regol, Kota Bandung, Jawa Barat. Idealog, 2(2), 124–137. https://doi.org/10.25124/idealog.v2i2.1220Hantono, D. (2017). Pengaruh Ruang Publik Terhadap Kualitas Visual Jalan Kali Besar Jakarta. Arsitektura, 15(2), 532–540. https://doi.org/10.20961/arst.v15i2.15114Krier, R. (1979). Urban Space. New York: Rizzoli.Liem, Y., & Lake, R. C. (2018). Pemaknaan Ruang Terbuka Publik Taman Nostalgia Kota Kupang. Arteks, 2(2), 149–158. https://doi.org/10.30822/artk.v2i2.150Mulyandari, H. (2011). Pengantar Arsitektur Kota. (Oktaviani HS, Ed.) (1st ed.). Yogyakarta: Penerbit Andi.Murtini, T. W., & Wahyuningrum, S. H. (2017). Penggunaan Ruas Jalan Sebagai Pasar Tradisional Di Gang Baru Pecinan, Semarang. Modul, 17(1), 17–21. Retrieved from https://ejournal.undip.ac.id/index.php/modul/article/view/17246/12396Olesen, M., & Lassen, C. (2012). Restricted Mobilities: Access to, and Activities in, Public and Private Spaces. International Planning Studies, 17(3), 215–232. https://doi.org/10.1080/13563475.2012.704755Rapoport, A. (1990). The Meaning of the Built Environment: A Nonverbal Communication Approach (1st ed.). Arizona: University of Arizona Press.Rochimah, E., & Asriningpuri, H. (2018). Adaptasi Perilaku Pedagang Bazar Dalam Teritori Ruang Dagang. Nalars, 17(1), 21–28. https://doi.org/10.24853/nalars.17.1.21-28Salomon-Ayeh, B. E., King, R. S., & Decardi-Nelson, I. (2011). Street Vending and The Use of Urban Public Space in Kumasi, Ghana. Surveyor, 4(1), 20–31. Retrieved from http://dspace.knust.edu.gh/bitstream/123456789/3423/1/Surveyor Journal 3.pdfSantoso, J. T., Mustikawati, T., Suryasari, N., & Titisari, E. Y. (2016). Pola Aktivitas Wisata Belanja dI Kampung Wisata Keramik Dinoyo, Malang. Tesa Arsitektur, 14(1), 1. https://doi.org/10.24167/tes.v14i1.560Simpson, P. (2011). Street Performance And The City: Public Space, Sociality, And Intervening In The Everyday. Space and Culture, XX(X), 1–16. https://doi.org/10.1177/1206331211412270Sudarisman, I. (2017). Kajian Pedagang Kaki Lima Di Taman Tegalega, Bandung, Jawa Barat. Arsir , 1(2), 161–174. Retrieved from http://jurnal.um-palembang.ac.id/arsir/article/view/867/769

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<p>Phobia is anxiety disorders in the form of excessive and irrational fear to certain objects or situations. Phobia symptoms can interfere with daily activities, such as muscle tension, trembling, cold sweat, dizziness, nausea, panic, and various other discomforts. This study aimed to look at the effect of systematic desensitization therapy combined with dhikr relaxation to reduce anxiety levels in people with phobias. The method used in this research was an experiment with pretest and posttest one group design. Data obtained by phobia anxiety scale Severity Measure for Specific Phobia-Adult, observation during therapy process, interviews, and measurement of Subjective Units of Discomfort Scale (SUDS). Subjects consisted of two people, soursop phobia and needle phobia. The results showed that systematic desensitization therapy with dhikr relaxation can reduce physical and psychological anxiety symptoms, so that the subject's phobia level is reduced, from severe phobia to moderate phobia and mild phobia. <strong></strong></p><p><strong><em>Keywords</em></strong><em>: systematic desensitization, dhikr, phobia, anxiety, relaxation</em></p><p><em></em><strong>Daftar Pustaka</strong></p><p>American Psychiatric Association. (2013). <em>Diagnostic and Statistical Manual of Mental Disorders Fifth Edition</em>. England: American Psychiatric Publishing.</p><p>Arikunto, S. (2010). <em>Prosedur Penelitian: Suatu Pendekatan Praktik</em>. Jakarta: Rineka Cipta.</p><p>Atrup, A., &amp; Fatmawati, D. (2018). Hipnoterapi Teknik Regression Therapy Untuk Menangani Penderita Glossophobia Siswa Sekolah Menengah Pertama. <em>Pinus</em>, <em>3</em>(2), 138–149.</p><p>Azmarina, R. (2015). Desensitisasi Sistematik Dengan Zikir Tasbih Untuk Menurunkan Simtom Kecemasan Pada Gangguan Fobia Spesifik. <em>Humanitas</em>, <em>12</em>(2), 90–104. https://doi.org/10.26555/humanitas.v12i2.3836</p><p>Bukhori, B. (2008). <em>Zikir Al-Asma’al-Husna Solusi atas Problem Agresivitas Remaja</em>. Semarang: Rasail Media.</p><p>Craske, M., Wittchen, U., Bogels, S., Stein, M., Andrews, G., &amp; Lebeu, R. (2013). Severity Measure for Specific Phobia-Adult. Retrieved from American Psychiatric Association website: https://www.psychiatry.org/psychiatrists/practice/dsm/educational-resources/assessment-measures</p><p>Creswell, J. W. (2010). <em>Research Design: Pendekatan Kualitatif, Kuantitatif, dan Mixed</em>. Yogjakarta: PT Pustaka Pelajar.</p><p>Firosad, A. M., Nirwana, H., &amp; Syahniar, S. (2016). Teknik Desensitisasi Sistematik untuk Mengurangi Fobia Mahasiswa. <em>Konselor</em>, <em>5</em>(2), 100–107. https://doi.org/10.24036/02016526546-0-00</p><p>Hawari, D. (2010). <em>Al-Qur’an Ilmu Kedokteran Jiwa dan Kesehatan Jiwa</em>. Jakarta: Balai Penerbit Fakultas Kedokteran Universitas Indonesia.</p><p>Hendriyani, R., &amp; Ahadiyah, A. (2012). <em>Faktor-Faktor yang Menyebabkan Pediophobia (Studi Kasus pada Penderita Pediophobia)</em>. <em>4</em>(2), 1–6.</p><p>Herdiansyah, M., &amp; Sumampouw, N. J. (2018). <em>Systematic Desensitization for Treating Specific Phobia of Earthworms: An In Vivo Exposure Study</em>. <em>135</em>(Iciap 2017), 340–349. https://doi.org/10.2991/iciap-17.2018.33</p><p>Karfe, B., &amp; Atim, A. (2018). <em>Effects of Systematic Desensitization and Study Skills Counselling Therapies on Test-Anxiety in Physics among Senior Secondary School Students in Jalingo, Taraba State</em>. <em>18</em>(5).</p><p>Komalasari, G., Wahyuni, E., &amp; Karsih. (2011). <em>Teori dan Teknik Konseling</em>. Jakarta: Indeks.</p><p>Martin, G., &amp; Pear, J. J. (2015). <em>Behavior Modification: What It Is And How To Do It</em>. Canada: Psychology Press.</p><p>Maslim, R. (2013). <em>Buku Saku Diagnosis Gangguan Jiwa Rujukan Ringkasan dari PPDGJ-III dan DSM-5</em>. Jakarta: Ilmu Kedokteran Jiwa FK-Unika Atmajaya.</p><p>Nanik, &amp; Gunawinata, V. A. R. (2011). Terapi Perilaku Untuk Fobia Lift. <em>Jurnal Psikologi</em>, <em>5</em>(2), 215–224.</p><p>Nelson, J. R. (2011). <em>Teori dan Praktik Konseling dan Terapi Edisi Keempat</em>. Yogyakarta: Pustaka Pelajar.</p><p>Nevid, J. S., Rathus, S. A., &amp; Greene, B. (2005). <em>Psikologi Abnormal Jilid 1</em>. Jakarta: Erlangga.</p><p>Palmer, S. (2010). <em>Konseling dan Psikoterapi</em>. Yogyakarta: Pustaka Pelajar.</p><p>Paloș, R., &amp; Vîșcu, L. (2014). Anxiety, Automatic Negative Thoughts, and Unconditional Self-Acceptance in Rheumatoid Arthritis: A Preliminary Study. <em>ISRN Rheumatology</em>, <em>2014</em>, 1–5. https://doi.org/10.1155/2014/317259</p><p>Patimah, I., Suryani, &amp; Nuraeni, A. (2015). Pengaruh Relaksasi Zikir terhadap Tingkat Kecemasan Pasien Gagal Ginjal Kronis yang Menjalani Hemodialisa. <em>Jurnal Keperawatan Padjadjaran</em>, <em>3</em>(1). https://doi.org/10.24198/jkp.v3i1.95</p><p>Saidah, K. (2016). Perkembangan Fisik dan Sosio-Emosi pada Siswa dengan Gejala Fobia Spesifik: Studi Kasus pada Siswa dengan Gejala Fobia Nasi. <em>Ar-Risalah</em>, <em>18</em>(2), 66–72. https://doi.org/10.1017/CBO9781107415324.004</p><p>Suryani. (2013). Salat and Dhikr to Dispel Voices: The Experience of Indonesian Muslim with Chronic Mental Illness. <em>Malaysian Journal of Psychiatry</em>. Retrieved from http://www.mjpsychiatry.org/index.php/mjp/article/view/225</p><p>Willis, S. (2004). <em>Konseling Individual: Teori dan Praktek</em>. Bandung: Alfabeta.</p><p><em><br /></em></p>

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The achievement of children's quality of life is undoubtedly linked to the development of positive habits that will continue to be practiced in future lives. This can be done by developing awareness and behavior of a balanced clean and healthy lifestyle. The purpose of this study was to determine the increase in the PHBS ability of children. Various efforts have been made so that children with intellectual disabilities can maintain their cleanliness. The efforts made by the teacher are still not maximal so that the delivery of information about PHBS must be completed by another method, namely demonstration. This research was conducted at SDLB 127710 Pematangsiantar5 with an action research method that refers to the Kurt Lewin model. Data collection techniques used purposive sampling and data analysis with the Wilcoxon test. The results showed an increase in understanding of the PHBS of children with intellectual disabilities able to learn SDLB 127710 Pematangsiantar through the demonstration method. This is evidenced by the increase in the score, where the initial assessment was obtained (59%), while in the first cycle, the average score was good (69.9%). In short, the understanding of children with intellectual disabilities being able to learn about PHBS is increased by using the demonstration method. Keywords: Intellectual Disability Children, PHBS program, Demonstration methods References Agarwal, R. (2017). Importancia de la atención primaria de salud en la sociedad. International Journal of Health Sciences, 1(1), 5–9. Aiello, A. E., Coulborn, R. M., Perez, V., & Larson, E. L. (2008). Effect of hand hygiene on infectious disease risk in the community setting: A meta-analysis. American Journal of Public Health, 98(8), 1372–1381. https://doi.org/10.2105/AJPH.2007.124610 Arip, M. pdfo., & Emilyani, D. (2018). Strategy to improve knowledge, attitude, and skill toward clean and healthy life behaviour. International Journal of Social Sciences and Humanities, 2(3), 125–135. https://doi.org/10.29332/ijssh.v2n3.222 Basheer, A., Hugerat, M., Kortam, N., & Hofstein, A. (2017). The effectiveness of teachers’ use of demonstrations for enhancing students’ understanding of and attitudes to learning the oxidation-reduction concept. Eurasia Journal of Mathematics, Science and Technology Education, 13(3), 555–570. https://doi.org/10.12973/eurasia.2017.00632a Bloomfield, S. F., Aiello, A. E., Cookson, B., O’Boyle, C., & Larson, E. L. (2007). The effectiveness of hand hygiene procedures in reducing the risks of infections in home and community settings including handwashing and alcohol-based hand sanitizers. American Journal of Infection Control, 35(10 SUPPL. 1). https://doi.org/10.1016/j.ajic.2007.07.001 Cavanaugh, L. K. (n.d.). Intellectual Disabilities (D. L. Porretta (Ed.); 6 th). Human Kinetics. Chang, Y. J., Lee, M. Y., Chou, L. Der, Chen, S. F., & Chen, Y. C. (2011). A Mobile Wetness Detection System Enabling Teachers to Toilet Train Children with Intellectual Disabilities in a Public School Setting. Journal of Developmental and Physical Disabilities, 23(6), 527–533. https://doi.org/10.1007/s10882-011-9243-3 Cummings, S., Bridgman, T., & Brown, K. G. (2016). Unfreezing change as three steps: Rethinking Kurt Lewin’s legacy for change management. Human Relations, 69(1), 33–60. https://doi.org/10.1177/0018726715577707 Dirjen P2P Kemkes RI. (2019). Rencana Aksi Program Pencegahan Dan Pengendalian Penyakit 2015-2019 ( Revisi I - 2018 ). Rencana AKSI Program P2P 2015-2019, 2019, 86. Flanagan, D. P., Alfonso, V. C., & Hale, J. B. (2010). The Wechsler Intelligence Scale for Children - Fourth Edition in Neuropsychological Practice. Handbook of Pediatric Neuropsychology, January, 397–414. Giridharan, K., & Raju, R. (2017). Impact of Teaching Strategies: Demonstration and Lecture Strategies and Impact of Teacher Effect on Academic Achievement in Engineering Education. International Journal of Educational Sciences, 14(3), 174–186. https://doi.org/10.1080/09751122.2016.11890491 Hooman, N., Safaii, A., Valavi, E., & Amini-Alavijeh, Z. (2013). Toilet training in Iranian children: A cross-sectional study. Iranian Journal of Pediatrics, 23(2), 154–158. Hung, J.-W., Chang, Y.-J., & Han, W.-Y. (2016). Game technology to increase range of motion for adolescents with cerebral palsy: a feasibility study. International Journal on Disability and Human Development, 16(3). https://doi.org/10.1515/ijdhd-2016-0026 Kang, Y. S., & Chang, Y. J. (2019). Using a motion-controlled game to teach four elementary school children with intellectual disabilities to improve hand hygiene. Journal of Applied Research in Intellectual Disabilities, 32(4), 942–951. https://doi.org/10.1111/jar.12587 Kementerian, & Indonesia, R. (2011). Profil Kesehatan Indonesia. Kemenenterian Kesehatan RI. Kesehatan, K. (2011). PHBS di Sekolah. Kementerian Kesehatan Republik Indonesia. Ketut Sudiana, I., Adiputra, N., & Budi Adnyana, P. (2020). Integrative Health Thematic Strategy Increases Learning Outcomes and Students ’Clean and Healthy Living Behaviors. Journal of Physics: Conference Series, 1503(1). https://doi.org/10.1088/1742-6596/1503/1/012050 Koh, W. M., Bogich, T., Siegel, K., Jin, J., Chong, E. Y., Tan, C. Y., Chen, M. I. C., Horby, P., & Cook, A. R. (2016). The epidemiology of hand, foot and mouth disease in Asia: A systematic review and analysis. Pediatric Infectious Disease Journal, 35(10), e285–e300. https://doi.org/10.1097/INF.0000000000001242 Kroeger, K., & Sorensen, R. (2010). A parent training model for toilet training children with autism. Journal of Intellectual Disability Research, 54(6), 556–567. https://doi.org/10.1111/j.1365-2788.2010.01286.x Laporan Akuntabilitas Kinerja Kementerian Kesehatan tahun 2014. (n.d.). Lee, R. L. T., & Lee, P. H. (2014). To evaluate the effects of a simplified hand washing improvement program in schoolchildren with mild intellectual disability: A pilot study. Research in Developmental Disabilities, 35(11), 3014–3025. https://doi.org/10.1016/j.ridd.2014.07.016 Lee, R. L. T., Leung, C., Tong, W. K., Chen, H., & Lee, P. H. (2015). Comparative efficacy of a simplified handwashing program for improvement in hand hygiene and reduction of school absenteeism among children with intellectual disability. American Journal of Infection Control, 43(9), 907–912. https://doi.org/10.1016/j.ajic.2015.03.023 Levato, L. E., Aponte, C. A., Wilkins, J., Travis, R., Aiello, R., Zanibbi, K., Loring, W. A., Butter, E., Smith, T., & Mruzek, D. W. (2016). Use of urine alarms in toilet training children with intellectual and developmental disabilities: A review. Research in Developmental Disabilities, 53–54, 232–241. https://doi.org/10.1016/j.ridd.2016.02.007 Noah Ekeyi, D. (2013). Effect of Demonstration Method of Teaching on Students’ Achievement in Agricultural Science. World Journal of Education, 3(6), 1–7. https://doi.org/10.5430/wje.v3n6p1 Pedoman Umum Program Indonesia Sehat dengan Pendekatan Keluarga. (2015). Kementerian Kesehatan Republik Indonesia. Purba, N., Handini, M. C. H., & Yetti, E. (2018). Development of Media Vocabulary Cards to Improve the Speech Competence of Children with Intellectual Disabilities. 6. Puspita, W. A., Sulistyorini, M. P., & Wibowo, B. (2020). Learning Clean, Healthy and Safe Life Behavior in Inclusive Early Childhood Education. 454(Ecep 2019), 270–274. https://doi.org/10.2991/assehr.k.200808.053 Putri, R. M., Rosdiana, Y., & Nisa, A. C. (2019). Application of Clean and Healthy Living Behavior (PHBS) From The Household Knowledge and Attitude Study. Journal Of Nursing Practice, 3(1), 39–49. https://doi.org/10.30994/jnp.v3i1.64 Rosenberg, N. E., Schwartz, I. S., & Davis, C. A. (2010). Evaluating the utility of commercial videotapes for teaching hand washing to children with autism. Education and Treatment of Children, 33(3), 443–455. https://doi.org/10.1353/etc.0.0098 Ruan, F., Yang, T., Ma, H., Jin, Y., Song, S., Fontaine, R. E., & Zhu, B. P. (2011). Risk factors for hand, foot, and mouth disease and herpangina and the preventive effect of hand-washing. Pediatrics, 127(4). https://doi.org/10.1542/peds.2010-1497 Shen, K., Yang, Y., Wang, T., Zhao, D., Jiang, Y., Jin, R., Zheng, Y., Xu, B., Xie, Z., Lin, L., Shang, Y., Lu, X., Shu, S., Bai, Y., Deng, J., Lu, M., Ye, L., Wang, X., Wang, Y., & Gao, L. (2020). Diagnosis, treatment, and prevention of 2019 novel coronavirus infection in children: experts’ consensus statement. World Journal of Pediatrics, 16(3), 223–231. https://doi.org/10.1007/s12519-020-00343-7 Steenkamp, L., Williams, M., Ronaasen, J., Feeley, A., Truter, I., & Melariri, P. (2020). Handwashing knowledge and practices among caregivers of pre-school children in underprivileged areas of Nelson Mandela Bay. South African Journal of Clinical Nutrition, 0(0), 1–5. https://doi.org/10.1080/16070658.2020.1769336 van Nunen, K., Kaerts, N., Wyndaele, J. J., Vermandel, A., & van Hal, G. V. (2015). Parents’ views on toilet training (TT): A quantitative study to identify the beliefs and attitudes of parents concerning TT. Journal of Child Health Care, 19(2), 265–274. https://doi.org/10.1177/1367493513508232 Walpole, R. E. (1955). Pengantar Statistika. Gramedia.

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The article deals with the notion of manipulation in advertising slogans of fast food restaurants. It focuses on techniques and means of language influence on the recipient. The article shows results of the study of 239 advertising slogans of fast food restaurants in English-speaking countries (a total number of 104 companies). Different language patterns which are used in advertising slogans and aimed at persuasion of customers on the subconscious level, are defined and analyzed; among them the most numerous are language patterns which create statements with distortions, deletions, and generalizations manifesting themselves in a variety of forms. The research also describes manipulative language patterns specifically related to advertising, such as unique selling proposition or life values. The article also shows quantitative proportions of the use of each pattern, as well as patterns used by the most successful and less successful restaurants. The most frequent of the manipulative language patterns are lost performatives, mind reading, and comparisons. The techniques of life values, mind reading, and antithesis are more common in advertising slogans of top restaurants compared to less popular ones. Individual slogans frequently manifest the use of more than one linguistic pattern of manipulation. References Alder, H. (2002). Handbook of NLP: A Manual for Professional Communicators. New York: Routledge Bandler, R, Grinder, J. (1975). The Structure of Magic (1st edition). USA: Science & Behavior Books. Burton, K., Ready, R. (2010). Neuro-linguistic Programming for Dummies. West Sussex: Wiley Ciotti, G. 5 Ways to Develop a Unique Selling Proposition Convince&Convert. Dec. 2013. Retrieved from http://www.convinceandconvert.com/digital-marketing/5-ways-to-develop-a-unique-selling-proposition/ Colbert, B. (2012). From Ordinary to Extraordinary – How to Live An Exceptional Life. Ireland: Gill Danciu, V. (2014). Manipulative marketing: persuasion and manipulation of the consumer through advertising. Theoretical and Applied Economics, 9(2), 19-34. Гесюк Ю. Застосування нейролінгвістичного програмування в рекламі. Медіапростір. 2014, № 5. С. 122-126. Горин С. НЛП: Техники россыпью. //Метафора экспромтом. Под ред. Н. Либман. М.: КСП+, 2004. С. 269-268. Каліщук Д. Психолінгвістичні прийоми мовленнєвого маніпулювання у політичному дискурсі «Гра у простонародність» // Вісник Харківського національного університету імені В.Н. Каразіна. 2012. Вып. 1022, № 71. С. 59-63. Кутуза Н. Маніпулятивні прийоми в рекламному та політичному дискурсах: лінгвістичні аспекти // Науковий вісник Херсонського державного університету. 2006. № 3. С. 285-288. Lapšanská, J. (2006). The language of advertising with the concentration on the linguistic means and the analysis of advertising slogans. Diploma thesis, Bratislava: Comenius University in Bratislava, Faculty of Education. Romanenko, E. (2014). Linguistic analysis of on-line advertising in English. Bachelor thesis, Prague: Charles University in Prague, Faculty of education. Vaknin, S. (2008). The Big Book of NLP Techniques. Charleston: BookSurge. References (translated and transliterated) Hesiuk, Y. (2014). Zastosuvannia neirolinhvistychnoho prohramuvannia v reklami [The usage of neurolinguistic programming in advertising]. Mediaprostir, 5, 122-126. Horyn, S. (2004). NLP: Tehnyky rossypiu. [Writing techniques]. In: Metafora Expromtom, (pp. 269-268). N. Libman (ed). Moscow: KSP+. Kalischuk, D. (2012). Psykholinhvistychni pryiomy movlennievoho manipuliuvannia u politychnomu dyskursi. “Hra u prostonarodnist” [Psycholinguistic Techniques of Speech Manipulation in Political Discourse. “Plain Folks”]. Journal of V.N.Karazin National University of Kharkiv, 1022(71), 59-63. Kutuza, N. (2006). Manipuliatyvni pryiomy v reklamnomu ta politychnomu dyskursakh: linhvistychni aspekty [Manipulative techniques in advertisem*nt and political discourse]. Informational-Methodical Journal of Kherson State University, 3, 285-288. Sources Advertising. 2017. In Business dictionary.com. Retrieved November 9, 2017, from http://www.businessdictionary.com/definition/advertising.html Advertising. 2017. In Cambridge dictionary. com. Retrieved November 9, 2017, from https://dictionary.cambridge.org/dictionary/english/advertising Advertising. 2017. In Longman Dictionary of Contemporary English. Retrieved November 9, 2017, from https://www.ldoceonline.com/dictionary/advertising Burger King Slogans. (2017). Retrieved September 09, 2017, from http://www.thinkslogans.com/ company/burger-king/ Eagle Boys Pizza Seeks Expansion In India. (2013, August 26). Retrieved September 10, 2017, from https://news.franchiseindia.com/Eagle-Boys-Pizza-seeks-expansion-in-India-2017 Eat Good And Feel Good. 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<p><strong>List of abstracts and authors:</strong></p><p><strong>1. Bipolar disorder not otherwise specified -overdiagnosed or underdiagnosed?</strong></p><p>E Allers</p><p><strong>2. The prognosis of major depression untreated and treated: Does the data reflect the true picture of the prognosis of this very common disorder?</strong></p><p>E Allers</p><p><strong>3. Can we prolong our patients' life expectancy? Providing a better quality of life for patients with severe mental illness</strong></p><p>O A Betencourt</p><p><strong>4. The scope of ECT practice in South Africa</strong></p><p>J Benson-Martin, P Milligan</p><p><strong>5. Biomarkers for schizophrenia: Can we evolve like cancer therapeutics?</strong></p><p>P Buckley<strong></strong></p><p><strong>6. Relapse in schizophrenis: Major challenges in prediction and prevention</strong></p><p>P Buckley</p><p><strong>7. Informed consent in biological treatments: The right to know the duty to inform</strong></p><p><strong></strong>I Chetty</p><p><strong>8. Effectiveness of a long-acting injectable antipsychotic plus an assertive monitoring programme in first-episode schizophrenia</strong></p><p><strong></strong>B Chiliza, L Asmal, O Esan, A Ojagbemi, O Gureje, R Emsley</p><p><strong>9. Name, shame, fame</strong></p><p>P Cilliers</p><p><strong>10. Can we manage the increasing incidence of violent raging children? We have to!</strong></p><p>H Clark</p><p><strong>11. Serotonin, depression and antidepressant action</strong></p><p>P Cowen</p><p><strong>12. Prevalence and correlates of comorbid psychiatris illness in patients with heroin use disorder admitted to Stikland Opioid Detoxification Unit</strong></p><p>L Dannatt, K J Cloete, M Kidd, L Weich</p><p><strong>13. Investigating the association between diabetes mellitus, depression and psychological distress in a cohort of South African teachers</strong></p><p>A K Domingo, S Seedat, T M Esterhuizen, C Laurence, J Volmink, L Asmal</p><p><strong>14. Neuropeptide S -emerging evidence for a role in anxiety</strong></p><p>K Domschke</p><p><strong>15. Pathogenetics of anxiety</strong></p><p>K Domschke</p><p><strong>16. The effects of HIV on the fronto-striatal system</strong></p><p>S du Plessis, M Vink, J Joska, E Koutsilieri, C Scheller, B Spottiswoode, D Stein, R Emsley</p><p><strong>17. Effects of acute antipsychotic treatment on brain morphology in schizophrenia</strong></p><p>R Emsley, L Asmal, B Chiliza, S du Plessis, J Carr, A Goosen, M Kidd, M Vink, R Kahn</p><p><strong>18. Development of a genetic database resource for monitoring of breast cancer patients at risk of physical and psychological complications</strong></p><p>K Grant, F J Cronje, K Botha, J P Apffelstaedt, M J Kotze</p><p><strong>19. Unipolar mania reconsidered: Evidence from a South African study</strong></p><p><strong></strong>C Grobler</p><p><strong>20. Antipsychotic-induced movement disorders: Occurence and management</strong></p><p>P Haddad</p><p><strong>21. The place of observational studies in assessing the effectiveness of long-acting injectable antipsychotics</strong></p><p>P Haddad</p><p><strong>22. Molecular mechanisms of d-cycloserine in fear extinction: Insights from RNS sequencing</strong></p><p>S Hemmings, S Malan-Muller, L Fairbairn, M Jalali, E J Oakeley, J Gamieldien, M Kidd, S Seedat</p><p><strong>23. Schizophrenia: The role of inflammation</strong></p><p>DC Henderson</p><p><strong>24. Addictions: Emergent trends and innovations</strong></p><p>V Hitzeroth</p><p><strong>25. The socio-cultural-religious context of biological psychiatric practice</strong></p><p>B Janse van Rensburg</p><p><strong>26. Biochemical markers for identifying risk factors for disability progression in multiple sclerosis</strong></p><p><strong></strong>S Janse van Rensburg, M J Kotze, F J Cronje, W Davis, K Moremi, M Jalali Sefid Dashti, J Gamieldien, D Geiger, M Rensburg, R van Toorn, M J de Klerk, G M Hon, T Matsha, S Hassan, R T Erasmus</p><p><strong>27. Alcohol-induced psychotic disorder: Brain perfusion and psychopathology - before and after antipsychotic treatment</strong></p><p>G Jordaan, J M Warwick, D G Nel, R Hewlett, R Emsley</p><p><strong>28.'Pump and dump': Harm reduction strategies for breastfeeding while using substances</strong></p><p>L Kramer</p><p><strong>29. Adolescent neuropsychiatry - an emerging field in South African adolescent psychiatric services</strong></p><p>A Lachman</p><p><strong>30. Recovery versus remission, or what it means to be healthy for a psychiatric patient?</strong></p><p>B Latecki</p><p><strong>31. Holistic methods utilised to normalise behaviours in youth diagnosed with neuro-biochemical disorders</strong></p><p>P Macqueen</p><p><strong>32. Candidate genes and novel polymorphisms for anxiety disorder in a South African cohort</strong></p><p>N McGregor, J Dimatelis, S M J Hemmings, C J Kinnear, D Stein, V Russel, C Lochner</p><p><strong>33. Higher visual functioning</strong></p><p>A Moodley</p><p><strong>34. The effects of prenatal methylmercury exposure on trace element and antioxidant levels in rat offspring following 6-hydroxydopamine-induced neuronal insult</strong></p><p>Z M Moosa, W M U Daniels, M V Mabandla</p><p><strong>35. Paediatric neuropsychiatric movement disorders</strong></p><p>L Mubaiwa</p><p><strong>36. The South African national female offenders study</strong></p><p>M Nagdee, L Artz, C de Clercq, P de Wet, H Erlacher, S Kaliski, C Kotze, L Kowalski, J Naidoo, S Naidoo, J Pretorius, M Roffey, F Sokudela, U Subramaney</p><p><strong>37. Neurobiological consequences of child abuse</strong></p><p>C Nemeroff</p><p><strong>38. What do Stellenbosch Unviversity medical students think about psychiatry - and why should we care?</strong></p><p>G Nortje, S Suliman, K Seed, G Lydall, S Seedat</p><p><strong>39. Neurological soft skins in Nigerian Africans with first episode schizophrenia: Factor structure and clinical correlates</strong></p><p><strong></strong>A Ojagbemi, O Esan, O Gureje, R Emsley</p><p><strong>40. Should psychiatric patients know their MTHFR status?</strong></p><p>E Peter</p><p><strong>41. Clinical and functional outcome of treatment refractory first-episode schizophrenia</strong></p><p>L Phahladira, R Emsley, L Asmal, B Chiliza</p><p><strong>42. Bioethics by case discussion</strong></p><p>W Pienaar</p><p><strong>43. Reviewing our social contract pertaining to psychiatric research in children, research in developing countries and distributive justice in pharmacy</strong></p><p>W Pienaar</p><p><strong>44. The performance of the MMSE in a heterogenous elderly South African population</strong></p><p>S Ramlall, J Chipps, A I Bhigjee, B J Pillay</p><p><strong>45. Biological basis addiction (alocohol and drug addiction)</strong></p><p>S Rataemane</p><p><strong>46. Volumetric brain changes in prenatal methamphetamine-exposed children compared with healthy unexposed controls</strong></p><p><strong></strong>A Roos, K Donald, G Jones, D J Stein</p><p><strong>47. Single voxel proton magnetic resonance spectroscopy of the amygdala in social anxiety disorder in the context of early developmental trauma</strong></p><p>D Rosenstein, A Hess, S Seedat, E Meintjies</p><p><strong>48. Discussion of HDAC inhibitors, with specific reference to supliride and its use during breastfeeding</strong></p><p>J Roux</p><p><strong>49. Prevalence and clinical correlates of police contact prior to a first diagnosis of schizophrenia</strong></p><p>C Schumann, L Asmal, K Cloete, B Chiliza, R Emsley</p><p><strong>50. Are dreams meaningless?</strong></p><p>M Solms</p><p><strong>51. The conscious id</strong></p><p>M Solms<strong></strong></p><p><strong>52. Depression and resilience in HIV-infected women with early life stress: Does trauma play a mediating role?</strong></p><p>G Spies, S Seedat</p><p><strong>53. State of affairs analysis for forensic psychiatry in SA</strong></p><p>U Subramaney</p><p><strong>54. Escitalopram in the prevention of post-traumatic stress disorder: A pilot randomised controlled trial</strong></p><p>S Suliman, S Seedat, J Pingo, T Sutherland, J Zohar, D J Stein</p><p><strong>55. Epigenetic consequences of adverse early social experiences in primates</strong></p><p>S Suomi</p><p><strong>56. Risk, resilience, and gene x environment interactions in primates</strong></p><p>S Suomi</p><p><strong>57. Biological aspects of anorexia nervosa</strong></p><p>C Szabo</p><p><strong>58. Agents used and profiles of non-fatal suicidal behaviour in East London</strong></p><p>H Uys</p><p><strong>59. The contributions of G-protein coupled receptor signalling to opioid dependence</strong></p><p>J van Tonder</p><p><strong>60. Emerging trend and innovation in PTSD and OCD</strong></p><p>J Zohar</p><p><strong>61. Making the SASOP treatment guidelines operational</strong></p><p>E Allers</p><p><strong>Poster Presentations</strong></p><p><strong>62. Neuropsychological deficits in social anxiety disorder in the context of early developmental trauma</strong></p><p><strong></strong>S Bakelaar, D Rosenstein, S Seedat</p><p><strong>63.Social anxiety disorder in patients with or without early childhood trauma: Relationship to behavioral inhibition and activation and quality of life</strong></p><p><strong></strong>S Bakelaar, C Bruijnen, A Sambeth, S Seedat</p><p><strong>64. Exploring altered affective processing in obssessive compulsive disorder symptom subtypes</strong></p><p>E Breet, J Ipser, D Stein, C Lochner<strong><br /></strong></p><p><strong>65. To investigate the bias toward recognising the facial expression of disgust in obsessive compulsive disorder as well as the effect of escitalopram</strong></p><p>E Breet, J Ipser, D Stein, C Lochner</p><p><strong>66. A fatal-case of nevirapine-induced Stevens-Johnson's syndrome in HIV mania</strong></p><p>A Bronkhorst, Z Zingela, W M Qwesha, B P Magigaba<strong></strong></p><p><strong>67. Association of the COMT G472A (met/met) genotype with lower disability in people diagnosed with multiple sclerosis</strong></p><p>W Davis, S J van Rensburg, L Fisher, F J Cronje, D Geiger, M J Kotze</p><p><strong>68. hom*ocycsteine levels are associated with the fat mass and obesity associated gene FTO(intron 1 T&gt;A) polymorphism in MS patients</strong></p><p>W Davis, S J Van Rensburg, M J Kotze, L Fisher, M Jalali, F J Cronje, K Moremi, J Gamieldien, D Geiger, M Rensburg, R van Toorn, M J de Klerk, G M Hon, T Matsha, S Hassan, R T Erasmus</p><p><strong>69. Analysis of the COMT 472 G&gt;A (rs4680) polymorphism in relation to environmental influences as contributing factors in patients with schizophrenia</strong></p><p>D de Klerk, S J van Rensburg, R A Emsley, D Geiger, M Rensburg, R T Erasmus, M J Kotze</p><p><strong>70. Dietary folate intake, hom*ocysteine levels and MTHFR mutation detection in South African patients with depression: Test development for clinical application </strong></p><p>D Delport, N vand der Merwe, R Schoeman, M J Kotze</p><p><strong>71. The use ofexome sequencing for antipsychotic pharmacogenomic applications in South African schizophrenia patients</strong></p><p>B Drogmoller, D Niehaus, G Wright, B Chiliza, L Asmal, R Emsley, L Warnich</p><p><strong>72. The effects of HIV on the ventral-striatal reward system</strong></p><p>S du Plessis, M Vink, J Joska, E Koutsilieri, C Scheller, B Spottiswoode, D Stein, R Emsley</p><p><strong>73. Xenomelia relates to asymmetrical insular activity: A case study of fMRI</strong></p><p>S du Plessis, M Vink, L Asmal</p><p><strong>74. Maternal mental helath: A prospective naturalistic study of the outcome of pregancy in women with major psychiatric disorders in an African country</strong></p><p>E du Toit, L Koen, D Niehaus, B Vythilingum, E Jordaan, J Leppanen</p><p><strong>75. Prefrontal cortical thinning and subcortical volume decrease in HIV-positive children with encephalopathy</strong></p><p>J P Fouche, B Spottiswoode, K Donald, D Stein, J Hoare</p><p><strong>76. H-magnetic resonance spectroscopy metabolites in schizophrenia</strong></p><p>F Howells, J Hsieh, H Temmingh, D J Stein</p><p><strong>77. Hypothesis for the development of persistent methamphetamine-induced psychosis</strong></p><p><strong></strong> J Hsieh, D J Stein, F M Howells</p><p><strong>78. Culture, religion, spirituality and psychiatric practice: The SASOP Spirituality and Psychiatry Special Interest Group Action Plan for 2012-2014</strong></p><p>B Janse van Rensburg</p><p><strong>79. Cocaine reduces the efficiency of dopamine uptake in a rodent model of attention-deficit/hyperactivity disorder: An <em>in vivo</em> electrochemical study</strong></p><p><strong></strong>L Kellaway, J S Womersley, D J Stein, G A Gerhardt, V A Russell</p><p><strong>80. Kleine-Levin syndrome: Case in an adolescent psychiatric unit</strong></p><p>A Lachman</p><p><strong>81. Increased inflammatory stress specific clinical, lifestyle and therapeutic variables in patients receiving treatment for stress, anxiety or depressive symptoms</strong></p><p>H Luckhoff, M Kotze, S Janse van Rensburg, D Geiger</p><p><strong>82. Catatonia: An eight-case series report</strong></p><p>M Mabenge, Z Zingela, S van Wyk</p><p><strong>83. Relationship between anxiety sensitivity and childhood trauma in a random sample of adolescents from secondary schools in Cape Town</strong></p><p>L Martin, M Viljoen, S Seedat</p><p><strong>84. 'Making ethics real'. An overview of an ethics course presented by Fraser Health Ethics Services, BC, Canada</strong></p><p>JJ McCallaghan</p><p><strong>85. Clozapine discontinuation rates in a public healthcare setting</strong></p><p>M Moolman, W Esterhuysen, R Joubert, J C Lamprecht, M S Lubbe</p><p><strong>86. Retrospective review of clozapine monitoring in a publica sector psychiatric hospital and associated clinics</strong></p><p>M Moolman, W Esterhuysen, R Joubert, J C Lamprecht, M S Lubbe</p><p><strong>87. Association of an iron-related TMPRSS6 genetic variant c.2007 C&gt;7 (rs855791) with functional iron deficiency and its effect on multiple sclerosis risk in the South African population</strong></p><p>K Moremi, S J van Rensburg, L R Fisher, W Davis, F J Cronje, M Jalali Sefid Dashti, J Gamieldien, D Geiger, M Rensburg, R van Toorn, M J de Klerk, G M Hon, T Matsha, S Hassan, R T Erasmus, M Kidd, M J Kotze</p><p><strong>88. Identifying molecular mechanisms of apormophine-induced addictive behaviours</strong></p><p>Z Ndlazi, W Daniels, M Mabandla</p><p><strong>89. Effects of lifestyle factors and biochemistry on the major neck blood vessels in patients with mutiple sclerosis</strong></p><p>M Nelson, S J van Rensburg, M J Kotze, F Isaacs, S Hassan</p><p><strong>90. Nicotine protects against dopamine neurodegenration and improves motor deficits in a Parkinsonian rat model</strong></p><p>N Ngema, P Ngema, M Mabandla, W Daniels</p><p><strong>91. Cognition: Probing anatomical substrates</strong></p><p>H Nowbath</p><p><strong>92. Chronic exposure to light reverses the effects of maternal separation on the rat prefrontal cortex</strong></p><p>V Russel, J Dimatelis</p><p><strong>93. Evaluating a new drug to combat Alzheimer's disease</strong></p><p>S Sibiya, W M U Daniels, M V Mabandla</p><p><strong>94. Structural brain changes in HIV-infected women with and without childhood trauma</strong></p><p>G Spies, F Ahmed, C Fennema-Notestine, S Archibald, S Seedat</p><p><strong>95. Nicotine-stimulated release of hippocampal norepinephrine is reduced in an animal model of attention-deficit/ hyperactivity disorder: the spontaneously hypertensive rat</strong></p><p>T Sterley</p><p><strong>96. Brain-derive neurotrophic factor (BDNF) protein levels in anxiety disorders: Systematic review and meta-regression analysis</strong></p><p>S Suliman, S M J Hemmings, S Seedat</p><p><strong>97. A 12-month retrospective audit of the demographic and clinical profile of mental healthcare users admitted to a district level hospital in the Western Cape, South Africa</strong></p><p>E Thomas, K J Cloete, M Kidd, H Lategan</p><p><strong>98. Magnesium recurarization: A comparison between reversal of neuromuscular block with sugammadex v. neostigmine/ glycopyrrolate in an <em>in vivo</em> rat model</strong></p><p><strong></strong>M van den Berg, M F M James, L A Kellaway</p><p><strong>99. Identification of breast cancer patients at increased risk of 'chemobrain': Case study and review of the literature</strong></p><p>N van der Merwe, R Pienaar, S J van Rensburg, J Bezuidenhout, M J Kotze</p><p><strong>100. The protective role of HAART and NAZA in HIV Tat protein-induced hippocampal cell death</strong></p><p>S Zulu, W M U Daniels, M V Mabandla</p>

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The paper presents the issue of language use and identity among Muslim Roma youth from Bulgaria, living in Berlin, Germany. Interviews with a structured questionnaire on language use and identity was conducted with Bulgarian Muslim Roma living in Berlin, Germany. The results showed that, in order to be accepted by the German Turks, Bulgarian Muslim Roma youth change their language use and identity from Muslim Roma to a new identity - Bulgarian “Osmanli” Turks. The findings showed that the change of language and identity among young Roma in this study served as strategies for integration and acceptance in the German society. References Bailey, B. (2001). The language of multiple identities among Dominican Americans. Journal of Linguistic Anthropology, 10(2), 190-223. Berry, J. (1997). Immigration, acculturation and adaptation. Applied Psychology: An International Review, 46, 5-36. Bleich, E. (2009). Where do Muslims Stand on Ethno-Racial Hierarchies in Britain and France? Evidence from Public Opinion Surveys, 1998-2008; 43, 379-400. Brizic, K. (2006). The secret life of a languages. Origin-specific differences in L1/L2 acquisition by immigrant children. International Journal of Applied Linguistics, 16(3), 339-362. Broeder, P. & Extra, G. (1995). Ethnic identity and community languages in the Netherlands In: Sociolinguistica – International Yearbook of European Sociolinguistics/ Internationales Jahrbuch für europäische Soziolinguistik, 9, 96-112. Dimitrova, R., Ferrer-Wreder, L. (2017). Positive Youth Development of Roma Ethnic minority Across Europe. In: Handbook on positive development of minority children and youth (pp. 307-320). N. Cabrera & B. Leyendeker, (Eds.). New York: Springer Erikson, E. (1964). Childhood and Society. New York: W. W. Norton & Company. Fishman, J. (1998). Language and ethnicity: The view from within. In: The Handbook of Sociolinguistics. (pp. 327-343). F. Coulmas (Ed.). Oxford: Blackwell. Fought, C. (2006). Language and ethnicity. Cambridge: Cambridge University Press. Giles, H. (ed.) (1984). The Dynamics of speech accommodation. International Journal of Socio­logy of Language, 46, 1-155 Giray, B. (2015). Code-switching among Bulgarian Muslim Roma in Berlin. In: Ankara Papers in Turkish and Turkic Linguistics. (pp. 420-430). D. Zeyrek, C.S. Șimșek, U. Ataș and J. Rehbein (Eds.). Wiessbaden: Harrassowitz Verlag. Kivisto, P. (2013). (Mis)Reading Muslims and multiculturalism. Social Inclusion, 1, 126-135. Kyuchukov, H. (2016). The Turkish in Berlin spoken by Bulgarian Muslim Roma. Ural-Altaic Studies, 22, 7-12. Kyuchukov, H. (2007). Turkish and Roma children learning Bulgarian. Veliko Tarnovo: Faber. Larson, R. W. (2000). Toward a psychology of positive youth development. American Psycho­logist, 55, 170-183. Lerner, R. Et al. (2005) Positive youth development. A view of the issues. Journal of Early Adolescence, 25(1), 10-16. Lerner, R., Dowling, E., Anderson, P. (2003) Positive youth development: Thriving as the basis of personhood and civil society. Applied Developmental Science, 7(3), 172-180. Marushiakova, E. & Popov, V. (2004). Muslim Minorities in Bulgaria. In: Migration and Political Intervention: Diasporas in Transition Countries. (pp. 18-32). Blaschke, J. (Ed.). Berlin: Parabolis. Merton, R. (1968). The Matthew effect in Science. Science, 159(3810), 56-63. Ochs, E. (1993). Constructing social identity: a language socialization perspective. Research on Language and Social Interaction, 26, 287-306. Organista, P. B, Marin, G., Chun, K. M. (2010). The psychology of ethnic groups in United States. London: SAGE Publication. Padilla, A., Perez, W. (2003). Acculturation, social identity and social cognition: A new Per­spective. Hispanic Journal of Behavioral Sciences, 25, 35-55. Peoples, J., Bailey, G. (2010). Humanity: An Introduction to Cultural Anthropology (9th ed.). Belmont, CA: Wadsworth Cengage learning. Rovira, L. (2008). The relationship between language and identity. The use of the home language as a human right of the immigrant. Revista Interdisciplinar da Mobilidade Humana, XVI (31), 63-81. Tajfel, H. Turner, J.C. (1986). The social identity theory of intergroup behavior. In: Psychology of Intergroup Relations (pp. 7-24). Worchel, S. & Austin, W. G. (Eds.). Chicago: Nelson-Hall. Tabouret-Keller, A. (1998). Language and identity. In: The Handbook of Sociolinguistics. (pp. 315-326). F. Coulmas (Ed.). Oxford: Blackwell. Trudgill, P. (1992). Ausbau sociolinguistics and the perception of language status in contemporary Europe. International Journal of Applied Linguistics, 2, 167-178.

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Achenbach, R 2005. Pentateuch, Hexateuch und Enneateuch. Eine Verhältnisbestimmung, ZAR 11:122–154. Albertz, R 2007. Die kanonische Anpassung des Johuabuches. Ein Neubewertung seiner sog.”Priesterschriftelike Texte”, in Römer and Schmid 2007:199–217. Aurelius, E 2003. Zukunft jenseits des Gerichts: Eine redaktionsgeschichltliche Studie zumEnneateuch. BZAW 319. Berlin: de Gruyter. Barrick, W B & Spencer, J R (eds) 1984. In the shelter of Elyon: essays on ancient Palestinian life in honour of GW Ahlström. JSOTSup 31. Sheffield: JSOT Press. Becker U, 2006. Endredaktionelle Kontextvernetzungen des Josua-Buches, in Witte, Schmid, Prechel and Gertz 2006:139–161. Bieberstein, K 1995. Josua-Jordan-Jericho. Archäologie, Geschichte und Theologie der Landnahmeerzählungen Josua 1–6. OBO. Friborg: Universitätsverlag, Göttingen: Vandenhoeck & Ruprecht. Blum, E 1990. Studien zur Komposition des Pentateuch. BZAW 189. Berlin/New York: de Gruyter. _______ 1997. Die Kompositionelle Knoten am Übergang von Josua zu Richter: Ein Entflechtungsvorschlag, in Lust and Vervenne 1997:181–212. _______ 2006. The literary connection between the books of Genesis and Exodus and the end of the book of Joshua, in Dozeman and Schmid 2006:80–106. _______ 2011. Pentateuch-Hexateuch-Enneateuch, in Dozeman , Römer and Schmid 2011:43–71. Carr, D M 1996. Reading the fractures of Genesis. Historical and literary approaches. Louisville: Westminster John Knox. _______ 2006. What is required to identify pre-Priestly narrative connections between Genesis and Exodus? in Dozeman and Schmid 2006:159–180. _______ 2012. The Moses story: literary and historical reflections, HeBAI 1–2:7–36. Dozeman, T B & Schmid, K (eds) 2006. Farewell to the Yahwist? The composition of the Pentateuch in recent European discussion. SBL Symposium Series 34. Atlanta: SBL. Dozeman, T B, Römer, T C & Schmid, K (eds) 2011. Pentateuch, Hexateuch, or Enneateuch. 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Fritz, V 1994. Das Buch Josua. Hat 1/7. Tübingen: Mohr Siebeck. Garciá-Martinez, F (ed.) 1998. Perspectives in the study of the Old Testament and early Judaism: a symposium in honour of Adam S. van der Woude on the occasion of his 70th Birthday. VTSup 73. Leiden: Brill. Gertz, J C 2000. Tradition und Redaktion in der Exoduserzählung. Untersuchungen zur Endredaktion des Pentateuch. FRLANT 186. Göttingen: Vandenhoeck& Ruprecht. Görg, M 1991. Josua. NEB 26. Würzburg: Echter Verlag. Gunkel, H 1910. Genesis. 3rd ed. GHK 1. Göttingen: Vandenhoeck & Ruprecht. Hjelm, I 2000. The Samaritans and early Judaism: a literary analysis. JSOTSup 303. Sheffield: Sheffield Academic Press. Keel, O 1973. Das Vergaben der “Fremder” Götter in Genesis xxxv 4b, VT 23:305–336. Knauf, E A 2000. Does Deuteronomsitic Historiography (DH) exist? in du Pury , Römer and Macchi 2000:388–398. _______ 2007. Buchschlüsse im Josuabuch, in Römer and Schmid 2007:217–224. _______ 2008. Josua. ZBKAT 6. 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RESUMENEl objetivo de este artículo es reflexionar sobre los mecanismos de financiación y de control de las instituciones religiosas por los laicos en las primeras décadas de la conquista y colonización de Hispanoamérica. Investigar sobre la inversión laica en lo sagrado supone en un primer lugar aclarar la historiografía sobre laicos, religión y dinero en las sociedades de Antiguo Régimen y su trasposición en América, planteando una mirada desde el punto de vista de las motivaciones múltiples de los actores seglares. A través del ejemplo de restituciones, donaciones y legados en losAndes, se explora el papel de los laicos españoles, y también de las poblaciones indígenas, en el establecimiento de la densa red de instituciones católicas que se construye entonces. La propuesta postula el protagonismo de actores laicos en la construcción de un espacio cristiano en los Andes peruanos en el siglo XVI y principios del XVII, donde la inversión económica permite contribuir a la transición de una sociedad de guerra y conquista a una sociedad corporativa pacificada.PALABRAS CLAVE: Hispanoamérica-Andes, religión, economía, encomienda, siglos XVI y XVII.ABSTRACTThis article aims to reflect on the mechanisms of financing and control of religious institutions by the laity in the first decades of the conquest and colonization of Spanish America. Investigating lay investment in the sacred sphere means first of all to clarifying historiography on laity, religion and money within Ancien Régime societies and their transposition to America, taking into account the multiple motivations of secular actors. The example of restitutions, donations and legacies inthe Andes enables us to explore the role of the Spanish laity and indigenous populations in the establishment of the dense network of Catholic institutions that was established during this period. The proposal postulates the role of lay actors in the construction of a Christian space in the Peruvian Andes in the sixteenth and early seventeenth centuries, when economic investment contributed to the transition from a society of war and conquest to a pacified, corporate society.KEY WORDS: Hispanic America-Andes, religion, economics, encomienda, 16th and 17th centuries. BIBLIOGRAFIAAbercrombie, T., “Tributes to Bad Conscience: Charity, Restitution, and Inheritance in Cacique and Encomendero Testaments of 16th-Century Charcas”, en Kellogg, S. y Restall, M. 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In this article, the new developmental mandate as s igned to local government is reviewed using the Nelson Mandela Bay Municipality (hereafter referred to as the NMBM) as a case study. The concept of developmental local government is of cardinal importance as it imposes additional specific obligations on municipal councils. In addition, the Constitution of the Republic of South Africa, 1996 (hereafter referred to as the Constitution) requires local government to render quality, affordable and sustainable basic services. Therefore, councillors are now required to meet specific Constitutional and other developmental legislative prescriptions pertaining to their communities and areas of jurisdiction.An empirical survey was conducted at the NMBM to test selected senior officials and councillors’ attitudinal responses to service delivery and the new developmental mandate as s igned to local government. The survey intended to es tabl ish whether there was institutional capacity to enhance basic service delivery. These findings are elaborated upon in this article.

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The metabolism of Isoniazid, one of the first-line antituberculosis drugs for TB treatment and prophylaxis, depends on the acetyltransferase 2 acetylation (NAT2) phenotype. Different phenotypes of NAT2 will lead to differences in drug concentration and the risk of uncontrolled side effects, such as hepatitis, peripheral neuropathy, gastrointestinal disorders (nausea, vomiting, and stomach pain). These risks are related to the presence of mutant NAT2 alleles such as NAT2*5 (c.341T> C), *6 (c.590G> A) and *7 (c.857G> A), that reduce the N- acetyltransferase activity. Therefore, the genotyping method for NAT2 polymorphism using RFLP and Sanger sequencing was established. The method was successfully applied to determine the polymorphism of 84 TB patients. This study provides a better tool for analyzing NAT2 gene to assist clinicians in treating isoniazid. Keywords Enzyme NAT2, isoniazid, single nucleotide polymorphism, RFLP, Sanger sequencing. References [1] U.A. Boelsterli, K.K. Lee, Mechanisms of isoniazid-induced idiosyncratic liver injury: emerging role of mitochondrial stress, J. Gastroenterol. Hepatol. 29 (2014) 678–687.[2] A. Zabost, S. Brzezinska, M. Kozinska, M. Blachnio, J. Jagodzinski, Z. Zwolska, E. Augustynowicz-Kopec, Correlation of N-acetyltransferase 2 genotype with isoniazid acetylation in Polish tuberculosis patients, Biomed Res Int. 2013 (2013) 1-5.[3] M. Kinzig-Schippers, D. Tomalik-Scharte, A. Jetter, B. Scheidel, V. Jakob, M. Rodamer, I. Cascorbi, O. Doroshyenko, F. Sorgel, U. Fuhr, Should we use N-acetyltransferase type 2 genotyping to personalize isoniazid doses? Antimicrob Agents Chemother. 49 (2005) 1733-8[4] K. Walker, G. Ginsberg, D. Hattis, D.O. Johns, K.Z. Guyton, B. Sonawane, Genetic polymorphism in N-Acetyltransferase (NAT): Population distribution of NAT1 and NAT2 activity, J Toxicol Environ Health B Crit Rev. 12 (2009) 440-472. [5] G. Ramachandran, S. Swaminathan, Role of pharmacogenomics in the treatment of tuberculosis: a review, Pharmgenomics Pers Med. 5 (2012) 89-98.[6] J. Azuma, M. Ohno, R. Kubota, S. Yokota, T. Nagai, K. Tsuyuguchi, Y. Okuda, T. Takashima, S. Kamimura, Y. Fujio, I. Kawase, Pharmacogenetics-based tuberculosis therapy research group, NAT2 genotype guided regimen reduces isoniazid-induced liver injury and early treatment failure in the 6-month four-drug standard treatment of tuberculosis: a randomized controlled trial for pharmacogenetics-based therapy, Eur J Clin Pharmacol. 69 (2013) 1091-1101.[7] P.S. Adole, P.S. Kharbanda, S. Sharma, N-acetyltransferase 2 (NAT2) gene polymorphism as a predisposing factor for phenytoin intoxication in tuberculous meningitis or tuberculoma patients having seizures - A pilot study, Indian J Med Res. 143 (2016) 581-590.[8] WHO Scientific Group on Pharmacogenetics and World Health Organization, Pharmacogenetics: report of a WHO scientific group,World Health Organization Technical Report Series. (1973)[9] T.D. Da Silva, A.V. Felipe, J.M. De Lima, C.T. Oshima, N.M. Forones, N-Acetyltransferase 2 genetic polymorphisms and risk of colorectal cancer, World J Gastroenterol. 17 (2011) 760-765. [10] E.Y. Lau, J.S. Felton, F.C. Lightstone, Insights into the o-acetylation reaction of hydroxylated heterocyclic amines by human arylamine N-acetyltransferases: a computational study, Chem Res Toxicol. 19 (2006) 182-1190.[11] Ensembl - EBI, http://asia.ensembl.org/hom*o_sapiens/Variation/Population?db=core;r=8:18399844-18400844;v=rs1801280;vdb=variation;vf=1243314,2019 (Ensembl release 96 - April 2019).[12] I.B. Kuznetsov, M. McDuffie, R. Moslehi, A web server for inferring the human N-acetyltransferase-2 (NAT2) enzymatic phenotype from NAT2 genotype, Bioinformatics. 25 (2009) 1185-1186. [13] P. Wang, K. Pradhan, X.B. Zhong, X. Ma, Isoniazid metabolism and hepatotoxicity, Acta Pharm Sin B. 6 (2016) 384-392.[14] M. Ohno, I. Yamaguchi, I. Yamamoto, T. f*ckuda, S. Yokota, Slow N-acetyltransferase 2 genotype affects the incidence of isoniazid and rifampicin-induced hepatotoxicity, Int J Tuberc Lung Dis. 4 (2000) 256-261. [15] G.M. Lower, T. Nilsson, C.E. Nelson, H. Wolf, T.E. Gamsky, G.T. Bryan, N-acetyltransferase phenotype and risk in urinary bladder cancer: approaches in molecular epidemiology. Preliminary results in Sweden and Denmark, Int J Epidemiol. 36 (2007) 11-18.

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Malignant hyperthermia (MH) is a clinical response happened to patient who is sensitive with inhaled anesthesia drug that could cause suddently death. Many previous studies showed that malignant hyperthermia strongly related to genetic background of patients including RYR1, CACNA1S or STAC3 gene polymorphisms. With the development of high technology such as next generation sequencing, scientists found that 37 to 86 percents of MH cases had RYR1 mutations and approximately 1 percent of those had CACNA1S mutations. Gene analysis testing was recommended to apply for patient with MH medical history or MH patient’s family relations. Keywords Malignant hyperthermia, inhaled anesthesia, RYR1, CACNA1S, STAC3. References [1] G. Torri, Inhalation anesthetics: a review, Minerva Anestesiologica 76 (2010) 215–228. [2] N. Kassiri, S. Ardehali, F. Rashidi, S. Hashemian, Inhalational anesthetics agents: The pharmaco*kinetic, pharmacodynamics, and their effects on human body, Biomed. Biotechnol. Res. J. BBRJ 2 (2018) 173. https://doi.org/10.4103/bbrj.bbrj_6618.[3] H. Rosenberg, N. Sambuughin, S. Riazi, R. Dirksen, Malignant Hyperthermia Susceptibility, in: M.P. Adam, H.H. Ardinger, R.A. Pagon, S.E. Wallace, L.J. Bean, K. Stephens, A. Amemiya (Eds.), GeneReviews, University of Washington, Seattle, Seattle (WA), 19932020. http://www.ncbi.nlm.nih.gov/books/NBK1146/ (accessed February 2, 2020).[4] H. Rosenberg, N. Pollock, A. Schiemann, T. Bulger, K. Stowell, Malignant hyperthermia: a review, Orphanet J. Rare Dis 10 (2015) 93. https://doi.org/10.1186/s13023-015-0310-1.[5] D. Carpenter, C. Ringrose, V. Leo, A. Morris, R.L. Robinson, P.J. Halsall, P.M. Hopkins, M.-A. Shaw, The role of CACNA1S in predisposition to malignant hyperthermia, BMC Med. Genet 10 (2009) 104. https://doi.org/10.1186/1471-2350-10-104.[6] S. Riazi, N. Kraeva, P.M. Hopkins, Updated guide for the management of malignant hyperthermia, Can. J. Anaesth. J. Can. Anesth 65 (2018) 709–721. https://doi.org/10.1007/s12630-018-1108-0.[7] S. Riazi, N. Kraeva, P.M. Hopkins, Malignant Hyperthermia in the Post-Genomics Era: New Perspectives on an Old Concept, Anesthesiology 128 (2018) 168–180. https://doi.org/10.1097/ALN.0000000000001878.[8] [D.M. Miller, C. Daly, E.M. Aboelsaod, L. Gardner, S.J. Hobson, K. Riasat, S. Shepherd, R.L. Robinson, J.G. Bilmen, P.K. Gupta, M.-A. Shaw, P.M. Hopkins, Genetic epidemiology of malignant hyperthermia in the UK, BJA Br. J. Anaesth 121 (2018) 944–952. https://doi.org/10.1016/j.bja.2018.06.028.[9] T.A. Beam, E.F. Loudermilk, D.F. Kisor, Pharmacogenetics and pathophysiology of CACNA1S mutations in malignant hyperthermia, Physiol. Genomics 49 (2017) 81–87. https://doi.org/10.1152/physiolgenomics.00126.2016.[10] I.T. Zaharieva, A. Sarkozy, P. Munot, A. Manzur, G. O’Grady, J. Rendu, E. Malfatti, H. Amthor, L. Servais, J.A. Urtizberea, O.A. Neto, E. Zanoteli, S. Donkervoort, J. Taylor, J. Dixon, G. Poke, A.R. Foley, C. Holmes, G. Williams, M. Holder, S. Yum, L. Medne, S. Quijano-Roy, N.B. Romero, J. Fauré, L. Feng, L. Bastaki, M.R. Davis, R. Phadke, C.A. Sewry, C.G. Bönnemann, H. Jungbluth, C. Bachmann, S. Treves, F. Muntoni, STAC3 variants cause a congenital myopathy with distinctive dysmorphic features and malignant hyperthermia susceptibility, Hum. Mutat 39 (2018) 1980–1994. https://doi.org/10.1002/humu.23635.[11] A.F. Dulhunty, The voltage-activation of contraction in skeletal muscle, Prog. Biophys. Mol. Biol 57 (1992) 181–223. https://doi.org/10.1016/0079-6107(92)90024-Z.[12] C. Franzini-Armstrong, A.O. Jorgensen, Structure and Development of E-C Coupling Units in Skeletal Muscle, Annu. Rev. Physiol 56 (1994) 509–534. https://doi.org/10.1146/annurev.ph.56.030194.002453.[13] D.H. MacLennan, M. Abu-Abed, C. Kang, Structure-function relationships in Ca(2+) cycling proteins, J. Mol. Cell. Cardiol 34 (2002) 897–918. https://doi.org/10.1006/jmcc.2002.2031.[14] H. Rosenberg, M. Davis, D. James, N. Pollock, K. Stowell, Malignant hyperthermia, Orphanet J. Rare Dis 2 (2007) 21. https://doi.org/10.1186/1750-1172-2-21.[15] S.M. Karan, F. Crowl, S.M. Muldoon, Malignant hyperthermia masked by capnographic monitoring, Anesth. Analg 78 (1994) 590–592. https://doi.org/10.1213/00000539-199403000-00029.[16] M.G. Larach, G.A. Gronert, G.C. Allen, B.W. Brandom, E.B. Lehman, Clinical presentation, treatment, and complications of malignant hyperthermia in North America from 1987 to 2006, Anesth. Analg 110 (2010) 498–507. https://doi.org/10.1213/ANE.0b013e3181c6b9b2.[17] M.G. Larach, A.R. Localio, G.C. Allen, M.A. Denborough, F.R. Ellis, G.A. Gronert, R.F. Kaplan, S.M. Muldoon, T.E. Nelson, H. Ording, H. Rosenberg, B.E. Waud, D.J. Wedel, A Clinical Grading Scale to Predict Malignant Hyperthermia Susceptibility, Anesthesiology 80 (1994) 771–779. https://doi.org/10.1097/00000542-199404000-00008.[18] D. Schneiderbanger, S. Johannsen, N. Roewer, F. Schuster, Management of malignant hyperthermia: diagnosis and treatment, Ther. Clin. Risk Manag 10 (2014) 355–362. https://doi.org/10.2147/TCRM.S47632.[19] R. Robinson, D. Carpenter, M.-A. Shaw, J. Halsall, P. Hopkins, Mutations in RYR1 in malignant hyperthermia and central core disease, Hum. Mutat 27 (2006) 977–989. https://doi.org/10.1002/humu.20356.[20] M.L. Alvarellos, R.M. Krauss, R.A. Wilke, R.B. Altman, T.E. Klein, PharmGKB summary: very important pharmacogene information for RYR1, Pharmacogenet. Genomics 26 (2016) 138–144. https://doi.org/10.1097/FPC.0000000000000198.[21] A. Merritt, P. Booms, M.-A. Shaw, D.M. Miller, C. Daly, J.G. Bilmen, K.M. Stowell, P.D. Allen, D.S. Steele, P.M. Hopkins, Assessing the pathogenicity of RYR1 variants in malignant hyperthermia, BJA Br. J. Anaesth 118 (2017) 533–543. https://doi.org/10.1093/bja/aex042.[22] P.M. Hopkins, H. Rüffert, M.M. Snoeck, T. Girard, K.P.E. Glahn, F.R. Ellis, C.R. Müller, A. Urwyler, European Malignant Hyperthermia Group, European Malignant Hyperthermia Group guidelines for investigation of malignant hyperthermia susceptibility, Br. J. Anaesth 115 (2015) 531–539. https://doi.org/10.1093/bja/aev225.[23] N.T. Thuy, L.N. Thanh, N.T.T. Mau, N.H. Hoang, N.T.K. Lien, D.D. Long, N.T. Bình, D.A. Tien, N.C. Huu, N.T. Hieu, P.T.H. Nhung, V.T. Thom, Whole exome sequencing revealed a pathogenic variant in a gene related to malignant hyperthermia in a Vietnamese cardiac surgical patient: A case report, Ann. Med. Surg 48 (2019) 88–90. https://doi.org/10.1016/j.amsu.2019.10.030.[24] B. Neuhuber, U. Gerster, F. Döring, H. Glossmann, T. Tanabe, B.E. Flucher, Association of calcium channel α1S and β1a subunits is required for the targeting of β1a but not of α1S into skeletal muscle triads, Proc. Natl. Acad. Sci. U. S. A 95 (1998) 5015–5020. https://doi.org/10.1073/pnas.95.9.5015.[25] M. Whirl-Carrillo, E.M. McDonagh, J.M. Hebert, L. Gong, K. Sangkuhl, C.F. Thorn, R.B. Altman, T.E. Klein, Pharmacogenomics Knowledge for Personalized Medicine, Clin. Pharmacol. Ther 92 (2012) 414–417. https://doi.org/10.1038/clpt.2012.96.[26] N. Monnier, V. Procaccio, P. Stieglitz, J. Lunardi, Malignant-hyperthermia susceptibility is associated with a mutation of the alpha 1-subunit of the human dihydropyridine-sensitive L-type voltage-dependent calcium-channel receptor in skeletal muscle, Am. J. Hum. Genet 60 (1997) 1316–1325 . https://doi.org/10.1086/515454.[27] S.L. Stewart, K. Hogan, H. Rosenberg, J.E. Fletcher, Identification of the Arg1086His mutation in the alpha subunit of the voltage-dependent calcium channel (CACNA1S) in a North American family with malignant hyperthermia, Clin. Genet 59 (2001) 178–184. https://doi.org/10.1034/j.1399 0004.2001.590306.x.[28] P.J. Toppin, T.T. Chandy, A. Ghanekar, N. Kraeva, W.S. Beattie, S. Riazi, A report of fulminant malignant hyperthermia in a patient with a novel mutation of the CACNA1S gene, Can. J. Anaesth. J. Can. Anesth 57 (2010) 689–693. https://doi.org/10.1007/s12630-010-9314-4.[29] E.J. Horstick, J.W. Linsley, J.J. Dowling, M.A. Hauser, K.K. McDonald, A. Ashley-Koch, L. Saint-Amant, A. Satish, W.W. Cui, W. Zhou, S.M. Sprague, D.S. Stamm, C.M. Powell, M.C. Speer, C. Franzini-Armstrong, H. Hirata, J.Y. Kuwada, Stac3 is a component of the excitation-contraction coupling machinery and mutated in Native American myopathy, Nat. Commun 4 (2013) 1952. https://doi.org/10.1038/ncomms2952.[30] D.S. Stamm, A.S. Aylsworth, J.M. Stajich, S.G. Kahler, L.B. Thorne, M.C. Speer, C.M. Powell, Native American myopathy: Congenital myopathy with cleft palate, skeletal anomalies, and susceptibility to malignant hyperthermia, Am. J. Med. Genet. A 146A (2008) 1832–1841. https://doi.org/10.1002/ajmg.a.32370.[31] A. Polster, B.R. Nelson, S. Papadopoulos, E.N. Olson, K.G. Beam, Stac proteins associate with the critical domain for excitation–contraction coupling in the II–III loop of CaV1.1, J. Gen. Physiol 150 (2018) 613–624. https://doi.org/10.1085/jgp.201711917.[32] S.M. Wong King Yuen, M. Campiglio, C.-C. Tung, B.E. Flucher, F. Van Petegem, Structural insights into binding of STAC proteins to voltage-gated calcium channels, Proc. Natl. Acad. Sci 114 (2017) E9520–E9528. https://doi.org/10.1073/pnas.1708852114.[33] M. Grabner, R.T. Dirksen, N. Suda, K.G. Beam, The II-III loop of the skeletal muscle dihydropyridine receptor is responsible for the Bi-directional coupling with the ryanodine receptor, J. Biol. Chem 274 (1999) 21913–21919. https://doi.org/10.1074/jbc.274.31.21913.[34] J. Nakai, T. Tanabe, T. Konno, B. Adams, K.G. Beam, Localization in the II-III loop of the dihydropyridine receptor of a sequence critical for excitation-contraction coupling, J. Biol. Chem 273 (1998) 24983–24986. https://doi.org/10.1074/jbc.273.39.24983.[35] C.J. Morton, I.D. Campbell, SH3 domains. Molecular “Velcro,” Curr. Biol. 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Abstract Background/Aims Acquired hypocomplementemia occurs through immune complex-mediated diseases, as seen in systemic lupus erythematosus (SLE), idiopathic membranoproliferative glomerulonephritis (MPGN) and cryoglobulinemia. Infective causes are less common, although chronic bacterial and viral infections causing glomerulonephritis (GN) and vasculitis have been reported. Bacterial infections causing chronic osteomyelitis, endocarditis and visceral abscesses have all been implicated, whilst hepatitis B is the only virus known to cause severe GN/ vasculitis leading to low complement levels. Severe meningococcal disease is an established cause of acquired hypocomplementemia, typically associated with Nisseria Meningitidis. Parvovirus B19 is an infection exclusive to humans, usually manifesting as fifth disease, a mild illness characterised by a rash, fever and runny nose. Less common systemic effects include hydrops fetalis, thrombocytopenia, neutropenia, neurological sequalae (including encephalopathy, aseptic meningitis, neuropathy and neuralgic amyotrophy), myocarditis and hepatitis. Arthropathy is by far the most common manifestation in adults, affecting 60% of females and 30% of males. Methods The literature on Parvovirus B19 and hypocomplementemia is sparse, limited to case reports and comparative studies, the pathogenicity of which stems from glomerulonephritis, consequently resulting in low complement levels. We present a case series of 2 patients with Parvovirus B19 infection and acquired hypocomplementemia between 2016-2020. Results Patient A, a 26-year-old female, presented with a vasculitic rash on her legs and arthralgia affecting her hands and knees, refractory to oral prednisolone and hydroxychloroquine. She was found to have low complement levels (C3 0.61 g/l and C4 0.03 g/l), whilst ANA, ENA and ANCA testing was negative. She also had a negative rheumatoid factor and anti-CCP antibody, and a normal serum protein: creatinine (6 mg/mmol). Immunoglobulins were within normal range (IgG 8.7 g/l, IgA 0.80 g/l, IgM 2.41 g/l) and a serum protein electrophoresis was normal. Hepatitis and HIV serology was also negative. Patient B, a 34-year-old female, 9 weeks pregnant, presented with polyarthralgia, fever and a maculopapular rash, with normal inflammatory markers and a normal serum protein: creatinine (9 mg/mmol). Her complement was low (C3 0.57 g/l and C4 &lt;0.02 g/l), ANA weakly positive, ENA negative and her ANCA screen showed a pANCA pattern with positive anti-PR3 antibodies (4.6 U/ml). She also had weakly positive dsDNA antibodies (37 IU/ml), and smooth muscle antibodies were weakly positive on tissue biopsy. Anti-C1q antibodies were normal. IgM was raised (2.56 g/l), whilst IgG and IgA were normal (10.8 g/l and 1.37 g/l, respectively). Serum protein electrophoresis was normal. HIV, hepatitis B and syphilis serology was all negative. In both cases, Parvovirus B19 IgM antibody was detected. Conclusion We recommend that clinicians consider acute viral illness in patients presenting with vasculitis and hypocomplementemia. If diagnosis and treatment can be established early, patients can avoid the need for long term immunosuppression. Disclosure A. Gharatya: None. C. Nelson: None. S. Melath: None.

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RECONSTRUÇÃO DE MAXILA ATRÓFICA UTILIZANDO ENXERTO ÓSSEO AUTÓGÊNO DE CRISTA ILÍACA – RELATO DE CASO CLÍNICO Autores: José Mário FRAIZ; Nelson Luis Barbosa REBELLATO; Delson João COSTA; Paulo Roberto MÜLLER; Ricardo PASQUINE. Universidade Federal do ParanáCurso de Pós Graduação em Cirurgia e Traumatologia Buco-Maxilo-Facias Área de Abrangência: Cirurgia e Implantodontia A reabilitação oral de pacientes com maxilas atróficas tem sido bastante discutida na literatura. Esse trabalho apresenta a técnica de reconstrução de maxila atrófica, através de enxertia óssea utilizando osso ilíaco. Uma quantidade mínima de tecido ósseo é necessária para a inserção e manutenção da estabilidade do implante, após a perda dos dentes o processo alveolar maxilar sofre progressiva e irreversível reabsorção, tanto vertical quanto horizontal, podendo atingir um estágio de pneumatização do seio maxilar. Isso contra-indica a instalação de implantes. A literatura sugere que quando há a pneumatização acentuada do seio maxilar e há reabsorção de rebordo alveolar, a técnica de sinus Lift, introduzida primeiramente por TANTUM em 1970, e revisada por MISCH na década de 80, é indicada. Dentre as áreas doadoras, que podem ser crista óssea do ilíaco, calota craniana, costela e tíbia, a crista óssea do ilíaco tem sido uma das opções de escolha por apresentar baixo índice de complicações pós-operatórias, baixa morbidade e menor reabsorção pós-cirúrgica. Esta técnica permite, após seis meses da cirurgia, a instalação de implantes osseointegrados para posterior reabilitação protética. O presente trabalho apresenta um caso clínico de enxertia ósseo de crista ilíaca em maxila atrófica para posterior reabilitação com implantes. Palavras-chave: enxerto ósseo; reabilitação bucal; cirurgia; implantes dentários.Referências Bibliográficas: 1-ABRAHAMS, J. J.; HAYT,M.W.; ROCK, R. Sinus lift procedure of the maxilla in patients with inadequate bone for dental implants: radiographic appearance. Audio journal review-General surgery, Nova York, v. 174, p.1289-1292, 2000.2-AJEN, S. A. Análise por tomografia computadorizada do enxerto autógeno na cirurgia de “sinus lift”. Revista brasileira de radiologia, São Paulo, v. 38, n.1, p.25-31. 2005.3-BEZERRA, F. J. B.; LENHARO, A. Terapia clínica avançada em implantodontia. São Paulo, Artes Médicas, 2002.4- BREINE, U. & BRÅNEMARK, P.I. Reconstruction of alveolar jaw bone. An experimental and clinical study of immediate and preformed autologous bone grafts in combination with osseointegrated implants. Scandinavian journal of plastic and reconstructive surgery and hand surgery. Supplementum, Stockolmo, p. 14: 23-48, 1980.5- FUGAZZOTTO PA, VLASSIS J. LONG. Term success of sinus augmentation using various surgical approaches and grafting materials. International Journal of Oral and Maxillofacial Implants, Lombard/IL, p.13, 52 -58, 19986- HARBON, S.; CHARTOUNI, M. & RICBOURG, B. Morbidity of iliac bone grafts. A study a propos of 100 consecutive cases. Annales de chirurgie plastique et esthetique, Paris, p. 36, 45- 50, 1991.7-LIM, T. J.; CSILLAG, A.; IRINAKIS, T.; NOKIANI, A.; WIEBE, C.B. Intentional angulation of an implant to avoid a pneumatized maxillary sinus: a case report. Journal of the Canadian dental association, Toronto, v. 70, n.3, p.164-16, 2004.8- MISCH, C.M. RIGDE. Augmentation using mandibular ramus bone grafts for the placement of dental implants: presentation of a technique. Practical periodontics and aesthetic dentistry, Nova York, p. 127-135, 1996.9-NEVES. Jornal Brasileiro de Implantodontia oral. Otimização da estética: uma abordagem dos tecidos mole e duro. Belo Horizonte: Traccio arte e design, 2002.10- RAGHOEBAR GM, BROUWER TJ, REINTSEMA H, VAN OORT, RP. Augmentation of the maxillary sinus floor with autogenous bone for the placement of endosseous implants. Journal of Oral and Maxillofacial Surgery, Filadélfia, p. 51, 1198 -1203, 1993.11- WHEELER SL, HOLMO RE, CALHOUN CJ. Six-year clinical and histologic study of sinus-lift grafts. International Journal of Oral and Maxillofacial Implants, Lombard/IL ,p.-11,26 -34, 1996.

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The objective of this article is to explore how suitable Team-Based Learning (TBL) is for students with social and communication disabilities, such as those on the autism spectrum or with social anxiety. TBL is a structured form of Active Collaborative Learning, combining a flipped classroom approach with students working in permanent teams to apply concepts, models and theories into practice. The design of the study was based on an idiographic case study approach at Anglia Ruskin University, UK, treating each student as an individual rather than a representative sample. Towards the end of the academic year 2017/18, an electronic questionnaire was sent out to all students who had taken TBL modules at ARU during the preceding academic year, asking about various aspects of TBL experience. The questionnaire was repeated towards the end of the first semester of 2018/19. The questionnaire was analysed with a focus on questions relating to inclusivity, and the responses related to students who had declared a disability. The questionnaire was followed by semi-structured interviews with students with disabilities who had experienced TBL. We focused primarily on disabilities broadly related to communication, notably with dyslexia, dysgraphia, social phobia and autism that may impair students’ abilities to work in teams. Interviews were audio recorded and then transcribed. Transcriptions were thematically analysed by the research team using NVivo. The results of the study provide anonymized case studies for each of the students who took part in an interview, explaining their disability or condition, their coping strategies for studying in HE, and their experiences, both positive and negative, of the TBL modules they had taken. References Active Collaborative Learning. (2019). Scaling Up Active Collaborative Learning for Student Success. Project website. https://aclproject.org.uk. ARU. (2017). Equality, Diversity and Inclusion at our University. Annual Report. Anglia Ruskin University.https://web.anglia.ac.uk/anet/student_services/public/AngliaRuskinReport_2017_AW_ACCESSIBLE.pdf. ARU. (2018). Student Snapshots. Anglia Ruskin University. https://aru.ac.uk/about-us/equality-diversity-and-inclusion/equality-diversity-and-inclusion-for-students/aru-student-snapshots. ARU. (2020). Disability Support. Anglia Ruskin University. https://aru.ac.uk/student-life/support-and-facilities/study-skills/disability-support. ARU. (2020b). Inclusive Practices. Anglia Ruskin University. https://aru.ac.uk/about-us/equality-diversity-and-inclusion/equality-diversity-and-inclusion-for-students/inclusive-practices. Berkson, R., & Richter, U.M. (2019). Can Active Collaborative Learning Improve Equality? The European Conference on Education 2019 Official Conference Proceedings. https://papers.iafor.org/submission51859/. Berkson, R.G., & Richter, U.M. (2020). Barriers to scaling up active collaborative learning. IN S. Pratt-Adams, U.M. Richter & M. Warnes (Eds.), Innovations in Active Learning in Higher Education, Ch 7. Anglia Ruskin University (in press). Chenail, R. J. (2009). Interviewing the Investigator: Strategies for Addressing Instrumentation and Researcher Bias Concerns in Qualitative Research. The Qualitative Report, 13(4): 14-21. https://nsuworks.nova.edu/tqr/vol13/iss4/14/. Dearnley, Ch., Rhodes, Ch., Roberts, P., Williams, P., & Prenton, S. (2018). Team based learning in nursing and midwifery higher education; a systematic review of the evidence for change. Nurse Education Today, 60: 75-83. http://dx.doi.org/10.1016/j.nedt.2017.09.012. Eksteen, M.J. (2019). Does team-based learning develop essential generic skills in pharmacy students? South African Journal of Higher Education, 33(1). https://www.journals.ac.za/index.php/sajhe/article/view/1332. http://dx.doi.org//10.20853/33-1-1332. 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Koles, P.G., Stolfi, A., Borges, N.J., Nelson S., & Parmelee, D.X. (2010). The impact of team-based learning on medical students' academic performance. Academic Medicine: Journal of the Association of American Medical Colleges, 85(11): 1739-1745. https://pubmed.ncbi.nlm.nih.gov/20881827/ http://dx.doi.org/: 10.1097/ACM.0b013e3181f52bed. Michaelsen, L. K., Davidson, N., & Major, C. H. (2014). Team-based learning practices and principles in comparison with cooperative learning and problem-based learning. Journal on Excellence in College Teaching, 25(3&4): 57-84. https://www.lhthompson.com/uploads/4/2/1/1/42117203/team_based_learning_-_group_work.pdf. Michaelsen, L. K., Knight, A. B., & Fink, L. D. (2004). Team-based learning: A transformative use of small groups in higher education. Sterling, VA: Stylus. McNeil, J., Borg, M., Kennedy, E., Cui, V., Puntha, H., Rashid, Z., Churchill, T., Howitt, E. and Trivedy, K., (2019a). SCALE-UP Handbook 2019-20 (3rd ed). 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Beyond the bare minimum: Are universities and colleges doing enough for disabled students? OfS Insight Brief 4. https://www.officeforstudents.org.uk/publications/beyond-the-bare-minimum-are-universities-and-colleges-doing-enough-for-disabled-students/#participation. Roulston, K., & Shelton, St. A. (2015). Reconceptualizing Bias in Teaching Qualitative Research Methods. Qualitative Inquiry, (21)4: 332-342. https://journals.sagepub.com/doi/10.1177/1077800414563803. Sangwan, P., & Sangwan, S. (2011). Inclusive Education: A Developmental Approach in Special Education. Journal of Indian Education, 36(4): 18-32. http://www.ncert.nic.in/publication/journals/pdf_files/iea/JIE_FEB2011.pdf#page=20 Sibley, J., & Ostafichuk, P. (2014). Getting Started with Team-Based Learning. Sterling, VA, USA: Stylus. Sisk, R. J. (2011). Team-based learning: systematic research review. Journal of Nursing Education, 50(12): 665–669. https://pubmed.ncbi.nlm.nih.gov/22007709/. 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Report to the Office for Students by the Institute for Employment Studies and Researching Equity, Access and Participation. IES Report. Institute for Employment Studies and Researching Equity, Access and Participation. https://www.officeforstudents.org.uk/media/a8152716-870b-47f2-8045-.fc30e8e599e5/review-of-support-for-disabled-students-in-higher-education-in-england.pdf World Economic Forum. (2018). The Future of Jobs 2018. Insight Report. Centre for the New Economy and Society. http://www3.weforum.org/docs/WEF_Future_of_Jobs_2018.pdf.

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The South African Truth and Reconciliation Commission (TRC) commenced in 1996, providing high hopes to those concerned with change and redress. By many it was seen as the first stage in the reconciliation process. Former General Secretary of the South African Council of Churches, Reverend Frank Chikane, himself a victim of attempted murder when poisoned with nerve gas, likened the role of the TRC in the disclosure and forgiveness process to the confessional, and suggested that "there can be no absolution without confession." However, Methodist bishop and long-time apartheid activist Peter Storey cautioned that "One of our problems is that we’re trying to find a legal framework for what is essentially a spiritual and psychological process." "The Promotion of National Unity and Reconciliation Act, No 34 of 1995" states that "amnesty shall be granted in respect of acts, omissions and offences associated with political objectives committed in the course of the conflicts of the past", on the basis of full disclosure. The hearings are over, the committees nearing completion, and on 29 October 1998, the Final Report of the TRC was handed to President Nelson Mandela. Now we have five neatly bound volumes, but how much has changed in the lives of those who have suffered gross human rights violations at the hands of the perpetrators? Some want retribution and will not rest until those who have tortured, abducted or murdered their loved ones or themselves have been tried and convicted. Others just want to bury their loved ones, along with "this shameful chapter of our history." Decisions on who will be granted amnesty linger since the hearings closed. Gillian Slovo, daughter of the late South African Communist Party leader, Joe Slovo, and his wife Ruth First, is one of those who is unwilling to let things rest. Her mother was killed by a letter bomb allegedly intended for Joe Slovo in 1982. She comments on the amnesty hearing of her mother’s killer, former student spy Craig Williamson: "We remembered the incredulity on the faces of the members of the committee when [Williamson] told the committee how he had looked at the intercepted envelope and seen the address, the postal mark and the logo, but not the name of the addressee." The Slovo family has now filed an application in the Cape High Court to set aside the amnesty accorded Williamson, whose testimony seemed contradictory, and not to meet the requirements of full disclosure. And what of reparations to the victims of these human rights violations? An initial payment of R30 million rand (approximately $US 3, 844, 000) was made. People who were part of the ‘urgent interim reparations’ payment received in the region of R2000 rands (approximately $US 250). In the case of those who have lost a loved one, says Duma Khumalo, a founding member of the Khulumani (Speak Out!) Support Group, and himself granted a stay of execution just 15 hours before he was to be hanged for a crime he did not commit, this has the effect of "the victims selling their dead." The government now wrangles over whether further payments will be made, urging business to engage in reparations payments, with business declining to do so on the grounds that it is the role of the state. In the meantime, the suffering of victims seems to have become something of a political football. Where does this leave us on the issue of forgiveness? There are two equally important parts to the issue of ‘sorry’: ‘I am sorry’, and ‘I hear that you are sorry, and I forgive you.’ Many South Africans feel that insult has been added to injury, because an assumption seems to have been made by some perpetrators that, having apologised, they must naturally be forgiven. This is at worst arrogant, and at best naïve. As anyone who has been through any kind of act of betrayal can attest, the healing process and forgiveness, take time. As Clarissa Pinkola Estes wrote in Women Who Run With the Wolves, forgiveness is not "a singular act to be completed in one sitting", but has "many layers, many seasons." For many the concept of ‘re’-conciliation is inappropriate, as this suggests a restoration of positive relations that existed in the past. However, for all but the youngest generation of South Africans, division and/or discrimination is all that they’ve known. To some, conciliation seems more appropriate. Others see reconciliation as a personal process and journey of coming to terms with a painful history, and reconciling only within oneself. Still others have abandoned the idea of reconciliation and aim instead for resolution. As Gavin Harrison says, "Sometimes things are also resolved when a situation is clearly comprehended, when all personal work relating to the situation is done, and you realise that, for whatever reason, full reconciliation is just not possible right now." The mainstream media has become noticeably quiet in recent months on the issue of reparations. It would seem that after extensive coverage of the hearings, and then of the tensions between government and the TRC, they too have become burnt out. What has captured their attention, however, and the attention of the public at large, is the controversial Declaration of Commitment by White South Africans, initiated by apartheid activist Carl Niehaus and others. Sociology lecturer at the University of the Witwatersrand, Eddie Webster observes ironically that "it seems as if the signatories are largely drawn (with the puzzling exception of the South African rugby team) from prominent anti-apartheid figures." Quite absent from the signatories is the "white leader who will say, ‘We had an evil system with awful consequences. Please forgive us’" for whom Bishop Tutu had wished in his Forward to the Truth and Reconciliation Commission Final Report. The absence of such a leader, says Tutu now, remains his biggest regret. (It should also be noted that a number of black South Africans chose to sign the declaration in support of the initiative.) Possibly the best we can hope for are more people like Wilhelm Verwoerd, grandson of the architect of apartheid, Hendrik Verwoerd, whose openness about his own painful personal revolution can provide us with inspiration. Verwoerd reminds us that: "As a beneficiary [of apartheid] I thus tend to take for granted my good education, my ownership of a house in town and my access to a family holiday home near the beach, my inheritance from parents, my relatively high income and low risk of unemployment. While individual effort and skill must be acknowledged, it is important to unmask a false, overconfident sense of entitlement, to help white South Africans see how much of what we have is built on unfair, systematic privileging." Perhaps he can symbolise for us that hope lies not in the ‘New South Africa’, but in the new generation of South Africans, committed to change, and not waiting for government or big business to ‘do it for us.’ There are ever-increasing television documentaries about ordinary South Africans, black and white, "who never made a proclamation or held an office, but were handed a place [in South Africa] and are quietly making a life out of it" (Dietz). Such people seem often the strangest of bedfellows, stumbling around in the dark together and finding creative solutions to apparently insurmountable problems. Not politicians or academics, just ordinary people, with the ability to say ‘I am sorry, I will try to make amends.’ Equally important is the ability to say, ‘I recognise that you are sorry, and I will give you another chance.’ This, not the 1994 first democratic election, is the real miracle of South Africa. References Centre for the Study of Violence and Reconciliation and Khulumani Support Group. "Submission to the Truth and Reconciliation Commission: Survivors’ Perceptions of the Truth and Reconciliation Commission and Suggestions for the Final Report." 1998. http://www.csvr.org.za/papers/papkhul.htm Downloaded 22 January 2001. Chikane, Frank. "The Role of Truth Commissions in the Process of Reconciliation in South Africa." Seminar presented at the Centre for the Study of Violence and Reconciliation, 1 June 1994. Cronin, Jeremy. "Sorry Can Help, But on Its Own Its Not Enough." Mail and Guardian 12 January (2001). http://www.sn.apc.org/wmail/issues/010112/OTHER50.html Downloaded 22 January 2001. Daniels, Glenda. "Superspy’s Pardon Challenged." Mail and Guardian 15 December (2000).http://www.mg.co.za/mg/za/archive/2000dec/features/15dec-craig.html Downloaded 22 January 2001. "Declaration of Commitment by White South Africans." http://www.homeforall.org.za/ENG/declarationENG.htm Downloaded 22 January 2001. Dietz, Steven. "Lonely Planet: Preface." Dramatist’s Play Service, 1994. http://sunsite.wits.ac.za/holistic/loneplan.htm Downloaded 22 January 2001. Estes, Clarissa Pinkola. Women Who Run With the Wolves. London: Rider, 1992. Friedman, Steven. "Too Afraid To Leave the Laagers." Mail and Guardian 5 January (2001). http://www.mg.co.za/mg/za/features/friedman/010105-friedman.html Downloaded 22 January 2001. Harrisson, Gavin. In the Lap of the Buddha. Boston, MA: Shambhala, 1994. Khumalo, Duma. Personal communication. 6 February 2001. "Mad Scientists": South Africa’s Chemical and Biological Warfare Projects. http://www.geocities.com/project_coast/index.html Downloaded 22 January 2001. Miller, Andie. "A Time To Remember." Odyssey 19.4 (1995). http://www.csvr.org.za/articles/artrcod.htm Downloaded 22 January 2001. Powell, Ivor. "Where have all the apartheid bastards gone?" Mail and Guardian, 21 June (2000). http://www.mg.co.za/mg/news/2000jun2/21jun-bastards.html Downloaded 22 January 2001. Promotion of National Unity and Reconciliation Act, No. 34 of 1995. http://www.truth.org.za/legal/index.htm Downloaded 22 January 2001. Reparations Update, June 2000. http://www.reconciliation.org.za/cgi.pl?&page=http://www.reconciliation.org.za/repare/jun00.htm Downloaded 22 January 2001. Slovo, Gillian. Red Dust. London: Virago P, 2000. Storey, Peter. "Reconciliation and Civil Society." Making Ends Meet: Reconciliation and Reconstruction in South Africa (Centre for the Study of Violence and Reconciliation conference), World Trade Centre, Johannesburg, 18 August 1994. http://www.csvr.org.za/papers/papstory.htm Downloaded 22 January 2001. Truth and Reconciliation Commission Final Report, 29 October 1998. http://www.struth.org.za/index.pl?&file=report/index.htm Downloaded 22 January 2001. Truth and Reconciliation Commission Special Hearings on Prisons: Duma Khumalo, 22 July 1997. http://www.truth.org.za/special/prison/khumalo.htm Downloaded 22 January 2001. Verwoerd, Wilhelm. My Winds of Change. New York: Raven Press, 1998. ---. "The TRC and Apartheid Beneficiaries in a New Dispensation." Lecture delivered at "Politics and Promises: Evaluating the Implementation of the TRC’s Recommendations" conference, Centre for the Study of Violence and Reconciliation, Johannesburg, 27 October 2000. http://www.csvr.org.za/articles/artrcver.htm Downloaded 22 January 2001. Webster, Eddie. "It’s Too Late for Symbolic Gestures." Mail and Guardian, 12 January 2001. http://www.sn.apc.org/wmail/issues/010112/OTHER49.html Downloaded 22 January 2001.

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If one morning I walked on top of the water across the Potomac River, the headline that afternoon would read: "President Can't Swim". —Lyndon B. Johnson Introduction The term “spin” implies manipulating the truth, and this concept, along with “spin doctoring,” is now common in media and public discourse. The prevalence of “spin zones” in American politics is undeniable; media outlets themselves, such as Bill O’Reilly’s “No Spin Zone” on Fox News, now run segments on the topic. Despite this apparent media certainty about what constitutes “spin” there is a lack of conceptual clarity regarding the term among those who study media and politics. This article will draw on previous literature to identify two competing yet overlapping spin zones in American politics: the media’s spin zone and the President’s spin zone. Highlighting examples from the two most recent American presidential election campaigns, the article will evaluate the interplay of these zones and the consequences for future campaigns. Spin Zones In the United States, the press and the President are engaged in a struggle over providing information. Ever since the Watergate Scandal, the media is increasingly expected to be a “watchdog” that informs citizens and keeps the Executive accountable (Coronel 13) The President, conversely, may attempt to use the power of his position to set the discursive agenda or frame the political debate in his favor. Furthermore, with the rise of multi-media access and information provision, the lines between the spin doctoring of the Executive and the media have become even more blurred. Because of the complexities of these overlapping spin zones, many scholars disagree on how to define and/or precisely measure these effects. The following section briefly describes the ‘spin zone’ tools of agenda setting, framing, and priming, and then considers the example of a candidate who failed to prime his negative evaluation and a President who primes his image and successfully counterattacks his negative evaluation. The literature recognises two separate, yet interrelated zones that are integral to understanding these media/presidential relations: what we term the presidential spin zone and the media spin zone. The interplay between these zones comes together around three key concepts—agenda setting, framing, and priming. A key difficulty for scholars is that the President, his electoral challengers, and the press are engaged in agenda setting, framing and priming, sometimes simultaneously. Agenda setting is a broad concept and refers to focusing on certain issues to the exclusion of others. Framing is defined as the decision by the news media to “emphasise certain elements to define the ‘public’s belief’ about social and political issues” (Van Gorp 488). Other scholars describe priming as “a disproportionate amount of public comments with the hope . . . of causing voters to base their selection among the candidates on [that] issue” (Druckman et al. 1181; see also Druckman “Framing Effects”; Nelson, Clawson and Oxley; Van Gorp). Candidates may also undertake “image priming,” which is proposed by James Druckman et al., as a tool that can be used to counteract negative candidate evaluations (1182–1183). The definition of the media spin zone is, in most instances, synonymous with priming. Defining the presidential spin zone is more complex. Clearly the presidential spin zone involves both the previously-discussed “issue framing abilities of the president” and how he “set[s] the agenda” (Miller and Krosnick 301; see also, Gamson and Modigliano, Baumgardner and Jones; Druckman, “Framing Effects”). Mark Rozell, for instance, found that the Ford and Carter administrations had difficulty controlling the public agenda since many issues were either beyond their control, or because the president and his advisors lacked the strategy or skill to affect media coverage. The Reagan White House however was able to use his “image” to control the media (85–86). Similarly, George W. Bush’s administration was able to implement policies concerning the invasion of Iraq after the 9-11 through “issue framing” scare tactics, which were constantly reinforced by media outlets (Kellner 643). However, the President can also be engaged in priming at any given time. In other words, the President (or candidate) may attempt to prime what the media has already spun about him/her. A problem, of course, is that the President or candidate, in attempting to prime an issue that has already been spun in a sense tacitly admits they have lost the opportunity to set the agenda in the first place. However, this is when he can seize the aforementioned opportunity to use “image priming” to counterattack the media. In the examples that follow we examine whether the President or candidate can use priming to effectively counterattack the media spin zone, with a focus on two political tools that have been historically reserved for the President or candidates, namely, holding the base and wedge issues. Holding the Base and the Media Spin Zone Holding the base has been defined as a way in which candidates or Presidents can use the media to strengthen support among voters who already identify with their political party (Iyengar and McGrady 246). A classic example of this is the 1984 Reagan/Bush re-election campaign, the “The Bear.” This featured a bear in the woods that “some” could “see” and others didn’t “see at all” which was an implicit threat regarding Soviet communism and a reminder that Reagan was tough on foreign policy (“The Bear”). However, the evidence indicates that the media has increasingly begun “holding the base” on its own to facilitate its partisan framing and priming of candidates or Presidents. The Swift Boat Veterans for Truth attack advertisem*nts on 2004 Democratic presidential candidate John Kerry is a key example of a media attempt to “hold the base.” In these advertisem*nts, former “Swift Boat Veterans attack[ed] his [Kerry’s] military record” (Muravchik A17). While this initiative began as a means to collect Republican donations, Shanto Iyengar and Jennifer McGrady maintain that the amount was “trivial” and that the real impact came with “the torrent of news reports across the country” (150). Indeed, Kathleen Jamieson and Joseph Capella found that by August 2004, “viewers of Fox News were more likely than other network viewers to say that candidate John Kerry did not earn his Vietnam medals” (279). Their evaluation of this data demonstrated the power of the media spin zone: “He (Limbaugh) employs intense language, disparaging information and negative framing to distance perceptions of the Democratic candidate from those of the anointed Republican candidate” (Jamieson and Capella 228). The coverage of disputes surrounding Kerry’s military record was augmented by the media’s simultaneous coverage of the threat of terrorism. This priming “in the media continued, reaching a high peak of 55 threat messages in August 2004, a month later 25% of the public was very concerned about another major terrorist attack in the US—two months before the presidential election” (Nacos, Bloch-Elkon and Shapiro 120). Both President Bush and Candidate Kerry acknowledged that their respective win/loss could be attributed in some measure to the press coverage of the “war on terror” (Nacos, Bloch-Elkon and Shapiro 124). While questions loomed about his military experience against the backdrop of the war on terror, Senator Kerry won the first two Presidential debates by significant margins. Alec Gallup and Frank Newport suggested that the Kerry camp had “won the spin contest … to characterize their own candidate as the winner” (406). So, what happened to Kerry? The media spin zone stopped him. The presidential debate wins were 30 September 2004 and 8 October 2004, respectively. Iyengar and McGrady demonstrate that before the debates even began the number of Swift Boat veteran stories primed in the national and international press went from under 100 to over 500 (151). According to Kim Fridkin et al. the media’s spin was a significant factor in the third debate. They found that media coverage concerning Senator Kerry’s response to one question on whether hom*osexuality was a choice affected citizens’ evaluations of the candidate. In the post debate coverage, the tone “in newspapers, on the Internet, and on television was uniformly negative in its assessment of Senator Kerry’s comments” (Fridkin et al. 30). The impact of this negative framing was sufficiently strong to override positive evaluations of Kerry held by those who watched the debate. In sum, the “perfect storm of media coverage lessened the bounce that Senator Kerry received from the actual debate and led people to develop negative impressions of Kerry a mere three weeks before Election Day” (Fridkin 43). Despite these liabilities, Kerry should have counterattacked the media spin zone. He should have “counterpunched,” as noted by Drew Westen, priming the media that he was “a different kind of Democrat”—“one who knows when it’s time to take off the gloves” (337). Westen’s advice is echoed in Druckman’s call for further research in this area as well as by his own research findings. The media’s framing and priming led to negative evaluations of Kerry, which afforded him the opportunity to prime his “image” in a counterattack, as Druckman suggests (1183). Overcoming the Wedge Issues of the Media Spin Zone President Obama, however, orchestrates a different outcome in dealing with the media spin zone attack against him which centered on a “wedge” or “us verses them” issue. Iyengar and McGrady note that “wedge issues are designed to pit groups against each other, to appeal to voters’ sense of group identity” (145). However, they define wedge issues within the context of presidential spin zones; thus, the candidate or the president would be framing the “us versus them” topic. In this instance, the media framed a wedge issue, the status of President Obama’s citizenship, against him. In this case the birther movement, oft-promoted by conservative radio host Rush Limbaugh, argued that President Obama was not a US citizen. This issue became so prominent that it was soon adopted by the media spin zone. The media framing demanded proof in addition to the short form birth certificate that the President had already released (Wilson 109). For his part, President Obama handled the media spin zone’s wedge issue with great aplomb, responding in a brief statement to the public on 27 April 2011: “We do not have time for this kind of silliness” (Shear). Moreover, he did not alienate the media for framing the birther movement, but he placed the blame implicitly on Donald Trump who had taken up the birther gauntlet thrown down by Rush Limbaugh. It was “clearly Trump” he was priming when he indicated that he did not want to be “distracted by sideshows and carnival barkers” (Shear). Moreover, his strategic focus on “silliness” is an illustration of “image priming”. He did not allow himself to be drawn into the race-baiting or religious controversy that was a component of some of the media talk show discussions. The Washington Post reported after Obama’s speech that the percentage of Americans who questioned his legitimacy to serve as President dropped from 20% to 10%—thus legitimating his choice to address the nation. This result meant that the President responded to an attack from the media spin zone with a counterattack of his own; he effectively counterattacked to prime his image. Interestingly, Stephen Ansolobehare and Iyengar have indirectly demonstrated the efficacy of counterattacks in presidential spin zone situations by evaluating situations where one candidate attacks another and the “victim” of the attack either, does not respond, responds with a positive message or responds with a counterattack (143). They found overwhelming evidence that voters prefer their party’s candidate to counterattack rather than be victimised. Conclusion In this paper we have furthered the call for conceptual clarity in the field by joining Druckman et al. in emphasising the need for more research on “image priming” on the part of candidates and Presidents in the interplay between the press and the presidency. If used properly, image priming seems a viable way for the presidency to counterattack against media framing and priming, but squandered opportunities may irreparably harm candidates. President Obama faced a difficult wedge issue that had undercurrents of both racial and religious tensions, but he deftly avoided those issues and found a way to “use Trump as a foil and present the president as a more serious leader” (Shear). His counterattack against the wedge used by the media spin zone was successful. Senator Kerry, on the other hand, failed to counterattack the media spin zone’s rallying of the base. His silence allowed the media to generate both issue and image frames and priming against him. This is an important lesson for future candidates and presidents and the media and presidential spin zones are important topics for further research. References Ansolabehare, Stephen, and Shanto Iyengar. Going Negative: How Political Advertisem*nts Shrink and Polarize the Electorate. New York: Free Press, 1995. Baumgardner, Frank, and Bryan D. Jones. Agendas and Instability in American Politics. Chicago, Illinois: U of Chicago P, 1993. Cappella, Joseph N., and Kathleen Hall Jamieson. Spiral of Cynicism: The Press and the Public Good. New York: Oxford UP, 1997. Coronel, Sheila S. “The Media as Watchdog.” The Role of the News Media in the Governance Realm 29–31 May 2008. 18 Oct. 2011 ‹http://www.hks.harvard.edu/fs/pnorris/Conference/Conference%20papers/Coronel%20Watchdog.pdf›. Druckman, James N. “On the Limits of Framing Effects: Who Can Frame?” The Journal of Politics 63.4 (2001): 1041–1066. ——. “The Power of Television Images.” The Journal of Politics 65.2 (2003): 559–71. Druckman, James N., et al. “Candidate Strategies to Prime Issues and Image.” The Journal of Politics 66.4 (2004): 1180–1202. Esser, Frank, Carsten Reinemann, and David Fan. “Spin Doctoring in British and German Election Campaigns: How the Press Is Being Confronted with a New Quality of Political PR.” European Journal of Communication 15.2 (2000): 209–239. Fridkin, Kim L., et al. “Spinning Debates: The Impact of the News Media’s Coverage of the Final 2004 Presidential Debate.” The International Journal of Press/Politics 13.1 (2008): 29–51. Funk, Carolyn. “Bringing the Candidate in Models of Candidate Evaluation.” The Journal of Politics 61.3 (1999): 700–720. Gallup, Alec M., and Frank Newport. The Gallup Poll: Public Opinion in 2004. Lanham, Maryland: Rowland & Littlefield Publishers, 2006 Gamson, William A., and Andre Modigliani. “Media Discourse and Public Opinion on Nuclear Power: A Constructionist Approach.” American Journal of Sociology 95.1 (1989): 1–37. Goffman, Erving. Frame Analysis: An Essay on the Organization of Experience. New York: Harper and Row, 1974 Iyengar, Shanto, and Jennifer A. McGrady. Media Politics: A Citizens Guide. New York: W.W. Norton, 2007. Iyengar, Shanto, and Donald R. Kinder. News That Matters. Chicago: U of Chicago P, 1987. Jacobs, Lawrence R., and Robert Y. Shapiro. “Politicians Don’t Pander: Political Manipulation and the Loss of Democratic Responsiveness.” Chicago: U of Chicago P, 2000. Jamieson, Kathleen Hall, and Joseph N. Capella. Echo Chamber: Rush Limbaugh and the Conservative Media Establishment. New York: Oxford UP, 2008. Kellner, Douglas. “Bushspeak and the Politics of Lying: Presidential Rhetoric in the War on Terror.” Presidential Studies Quarterly 37.4 (2007): 622–645. Miller, Joanne M., and Jon A. Krosnick. “News Media Impact on the Ingredients of Presidential Evaluations: Politically Knowledgeable Citizens are Guided by a Trusted Source.” American Journal of Political Science 44.2 (2000): 301-315. Muravchik, Joshua. “Kerry’s Cambodia Whopper.” Washington Post 24 Aug. 2004: A17. Nacos, Brigette L., Yaeli Boch-Elkon, Robert Y. Shapiro. “Post 9-11 Terrorism Threats, News Coverage, and Public Perceptions in the United States.” International Journal of Conflict and Violence 1.2 (2007): 105–126. Nelson, Thomas E., Rosalee A. Clawson, and Zoe M. Oxley. “Media Framing of Civil Liberties Conflict and Its Effect on Tolerance.” American Political Science Review 91 (1997): 567-583. Rozell, M.J. “Presidential Image-Makers on the Limits of Spin Control.” Presidential Studies Quarterly 25.1 (1995): 67–90. Scheufele, Dietram A., and David Tewksbury. “Framing, Agenda Setting, and Priming: The Evolution of Three Media Effects Models.” Journal of Communication 57.1 (2007): 9–20. Shear, Michael D. “With Document, Obama Seeks to End Birther Issue.” New York Times 28 April 2011. 18 Oct 2011 ‹http://www.nytimes.com/2011/04/28/us/politics/28obama.html›.“The Bear.” 4President TV 2 Oct 1984. 18 Oct 2011 ‹http://tv.4president.us/1984/reagan1984bear.htm›. Tversky, Amos, and Daniel Kahneman. “The Framing of Decisions and the Psychology of Choice.” Science 211.4481 (1981): 452–58. Van Gorp, Baldwin. “Where Is the Frame: Victims and Intruders in the Belgian Press Coverage of the Asylum Issue?” European Journal of Communication 20.4 (2005): 484–507. Westen, Drew. The Political Brain. New York: Public Affairs, 2007. Wilson, John K. The Most Dangerous Man in America: Rush Limbaugh’s Assault on Reason. New York: St. Martin’s Press, 2011.

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Introduction As street protests and clashes between citizens and authorities in places as different as Ferguson, Missouri and Hong Kong in autumn 2014 demonstrate, everyday life in many parts of the world is characterised by conflicting and competing sets of cultural norms, values, and practices. The idea that groups create cultures that stand in contrast to “mainstream” or “dominant culture” is nothing new—sociology’s earliest scholars sought cultural explanations for social “dysfunctions” such as anomie and deviance. Yet our interest in this article is not about the problems that marginalised and non-normative groups face, but rather with the cultures that are created as part of dealing with those problems. Milton Yinger begins his 1982 book, Countercultures: The Promise and Peril of a World Turned Upside Down, by contrasting multiple perspectives on countercultures. Some thinkers have characterised countercultures as not only a mundane feature of social life, but as a necessary one: Countercultures and the many types of intentional communities they commonly create are not social aberrations. For thousands of years there have been attempts to provide alternatives for the existing social order in response to the perennial grounds for dissent: hierarchy and privilege […,] disgust with hedonism and consumerism […, and] a decline in the quality of life. (Yinger, Countercultures 1) Others, however, have discursively delegitimised countercultures by characterising them as something in between naiveté and unschooled arrogance. Speaking specifically about hippies in the 1960s, Bell argued that the so-called counter-culture was a children’s crusade that sought to eliminate the line between fantasy and reality and act out in life its impulses under a banner of liberation. It claimed to mock bourgeois prudishness, when it was only flaunting the closet behavior of its liberal parents. It claimed to be new and daring when it was only repeating in more raucous form […] the youthful japes of a Greenwich Village bohemia of a half century before. It was less a counter-culture than a counterfeit culture. (xxvi-xxvii) If Bell is at all right, then perhaps countercultures may be better understood as subcultures, a term that may not require the idea of opposition (but see Gelder; Williams, Subcultural). To tease this distinction out, we want to consider the value of the counterculture concept for the study of oppositional subcultures. Rather than uncritically assuming what counter means, we take a more analytical view of how “counter,” as similar to other terms such as “resistant” and “oppositional,” has been articulated by social scientists. In doing this, we focus our attention on scholarly works that have dealt explicitly with group cultures “that sharply contradict the dominant norms and values of the society of which that group is a part” (Yinger, Countercultures 3). The Relationship between Counterculture and Subculture Many scholars point to the Chicago School of sociology as developing the first clear articulation of subcultural groups that differed clearly from mainstream society (see for example, Gelder and Thornton; Hannerz, E.; Williams, Youth). Paul G. Cressey, Frederic Thrasher, and later William Foote Whyte each provide exemplary empirical studies of marginal groups that were susceptible to social problems and therefore more likely to develop cultures that were defined as problematic for the mainstream. Robert Merton argued that marginalised groups formed as individuals tried to cope with the strain they experienced by their inability to access the cultural means (such as good education and good jobs) needed to achieve mainstream cultural goals (primarily, material success and social status), but Albert Cohen and others subsequently argued that such groups often reject mainstream culture in favour of a new, alternative culture instead. Within a few years, conceptual distinctions among these alternative cultures were necessary, with counterculture and subculture being disambiguated in American sociology. Yinger originally employed the term contraculture but eventually switched to the more common counterculture. Subculture became most often tied either to the study of religious and ethnic enclaves (Mauss) or to deviance and delinquency (Arnold), while counterculture found its currency in framing the cultures of more explicitly political groups and movements (see for example, Cushman; George and Starr). Perhaps the clearest analytical distinction between the terms suggested that subculture refer to ascribed differences based upon socio-economic status, ethnicity, religion (and so on) in relation to the mainstream, whereas counterculture should refer to groups rooted in an explicit rejection of a dominant culture. This is similar to the distinction that Ken Gelder makes between subcultures based upon marginalisation versus non-normativity. Counterculture became best used wherever the normative system of a group contains, as a primary element, a theme of conflict with the values of the total society, where personality variables are directly involved in the development and maintenance of the group's values, and wherever its norms can be understood only by reference to the relationships of the group to a surrounding dominant culture. (Yinger, Contraculture 629) Even at that time, however, such a neat distinction was problematic. Sociologist Howard S. Becker demonstrated that jazz musicians, for example, experienced a problem shared in many service occupations, namely that their clients did not possess the ability to judge properly the value of the service rendered, yet nevertheless sought to control it. As a consequence, a subculture emerged based on the opposition of “hip” musicians to their “square” employers’ cultural sensibilities. Yet Becker framed their experiences as subcultural rather than countercultural, as deviant rather than political (Becker 79-100). Meanwhile, the political connotations of “counterculture” were solidifying during the 1960s as the term became commonly used to describe aspects of the civil rights movement in the US, hippie culture, and the anti-Vietnam or peace movement. By the end of the 1960s, subculture and counterculture had become analytically distinct terms within sociology. Cultural Studies and the Class-ification of Counterculture The reification of subculture and counterculture as ontologically distinct phenomena was more or less completed in the 1970s through a series of publications on British youth cultures and subcultures (see Hall and Jefferson; Hebdige; Mungham and Pearson). The Centre for Contemporary Cultural Studies (CCCS) in particular expended a great deal of collective mental energy theorising the material base upon which cultures—and in particular spectacular youth subcultures such as mods and punk—exist. As with Marxist analyses of culture more generally, class was considered a key analytic variable. In the definitive theoretical statement on subculture, Clarke, Hall, Jefferson, and Roberts argued that “the most fundamental groups are the social classes, and the major cultural configurations will be […] ‘class cultures’” (13). Subcultures were thus seen as ideological reactions to the material conditions experienced and made meaningful within working class “parent culture.” This is what made youth subcultures sub—a part of the working-class—as well as cultural—the process of expressing their structural position. Given the Marxist orientation, it should go without saying that subcultures, as working-class youth cultures, were seen as naturally in a state of conflict with bourgeois culture. But that approach didn’t account well for counter-currents that emerged from within the middle-class, whose relationship with the means of production was markedly different, and so the concept of counterculture was appropriated to describe a distinctly middle-class phenomenon. The idea that counterculture represented an overtly political response from within the dominant culture itself fitted with work by Theodore Roszak and Frank Musgrove, and later Yinger (Countercultures) and Ulf Hannerz, who each defined counterculture through its political and activist orientations stemming from a crisis within the middle-class. To further differentiate the concepts, the CCCS dismissed the collective aspect of middle-class resistance (see Clarke et al., 58-9, for a list of phenomena they considered exemplary of middle-class counterculture), describing it as more “diffuse, less group-oriented, [and] more individualised” than its working-class counterpart, the latter “clearly articulated [as] ‘near’ or ‘quasi’-gangs” (Clarke et al. 60). And whereas subcultures were centred on leisure-time activities within working-class environments, countercultures were concerned with a blurring of the boundaries between work and leisure. This conceptualisation was problematic at best, not least because it limits counterculture to the middle-class and subculture to the working class. It also gave considerably more agency and consequence to middle-class youths. It seemed that countercultures, with their individualist tendencies, offered individuals and groups choices about what and how to resist, as well as some expectations for social change, while subculturalists, locked within an unfortunate class position, could only resist dominant culture “at the profoundly superficial level of appearances” (Hebdige 17). Beyond the Limits of Class Cultures By 1980 cultural studies scholars had begun disassembling the class-basis of subcultures (see for example, G. Clarke; McRobbie; Griffin). Even though many studies still focused on stylised forms of opposition, subcultural scholarship increasingly emphasised subcultures such as punk as reflecting a more explicitly politicised resistance against the dominant or mainstream culture. Some scholars suggested that “mainstream culture” was used as a contrastive device to exaggerate the distinctiveness of those who self-identity as different (see U. Hannerz; Copes and Williams), while others questioned what subcultures could be seen as existing independently from, or in assumed opposition to (see Blackman; Thornton). In such cases, we can see a move toward reconciling the alleged limits of subculture as a countercultural concept. Instead of seeing subcultures as magical solutions and thus inevitably impotent, more recent research has considered the agency of social actors to overcome social divisions such as race, gender, and class. On the dance floor in particular, youth culture was theorised as breaking free of its class-binding shackles. Along with this break came the rhetorical distancing from CCCS’s definitions of subculture. The attempted development of “post-subculture” studies around the Millennium focused on consumptive behaviours among certain groups of youths and concluded that consumption rather than opposition had become a hallmark of youth culture broadly (see Bennett, Popular; Huq; Muggleton). For these scholars, the rave and club cultures of the 1990s, and others since, represent youth culture as hedonistic and relatively apolitical. “Post-subculture” studies drew in part on Steve Redhead’s postmodern approach to youth culture as found in The Clubcultures Reader and its companion text, From Subcultures to Clubcultures (Redhead). These texts offered a theoretical alternative to the CCCS’s view of oppositional subcultures and recognition that subcultural style could no longer be understood as a representation of ideological strain among working-class youths. Carried forward in volumes by David Muggleton and Rupert Weinzierl,,among others, “post-subcultural” scholarship criticised prior subcultural research for having objectified/reified mainstream/subcultural boundaries and authenticities, echoing Gary Clarke’s remark that the sharp distinction between us and them “rests upon [subculturalists’] consideration of the rest of society as being straight, incorporated in a consensus, and willing to scream undividedly loud in any moral panic” (71). Instead, the mixtures of punk, mod, skinhead and/or hippy styles among club-goers signalled “entirely new ways of understanding how young people perceive the relationship between music taste and visual style…revealing the infinitely malleable and interchangeable nature of the latter as these are appropriated and realised by individuals as aspects of consumer choice” (Bennett, Subcultures 613). Reincorporating the Counter into Subculture Studies The postmodern focus on cultural fluidity, individuality, and consumption highlights to some extent the agency that individuals have to make choices about the cultures in which they participate. To be sure, the postmodern and post-subculture critiques of class-based subculture studies were quite influential in the development of more recent subcultural scholarship, though not necessarily as they were intended. Much of the theoretical rhetoric of post-subculture scholarship (over-)emphasised heterogeneity, contingency, and play, which drew attention away from the collective identities and practices that continue to characterise many subcultures and groups. Fortunately, other scholars over the last decade have been critical of that approach’s failure to deal with perennial concerns related to participation in alternative cultural groups, including consumption (Buckingham), voice (Bae and Ivashkevich), education (Tuck and Yang), and group affiliation (Pilkington), among others. We want to follow this trajectory by explicitly reiterating the continuing significance of the “counter” aspects of subcultures. Two trends in social theory are exemplary in this reiteration. The first trend is a growing interest in re-theorizing resistance to refer to “a contribution to progressive transformations and radical changes in social and cultural structures” (Johansson and Lalander) rather than to a set of styles and practices through which working-class youth impotently rage against the machine. Resistance is qualitatively different from rebellion, which is often framed in terms of unconscious or irrational behaviour (Raby); resistance is first and foremost intentional. Subcultures articulate resistance to mainstream/dominant culture and may be measured across several continua, including passive to active, micro to macro, covert to overt, individual to collective, and local to global (see Williams, Resistance; E. Hannerz). Participants in countercultures see themselves as being more critically aware of what is happening in the world than the average person, believe that they act on that critical awareness in their thoughts, words, and/or deeds, and electively detach themselves from “involuntary or unconscious commitments” (Leary 253) to mainstream culture, refusing to uncritically follow the rules. The concept of resistance thus gives some momentum to attempts to clarify the extent to which members of alternative cultures intentionally break with the mainstream. The links between resistance and counterculture are explicitly dealt with in recent scholarship on music subcultures. Graham St John’s work on electronic dance music culture (EDMC), for example, offers a complex analysis of resistant practices that he conceptualizes as countercultural. Participation in EDMC is seen as more than simple hedonism. Rather, EDMC provides the scripts necessary for individuals to pursue freedom from various forms of perceived oppression in everyday life. At a more macro level, Madigan Fichter’s study of counterculture in Romania similarly frames resistance and political dissent as key variables in the articulation of a counterculture. Some recent attempts at invoking counterculture seem less convincing. Noting that counterculture is a relatively “unpopular term in social scientific research,” Hjelm, Kahn-Harris, and LeVine nevertheless proceed to theorize heavy metal as countercultural by drawing on the culture’s “transgressive” (14) qualities and “antagonistic […] attempts to shock and provoke [as well as] those occasions when metal, by its very presence, is shocking” (15). Other studies have similarly articulated “countercultures” in terms of behaviours that transgress mainstream sensibilities (see for example, Arthur and Sherman; Kolind). It is debatable at best, however, whether hedonism, transgression, or provocation are sufficient qualities for counterculture without concomitant cultural imperatives for both resistance and social change. This leads into a brief comment on a second trend, which is the growing interconnectedness of social theories that attend to subcultures on the one hand and “new” social movements (NSMs) on the other. “Traditional” social movements, such as the civil rights and labour movements, have been typically organised by and for people excluded in some way from full rights to participate in society, for example the rights to political participation or basic economic protection. NSMs, however, often involve people who already enjoy full rights as members of society, but who reject political and economic processes that injure them or others, such as marginalised groups, animals, or the environment. Some movements are contentious in nature, such as the Occupy-movement, and thus quite clearly antagonistic toward mainstream political-economy. NSM theories (see Pichardo), however, also theorize the roles of culture and collective identity in supporting both opposition to dominant processes and strategies for alternative practices. Other NSMs foster lifestyles that, through the minutiae of everyday practice, promote a ground-up reaction to dominant political-economic practices (see Haenfler, Johnson, and Jones). Both contentious and lifestyle movements are relatively diffuse and as such align with traditional conceptualisations of both subculture and counterculture. NSM theory and subcultural theories are thus coming together in a moment where scholars are seeking distinctly cultural understandings of collective lifestyles of resistance and social change. Conclusion Recent attempts to rephrase subcultural theory have combined ideas of the Birmingham and Chicago Schools with more contemporary approaches such as social constructivism and new social movements theory. Together, they recognise a couple of things. First, culture is not the determining structure it was once theorised to be. The shift in understanding subcultural groups as rooted in ascribed characteristics—being naturally different due to class, ethnicity, age, or to location (Park; Cohen; Clarke et al.)—to one in which subcultures are intentional articulations created by people, highlights the agency of individuals and groups to create culture. The break with realist/objectivist notions of culture offers promising opportunities for understanding resistance and opposition more generally. Second, the “counter” continues to be relevant in the study of subcultures. Subcultural participation these days is characterised as much or more by non-normativity than by marginalisation. As such, subcultures represent intentional protests against something outside themselves. Of course, we do not mean to suggest this is always and everywhere the case. Subcultural hom*ogeneity was never really real, and concepts like “the mainstream” and “dominant culture” on the one hand, and “counterculture” and “opposition” on the other, are dialectically constructed. The “sub” in subculture refers both to a subset of meanings within a larger parent or mainstream culture (meanings which are unproblematic within the subculture) and to a set of meanings that explicitly rejects that which they oppose (E. Hannerz). In this regard, “sub” and “counter” can come together in new analyses of opposition, whether in terms of symbols (as cultural) or actions (as social). References Arnold, David O., ed. The Sociology of Subcultures. Berkeley, CA: Glendessary P, 1970. Arthur, Damien, and Claire Sherman. “Status within a Consumption-Oriented Counterculture: An Ethnographic Investigation of the Australian Hip Hop Culture.” Advances in Consumer Research 37 (2010): 386-392. 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Clarke, Gary. “Defending Ski-Jumpers: A Critique of Theories of Youth Subcultures.” On Record: Rock, Pop, and the Written Word. Eds. Simon Frith and Andrew Goodwin. London: Routledge, 1990. 68-80. Clarke, John, Stuart Hall, Tony Jefferson, and Brian Roberts. “Subcultures, Cultures, and Class.” Resistance through Rituals. Eds. Stuart Hall and Tony Jefferson. London: Routledge, 1976. 9-74. Cohen, Albert. Delinquent Boys: The Culture of the Gang. New York: Free Press, 1955. Copes, Heith, and J. Patrick Williams. “Techniques of Affirmation: Deviant Behavior, Moral Commitment, and Subcultural Identity.” Deviant Behavior 28.2 (2007): 247-272. Cressey, Paul G. The Taxi-Dance Hall. New York: Greenwood P, 1932. Cushman, Thomas. Notes From Underground: Rock Music Counterculture in Russia. New York: Albany State U of New York P, 1995. Fichter, Madigan. “Rock ’n’ Roll Nation: Counterculture and Dissent in Romania, 1965–1975.” Nationalities Papers 29.4 (2011): 567-585. Gelder, Ken. Subcultures: Cultural Histories and Social Practice. London: Routledge, 2007. Gelder, Ken and Sarah Thornton, eds. The Subcultures Reader. 2nd ed. London: Routledge, 2005. George, Paul S., and Jerold M. Starr. “Beat Politics: New Left and Hippie Beginnings in the Postwar Counterculture." Cultural Politics: Radical Movements in Modern History. Eds. Jerold M. Starr and Lee A. McClung. New York: Praeger 1985. 189-234. Griffin, Christine. “‘What Time Is Now?’: Researching Youth and Culture beyond the ‘Birmingham School’.” Youth Cultures in the Age of Global Media. Eds. David Buckingham, Sara Bragg, and Mary Jane Kehily. Basingstoke, UK: Palgrave Macmillan, 2012. 21-36. Haenfler, Ross, Brett Johnson, and Ellis Jones. “Lifestyle Movements: Exploring the Intersection of Lifestyle and Social Movements.” Social Movement Studies: Journal of Social, Cultural and Political Protest 11.1 (2012):1-20. Hall, Stuart, and Tony Jefferson, eds. Resistance through Rituals. London: Routledge, 1976. 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McRobbie, Angela. “Settling Accounts with Subcultures: A Feminist Critique.” Screen Education 34 (1980): 37-49. Merton, Robert. “Social Structure and Anomie.” American Sociological Review 3.5 (1938): 672-682. Muggleton, David. Inside Subculture: The Postmodern Meaning of Style. Oxford: Berg, 2000. Muggleton, David, and Rupert Weinzierl, eds. The Post-Subcultures Reader Oxford: Berg, 2003. Mungham, Geoff, and Geoff Pearson, eds. Working Class Youth Culture. London: Routledge and Kegan Paul, 1976. Musgrove, Frank. Ecstasy and Holiness. Counter Culture and the Open Society. London: Methuen, 1974. Park, Robert E. 1915. “The City: Suggestions for the Investigation of Human Behavior in the City Environment.” American Journal of Sociology, 20.5 (1915): 577-612. Pichardo, Nelson A. “New Social Movements: A Critical Review.” Annual Review of Sociology 23 (1997): 411-430. 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To Remember‘The central problem of today’s global interactions is the tension between cultural hom*ogenisation and cultural heterogenisation.’ (Appadurai 49)While this statement has been made more than twenty years, it remains more relevant than ever. The current age is one of widespread global migrations and dis-placement. The phenomenon of globalisation is the first and major factor for this newly created shift of ground, of transmigration as defined by its etymological meaning. However, a growing number of migrations also result from social or political oppression and war as we witness the current flow of refugees from Africa or Syria to Europe and with growing momentum, from climate change, the people of Tokelau or Nauru migrating as a result of the rise of sea levels in their South Pacific homeland. Such global migrations lead to an intense co-habitation of various cultures, ethnicities and religions in host societies. In late twentieth century Giddens explains this complexity and discusses how globalisation requires a re-organisation of time and space in social and cultural life of both the host and the migrant (Giddens 14). In the host country, Appadurai terms the physical consequences of this phenomenon as the new ‘ethnoscape’ (Appadurai 51). This fact is particularly relevant to New Zealand, a country that is currently seeing an unprecedented level of immigration from various and numerous ethnic groups which is evidently influencing the makeup of its entire population.For the migrant, according to Xavier & Rosaldo, social life following migration re-establishes itself on two fronts: the first is the pre-modern manner of being present through participation in localised activities at specific locales; the second is about fostering relationships with absent others through media and across the world. These “settings for distanced relations – for relations at a distance, [are] stretched out across time and space” (Xavier & Rosaldo 8). Throughout the world, people in dis-placement reorganise their societies in both of these fronts.Dis-placement is ‘a potentially traumatic event that is collectively experienced" (Norris 128). Disaster and trauma related dis-placement as stressors happen to entire communities, not just individuals, families and neighbourhoods. Members are exposed together and it has been argued, must, therefore, recover together, (Norris 145). On one hand, in the situation of collective trauma some attachment to a new space ‘increases the likelihood that a community as a whole has the will to rebuild’ (Norris 145). On the other, it is suggested that for the individual, place attachment makes the necessary relocation much harder. It is in re-location however that the will to recreate or reproduce will emerge. Indeed part of the recovery in the case of relocation can be the reconstruction of place. The places of past experiences and rituals for meaning are commonly recreated or reproduced as new places of attachment abroad. The will and ability to reimagine and re-materialise (Gupta & Ferguson 70) the lost heritage is motivational and defines resilience.This is something a great deal of communities such as the displaced Coptic community in New Zealand look to achieve, re-constructing a familiar space, where rituals and meaning can reaffirm their ideal existence, the only form of existence they have ever known before relocation. In this instance it is the reconstruction and reinterpretation of a traditional Coptic Orthodox church. Resilience can be examined as a ‘sense of community’, a concept that binds people with shared values. Concern for community and respect for others can transcend the physical and can bind disparate individuals in ways that otherwise might require more formal organisations. It has been noted that trauma due to displacement and relocation can enhance a sense of closeness and stronger belonging (Norris 139). Indeed citizen participation is fundamental to community resilience (Norris 139) and it entails the engagement of community members in formal organisations, including religious congregations (Perkins et al. 2002; Norris 139) and collective gatherings around cultural rituals. However, the displacement also strengthens the emotional ties at the individual level to the homeland, to kinfolk and to the more abstract cultural mores and ideas.Commitment and AttachmentRecalling places of collective events and rituals such as assembly halls and spaces of worship is crucially important for dis-placed communities. The attachment to place exposes the challenges and opportunities for recollecting the spirit of space in the situation of a people abroad. This in turn, raises the question of memory and its representation in re-creating the architectural qualities of the cultural space from its original context. This article offers the employ of visual representation (drawings) as a strategy of recall. To explore these ideas further, the situation of the Egyptian community of Coptic Orthodox faith, relocated, displaced and living ‘abroad’ in New Zealand is being considered. This small community that emigrated to New Zealand firstly in the 1950s then in the 1970s represents in many ways the various ethnicities and religious beliefs found in New Zealand.Rituals and congregations are held in collective spaces and while the attachment to the collective is essential, the question to be addressed here relates to the role of the physical community space in forming or maintaining the attachment to community (Pretty, Chipuer, and Bramston 78). Groups or societies use systems of shared meanings to interpret and make sense of the world. However, shared meanings have traditionally been tied to the idea of a fixed territory (Manzo & Devine-Wright 335, Xavier & Rosaldo 10). Manzo and Perkins further suggest that place attachments provide stability and are integral to self-definitions (335-350). Image by Vioula Said.Stability and self-definition and ultimately identity are in turn, placed in jeopardy with the process of displacement and de-territorilisation. Shared meanings are shifted and potentially lost when the resultant instability occurs. Norris finds that in the strongest cases, individuals, neighbourhoods and communities lose their sense of identity and self-definition when displaced due to the destruction of natural and built environments (Norris 139). This comment is particularly relevant to people who are emigrating to New Zealand as refugees from climate change such as Pasifika or from wars and oppression such as the Coptic community. This loss strengthens the requirement for something greater than just a common space of congregation, something that transcends the physical. The sense of belonging and identity in the complexity of potential cultural heterogenisation is at issue. The role of architecture in dis-placement is thereby brought into question seeking answers to how it should facilitate a space of attachment for resilience, for identity and for belonging.A unity of place and people has long been assumed in the anthropological concept of culture (Gupta & Ferguson: 75). According to Xavier & Rosaldo the historical tendency has been to connect the realm of constructing meaning to the particularities of place (Xavier & Rosaldo 10). Thereby, cultural meanings are intrinsically linked to place. Therefore, place attachment to the reproduced or re-interpreted place is crucially important for dis-placed societies in re-establishing social and cultural content. Architectural spaces are the obvious holders of cultural, social and spiritual content for such enterprises. Hillier suggests that all "architecture is, in essence, the application of speculative and abstract thought to the non-discursive aspects of building, and because it is so, it is also its application to the social and cultural contents of buildings” (Hillier 3).To Re-ImagineAn attempt to reflect the history, stories and the cultural mores of the Coptic community in exile by privileging material and design authenticity, merits attention. An important aspect of the Coptic faith lies within its adherence to symbolism and rituals and strict adherence to the traditional forms and configurations of space may reflect some authenticity of the customary qualities of the space (Said 109). However, the original space is itself in flux, changing with time and environmental conditions; as are the memories of those travelling abroad as they come from different moments in time. Experience has shown that a communities’ will to re-establish social and cultural content through their traditional architecture on new sites has not always resurrected their history and reignited their original spirit. The impact of the new context’s reality on the reproduction or re interpretation of place may not fully enable its entire community’s attachment to it. There are significant implications from the displacement of site that lead to a disassociation from the former architectural language. Consequently there is a cultural imperative for an approach that entails the engagement of community in the re-making of a cultural space before responding to the demands of site. Cultures come into conflict when the new ways of knowing and acting are at odds with the old. Recreating a place without acknowledging these tensions may lead to non-attachment. Facing cultural paradox and searching for authenticity explains in part, the value of intangible heritage and the need to privilege it over its tangible counterpart.Intangible HeritageThe intangible qualities of place and the memory of them are anchors for a dis-placed community to reimagine and re-materialise its lost heritage and to recreate a new place for attachment. This brings about the notion of the authenticity of cultural heritage, it exposes the uncertain value of reconstruction and it exhibits the struggles associated with de-territorilisation in such a process.In dealing with cultural heritage and contemporary conservation practice with today’s wider understanding of the interdisciplinary field of heritage studies, several authors discuss the relevance and applicability of the 1964 Venice Charter on architectural heritage. Glendinning argues that today’s heritage practices exploit the physical remains of the past for useful modern and aesthetic purposes as they are less concerned with the history they once served (Glendinning 3). For example, the act of modernising and restoring a historic museum is counterbalanced by its ancient exhibits thereby highlighting modern progress. Others support this position by arguing that relationships, associations and meanings that contribute to the value of a site should not be dismissed in favour of physical remains (Hill 21). Smith notes that the less tangible approaches struggle to gain leverage within conventional practice, and therefore lack authenticity. This can be evidenced in so many of our reconstructed heritage sites. This leads to the importance of the intangible when dealing with architectural heritage. Image by Vioula Said.In practice, a number of different methods and approaches are employed to safeguard intangible cultural heritage. In order to provide a common platform for considering intangible heritage, UNESCO developed the 2003 ‘Convention for the Safeguarding of Intangible Cultural Heritage’. Rather than simply addressing physical heritage, this convention helped to define the intangible and served to promote its recognition. Intangible cultural heritage is defined as expressions, representations, practices, skills and knowledge that an individual a community or group recognise as their cultural heritage.Safeguarding intangible heritage requires a form of translation, for example, from the oral form into a material form, e.g. archives, inventories, museums and audio or film records. This ‘freezing’ of intangible heritage requires thoughtfulness and care in the choosing of the appropriate methods and materials. At the same time, the ephemeral aspects of intangible heritage make it vulnerable to being absorbed by the typecast cultural models predominant at any particular time. This less tangible characteristic of history and the pivotal role it plays in conveying a dialogue between the past and the present demands alternative methods. At a time when the identity of dis-placed people is in danger of being diminished by dominant host societies, the safeguarding of intangible cultural heritage is critically important in re-establishing social and cultural content.Recent news has shown the destruction of many Coptic churches in Egypt, through fire at increasing rates since 2011 or by bombings such as the ones witnessed in April 2017. For this particular problem of the Coptic Community, the authors propose that visual representation of spiritual spaces may aid in recollecting and re-establishing such heritage. The illustrations in this article present the personal journey of an artist of Egyptian Copt descent drawing from her memories of a place and time within the sphere of religious rituals. As Treib suggests, “Our recollections are situational and spatialised memories; they are memories attached to places and events” (Treib 22). The intertwining of real and imagined memory navigates to define the spirit of place of a lost time and community.The act of remembering is a societal ritual and in and of itself is part of the globalised world we live in today. The memories lodged in physical places range from incidents of personal biography to the highly refined and extensively interpreted segments of cultural lore (Treib 63). The act of remembering allows for our sense of identity and reflective cultural distinctiveness as well as shaping our present lives from that of our past. To remember is to celebrate or to commemorate the past (Treib 25).Memory has the aptitude to generate resilient links between self and environment, self and culture, as well as self and collective. “Our access to the past is no longer mediated by the account of a witness or a narrator, or by the eye of a photographer. We will not respond to a re-presentation of the historical event, but to a presentation or performance of it” (van Alphen 11). This statement aligns with Smith’s critical analysis of heritage and identity, not as a set of guidelines but as a performance experienced through the imagination, “experienced within a layering of performative qualities that embody remembrance and commemoration and aim to construct a sense of place and understanding within the present”(van Alphen 11). Heritage is hereby investigated as a re-constructed experience; attempting to identify a palette of memory-informed qualities that can be applied to the re-establishing of the heritage lost. Here memory will be defined as Aristotle’s Anamnesis, to identify the capacity to stimulate a range of physical and sensory experiences in the retrieval of heritage that may otherwise be forgotten (Cubitt 75; Huyssen 80). In architectural terms, Anamnesis, refers to the process of retrieval associated with intangible heritage, as a performance aimed at the recovery of memory, experienced through the imagination (Said 143). Unfortunately, when constructing an experience aimed at the recovery of memory, the conditions of a particular moment do not, once passed, move into a state of retirement from which they can be retrieved at a later date. Likewise, the conditions and occurrences of one moment can never be precisely recaptured, Treib describes memory as an interventionist:it magnifies, diminishes, adjusts, darkens, or illuminates places that are no longer extant, transforming the past anew every time it is called to mind, shorn or undesirable reminiscence embellished by wishful thinking, coloured by present concerns. (Treib 188)To remember them, Cubitt argues, we must reconstruct them; “not in the sense of reassembling something that has been taken to pieces and carefully stored, but in the sense of imaginatively configuring something that can no longer have the character of actuality” (Cubitt 77). Image by Vioula Said.Traditionally, history and past events have been put in writing to preserve their memory within the present. However, as argued by Treib, this mode of representation is inherently linear and static; contributing to a flattening of history. Similarly, Nelson states; “I consider how a visual mode of representation – as opposed to textual or oral – helps to shape memory” (Nelson 37). The unflattening of past events can occur by actively engaging with culture and tradition through the mechanism of reconstruction and representation of the intangible heritage (Said 145). As memory becomes crucial in affirming collective identity, place also becomes crucial in anchoring such experience. Interactive exhibition facilitates this act using imagery, interpretation and physical engagement while architectural place gives distinctiveness to cultural products and practices. Architectural space is always intrinsically bound with cultural practice. Appadurai says that where a groups’ past increasingly becomes part of museums, exhibits and collection, its culture becomes less a realm of reproducible practices and more an arena of choices and cultural reproduction (59). When place is shifted (de-territorilisation in migration) the loss of territorial roots brings “an erosion of the cultural distinctiveness of places, a de-territorilisation of identity” (Gupta & Ferguson 68). According to Gupta & Ferguson, “remembered places have …. often served as symbolic anchors of community for dispersed people” (Gupta & Ferguson 69).To Re-MakeIn the context of de-territorialisation the intangible qualities of the original space offer an avenue for the creation and experience of a new space in the spirit of its source. Simply reproducing a traditional building layout in the new territory or recollecting artefacts does not suffice in recalling the essence of place, nor does descriptive writing no matter how compelling. Issues of authenticity and identity underpin both of these strategies. Accepting the historical tendency to reconnect the realm of constructing meaning to the particularities of place requires an investigation on those ‘particularities of place’. Intangible heritage can bridge the problems of being out of one’s country, overseas, or ‘abroad’. While architecture can be as Hillier suggests, “in essence, the application of speculative and abstract thought to the non-discursive aspects of building” (Hillier 3). Architecture should not be reproduced but rather re-constructed as a holder or facilitator of recollection and collective performance. It is within the performance of intangible heritage in the ‘new’ architecture that a sense of belonging, identity and reconnection with home can be experienced abroad. Its visual representation takes centre stage in the process. The situation of the Egyptian community of Coptic faith in New Zealand is here looked at as an illustration. The intangibility of architectural heritage is created through one of the author’s graphic work here presented. Image by Vioula Said.The concept of drawing as an anchor for memory and drawing as a method to inhabit space is exposed and this presents a situation where drawing has an experiential nature in itself.It has been argued that a drawing is simply an image that compresses an entire experience of temporality. Pallasmaa suggests that “every drawing is an excavation into the past and memory of its creator” (Pallasmaa 91). The drawing is considered as a process of both observation and expression, of receiving and giving. The imagined or the remembered space turns real and becomes part of the experiential reality of the viewer and of the image maker. The drawing as a visual representation of the remembered experience within the embrace of an interior space is drawn from the image maker’s personal experience. It is the expression of their own recollection and not necessarily the precise realityor qualities perceived or remembered by others. This does not suggest that such drawing has a limited value. This article promotes the idea that such visual representation has potentially a shared transformative role. The development of drawings in this realm of intangible heritage exposes the fact that the act of drawing memory may provide an intimate relationship between architecture, past events within the space, the beholder of the memory and eventually the viewer of the drawing. The drawings can be considered a reminder of moments past, and an alternative method to the physical reproduction or preservation of the built form. It is a way to recollect, express and give new value to the understanding of intangible heritage, and constructs meaning.From the development of a personal spatial and intuitive recall to produce visual expressions of a remembered space and time, the image author optimistically seeks others to deeply engage with these images of layered memories. They invite the viewer to re-create their own memory by engaging with the author’s own perception. Simply put, drawings of a personal memory are offered as a convincing representation of intangible heritage and as an authentic expression of the character or essence of place to its audience. This is offered as a method of reconstructing what is re-membered, as a manifestation of symbolic anchor and as a first step towards attachment to place. The relevance of which may be pertinent for people in exile in a foreign land.ReferencesAppadurai, A. “Sovereignty without Territoriality: Notes for a Postnational Geography.” The Geography of Identity. Ed. Patricia Yaeger. Ann Arbor: U of Michigan Press, 1997. 40–58. Brown, R.H., and B. Brown. “The Making of Memory: The Politics of Archives, Libraries and Museum in the Construction of National Consciousness.” History of Human Sciences 11.4 (1993): 17–32.Clifford, James. Routes: Travel and Translation in the Late Twentieth Century. Cambridge, MA: Harvard UP, 1997.Cubitt, Geoffrey. History and Memory. London: Oxford UP, 2013.Giddens, A. The Consequences of Modernity. Stanford: Stanford UP, 1990.Gupta, A., and J. Ferguson. “Beyond ‘Culture’: Space, Identity, and the Politics of Difference.” Religion and Social Justice for Immigrants. Ed. Pierrette Hondagneu-Sotelo. New Brunswick, NJ: Rutgers UP, 2006.Glendinning, Miles. The Conservation Movement: A History of Architectural Preservation: Antiquity to Modernity. London: Routledge, 2013.Hill, Jennifer. The Double Dimension: Heritage and Innovation. Canberra: The Royal Australian Institute of Architects, 2004.Hillier, Bill, Space Is the Machine. Cambridge, Mass.: Cambridge UP, 1996.Huyssen, Andreas. Present Pasts, Urban Palimpsests and the Politics of Memory. Stanford: Stanford UP, 2003.Lira, Sergio, and Rogerio Amoeda. Constructing Intangible Heritage. Barcelos, Portugal: Green Lines Institute for Sustainable Development, 2010.Manzo, Lynne C., and Douglas Perkins. “Finding Common Ground: The Importance of Place Attachment to Community Participation and Planning.” Journal of Planning Literature 20 (2006): 335–350. Manzo, Lynne C., and Patrick Devine-Wright. Place Attachment: Advances in Theory, Methods and Applications. London: Routledge. 2013.Nelson, Robert S., and Margaret Olin. Monuments and Memory, Made and Unmade. Chicago: U of Chicago Press, 2003.Norris, F.H., S.P. Stevens, B. Pfefferbaum, KF. Wyche, and R.L. Pfefferbaum. “Community Resilience as a Metaphor, Theory, Set of Capacities and Strategy for Disaster Readiness.” American Journal of Community Psychology 41 (2008): 127–150.Perkins, D.D., J. Hughey, and P.W. Speer. “Community Psychology Perspectives on Social Capital Theory and Community Development Practice.” Journal of the Community Development Society 33.1 (2002): 33–52.Pretty, Grace, Heather H. Chipuer, and Paul Bramston. “Sense of Place Amongst Adolescents and Adults in Two Rural Australian Towns: The Discriminating Features of Place Attachment, Sense of Community and Place Dependence in Relation to Place Identity.” Journal of Environmental Psychology 23.3 (2003): 273–87.Said, Vioula. Coptic Ruins Reincarnated. Thesis. Master of Interior Architecture. Victoria University of Wellington, 2014.Smith, Laura Jane. Uses of Heritage. New York: Routledge, 2006.Treib, Marc. Spatial Recall: Memory in Architecture and Landscape. New York: Routledge, 2013.UNESCO. “Text of the Convention for the Safeguarding of the Intangible Human Heritage.” 2003. 15 Aug. 2017 <http://www.unesco.org/culture/ich/en/convention>.Van Alphen, Ernst. Caught by History: Holocaust Effects in Contemporary Art, Literature and Theory. Redwood City, CA: Stanford UP, 1997.Xavier, Jonathan, and Renato Rosaldo. “Thinking the Global.” The Anthropology of Globalisation. Eds. Jonathan Xavier Inda and Renato Rosaldo. Wiley-Blackwell Publishers, Oxford, 2002.

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Abstract:

Wife (1975) is a novel ostensibly about immigration, but it is also about gender, ethnicity, and power. Bharati Mukherjee's well-known essay, "An Invisible Woman" (1981), describes her experience in Canada as one that created "double vision" because her self-perception was put so utterly at odds with her social standing (39). She experienced intense and horrifying racism in Canada, particularly in Toronto, and claims that the setting of Wife, her third novel, is "in the mind of the heroine...always Toronto" (39). Mukherjee concludes the article by saying that she eventually left Toronto, and Canada, because she was unable to keep her "twin halves" together (40). In thinking about "mixing," Mukherjee’s work provides entry points into "mixed" or interlocking structures of domination; the diasporic female subject in Mukherjee’s Wife struggles to translate this powerful "mix" in her attempt to move across and within national borders, feminisms, and cultural difference. "An Invisible Woman", in many ways, illuminates the issues that are at stake in Mukherjee's Wife. The protagonist Dimple Dagsputa, like Mukherjee, experiences identity crisis through the cultural forces that powerfully shape her self-perception and deny her access to control of her own life. I want to argue that Wife is also about Dimple's ability to grasp at power through the connections that she establishes between her mind and body, despite the social forces that attempt to divide her. Through a discussion of Dimple's negotiations with Western feminisms and the methods by which she attempts to reclaim her commodified body, I will rethink Dimple's violent response as an act of agency and resistance. Diasporic Feminisms: Locating the Subject(s): Mukherjee locates Wife in two very different geographic settings: the dusty suburbs of Calcutta and the metropolis of New York City. Dimple’s experience as a diasporic subject, one who must relocate and find a new social/cultural space, is highly problematic. Mukherjee uses this diasporic position to bring Dimple’s ongoing identity formation into relief. As she crosses into the space of New York City, Dimple must negotiate the web created by gender, class, and race in her Bengali culture with an increasingly multiple grid of inseparable subject positions. Avtar Brah points out that diaspora is useful as a "conceptual grid" where "multiple subject positions are juxtaposed, contested, proclaimed or disavowed" (208). Brah points to experience as the site of subject formation; a discursive space where different subject positions are inscribed, repeated, or contested. For Brah, and for Mukherjee, it is essential to ask what the "fields of signification and representation" are that contribute to the formation of differing subjects (116). Dimple’s commodification and her submission to naming in the Bengali context are challenged when she encounters Western feminisms. Yet Mukherjee suggests that these feminisms do little to "liberate" Dimple, and in fact serve as another aspect of her oppression. Wife is concerned with the processes which lead up to Dimple’s final act of murder; the interlocking subject positions which she negotiates with in an attempt to control her own life. Dimple believes that the freedom offered by immigration will give her a new identity: "She did not want to carry any relics from her old life; given another chance she could be a more exciting person, take evening classes perhaps, become a librarian" (42). She is extremely optimistic about the opportunities of her new life, but Mukherjee does not valourize the New World over the Old. In fact, she continually demonstrates the limited spaces that are offered on both sides of the globe. In New York, Dimple faces the unresolved dilemma between her desire to be a traditional Indian wife and the lure of Western feminism. Her inability to find a liveable place within the crossings of these positions contributes to her ultimate act of violence. At her first party in Manhattan, Dimple encounters the diaspora of Indian and Pakistani immigrants who provide varying examples of the ways in which being "Indian" is in conversation with being "American." She hears about Ina Mullick, the Bengali wife whose careless husband has allowed her to become "more American than the Americans" (68). Dimple quickly learns that Amit is sharply disapproving of women who go to college, wear pants, and smoke cigarettes: "with so many Indians around and a television and a child, a woman shouldn’t have time to get any crazy ideas" (69). The options of education and employment are removed from Dimple’s grasp as soon as she begins to consider them, leaving her wondering what her new role in this place will be. Mukherjee inserts Ina Mullick into Dimple’s life as a challenge to the restrictions of traditional wifehood: "Well Dimple...what do you do all day? You must be bored out of your skull" (76). Ina has adopted what Jyoti calls "women’s lib stuff" and Dimple is warned of her "dangerous" influence (76). Ina engagement with Western feminisms is a form of resistance to the confines of traditional Bengali wifehood. Mukherjee, however, uses Ina’s character to demonstrate the misfit between Western and Third World feminisms. Although the oppressions experienced in both geographies appear to be similar, Mukherjee points out that neither Ina nor Dimple can find expression through a feminism that forces them to abandon their Indianess. Western feminist discourse has been much maligned for its Eurocentric construction of a monolithic Third World subject that ignores cultural complexity. Chandra Talpade Mohanty’s "Under Western Eyes" (1988) is the classic example of the interrogation of this construction. Mohanty argues that "ethnocentric universality" obliterates the differences within the varied category of female (197), and that "Western feminist writings on women in the third world subscribe to a variety of methodologies to demonstrate the universal cross-cultural operation of male dominance and female exploitation" (208-209). Mukherjee addresses these problems through Ina’s struggle; Western feminisms and their apparent "liberation" fail to provide Ina with a satisfying sense of self. Ina remains oppressed because these forms of feminism cannot adequately deal with the web of cultural and social crossings that constitute her position as simultaneously "Indian" and "American." The patriarchy that Ina and Dimple experience is not simply that of the industrialized first world; they must also grapple with the ways in which they have been named by their own specific cultural context. Mohanty argues that there is no hom*ogenous group called "women," and Mukherjee seems to agree by demonstrating that women's subject positions are varied and multi-layered. Ina’s apparently comfortable assimilation is soon upset by desperate confessions of her unease and depression. She contrasts her "before" and "after" self in caricatures of a woman in a sari and a woman in a bikini. These drawings represent, "the great moral and physical change, and all that" (95). Mukherjee suggests, however, that the change has been less than satisfactory for Ina, "‘I think it is better to stay a Before, if you can’...’Our trouble here is that we imitate badly, and we preserve things even worse’" (95). Ina’s confession alludes to her belief that she is copying, rather than actually living, a life which might be empowering. She has been forced to give up the "before" because it clashes with the ideal that she has constructed of the liberated Western woman. In accepting the oppositions between East and West, Ina pre-empts the possibility of being both. Though Dimple is fascinated by the options that Ina represents, and begins to question her own happiness, she becomes increasingly uncomfortable with the absolutes that Ina insists upon. Ina’s feminist friends frighten Dimple because of their inability to understand her; they come to represent a part of the American landscape that Dimple has come to fear through her mediated experience of American culture through the television and lifestyle magazines. Leni Anspach’s naked gums, "horribly pink and shiny, like secret lips, only more lecherous and lethal, set themselves up as enemies of decent, parsimonious living" (152). Leni’s discourse threatens to obliterate any knowledge that Dimple has of herself and her only resistance to this is an ironic reversal of her subservient role: "After Leni removed her cup Dimple kept on pouring, over the rim of Leni’s cup, over the tray and the floating dentures till the pregnant-bellied tea pot was emptied" (152). Dimple’s response to the lack of accommodation that Western feminism presents is tied to her feeling that Ina and Leni live with unforgiving extremes: "that was the trouble with people like Leni and Ina who believed in frankness, happiness and freedom; they lacked tolerance, and they abhorred discussions about the weather" (161). Like Amit, Ina offers a space through her example where Dimple cannot easily learn to negotiate her options. The dynamic between these women is ultimately explosive. Ina cannot accept Dimple’s choices and Dimple is forced to simplify herself in a defence that protects her from predatory Western feminisms: I can’t keep up with you people. I haven’t read the same kinds of books or anything. You know what I mean Ina, don’t you? I just like to cook and watch TV and embroider’...’Bravo!’ cried Ina Mullick from the sofa where she was sitting cross legged. ‘And what else does our little housewife do? ‘You’re making fun of me,’ Dimple screamed. ‘Who do you think you are?’ (169-170. Dimple lacks the ability to articulate her oppression; Ina Mullick can articulate it but cannot move outside of it. Both women feel anger, depression, and helplessness, but they fail to connect and help one another. Mukherjee demonstrates that women from the Third World, specifically those who come into contact with the diaspora, are not hom*ogenous subjects; her various representations of negotiation with processes of identity constitution show how different knowledges of self are internalized and acted out. Irene Gedalof’s recent work on bringing Indian and Western feminisms into conversation proceeds from the Foucauldian notion that these multiple discursive systems must prevail over the study of woman or women within a single (and limiting) symbolic order (26). The postcolonial condition of diaspora, Gedalof and other critics have pointed out, is an interesting position from which to begin talking about these complex processes of identity making since it breaks down the oppositions of South and North, East and West. In crossing the South/North and East/West divide, Dimple does not abandon her Indian subject position, but rather attempts to keep it intact as other social forces are presented. The opposition between Ina and Dimple, however, is dissolved by the flux that the symbol "woman" experiences. This process emphasizes differences within and between their experiences in a non-hierarchical way. Rethinking the Mind/Body Dichotomy: Dimple’s Response This section will attempt to show how Dimple’s response to her options is far more complex than the mind/body dichotomy that it appears to be upon superficial examination. Dimple’s body does not murder in an act of senseless violence that is divorced from her mental perception of the world. I want to rethink interpretations like the one offered by Emmanuel S. Nelson: "Wife describes a weak-minded Bengali woman [whose]...sensibilities become so confounded by her changing cultural roles, the insidious television factitiousness, and the tensions of feminism that, ironically, she goes mad and kill her husband" (54-55). Although her sense of reality and fantasy become blurred, Dimple acts in accordance with the few choices that remain open to her. In slowly guiding us toward Dimple’s horrifying act of violence, Mukherjee attempts to examine the social and cultural networks which condition her response. The absolutes of Western feminisms offer little space for resistance. Dimple, however, is not a victim of her circ*mstances. She reclaims her body as a site of inscription and commodification through methods of resistance which are inaccessible to Amit or her larger social contexts: abortion, vomiting, fantasies of mutilating her physical self, and, ultimately, through using her body as a tool, rather than an object, of violence. These actions are responses to her own lack of power over self representation; Dimple creates a private world in which she can resist the ways her body has been encoded and the ways in which she has been constructed as a divided object. In her work on the body in feminist discourse, Elizabeth Grosz argues that postructuralist feminists such as Luce Irigaray, Helene Cixous, and Judith Butler conceptualize female bodies as: "crucial to understanding women’s psychical and social existence, but the body is no longer understood as an ahistorical, biologically given, acultural object. They are concerned with the lived body, the body insofar as it is represented and used in specific ways in particular cultures" (Grosz 18). In emphasizing difference within the sexes, these postructuralist thinkers reject the Cartesian dualism of mind and body and do much for Chandra Talpade Mohanty’s project of considering the ways in which "woman" is a heterogenously constructed and shifting category. Mukherjee presents Dimple’s body as a "social body": a "social and discursive object, a body bound up in the order of desire, signification and power" (Grosz 18-19). Dimple cannot control, for example, Amit’s desire to impregnate her, to impose a schema of patriarchal reproduction on her body. Yet, as I will demonstrate, Dimple resists in ways that she cannot articulate but she is strongly aware that controlling the mappings of her body gives her some kind of power. This novel demonstrates how the dualisms of patriarchal discourse operate, but I want to read Dimple’s response as a reclaiming of the uncontrollable body; her power is exercised through what Deleuze and Guattari would call the "rhizomatic" connections between her body and mind. Their book, A Thousand Plateaus (1980), provides a miscellany of theory which, "flattens out the relations between the social and the psychical," and privileges neither (Grosz 180). Deleuze and Guattari favour maps and rhizomes as conceptual models, so that all things are open, connectable, and subject to constant modification (12). I want to think of Dimple as an assemblage, a rhizomatic structure that increases in the dimensions of a multiplicity that changes as it expands its connections (8). She is able to resist precisely because her body and mind are inseparable and fluid entities. Her violence toward Amit is a bodily act but it cannot be read in isolation; Mukherjee insists that we also understand the mental processes that preface this act. Dimple’s vomit is one of the most powerful tropes in the novel. It is a rejection and a resistance; it is a means of control while paradoxically suggesting a lack of control. Julia Kristeva is concerned with bodily fluids (blood, vomit, saliva, tears, seminal fluid) as "abjections" which necessarily, "partake of both polarized terms [subject/object, inside/outside] but cannot be clearly identified with either" (Grosz 192). Vomiting, then, is the first act that Dimple uses as a means of connecting the mind and body that she has been taught to know only separately. Vomiting is an abjection that signifies Dimple's rhizomatic fluidity; it is the open and changeable path that denies the split between her mind and her body that her social experiences attempt to enforce. Mukherjee devotes large sections of the narrative to this act, bringing the reader into a private space where one is forced to see, smell, and taste Dimple’s defiance. She initially discovers her ability to control her vomit when she is pregnant. At first it is an involuntary act, but she soon takes charge of her body’s rejections: The vomit fascinated her. It was hers; she was locked in the bathroom expelling brownish liquid from her body...In her arrogance, she thrust her fingers deep inside her mouth, once jabbing a squishy organ she supposed was her tonsil, and drew her finger in and out in smooth hard strokes until she collapsed with vomiting (31) Dimple’s vomiting does contain an element of pathos which is somewhat problematic; one might read her only as a victim because her pathetic grasp at power is reduced to the pride she feels in her bodily expulsions. Mukherjee’s text, however, begs the reader to read Dimple carefully. Dimple acts through her body, often with horrible consequences, but she is resisting in the only way that she is able. In New York, as Dimple encounters an increasingly complicated sociocultural matrix, she fights to find a space between her role as a loyal Indian wife and the apparent temptations of the United States. Ina Mullick’s Western feminism asks her to abandon her Bengali self, and Amit asks her to retain it. In the face of these absolutes, Dimple continues to attempt her resistance through her body, but it is often weak and ineffectual: "But instead of the great gush Dimple had hoped for, only a thin trickle was expelled. It gravitated toward the drain, a small slimy pool full of bubbles. She was ashamed of it; it seemed more impersonal than a cooking stain" (150). Mukherjee asks us to read Dimple through her abjections--through both mind and body (not entirely distinct entities for Mukherjee)--in order to understand the murder. We must gauge Dimple's actions through the open and connectable relationships of body and mind. Her inability to vomit "pleasurably" signifies a growing inability to locate a space that is tolerable. Vomiting becomes a way for Dimple to tie her multiple subject positions together: "Vomiting could be pleasurable; thinking of all the bathrooms she had vomited in she felt nostalgic, almost middle-aged" (149). This moment at the kitchen sink occurs when Leni and Ina have fractured her sense of a stable Indian identity. In an interview, Mukherjee admits that Dimple’s movement to the United States means that she begins to ask questions about her oppression; she begins to ask herself questions about her own happiness (Hanco*ck 44). These questions, coupled with Leni and Ina’s challenging presence, leads to Dimple to desire a reconnection and a sense of control. Undoubtedly, Dimple’s act of murder is misguided, but Mukherjee sensitively demonstrates that Dimple has very little choice left. Dimple does not simply break down into a body and mind that are unaware of their connections, rather she begins to operate on several levels of consciousness. Shen Mei Ma interprets Dimple’s condition as schizophrenic, and explores this as a prominent trope in Asian diaspora literatures. She uses R.D. Laing’s classic explanation of schizophrenia as a working definition: The term schizoid refers to an individual the totality of whose experience is split in two main ways: in the first place, there is a rent in his relation with his world, and, in the second, there is a disruption of his relation with himself...Moreover, he does not experience himself as a complete person but rather as ‘split’ in various ways, perhaps a mind more or less tenuously linked to a body, as two or more selves, and so on (Ma 43) Ma analyses this condition (which can be seen, like gender and race, as a socially constructed state of being), as a "defense mechanism" against an unbearable world; the separation in space and memory that the diasporic subject experiences results in a schizophrenic, or divisive, tendency. I agree with Ma's use of Laing's definition of schizophrenia in the sense that this understanding is certainly more useful than Emmanuel Nelson's insistence on Dimple's "madness." Reading Dimple's response with an interest in Deleuze and Guattari's conceptual rhizomes, however, leads me to resist using a definition that is linked to mental illness. This may be a prominent trope in Asian diaspora literature, but it is also necessary, and perhaps more useful, to recognize that Dimple's act of violence and her debatable "madness" are ultimately less important than reading her negotiation as a means of survival and her response as an act of resistance. Many critics interpret the final act of murder as "an ironic twist of Sati, the traditional self-immolation of an Indian wife on the funeral pyre of her husband" (Ma 58). This suggestion draws up Dimple’s teenage desire to be like Sita, "the ideal wife of Hindu legends" who walks through fire for her husband (6). The violence perpetrated against women who naturalize Sita’s tradition is wrenched into an act in which Dimple is able to exercise some control over her fate. The act of murder is woven with the alternate text of industrial/commercial culture in a way that demonstrates Dimple’s desperate negotiation with the options available to her: The knife stabbed the magical circle once, twice, seven times, each time a little harder, until the milk in the bowl of cereal was a pretty pink and the flakes were mushy and would have embarrassed any advertiser, and then she saw the head fall off - but of course it was her imagination because she was not sure anymore what she had seen on TV and what she had seen in the private screen of three A.M. (212-213) The tragedy of this conclusion surely lies in the events that are left unsaid: what is Dimple’s fate and how will society deal with her violent choice? Ma’s article on schizophrenia points to the most likely outcome--Dimple will be declared insane and "treated" for her illness. Yet my reading of this act has attempted to access a careful understanding of how Dimple is constructed and how this can contribute to rethinking her violent response. Dimple's mind is not an insane one; her body is not an uncontrollable, hysterical one. Murder is a choice for Dimple--albeit a choice that is exercised in a limited and oppressive space. "Mixing" is an urgent topic; as globalization and capitalist hom*ogenization make the theorization of diaspora increasingly necessary, it is essential to consider how gendered and raced subject positions are constituted and how they are reproduced within and across geographies. This novel is important because it forces the reader to ask the difficult questions about "mixing" that precede Dimple’s act of spousal violence. I have attempted to address these questions in my discussion of Dimple’s negotiations and her resistance. Much has been written about this novel in terms of Dimple’s "split," but very few critics have tried to examine Dimple’s character in ways that penetrate our limited third person access to her. Mukherjee’s own writing in "An Invisible Woman" suggests the urgency of rethinking characters like Dimple and the particular complexities of immigration for non-English speaking housewives. Mukherjee’s relative position of privilege has given her access to far more choices than Dimple has, but notably, she avoids turning Dimple’s often suicidal violence inward. Instead, Mukherjee shows how the inward is inescapable from the outward: in murdering Amit, the violence Dimple perpetrates is, after all, a rearticulation of the violence from which her limited subject position cannot completely escape. Footnote: In thinking about Dimple's response, it is important to note that, of course, her actions and her words are always conditioned by the position that she has naturalized. Gayatri Chakravorty Spivak's "Can the Subaltern Speak?"(1988) argues that the subaltern subject cannot "speak" because no act of resistance occurs that can be separated from the dominant discourse that provides the language and the conceptual categories with which the subaltern voice speaks (Ashcroft et al 1998 217-218).The violence of Dimple's response must be seen as an ironic subversion of a television world that enforces patriarchal norms. References Ashcroft, Bill, Gareth Griffiths and Helen Tiffin. Key Concepts in Postcolonial Studies. London: Routledge, 1998. Brah, Avtar.Cartographies of Diaspora - Contesting Identities. London: Routledge, 1996. Deleuze, Gilles and Felix Guattari. A Thousand Plateaus - Capitalism and Schizophrenia. Minneapolis: U of Minnesota P, 1980. Gedalof, Irene. Against Purity - Rethinking Idenity With Indian and Western Feminisms. London: Routledge, 1999. Grosz, Elizabeth. Volatile Bodies - Toward a Corporeal Feminism. Bloomington: Indiana UP, 1994. Ma, Sheng-mei. Immigrant Subjectivities in Asian American and Asian Diaspora Literatures. Albany: State U of NY P, 1998. Mohanty, Chandra Talpade. "Under Western Eyes: Feminist Scholarship and Colonial Discourses." Colonial Discourse and Postcolonial Theory: A Reader. Laura Chrisman and Patrick Williams, eds. NY: Harvester Wheatsheaf, 1993: 196-220. Mukherjee, Bharati. Wife. Toronto: Penguin, 1975. -- "An Invisible Woman." Saturday Night 1981, 96: 36-40. Nelson, Emmanual S. Writers of the Indian Diaspora - A Bio-Bibliographical Critical Sourcebook.Westport, Conn.: Greenwood, 1993. Spivak, Gayatri Chakravorty. "Can the Subaltern Speak?" Colonial Discourse and Postcolonial Theory: A Reader. Laura Chrisman and Patrick Williams, eds. NY: Harvester Wheatsheaf, 1993: 196-220.

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Did you wake up this morning wondering: "What really is my true identity?" Or have you ever seen your favorite television news program do a spot on cultural identity? "Today we ask you the viewer about your cultural identity." Not likely. It is certainly not vital for each of us to be able to expound upon our personal identity issues and definitions (you don't necessarily have to talk about identity to know yourself and to be happy and well-rounded). And yet, with this said, a casual visit to the local "mall" for a dose of people/culture-watching is all that it might take to be reminded of the multitude of social, economic and political institutions that vie every day for a piece of your identity, and the identity of everyone else we share this society with. Some of these identity-mongers can be considered beneficial and welcome influences on our understandings of who we are and how we see the world and life itself. These groups may include your family, friends, religious community and the cultural knowledge or background within which you were raised. Other groups that seek strong identification with themselves or their products include nation states, corporations, entertainment products, political parties and some civic institutions as well. From our observations in the mall, you can see how many aspects of identity have to do with collective identifications common to members of groups, such as those mentioned above. Indeed, much of the recent work in academia on identity analyses how social systems in the current era of late modernity affect identity construction. Yet, if we are to try to glue together a total picture or concept of what identity is, we must also consider the elements of an individual's identity which can be better understood within the unique experiences and feelings of each person. To be sure, it would be a sad reality if the identifications that influence my behavior in the mall encompassed the totality of "my identity". To get at what identity is, or might be made of, we can first venture into a tragically brief history lesson on the evolution of the concept of identity. This evolution has been rather drastic over the past few centuries. Chapter One -- Identity before Hegel: in Western society, before the beginning stages of the industrial revolution, you were considered to be born with your identity. It was a mixture, perhaps, of your soul and your situation/position in society and family (i.e. depending on your father's occupation, your gender, ethnic group, etc.). This view varies greatly from the modern, "constructionist" conceptualisation of identity. Chapter Two -- Modern Identity: in intellectual and academic circles much of the constructionist work on identity was begun by Existentialist philosophers such as Nietzsche and Sartre. The most recent inquiries on the issue of identity have been within Cultural Studies and Postmodernist thought. The constructionist view sees identity as "constructed on the back of a recognition of some common origin or shared characteristic with another person or group, or with an idea" (Hall 2). Thus, identity is formed through experiences of, and identification with, certain events, rituals, social institutions and symbols of culture(s) in which an individual was raised and lives. In short, identity is not a given or static; it is an evolving construction within each of us. Now that history class is over, perhaps we should highlight three principal concepts from the constructionist's viewpoint on identity. First, cultural environment is of utmost importance to personal and collective identity construction. "Cultural environment" must be seen as encompassing, (1) the plethora of entertainment and information technologies -- cultural spaces that corporations fill with new and reconstructed cultural products --, and (2) more temporal symbolic spaces such as oral and written languages. So, the Power Rangers will have their say in the identities of their young minions, but family heritages will as well, provided that such spaces are available and experienced. Secondly, the amount of cultural/social power that different groups and interests have to influence identity at the individual and collective (group) levels is also a vital element in the identity continuum. The last point is that identity itself is inherently a social phenomenon; it is a product of society, rather than a preexistent element of a being human. Identity is here seen as a way in which people make sense of and understand the self through affiliation and bonds with other people and the signs (i.e., the culture) that societies have created. Manuel Castells, a prolific writer and social observer, offers some compelling ideas about how social structures in modern societies are instrumental in collective identity construction. Castells's hypothesis is that identity construction can be separated into three categories: (1) legitimising identity, which is introduced by the dominant (hegemonic) institutions of society to further reproduce and rationalise their privileges, power and domination vis-à-vis social actors; (2) resistance identity, emerging from actors within cultures that are marginalised by dominant discourses and power relations, and who therefore build "trenches of resistance and survival" against these forces; and (3) project identity, "where social actors, on the basis of whichever cultural materials are available to them, build a new identity that redefines their position in society and, by doing so, seek the transformation of overall social structure" (Castells 8). While Castells's theories deserve more in-depth consideration than can be offered here, for our purposes nevertheless they help to distinguish some of the boundaries and anomalies within identity. Resistance identity, for example, is for me a useful concept for explaining the impact of ethnicity and nationality on how people use various cultural products to build and maintain their identities. In the USA, there are many groups who share common histories, experiences of persecution and discrimination, and culture with other members of the group. African-Americans are the best known and most studied sub-cultural (i.e., not the dominant) cultural/social groups in the USA. Being African-American, or "Black", is experienced by the individual and the group in the home, at school and work, and through the mass media and literature. For Castells, being Black in the USA is a resistance identity which is constructed through negative experiences of bigotry, discrimination and, for some, a lower economic status, and also through positive experiences of Black culture, history and family. Returning briefly to the international scene, resistance identity may also be a reaction to the proliferation of US and English-language cultural products in local settings. With "American" mass media and political-economic dominance (at present in the form of neo-liberal policies), nationalism, regional cultural pride and preservation may involve some resistance to this increasingly intrusive order. We must remember that Castells's typology here deals with collective identity only. This is important to keep in mind, particularly because common stereotypes of people's identities often play on the ethnic and social-economic groups which people may or may not be a part of. An endemic assumption is that an "American", "Black", "Latino", or even a "yuppie" will possess an identity and personality common to their stereotyped groupings. One problem with concepts of identity is that it is easy to generalise or overdetermine them. A face-value understanding of legitimising identity, for example, may posit that it is the embodied association and identification with the dominant institutions of society. Yet, if you think about it, most members of society, including members of marginalised groups, possess aspects of a legitimised identification with mainstream society. Most people do identify with capitalist dreams of being important, wealthy and living a specific lifestyle. Furthermore, many people, regardless of ethnicity or other groupings, do participate in the capitalist society, political systems and parties, Western ideologies, religious institutions and values. My point here is not to generalise, but rather to suggest that most people who have or feel some resistance to the dominant society also identify with certain legitimised and accepted aspects of that same society or culture. One way to think about the difference between resistance identity and legitimised identity is to consider how members of marginalised groups have access to specialised social and cultural spaces which other groups do not. Blacks have access to the black community, Latinos to Latino communities, hom*osexuals to hom*osexual communities. Specific processes of socialisation, identity-building and reaffirmation go on within these groups that non-group members miss out on for a variety of reasons. What members of the dominant society have are opportunities for membership in other specialised spaces that they seek membership in due to interests, unique personalities, physical traits or situational experiences. These cultural phenomena include musical tastes, gangs or civil groups, sports and other school activities, and the list goes on and on. Depending on the level of marginalisation, many members of "resistance" groups may or may not participate in a variety of other identity groups such as these. Furthermore, the type of identification involved may be collective or largely unique to the individual. Even with identities that we may call collective, as with my example of African-American identity, the actual types of identifications, feelings and interpretations that an individual feels with reference to her or his group(s) certainly can vary greatly. Another place we might look for a better understanding of identity groups is the wide gamut of communities of interest thriving in cyberspace. The development of online communities-of-interest, which are seen by some writers as allowing breaks from some of the traditional social constraints of modern society, has led to theories and excitement about the postmodern nature of cyberspace. These communities have developed because they allow individuals to express parts of themselves which do not have many outlets in real-world lives. The ability to play with gender and other personal characteristics in chat rooms or MUDs also offers identity variations that are refreshing, exciting and at times empowering for some people (see Bradlee, Lillie). Yet these considerations, like many others that accompany discussions of "post-modern" identity, dwell on the positive. Identity developments can also lead to harmful behaviors and thought processes. The Internet has also grown to offer a plethora of spaces for many people, particularly middle and upper-class men, to engage sexual fetishes, via the use of p*rnographic Web sites, that certainly can have long-term effects on their identities and perhaps on intimate relations with real people. The Internet offers a vast number of cultural spaces that those who have the chance to be online can tap into and identify with. Many of these spaces have been colonised by corporate interests, and more importantly, these capitalist forces are the primary drivers of new software and hardware production that will shape the look and feel, if not the content, of the Net of tomorrow (Schiller). As dangerous and unfortunate as this may be, identity is not yet in danger of being the proxy and total creation of mega-multinationals. Collective identification often has its roots in temporal cultures, tradition, and, for some, resistance identity. The audio-visual and Internet industries might have installed themselves as cultural gatekeepers and producers (a dangerous development in itself), but they cannot create cultural identities so easily. Drawing on the ideas laid out above, we can posit that the individual (whether they know it or not) and the cultural background and family/community influences in which he or she grows up most likely have the largest role. Concepts of identity, particularly newer work in the constructionist legacy (the example here being Castells), can serve us well by helping to forge understandings of the role of (1) the individual and (2) group influences in our day-to-day integration of cultural spaces, products and genres into our identities, behaviors and belief systems. Although constructionist ideas are implicitly represented in how much of the popular culture and society articulates "identity", it is all too easy to get caught up in concepts of identity based on bigotry, religious fanaticism or over-generalisation. As you stroll through the mall this week you might then pause to consider, not so much the extent to which our collective selves are casualties of a vapid consumer culture, but rather, I suggest, how to productively conceptualise the complexities of modern identities. References Berland, Jodi. "Angels Dancing: Cultural Technologies and the Production of Space." Cultural Studies. Eds. Lawrence Grossberg, Cary Nelson, and Paula Treichler. London: Routledge, 1992. Braddlee. "Virtual Communities: Computer-Mediated Communication and Communities of Association." Master's Thesis. U of Indiana, 1993. Castells, Manuel. The Power of Identity. Oxford: Blackwell, 1997. Hall, Stuart. "Introduction: Who Needs Identity?" Questions of Cultural Identity. Eds. Stuart Hall and Paul du Gay. London: Sage, 1996. Lillie, Jonathan. "The Empowerment Potential of Internet Use." Homepage of Jonathan Lillie. 3 Apr. 1998. 14 Oct. 1998 <http://www.unc.edu/~jlillie/340.php>. Schiller, H.I. "The Global Information Highway: Project for an Ungovernable World." Resisting the Virtual Life: The Culture and Politics of Information. Eds. James Brook and Iain A. Boal. San Francisco: City Lights, 1995. Citation reference for this article MLA style: Jonathan Lillie. "Tackling Identity with Constructionist Concepts." M/C: A Journal of Media and Culture 1.3 (1998). [your date of access] <http://www.uq.edu.au/mc/9810/const.php>. Chicago style: Jonathan Lillie, "Tackling Identity with Constructionist Concepts," M/C: A Journal of Media and Culture 1, no. 3 (1998), <http://www.uq.edu.au/mc/9810/const.php> ([your date of access]). APA style: Jonathan Lillie. (1998) Tackling identity with constructionist concepts. M/C: A Journal of Media and Culture 1(3). <http://www.uq.edu.au/mc/9810/const.php> ([your date of access]).

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Introduction Many anthropologists and other academics have attempted to argue that the spread of technology is a global hom*ogenising force, socialising the remaining indigenous groups across the planet into an indistinct Western "monoculture" focussed on consumption, where they are rapidly losing their cultural distinctiveness. In many cases, these intellectuals -– people such as Jerry Mander -- often blame the diffusion of television (particularly through new innovations that are allowing it to penetrate further into rural areas, such as satellite and cable) as a key force in the effort to "assimilate" indigenous groups and eradicate their unique identities. Such writers suggest that indigenous groups can do nothing to resist the onslaught of the technologically, economically, and aesthetically superior power of Western television. Ironically, while often protesting the plight of indigenous groups and heralding their need for cultural survival, these authors often fail to recognise these groups’ abilities to fend for themselves and preserve their cultural integrity. On the other side of the debate are visual anthropologists and others who are arguing that indigenous groups are quickly becoming savvy to Western technologies, and that they are now using them for cultural revitalisation, linguistic revival, and the creation of outlets for the indigenous voice. In this school of thought, technology is seen not so much as a threat to indigenous groups, but instead as a remarkable opportunity to reverse the misfortunes of these groups at the hands of colonisation and national programmes of attempted assimilation. From this perspective, the rush of indigenous groups to adopt new technologies comes hand-in-hand with recent efforts to assert their tribal sovereignty and their independence. Technology has become a "weapon" in their struggle for technological autonomy. As a result, many are starting their own television stations and networks, and thus transforming the way television operates in their societies -– away from global monocultures and toward local interests. I hypothesise that in fact there is no correlation between television viewing and acculturation, and that, in fact, the more familiar people are with the technology of television and the current way the technology is utilised, the more likely they are to be interested in using it to revive and promote their own culture. Whatever slight negative effect exists depends on the degree to which local people can understand and redirect how that technology is used within their own cultural context. However, it should be stated that for terms of this investigation, I consider the technologies of "video" and "television" to be identical. One is the recording aspect, and the other the distribution aspect, of the same technology. Once people become aware that they can control what is on the television screen through the instrumentality of video, they immediately begin attempting to assert cultural values through it. And this is precisely what is going on on the Cheyenne River Reservation. This project is significant because the phenomenon of globalisation is real and Western technologies such as video, radio, and PCs are spreading throughout the world, including the "Fourth World" of the planet’s indigenous peoples. However, in order to deal with the phenomenon of globalisation, anthropologists and others may need to deal more realistically with the phenomenon of technological diffusion, which operates far less simply than they might assume. Well-meaning anthropologists seeking to "protect" indigenous groups from the "invasion" of technologies which will change their way of life may be doing these groups a disservice. If they turned some of their effort away from fending off these technologies and toward teaching indigenous groups how to use them, perhaps they might have a better result in creating a better future for them. I hope this study will show a more productive model for dealing with technological diffusion and what effects it has on cultural change in indigenous societies. There have been very few authors that have dealt with this topic head-on. One of the first to do so was Pace (1993), who suggested that some Brazilian Indians were acculturating more quickly as a result of television finally coming to their remote villages in the 1960s. Molohon (1984) looked at two Cree communities, and found that the one which had more heavy television viewing was culturally closer to its neighboring white towns. Zimmerman (1996) fingered television as one of the key elements in causing Indian teenagers to lose their sense of identity, thus putting them at higher risk for suicide. Gillespie (1995) argued that television is actually a ‘weapon’ of national states everywhere in their efforts to assimilate and socialise indigenous and other ethnic minority groups. In contrast, authors like Weiner (1997), Straubhaar (1991), and Graburn (1982) have all critiqued these approaches, suggesting that they deny subjectivity and critical thinking to indigenous TV audiences. Each of these researchers suggest, based on their field work, that indigenous people are no more likely than anybody else to believe that the things they see on television are true, and no more likely to adopt the values or worldviews promoted by Western TV programmers and advertisers. In fact, Graburn has observed that the Inuit became so disgusted with what they saw on Canadian national television, that they went out and started their own TV network in an effort to provide their people with meaningful alternatives on their screens. Bell (1995) sounds a cautionary note against studies like Graburn’s, noting that the efforts of indigenous New Zealanders to create their own TV programming for local markets failed, largely because they were crowded out by the "media imperialism" of outside international television. Although the indigenous groups there tried to put their own faces on the screen, many local viewers preferred to see the faces of J.R. Ewing and company, and lowered the ratings share of these efforts. Salween (1991) thinks that global media "cultural imperialism" is real -– that it is an objective pursued by international television marketers -– and suggests a media effects approach might be the best way to see whether it works. Woll (1987) notes that historically many ethnic groups have formed their self-images based on the way they have been portrayed onscreen, and that so far these portrayals have been far from sympathetic. In fact, even once these groups started their own cinemas or TV programmes, they unconsciously perpetuated stereotypes first foisted on them by other people. This study tends to side with those who have observed that indigenous people do not tend to "roll over" in the wake of the onslaught of Western television. Although cautionary studies need to be examined carefully, this research will posit that although the dominant forces controlling TV are antithetical to indigenous groups and their goals, the efforts of indigenous people to take control of their TV screens and their own "media literacy" are also increasing. Thus, this study should contribute to the viewpoint that perhaps the best way to save indigenous groups from cultural eradication is to give them access to television and show them how to set up their own stations and distribute their own video programming. In fact, it appears to be the case that TV, the Internet, and electronic 'new media' are helping to foster a process of cultural renewal, not just among the Lakota, but also among the Inuit, the Australian aborigines, and other indigenous groups. These new technologies are helping them renew their native languages, cultural values, and ceremonial traditions, sometimes by giving them new vehicles and forms. Methods The research for this project was conducted on the Cheyenne River Sioux Reservation headquartered in Eagle Butte, South Dakota. Participants chosen for this project were Lakota Sioux who were of the age of consent (18 or older) and who were tribal members living on the reservation. They were given a survey which consisted of five components: a demographic question section identifying their age, gender, and individual data; a technology question section identifying what technologies they had in their home; a TV question section measuring the amount of television they watched; an acculturation question section determining their comparative level of acculturation; and a cultural knowledge question section determining their knowledge of Lakota history. This questionnaire was often followed up by unstructured ethnographic interviews. Thirty-three people of mixed age and gender were given this questionnaire, and for the purposes of this research paper, I focussed primarily on their responses dealing with television and acculturation. These people were chosen through strictly random sampling based on picking addresses at random from the phone book and visiting their houses. The television section asked specifically how many hours of TV they watched per day and per week, what shows they watched, what kinds of shows they preferred, and what rooms in their home had TVs. The acculturation section asked them questions such as how much they used the Lakota language, how close their values were to Lakota values, and how much participation they had in traditional indigenous rituals and customs. To assure open and honest responses, each participant filled out a consent form, and was promised anonymity of their answers. To avoid data contamination, I remained with each person until they completed the questionnaire. For my data analysis, I attempted to determine if there was any correlation (Pearson’s coefficient r of correlation) between such things as hours of TV viewed per week or years of TV ownership with such things as the number of traditional ceremonies they attended in the past year, the number of non-traditional Lakota values they had, their fluency in the Lakota language, their level of cultural knowledge, or the number of traditional practices and customs they had engaged in in their lives. Through simple statistical tests, I determined whether television viewing had any impact on these variables which were reasonable proxies for level of acculturation. Findings Having chosen two independent variables, hours of TV watched per week, and years of TV ownership, I tested if there was any significant correlation between them and the dependent variables of Lakota peoples’ level of cultural knowledge, participation in traditional practices, conformity of values to non-Lakota or non-traditional values, fluency in Lakota, and participation in traditional ceremonies (Table 1). These variables all seemed like reasonable proxies for acculturation since acculturated Lakota would know less of their own culture, go to fewer ceremonies, and so on. The cultural knowledge score was based on how many complete answers the respondents knew to ‘fill in the blank’ questions regarding Lakota history, historical figures, and important events. Participation in traditional practices was based on how many items they marked in a survey of whether or not they had ever raised a tipi, used traditional medicine, etc. The score for conformity to non-Lakota values was based on how many items they marked with a contrary answer to the emic Lakota value system ("the seven Ws".) Lakota fluency was based on how well they could speak, write, or use the Lakota language. And ceremonial attendance was based on the number of traditional ceremonies they had attended in the past year. There were no significant correlations between either of these TV-related variables and these indexes of acculturation. Table 1. R-Scores (Pearson’s Coefficient of Correlation) between Variables Representing Television and Acculturation R-SCORES Cultural Knowledge Traditional Practices Modern Values Lakota Fluency Ceremonial Attendance Years Owning TV 0.1399 -0.0445 -0.4646 -0.0660 0.1465 Hours of TV/Week -0.3414 -0.2640 -0.2798 -0.3349 0.2048 The strongest correlation was between the number of years the Lakota person owned a television, and the number of non-Lakota (or ‘modern Western’) values they held in their value system. But even that correlation was pretty weak, and nowhere near the r-score of other linear correlations, such as between their age and the number of children they had. How much television Lakota people watched did not seem to have any influence on how much cultural knowledge they knew, how many traditional practices they had participated in, how many non-Lakota values they held, how well they spoke or used the Lakota language, or how many ceremonies they attended. Even though there does not appear to be anything unusual about their television preferences, and in general they are watching the same shows as other non-Lakota people on the reservation, they are not becoming more acculturated as a result of their exposure to television. Although the Lakota people may be losing aspects of their culture, language, and traditions, other causes seem to be at the forefront than television. I also found that people who were very interested in television production as well as consumption saw this as a tool for putting more Lakota-oriented programs on the air. The more they knew about how television worked, the more they were interested in using it as a tool in their own community. And where I was working at the Cultural Center, there was an effort to videotape many community and cultural events. The Center had a massive archive of videotaped material, but unfortunately while they had faithfully recorded all kinds of cultural events, many of them were not quite "broadcast ready". There was more focus on showing these video programmes, especially oral history interviews with elders, on VCRs in the school system, and in integrating them into various kinds of multimedia and hypermedia. While the Cultural Center had begun broadcasting (remotely through a radio modem) a weekly radio show, ‘Wakpa Waste’ (Good Morning CRST), on the radio station to the north, KLND-Standing Rock, there had never been any forays into TV broadcasting. The Cultural Center director had looked into the feasibility of putting up a television signal transmission tower, and had applied for a grant to erect one, but that grant was denied. The local cable system in Eagle Butte unfortunately lacked the technology to carry true "local access" programming; although the Channel 8 of the system carried CRST News and text announcements, there was no open channel available to carry locally produced public access programming. The way the cable system was set up, it was purely a "relay" or feed from news and channels from elsewhere. Also, people were investing heavily in satellite systems, especially the new DBS (direct broadcast satellite) receivers, and would not be able to pick up local access programmes anyway. The main problem hindering the Lakotas’ efforts to preserve their culture through TV and video was lack of access to broadcast distribution technology. They had the interest, the means, and the stock of programming to put on the air. They had the production and editing equipment, although not the studios to do a "live" show. Were they able to have more local access to and control over TV distribution technology, they would have a potent "arsenal" for resisting the drastic acculturation their community is undergoing. TV has the potential to be a tool for great cultural revitalisation, but because the technology and know-how for producing it was located elsewhere, the Lakotas could not benefit from it. Discussion I hypothesised that the effects if TV viewing on levels of indigenous acculturation would be negligible. The data support my hypothesis that TV does not seem to have a major correlation with other indices of acculturation. Previous studies by anthropologists such as Pace and Molohon suggested that TV was a key determinant in the acculturation of indigenous people in Brazil and the U.S. -– this being the theory of cultural imperialism. However, this research suggests that TV’s effect on the decline of indigenous culture is weak and inconclusive. In fact, the qualitative data suggest that the Lakota most familiar with TV are also the most interested in using it as a tool for cultural preservation. Although the CRST Lakota currently lack the means for mass broadcast of cultural programming, there is great interest in it, and new technologies such as the Internet and micro-broadcast may give them the means. There are other examples of this phenomenon worldwide, which suggest that the Lakota experience is not unique. In recent years, Australian Aborigines, Canadian Inuit, and Brazilian Kayapo have each begun ambitious efforts in creating satellite-based television networks that allow them to reach their far-flung populations with programming in their own indigenous language. In Australia, Aboriginal activists have created music television programming which has helped them assert their position in land claims disputes with the Australian government (Michaels 1994), and also to educate the Europeans of Australia about the aboriginal way of life. In Canada, the Inuit have also created satellite TV networks which are indigenous-owned and operated and carry traditional cultural programming (Valaskakis 1992). Like the Aborigines and the Inuit, the Lakota through their HVJ Lakota Cultural Center are beginning to create their own radio and video programming on a smaller scale, but are beginning to examine using the reservation's cable network to carry some of this material. Since my quantitative survey included only 33 respondents, the data are not as robust as would be determined from a larger sample. However, ethnographic interviews focussing on how people approach TV, as well as other qualitative data, support the inferences of the quantitative research. It is not clear that my work with the Lakota is necessarily generalisable to other populations. Practically, it does suggest that anthropologists interested in cultural and linguistic preservation should strive to increase indigenous access to, and control of, TV production technology. ‘Protecting’ indigenous groups from new technologies may cause more harm than good. Future applied anthropologists should work with the ‘natives’ and help teach them how to adopt and adapt this technology for their own purposes. Although this is a matter that I deal with more intensively in my dissertation, it also appears to me to be the case that, contrary to the warnings of Mander, many indigenous cultures are not being culturally assimilated by media technology, but instead are assimilating the technology into their own particular cultural contexts. The technology is part of a process of revitalisation or renewal -- although there is a definite process of change and adaptation underway, this actually represents an 'updating' of old cultural practices for new situations in an attempt to make them viable for the modern situation. Indeed, I think that the Internet, globally, is allowing indigenous people to reassert themselves as a Fourth World "power bloc" on the world stage, as linkages are being formed between Saami, Maya, Lakota, Kayapo, Inuit, and Aborigines. Further research should focus on: why TV seems to have a greater acculturative influence on certain indigenous groups rather than others; whether indigenous people can truly compete equally in the broadcast "marketplace" with Western cultural programming; and whether attempts to quantify the success of TV/video technology in cultural preservation and revival can truly demonstrate that this technology plays a positive role. In conclusion, social scientists may need to take a sidelong look at why precisely they have been such strong critics of introducing new technologies into indigenous societies. There is a better role that they can play –- that of technology ‘broker’. They can cooperate with indigenous groups, serving to facilitate the exchange of knowledge, expertise, and technology between them and the majority society. References Bell, Avril. "'An Endangered Species’: Local Programming in the New Zealand Television Market." Media, Culture & Society 17.1 (1995): 182-202. Gillespie, Marie. Television, Ethnicity, and Cultural Change. New York: Routledge, 1995. Graburn, Nelson. "Television and the Canadian Inuit". Inuit Etudes 6.2 (1982): 7-24. Michaels, Eric. Bad Aboriginal Art: Tradition, Media, and Technological Horizons. Minneapolis: U of Minnesota P, 1994. Molohon, K.T. "Responses to Television in Two Swampy Cree Communities on the West James Bay." Kroeber Anthropology Society Papers 63/64 (1982): 95-103. Pace, Richard. "First-Time Televiewing in Amazonia: Television Acculturation in Gurupa, Brazil." Ethnology 32.1 (1993): 187-206. Salween, Michael. "Cultural Imperialism: A Media Effects Approach." Critical Studies in Mass Communication 8.2 (1991): 29-39. Straubhaar, J. "Beyond Media Imperialism: Asymmetrical Interdependence and Cultural Proximity". Critical Studies in Mass Communication 8.1 (1991): 39-70. Valaskakis, Gail. "Communication, Culture, and Technology: Satellites and Northern Native Broadcasting in Canada". Ethnic Minority Media: An International Perspective. Newbury Park: Sage Publications, 1992. Weiner, J. "Televisualist Anthropology: Representation, Aesthetics, Politics." Current Anthropology 38.3 (1997): 197-236. Woll, Allen. Ethnic and Racial Images in American Film and Television: Historical Essays and Bibliography. New York: Garland Press, 1987. Zimmerman, M. "The Development of a Measure of Enculturation for Native American Youth." American Journal of Community Psychology 24.1 (1996): 295-311. Citation reference for this article MLA style: Steven Mizrach. "Natives on the Electronic Frontier: Television and Cultural Change on the Cheyenne River Sioux Reservation." M/C: A Journal of Media and Culture 3.6 (2000). [your date of access] <http://www.api-network.com/mc/0012/natives.php>. Chicago style: Steven Mizrach, "Natives on the Electronic Frontier: Television and Cultural Change on the Cheyenne River Sioux Reservation," M/C: A Journal of Media and Culture 3, no. 6 (2000), <http://www.api-network.com/mc/0012/natives.php> ([your date of access]). APA style: Steven Mizrach. (2000) Natives on the electronic frontier: television and cultural change on the Cheyenne River Sioux Reservation. M/C: A Journal of Media and Culture 3(6). <http://www.api-network.com/mc/0012/natives.php> ([your date of access]).

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Background “The sense of taste,” write Nelson and colleagues in a 2002 issue of Nature, “provides animals with valuable information about the nature and quality of food. Mammals can recognize and respond to a diverse repertoire of chemical entities, including sugars, salts, acids and a wide range of toxic substances” (199). The authors go on to argue that several amino acids—the building blocks of proteins—taste delicious to humans and that “having a taste pathway dedicated to their detection probably had significant evolutionary implications”. They imply, but do not specify, that the evolutionary implications are positive. This may be the case with some amino acids, but contemporary tastes, and changes in them, are far from universally beneficial. Indeed, this article argues that modern food production shapes and distorts human taste with significant implications for health and wellbeing. Take the western taste for fried chipped potatoes, for example. According to Schlosser in Fast Food Nation, “In 1960, the typical American ate eighty-one pounds of fresh potatoes and about four pounds of frozen french fries. Today [2002] the typical American eats about forty-nine pounds of fresh potatoes every year—and more than thirty pounds of frozen french fries” (115). Nine-tenths of these chips are consumed in fast food restaurants which use mass-manufactured potato-based frozen products to provide this major “foodservice item” more quickly and cheaply than the equivalent dish prepared from raw ingredients. These choices, informed by human taste buds, have negative evolutionary implications, as does the apparently long-lasting consumer preference for fried goods cooked in trans-fats. “Numerous foods acquire their elastic properties (i.e., snap, mouth-feel, and hardness) from the colloidal fat crystal network comprised primarily of trans- and saturated fats. These hardstock fats contribute, along with numerous other factors, to the global epidemics related to metabolic syndrome and cardiovascular disease,” argues Michael A. Rogers (747). Policy makers and public health organisations continue to compare notes internationally about the best ways in which to persuade manufacturers and fast food purveyors to reduce the use of these trans-fats in their products (L’Abbé et al.), however, most manufacturers resist. Hank Cardello, a former fast food executive, argues that “many products are designed for ‘high hedonic value’, with carefully balanced combinations of salt, sugar and fat that, experience has shown, induce people to eat more” (quoted, Trivedi 41). Fortunately for the manufactured food industry, salt and sugar also help to preserve food, effectively prolonging the shelf life of pre-prepared and packaged goods. Physiological Factors As Glanz et al. discovered when surveying 2,967 adult Americans, “taste is the most important influence on their food choices, followed by cost” (1118). A person’s taste is to some extent an individual response to food stimuli, but the tongue’s taste buds respond to five basic categories of food: salty, sweet, sour, bitter, and umami. ‘Umami’ is a Japanese word indicating “delicious savoury taste” (Coughlan 11) and it is triggered by the amino acid glutamate. Japanese professor Kikunae Ikeda identified glutamate while investigating the taste of a particular seaweed which he believed was neither sweet, sour, bitter, or salty. When Ikeda combined the glutamate taste essence with sodium he formed the food additive sodium glutamate, which was patented in 1908 and subsequently went into commercial production (Japan Patent Office). Although individual, a person’s taste preferences are by no means fixed. There is ample evidence that people’s tastes are being distorted by modern food marketing practices that process foods to make them increasingly appealing to the average palate. In particular, this industrialisation of food promotes the growth of a snack market driven by salty and sugary foods, popularly constructed as posing a threat to health and wellbeing. “[E]xpanding waistlines [are] fuelled by a boom in fast food and a decline in physical activity” writes Stark, who reports upon the 2008 launch of a study into Australia’s future ‘fat bomb’. As Deborah Lupton notes, such reports were a particular feature of the mid 2000s when: intense concern about the ‘obesity epidemic’ intensified and peaked. Time magazine named 2004 ‘The Year of Obesity’. That year the World Health Organization’s Global Strategy on Diet, Physical Activity and Health was released and the [US] Centers for Disease Control predicted that a poor diet and lack of exercise would soon claim more lives than tobacco-related disease in the United States. (4) The American Heart Association recommends eating no more than 1500mg of salt per day (Hamzelou 11) but salt consumption in the USA averages more than twice this quantity, at 3500mg per day (Bernstein and Willett 1178). In the UK, a sustained campaign and public health-driven engagement with food manufacturers by CASH—Consensus Action on Salt and Health—resulted in a reduction of between 30 and 40 percent of added salt in processed foods between 2001 and 2011, with a knock-on 15 percent decline in the UK population’s salt intake overall. This is the largest reduction achieved by any developed nation (Brinsden et al.). “According to the [UK’s] National Institute for Health and Care Excellence (NICE), this will have reduced [UK] stroke and heart attack deaths by a minimum of 9,000 per year, with a saving in health care costs of at least £1.5bn a year” (MacGregor and Pombo). Whereas there has been some success over the past decade in reducing the amount of salt consumed, in the Western world the consumption of sugar continues to rise, as a graph cited in the New Scientist indicates (O’Callaghan). Regular warnings that sugar is associated with a range of health threats and delivers empty calories devoid of nutrition have failed to halt the increase in sugar consumption. Further, although some sugar is a natural product, processed foods tend to use a form invented in 1957: high-fructose corn syrup (HFCS). “HFCS is a gloopy solution of glucose and fructose” writes O’Callaghan, adding that it is “as sweet as table sugar but has typically been about 30% cheaper”. She cites Serge Ahmed, a French neuroscientist, as arguing that in a world of food sufficiency people do not need to consume more, so they need to be enticed to overeat by making food more pleasurable. Ahmed was part of a team that ran an experiment with cocaine-addicted rats, offering them a mutually exclusive choice between highly-sweetened water and cocaine: Our findings clearly indicate that intense sweetness can surpass cocaine reward, even in drug-sensitized and -addicted individuals. We speculate that the addictive potential of intense sweetness results from an inborn hypersensitivity to sweet tastants. In most mammals, including rats and humans, sweet receptors evolved in ancestral environments poor in sugars and are thus not adapted to high concentrations of sweet tastants. The supranormal stimulation of these receptors by sugar-rich diets, such as those now widely available in modern societies, would generate a supranormal reward signal in the brain, with the potential to override self-control mechanisms and thus lead to addiction. (Lenoir et al.) The Tongue and the Brain One of the implications of this research about the mammalian desire for sugar is that our taste for food is about more than how these foods actually taste in the mouth on our tongues. It is also about the neural response to the food we eat. The taste of French fries thus also includes that “snap, mouth-feel, and hardness” and the “colloidal fat crystal network” (Rogers, “Novel Structuring” 747). While there is no taste receptor for fats, these nutrients have important effects upon the brain. Wang et al. offered rats a highly fatty, but palatable, diet and allowed them to eat freely. 33 percent of the calories in the food were delivered via fat, compared with 21 percent in a normal diet. The animals almost doubled their usual calorific intake, both because the food had a 37 percent increased calorific content and also because the rats ate 47 percent more than was standard (2786). The research team discovered that in as little as three days the rats “had already lost almost all of their ability to respond to leptin” (Martindale 27). Leptin is a hormone that acts on the brain to communicate feelings of fullness, and is thus important in assisting animals to maintain a healthy body weight. The rats had also become insulin resistant. “Severe resistance to the metabolic effects of both leptin and insulin ensued after just 3 days of overfeeding” (Wang et al. 2786). Fast food restaurants typically offer highly palatable, high fat, high sugar, high salt, calorific foods which can deliver 130 percent of a day’s recommended fat intake, and almost a day’s worth of an adult man’s calories, in one meal. The impacts of maintaining such a diet over a comparatively short time-frame have been recorded in documentaries such as Super Size Me (Spurlock). The after effects of what we widely call “junk food” are also evident in rat studies. Neuroscientist Paul Kenny, who like Ahmed was investigating possible similarities between food- and cocaine-addicted rats, allowed his animals unlimited access to both rat ‘junk food’ and healthy food for rats. He then changed their diets. “The rats with unlimited access to junk food essentially went on a hunger strike. ‘It was as if they had become averse to healthy food’, says Kenny. It took two weeks before the animals began eating as much [healthy food] as those in the control group” (quoted, Trivedi 40). Developing a taste for certain food is consequently about much more than how they taste in the mouth; it constitutes an individual’s response to a mixture of taste, hormonal reactions and physiological changes. Choosing Health Glanz et al. conclude their study by commenting that “campaigns attempting to change people’s perception of the importance of nutrition will be interpreted in terms of existing values and beliefs. A more promising strategy might be to stress the good taste of healthful foods” (1126). Interestingly, this is the strategy already adopted by some health-focused cookbooks. I have 66 cookery books in my kitchen. None of ten books sampled from the five spaces in which these books are kept had ‘taste’ as an index entry, but three books had ‘taste’ in their titles: The Higher Taste, Taste of Life, and The Taste of Health. All three books seek to promote healthy eating, and they all date from the mid-1980s. It might be that taste is not mentioned in cookbook indexes because it is a sine qua non: a focus upon taste is so necessary and fundamental to a cookbook that it goes without saying. Yet, as the physiological evidence makes clear, what we find palatable is highly mutable, varying between people, and capable of changing significantly in comparatively short periods of time. The good news from the research studies is that the changes wrought by high salt, high sugar, high fat diets need not be permanent. Luciano Rossetti, one of the authors on Wang et al’s paper, told Martindale that the physiological changes are reversible, but added a note of caution: “the fatter a person becomes the more resistant they will be to the effects of leptin and the harder it is to reverse those effects” (27). Morgan Spurlock’s experience also indicates this. In his case it took the actor/director 14 months to lose the 11.1 kg (13 percent of his body mass) that he gained in the 30 days of his fast-food-only experiment. Trivedi was more fortunate, stating that, “After two weeks of going cold turkey, I can report I have successfully kicked my ice cream habit” (41). A reader’s letter in response to Trivedi’s article echoes this observation. She writes that “the best way to stop the craving was to switch to a diet of vegetables, seeds, nuts and fruits with a small amount of fish”, adding that “cravings stopped in just a week or two, and the diet was so effective that I no longer crave junk food even when it is in front of me” (Mackeown). Popular culture indicates a range of alternative ways to resist food manufacturers. In the West, there is a growing emphasis on organic farming methods and produce (Guthman), on sl called Urban Agriculture in the inner cities (Mason and Knowd), on farmers’ markets, where consumers can meet the producers of the food they eat (Guthrie et al.), and on the work of advocates of ‘real’ food, such as Jamie Oliver (Warrin). Food and wine festivals promote gourmet tourism along with an emphasis upon the quality of the food consumed, and consumption as a peak experience (Hall and Sharples), while environmental perspectives prompt awareness of ‘food miles’ (Weber and Matthews), fair trade (Getz and Shreck) and of land degradation, animal suffering, and the inequitable use of resources in the creation of the everyday Western diet (Dare, Costello and Green). The burgeoning of these different approaches has helped to stimulate a commensurate growth in relevant disciplinary fields such as Food Studies (Wessell and Brien). One thing that all these new ways of looking at food and taste have in common is that they are options for people who feel they have the right to choose what and when to eat; and to consume the tastes they prefer. This is not true of all groups of people in all countries. Hiding behind the public health campaigns that encourage people to exercise and eat fresh fruit and vegetables are the hidden “social determinants of health: The conditions in which people are born, grow, live, work and age, including the health system” (WHO 45). As the definitions explain, it is the “social determinants of health [that] are mostly responsible for health iniquities” with evidence from all countries around the world demonstrating that “in general, the lower an individual’s socioeconomic position, the worse his or her health” (WHO 45). For the comparatively disadvantaged, it may not be the taste of fast food that attracts them but the combination of price and convenience. If there is no ready access to cooking facilities, or safe food storage, or if a caregiver is simply too time-poor to plan and prepare meals for a family, junk food becomes a sensible choice and its palatability an added bonus. For those with the education, desire, and opportunity to break free of the taste for salty and sugary fats, however, there are a range of strategies to achieve this. There is a persuasive array of evidence that embracing a plant-based diet confers a multitude of health benefits for the individual, for the planet and for the animals whose lives and welfare would otherwise be sacrificed to feed us (Green, Costello and Dare). Such a choice does involve losing the taste for foods which make up the lion’s share of the Western diet, but any sense of deprivation only lasts for a short time. The fact is that our sense of taste responds to the stimuli offered. It may be that, notwithstanding the desires of Jamie Oliver and the like, a particular child never will never get to like broccoli, but it is also the case that broccoli tastes differently to me, seven years after becoming a vegan, than it ever did in the years in which I was omnivorous. When people tell me that they would love to adopt a plant-based diet but could not possibly give up cheese, it is difficult to reassure them that the pleasure they get now from that specific co*cktail of salty fats will be more than compensated for by the sheer exhilaration of eating crisp, fresh fruits and vegetables in the future. Conclusion For decades, the mass market food industry has tweaked their products to make them hyper-palatable and difficult to resist. They do this through marketing experiments and consumer behaviour research, schooling taste buds and brains to anticipate and relish specific co*cktails of sweet fats (cakes, biscuits, chocolate, ice cream) and salty fats (chips, hamburgers, cheese, salted nuts). They add ingredients to make these products stimulate taste buds more effectively, while also producing cheaper items with longer life on the shelves, reducing spoilage and the complexity of storage for retailers. Consumers are trained to like the tastes of these foods. Bitter, sour, and umami receptors are comparatively under-stimulated, with sweet, salty, and fat-based tastes favoured in their place. Western societies pay the price for this learned preference in high blood pressure, high cholesterol, diabetes, and obesity. Public health advocate Bruce Neal and colleagues, working to reduce added salt in processed foods, note that the food and manufacturing industries can now provide most of the calories that the world needs to survive. “The challenge now”, they argue, “is to have these same industries provide foods that support long and healthy adult lives. And in this regard there remains a very considerable way to go”. If the public were to believe that their sense of taste is mutable and has been distorted for corporate and industrial gain, and if they were to demand greater access to natural foods in their unprocessed state, then that journey towards a healthier future might be far less protracted than these and many other researchers seem to believe. References Bernstein, Adam, and Walter Willett. “Trends in 24-Hr Sodium Excretion in the United States, 1957–2003: A Systematic Review.” American Journal of Clinical Nutrition 92 (2010): 1172–1180. Bhaktivedanta Book Trust. The Higher Taste: A Guide to Gourmet Vegetarian Cooking and a Karma-Free Diet, over 60 Famous Hare Krishna Recipes. Botany, NSW: Bhaktivedanta Book Trust, 1987. Brinsden, Hannah C., Feng J. He, Katharine H. Jenner, & Graham A. MacGregor. “Surveys of the Salt Content in UK Bread: Progress Made and Further Reductions Possible.” British Medical Journal Open 3.6 (2013). 2 Feb. 2014 ‹http://bmjopen.bmj.com/content/3/6/e002936.full›. Coughlan, Andy. “In Good Taste.” New Scientist 2223 (2000): 11. Dare, Julie, Leesa Costello, and Lelia Green. “Nutritional Narratives: Examining Perspectives on Plant Based Diets in the Context of Dominant Western Discourse”. Proceedings of the 2013 Australian and New Zealand Communication Association Conference. Ed. In Terence Lee, Kathryn Trees, and Renae Desai. Fremantle, Western Australia, 3-5 Jul. 2013. 2 Feb. 2014 ‹http://www.anzca.net/conferences/past-conferences/159.html›. Getz, Christy, and Aimee Shreck. “What Organic and Fair Trade Labels Do Not Tell Us: Towards a Place‐Based Understanding of Certification.” International Journal of Consumer Studies 30.5 (2006): 490–501. Glanz, Karen, Michael Basil, Edward Maibach, Jeanne Goldberg, & Dan Snyder. “Why Americans Eat What They Do: Taste, Nutrition, Cost, Convenience, and Weight Control Concerns as Influences on Food Consumption.” Journal of the American Dietetic Association 98.10 (1988): 1118–1126. Green, Lelia, Leesa Costello, and Julie Dare. “Veganism, Health Expectancy, and the Communication of Sustainability.” Australian Journal of Communication 37.3 (2010): 87–102 Guthman, Julie. Agrarian Dreams: the Paradox of Organic Farming in California. Berkley and Los Angeles, CA: U of California P, 2004 Guthrie, John, Anna Guthrie, Rob Lawson, & Alan Cameron. “Farmers’ Markets: The Small Business Counter-Revolution in Food Production and Retailing.” British Food Journal 108.7 (2006): 560–573. Hall, Colin Michael, and Liz Sharples. Eds. Food and Wine Festivals and Events Around the World: Development, Management and Markets. Oxford, UK: Routledge, 2008. Hamzelou, Jessica. “Taste Bud Trickery Needed to Cut Salt Intake.” New Scientist 2799 (2011): 11. Japan Patent Office. History of Industrial Property Rights, Ten Japanese Great Inventors: Kikunae Ikeda: Sodium Glutamate. Tokyo: Japan Patent Office, 2002. L’Abbé, Mary R., S. Stender, C. M. Skeaff, Ghafoorunissa, & M. Tavella. “Approaches to Removing Trans Fats from the Food Supply in Industrialized and Developing Countries.” European Journal of Clinical Nutrition 63 (2009): S50–S67. Lenoir, Magalie, Fuschia Serre, Lauriane Cantin, & Serge H. Ahmed. “Intense Sweetness Surpasses Cocaine Reward.” PLOS One (2007). 2 Feb. 2014 ‹http://www.plosone.org/article/info%3Adoi%2F10.1371%2Fjournal.pone.0000698›. Lupton, Deborah. Fat. Oxford, UK: Routledge, 2013. MacGregor, Graham, and Sonia Pombo. “The Amount of Hidden Sugar in Your Diet Might Shock You.” The Conversation 9 January (2014). 2 Feb. 2014 ‹http://theconversation.com/the-amount-of-hidden-sugar-in-your-diet-might-shock-you-21867›. Mackeown, Elizabeth. “Cold Turkey?” [Letter]. New Scientist 2787 (2010): 31. Martindale, Diane. “Burgers on the Brain.” New Scientist 2380 (2003): 26–29. Mason, David, and Ian Knowd. “The Emergence of Urban Agriculture: Sydney, Australia.” The International Journal of Agricultural Sustainability 8.1–2 (2010): 62–71. Neal, Bruce, Jacqui Webster, and Sebastien Czernichow. “Sanguine About Salt Reduction.” European Journal of Preventative Cardiology 19.6 (2011): 1324–1325. Nelson, Greg, Jayaram Chandrashekar, Mark A. Hoon, Luxin Feng, Grace Zhao, Nicholas J. P. Ryba, & Charles S. Zuker. “An Amino-Acid Taste Receptor.” Nature 416 (2002): 199–202. O’Callaghan, Tiffany. “Sugar on Trial: What You Really Need to Know.” New Scientist 2954 (2011): 34–39. Rogers, Jenny. Ed. The Taste of Health: The BBC Guide to Healthy Cooking. London, UK: British Broadcasting Corporation, 1985. Rogers, Michael A. “Novel Structuring Strategies for Unsaturated Fats—Meeting the Zero-Trans, Zero-Saturated Fat Challenge: A Review.” Food Research International 42.7 August (2009): 747–753. Schlosser, Eric. Fast Food Nation. London, UK: Penguin, 2002. Super Size Me. Dir. Morgan Spurlock. Samuel Goldwyn Films, 2004. Stafford, Julie. Taste of Life. Richmond, Vic: Greenhouse Publications Ltd, 1983. Stark, Jill. “Australia Now World’s Fattest Nation.” The Age 20 June (2008). 2 Feb. 2014 ‹http://www.theage.com.au/news/health/australia-worlds-fattest-nation/2008/06/19/1213770886872.html›. Trivedi, Bijal. “Junkie Food: Tastes That Your Brain Cannot Resist.” New Scientist 2776 (2010): 38–41. Wang, Jiali, Silvana Obici, Kimyata Morgan, Nir Barzilai, Zhaohui Feng, & Luciano Rossetti. “Overfeeding Rapidly Increases Leptin and Insulin Resistance.” Diabetes 50.12 (2001): 2786–2791. Warin, Megan. “Foucault’s Progeny: Jamie Oliver and the Art of Governing Obesity.” Social Theory & Health 9.1 (2011): 24–40. Weber, Christopher L., and H. Scott Matthews. “Food-miles and the Relative Climate Impacts of Food Choices in the United States.” Environmental Science & Technology 42.10 (2008): 3508–3513. Wessell, Adele, and Donna Lee Brien. Eds. Rewriting the Menu: the Cultural Dynamics of Contemporary Food Choices. Special Issue 9, TEXT: Journal of Writing and Writing Programs October 2010. World Health Organisation. Closing the Gap: Policy into Practice on Social Determinants of Health [Discussion Paper]. Rio de Janeiro, Brazil: World Conference on Social Determinants of Health, World Health Organisation, 19–21 October 2011.

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Abstract:

Are male p*rn stars full-fledged citizens? Recent political developments make this question more than rhetorical. The Bush Justice Department, led by Attorney General John Ashcroft, has targeted the p*rn industry, beginning with its prosecution of Extreme Associates. More recently, the President requested an increase in the FBI’s 2005 budget for prosecuting obscenity, one of the few budget increases for the Bureau outside of its anti-terrorism program (Schmitt A1). To be sure, the concept of “citizen” is itself vexed. Citizenship, when obtained or granted, ostensibly legitimates a subject and opens up pathways to privilege: social, political, economic, etc. Yet all citizens do not seem to be created equal. “There is, in the operation of state-defined rules and in common practices an assumption of moral worth in which de facto as opposed to de jure rights of citizenship are defined as open to those who are deserving or who are capable of acting responsibly,” asserts feminist critic Linda McDowell. “The less deserving and the less responsible are defined as unworthy of or unfitted for the privileges of full citizenship” (150). Under this rubric, a citizen must measure up to a standard of “moral worth”—an individual is not a full-fledged citizen merely on the basis of birth or geographical placement. As McDowell concludes, “citizenship is not an inclusive but an exclusive concept” (150). Thus, in figuring out how male p*rn stars stand in regard to the question of citizenship, we must ask who determines “moral worth,” who distinguishes the less from the more deserving, and how people have come to agree on the “common practices” of citizenship. Many critics writing about citizenship, including McDowell, Michael Warner, Lauren Berlant, Russ Castronovo, Robyn Wiegman, Michael Moon, and Cathy Davidson (to name only a few) have located the nexus of “moral worth” in the body. In particular, the ability to make the body abstract, invisible, and non-identifiable has been the most desirable quality for a citizen to possess. White men seem ideally situated for such acts of “decorporealization,” and the white male body has been installed as the norm for citizenship. Conversely, women, people of color, and the ill and disabled, groups that are frequently defined by their very embodiment, find themselves more often subject to regulation. If the white male body is the standard, however, for “moral worth,” the white male p*rn star would seem to disrupt such calculations. Clearly, the profession demands that these men put their bodies very much in evidence, and the most famous p*rn stars, like John C. Holmes and Ron Jeremy, derive much of their popularity from their bodily excess. Jeremy’s struggle for “legitimacy,” and the tenuous position of men in the p*rn industry in general, demonstrate that even white males, when they cannot or will not aspire to abstraction and invisibility, will lose the privileges of citizenship. The right’s attack on p*rnography can thus be seen as yet another attempt to regulate and restrict citizenship, an effort that forces Jeremy and the industry that made him famous struggle for strategies of invisibility that will permit some mainstream acceptance. In American Anatomies, Robyn Wiegman points out that the idea of democratic citizenship rested on a distinct sense of the abstract and non-particular. The more “particular” an individual was, however, the less likely s/he could pass into the realm of citizen. “For those trapped by the discipline of the particular (women, slaves, the poor),” Wiegman writes, “the unmarked and universalized particularity of the white masculine prohibited their entrance into the abstraction of personhood that democratic equality supposedly entailed” (49). The norm of the “white masculine” caused others to signify “an incontrovertible difference” (49), so people who were visibly different (or perceived as visibly different) could be tyrannized over and regulated to ensure the purity of the norm. Like Wiegman, Lauren Berlant has written extensively about the ways in which the nation recognizes only one “official” body: “The white, male body is the relay to legitimation, but even more than that, the power to suppress that body, to cover its tracks and its traces, is the sign of real authority, according to constitutional fashion” (113). Berlant notes that “problem citizens”—most notably women of color—struggle with the problem of “surplus embodiment.” They cannot easily suppress their bodies, so they are subjected to the regulatory power of a law that defines them and consequently opens their bodies up to violation. To escape their “surplus embodiment,” those who can seek abstraction and invisibility because “sometimes a person doesn’t want to seek the dignity of an always-already-violated body, and wants to cast hers off, either for nothingness, or in a trade for some other, better model” (114). The question of “surplus embodiment” certainly has resonance for male p*rn stars. Peter Lehman has argued that hardcore p*rnography relies on images of large penises as signifiers of strength and virility. “The genre cannot tolerate a small, unerect penis,” Lehman asserts, “because the sight of the organ must convey the symbolic weight of the phallus” (175). The “power” of male p*rn stars derives from their visibility, from “meat shots” and “money shots.” Far from being abstract, decorporealized “persons,” male p*rn stars are fully embodied. In fact, the more “surplus embodiment” they possess, the more famous they become. Yet the very display that makes white male p*rn stars famous also seemingly disqualifies them from the “legitimacy” afforded the white male body. In the industry itself, male stars are losing authority to the “box-cover girls” who sell the product. One’s “surplus embodiment” might be a necessity for working in the industry, but, as Susan Faludi notes, “by choosing an erection as the proof of male utility, the male performer has hung his usefulness, as p*rn actor Jonathan Morgan observed, on ‘the one muscle on our body we can’t flex’” (547). When that muscle doesn’t work, a male p*rn star doesn’t become an abstraction—he becomes “other,” a joke, swept aside and deemed useless. Documentary filmmaker Scott J. Gill recognizes the tenuousness of the “citizenship” of male p*rn stars in his treatment of Ron Jeremy, “America’s most famous p*rn star.” The film, p*rn Star: The Legend of Ron Jeremy (2001), opens with a clear acknowledgment of Jeremy’s body, as one voiceover explains how his nickname, “the Hedgehog,” derives from the fact that Jeremy is “small, fat, and very hairy.” Then, Gill intercuts the comments of various Jeremy fans: “An idol to an entire generation,” one young man opines; “One of the greatest men this country has ever seen,” suggests another. This opening scene concludes with an image of Jeremy, smirking and dressed in a warm-up suit with a large dollar sign necklace, standing in front of an American flag (an image repeated at the end of the film). This opening few minutes posit the Hedgehog as super-citizen, embraced as few Americans are. “Everyone wants to be Ron Jeremy,” another young fan proclaims. “They want his life.” Gill also juxtaposes “constitutional” forms of legitimacy that seemingly celebrate Jeremy’s bodily excess with the resultant discrimination that body actually engenders. In one clip, Jeremy exposes himself to comedian Rodney Dangerfield, who then sardonically comments, “All men are created equal—what bullsh*t!” Later, Gill employs a clip of a film in which Jeremy is dressed like Ben Franklin while in a voiceover p*rn director/historian Bill Margold notes that the Freeman decision “gave a birth certificate to a bastard industry—it legitimized us.” The juxtaposition thus posits Jeremy as a “founding father” of sorts, the most recognizable participant in an industry now going mainstream. Gill, however, emphasizes the double-edged nature of Jeremy’s fame and the price of his display. Immediately after the plaudits of the opening sequence, Gill includes clips from various Jeremy talk show appearances in which he is denounced as “scum” and told “You should go to jail just for all the things that you’ve helped make worse in this country” and “You should be shot.” Gill also shows a clearly dazed Jeremy in close-up confessing, “I hate myself. I want to find a knife and slit my wrists.” Though Jeremy does not seem serious, this comment comes into better focus as the film unfolds. Jeremy’s efforts to go “legit,” to break into mainstream film and leave his p*rn life behind, keep going off the tracks. In the meantime, Jeremy must fulfill his obligations to his current profession, including getting a monthly HIV test. “There’ll be one good thing about eventually getting out of the p*rn business,” he confesses as Gill shows scenes of a clearly nervous Jeremy awaiting results in a clinic waiting room, “to be able to stop taking these things every f*cking month.” Gill shows that the life so many others would love to have requires an abuse of the body that fans never see. Jeremy is seeking to cast off that life, “either for nothingness, or in a trade for some other, better model.” Behind this “legend” is unseen pain and longing. Gill emphasizes the dichotomy between Jeremy (illegitimate) and “citizens” in his own designations. Adam Rifkin, director of Detroit Rock City, in which Jeremy has a small part, and Troy Duffy, another Jeremy pal, are referred to as “mainstream film directors.” When Jeremy returns to his home in Queens to visit his father, Arnold Hyatt is designated “physicist.” In fact, Jeremy’s father forbids his son from using the family name in his p*rn career. “I don’t want any confusion between myself and his line of work,” Hyatt confesses, “because I’m retired.” Denied his patronym, Jeremy is truly “illegitimate.” Despite his father’s understanding and support, Jeremy is on his own in the business he has chosen. Jeremy’s reputation also gets in the way of his mainstream dreams. “Sometimes all this fame can hurt you,” Jeremy himself notes. Rifkin admits that “People recognize Ron as a p*rn actor and immediately will ask me to remove him from the final cut.” Duffy concurs that Jeremy’s p*rn career has made him a pariah for some mainstream producers: “Stigma attached to him, and that’s all anybody’s ever gonna see.” Jeremy’s visibility, the “stigma” that people have “seen,” namely, his large penis and fat, hairy body, denies him the abstract personhood he needs to go “legitimate.” Thus, whether through the concerted efforts of the Justice Department or the informal, personal angst of a producer fearing a backlash against a film, Jeremy, as a representative of an immoral industry, finds himself subject to regulation. Indeed, as his “legitimate” filmography indicates, Jeremy has been cut out of more than half the films he has appeared in. The issue of “visibility” as the basis for regulation of hardcore p*rnography has its clearest articulation in Potter Stewart’s famous proclamation “I know it when I see it.” But as Bob Woodward and Scott Armstrong report in The Brethren, Stewart was not the only Justice who used visibility as a standard. Byron White’s personal definition was “no erect penises, no intercourse, no oral or anal sodomy” (193). William Brennan, too, had what his clerks called “the limp dick standard” (194). Erection, what Lehman has identified as the conveyance of the phallus, now became the point of departure for regulation, transferring, once again, the phallus to the “law.” When such governmental regulation failed First Amendment ratification, other forms of societal regulation kicked in. The p*rn industry has accommodated itself to this regulation, as Faludi observes, in its emphasis on “soft” versions of product for distribution to “legitimate” outlets like cable and hotels. “The version recut for TV would have to be entirely ‘soft,’” Faludi notes, “which meant, among other things, no erect penises and no sem*n” (547). The work of competent “woodsmen” like Jeremy now had to be made invisible to pass muster. Thus, even the penis could be conveyed to the viewer, a “fantasy penis,” as Katherine Frank has called it, that can be made to correlate to that viewer’s “fantasized identity” of himself (133-4). At the beginning of p*rn Star, during the various homages paid to Jeremy, one fan draws a curious comparison: “There’s Elvis, and then there’s Ron.” Elvis’s early career had certainly been plagued by criticism related to his bodily excess. Musicologist Robert Fink has recently compared Presley’s July 2, 1956, recording of “Hound Dog” to music for strip tease, suggesting that Elvis used such subtle variations to challenge the law that was constantly impinging on his performances: “The Gray Lady was sensitive to the presence of quite traditional musical erotics—formal devices that cued the performer and audience to experience their bodies sexually—but not quite hep enough to accept a male performer recycling these musical signifiers of sex back to a female audience” (99). Eventually, though, Elvis stopped rebelling and sought respectability. Writing to President Nixon on December 21, 1970, Presley offered his services to help combat what he perceived to be a growing cultural insurgency. “The drug culture, the hippie elements, the SDS, Black Panthers, etc., do not consider me as their enemy or as they call it, The Establishment,” Presley confided. “I call it America and I love it” (Carroll 266). In short, Elvis wanted to use his icon status to help reinstate law and order, in the process demonstrating his own patriotism, his value and worth as a citizen. At the end of p*rn Star, Jeremy, too, craves legitimacy. Whereas Elvis appealed to Nixon, Jeremy concludes by appealing to Steven Spielberg. Elvis received a badge from Nixon designating him as “special assistant” for the Bureau of Narcotics and Dangerous Drugs. Presumably Jeremy invests his legitimacy in a SAG card. Kenny Dollar, a Jeremy friend, unironically summarizes the final step the Hedgehog must take: “It’s time for Ron to go on and reach his full potential. Let him retire his dick.” That Jeremy must do the latter before having a chance for the former illustrates how “surplus embodiment” and “citizenship” remain inextricably entangled and mutually exclusive. References Berlant, Lauren. “National Brands/National Body: Imitation of Life.” Comparative American Identities: Race, Sex and Nationality in the Modern Text. Ed. Hortense Spillers. New York: Routledge, 1991: 110-140. Carroll, Andrew, ed. Letters of a Nation: A Collection of Extraordinary American Letters. New York: Broadway Books, 1999. Castronovo, Russ and Nelson, Dana D., eds. Materializing Democracy: Toward a Revitalized Cultural Politics. Durham: Duke University Press, 2002. Faludi, Susan. Stiffed: The Betrayal of the American Man. New York: William Morrow and Company, Inc., 1999. Fink, Robert. “Elvis Everywhere: Musicology and Popular Music Studies at the Twilight of the Canon.” Rock Over the Edge: Transformations in Popular Music Culture. Eds. Roger Beebe, Denise Fulbrook, and Ben Saunders. Durham: Duke University Press, 2002: 60-109. Frank, Katherine. G-Strings and Sympathy: Strip Club Regulars and Male Desire. Durham: Duke University Press, 2002. Gill, Scott J., dir. p*rn Star: The Legend of Ron Jeremy. New Video Group, 2001. Lehman, Peter. Running Scared: Masculinity and the Representation of the Male Body. Philadelphia: Temple University Press, 1993. McDowell, Linda. Gender, Identity and Place: Understanding Feminist Geographies. Minneapolis: University of Minnesota Press, 1999. Moon, Michael and Davidson, Cathy N., eds. Subjects and Citizens: From Oroonoko to Anita Hill. Durham: Duke University Press, 1995. Schmitt, Richard B. “U. S. Plans to Escalate p*rn Fight.” The Los Angeles Times 14 February 2004. A1. Wiegman, Robyn. American Anatomies: Theorizing Race and Gender. Durham: Duke University Press, 1995. Woodward, Bob and Armstrong, Scott. The Brethren: Inside the Supreme Court. New York: Simon and Schuster, 1979. MLA Style Russell, David. "The Tumescent Citizen: The Legend of Ron Jeremy." M/C Journal 7.4 (2004). 10 October 2004 <http://www.media-culture.org.au/0410/01_citizen.php>. APA Style Russell, D. (2004 Oct 11). The Tumescent Citizen: The Legend of Ron Jeremy, M/C Journal, 7(4). Retrieved Oct 10 2004 from <http://www.media-culture.org.au/0410/01_citizen.php>

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Abstract:

Ever since I tripped over Tiddles while I was carrying a pile of discs into the studio, I’ve known it was possible to get a laugh out of gramophone records!Max Bygraves In 1978 the music critic Lester Bangs published a typically pugnacious essay with the fighting title, “The Ten Most Ridiculous Albums of the Seventies.” Before deliciously launching into his execution of Uri Geller’s self-titled album or Rick Dees’ The Original Disco Duck, Bangs asserts that because that decade was history’s silliest, it stands to reason “that ridiculous records should become the norm instead of anomalies,” that abominations should be the best of our time (Bangs, 1978). This absurd pretzel logic sounds uncannily like Jacques Derrida’s definition of the “post” condition, since for it to arrive it begins by not arriving (Derrida 1987, 29). Lester is thinking like a poststructuralist. The oddness of the most singularly odd album out in Bangs’ greatest misses of the seventies had nothing to do with how ridiculous it was, but the fact that it even existed at all. (Bangs 1978) The album was entitled The Best of Marcel Marceao. Produced by Michael Viner the album contained four tracks, with two identical on both sides: “Silence,” which is nineteen minutes long and “Applause,” one minute. To underline how extraordinary this gramophone record is, John Cage’s Lecture on Nothing (1959) is cacophonous by comparison. While Bangs agrees with popular opinion that The Best of Marcel Marceao the “ultimate concept album,” he concluded that this is “one of those rare records that never dates” (Bangs, 1978). This tacet album is a good way to start thinking about the Classical Gas project, and the ironic semiotics at work in it (Tofts & Gye 2011). It too is about records that are silent and that never date. First, the album’s cover art, featuring a theatrically posed Marceau, implies the invitation to speak in the absence of speech; or, in our terms, it is asking to be re-written. Secondly, the French mime’s surname is spelled incorrectly, with an “o” rather than “u” as the final letter. As well as the caprice of an actual album by Marcel Marceau, the implicit presence and absence of the letters o and u is appropriately in excess of expectations, weird and unexpected like an early title in the Classical Gas catalogue, Ernesto Laclau’s and Chantal Mouffe’s Hegemony and Socialist Strategy. (classical-gas.com) Like a zootrope animation, it is impossible not to see the o and u flickering at one at the same time on the cover. In this duplicity it performs the conventional and logical permutation of English grammar. Silence invites difference, variation within a finite lexical set and the opportunity to choose individual items from it. Here is album cover art that speaks of presence and absence, of that which is anticipated and unexpected: a gramophone recoding without sound. In this the Marceau cover is one of Roland Barthes’ mythologies, something larger than life, structured like a language and structured out of language (Barthes 1982). This ambiguity is the perfidious grammar that underwrites Classical Gas. Images, we learned from structuralism, are codified, or rather, are code. Visual remix is a rhetorical gesture of recoding that interferes with the semiotic DNA of an image. The juxtaposition of text and image is interchangeable and requires our imagination of what we are looking at and what it might sound like. This persistent interplay of metaphor and metonymy has enabled us to take more than forty easy listening albums and republish them as mild-mannered recordings from the maverick history of ideas, from Marxism and psychoanalysis, to reception theory, poststructuralism and the writings of critical auteurs. Foucault à gogo, for instance, takes a 1965 James Last dance album and recodes it as the second volume of The History of Sexuality. In saying this, we are mindful of the ambivalence of the very possibility of this connection, to how and when the eureka moment of remix recognition occurs, if at all. Mix and remix are, after Jean Baudrillard, both precession and procession of simulacra (Baudrillard, 1983). The nature of remix is that it is always already elusive and anachronistic. Not everyone can be guaranteed to see the shadow of one text in dialogue with another, like a hi-fi palimpsest. Or another way of saying this, such an epiphany of déjà vu, of having seen this before, may happen after the fact of encounter. This anachrony is central to remix practices, from the films of Quentin Tarrantino and the “séance fictions” of Soda_Jerk, to obscure Flintstones/Goodfellas mashups on YouTube. It is also implicit in critical understandings of an improbable familiarity with the superabundance of cultural archives, the dizzying excess of an infinite record library straight out of Jorge Luis Borges’ ever-expanding imagination. Drifting through the stacks of such a repository over an entire lifetime any title found, for librarian and reader alike, is either original and remix, sometime. Metalanguages that seek to counter this ambivalence are forms of bad faith, like film spoilers Brodie’s Notes. Accordingly, this essay sets out to explain some of the generic conventions of Classical Gas, as a remix project in which an image’s semiotic DNA is rewired and recontextualised. While a fake, it is also completely real (Faith in fakes, as it happens, may well be a forthcoming Umberto Eco title in the series). While these album covers are hyperreal, realistic in excess of being real, the project does take some inspiration from an actual, rather than imaginary archive of album covers. In 2005, Jewish artist Dani Gal happened upon a 1968 LP that documented the events surrounding the Six Day War in Israel in 1967. To his surprise, he found a considerable number of similar LPs to do with significant twentieth century historical events, speeches and political debates. In the artist’s own words, the LPs collected in his Historical Record Archive (2005-ongoing) are in fact silent, since it is only their covers that are exhibited in installations of this work, signifying a potential sound that visitors must try to audition. As Gal has observed, the interactive contract of the work is derived from the audience’s instinct to “try to imagine the sounds” even though they cannot listen to them (Gal 2011, 182). Classical Gas deliberately plays with this potential yearning that Gal astutely instils in his viewer and aspiring auditor. While they can never be listened to, they can entice, after Gilles Deleuze, a “virtual co-existence” of imaginary sound that manifests itself as a contract between viewer and LP (Deleuze 1991, 63). The writer Jeffrey Sconce condensed this embrace of the virtual as something plausibly real when he pithily observed of the Classical Gas project that it is “the thrift-bin in my fantasy world. I want to play S/Z at 78 rpm” (Sconce 2011). In terms of Sconce’s spectral media interests the LPs are haunted by the trace of potential “other” sounds that have taken possession of and appropriated the covers for another use (Sconce 2000).Mimetic While most albums are elusive and metaphoric (such as Freud’s Totem and Taboo, or Luce Irigaray’s Ethics of Sexual Difference), some titles do make a concession to a tantalizing, mimetic literalness (such as Das Institut fur Sozialforschung). They display a trace of the haunting subject in terms of a tantalizing echo of fact or suggestion of verifiable biography. The motivation here is the recognition of a potential similarity, since most Classical Gas titles work by contrast. As with Roland Barthes’ analysis of the erotics of the fashion system, so with Gilles Deleuze’s Coldness and Cruelty: it is “where the garment gapes” that the tease begins. (Barthes 1994, 9) Or, in this instance, where the cigarette smokes. (classical-gas.com) A casual Max Bygraves, paused in mid-thought, looks askance while lighting up. Despite the temptation to read even more into this, a smoking related illness did not contribute to Bygraves’ death in 2012. However, dying of Alzheimer’s disease, his dementia is suggestive of the album’s intrinsic capacity to be a palimpsest of the co-presence of different memories, of confused identities, obscure realities that are virtual and real. Beginning with the album cover itself, it has to become an LP (Deleuze 1991, 63). First, it is a cardboard, planar sleeve measuring 310mm squared, that can be imprinted with a myriad of different images. Secondly, it is conventionally identified in terms of a title, such as Organ Highlights or Classics Up to Date. Thirdly it is inscribed by genre, which may be song, drama, spoken word, or novelty albums of industrial or instrumental sounds, such as Memories of Steam and Accelerated Accordians. A case in point is John Woodhouse And His Magic Accordion from 1969. (classical-gas.com) All aspects of its generic attributes as benign and wholesome accordion tunes are warped and re-interpreted in Classical Gas. Springtime for Kittler appeared not long after the death of its eponymous philosopher in 2011. Directed by Richard D. James, also known as Aphex Twin, it is a homage album to Friedrich Kittler by the PostProducers, a fictitious remix collective inspired by Mel Brooks whose personnel include Mark Amerika and Darren Tofts. The single from this album, yet to be released, is a paean to Kittler’s last words, “Alle Apparate auschalten.” Foucault à gogo (vol. 2), the first album remixed for this series, is also typical of this archaeological approach to the found object. (classical-gas.com) The erasure and replacement of pre-existing text in a similar font re-writes an iconic image of wooing that is indicative of romantic album covers of this period. This album is reflective of the overall project in that the actual James Last album (1968) preceded the publication of the Foucault text (1976) that haunts it. This is suggestive of how coding and recoding are in the eye of the beholder and the specific time in which the remixed album is encountered. It doesn’t take James Last, Michel Foucault or Theodor Holm Nelson to tell you that there is no such thing as a collective memory with linear recall. As the record producer Milt Gabler observes in the liner notes to this album, “whatever the title with this artist, the tune remains the same, that distinct and unique Foucault à gogo.” “This artist” in this instance is Last or Foucault, as well as Last and Foucault. Similarly Milt Gabler is an actual author of liner notes (though not on the James Last album) whose words from another album, another context and another time, are appropriated and deftly re-written with Last’s Hammond à gogo volume 2 and The History of Sexuality in mind as a palimpsest (this approach to sampling liner notes and re-writing them as if they speak for the new album is a trope at work in all the titles in the series). And after all is said and done with the real or remixed title, both artists, after Umberto Eco, will have spoken once more of love (Eco 1985, 68). Ambivalence Foucault à gogo is suggestive of the semiotic rewiring that underwrites Classical Gas as a whole. What is at stake in this is something that poststructuralism learned from its predecessor. Taking the tenuous conventionality of Ferdinand de Saussure’s signifier and signified as a starting point, Lacan, Derrida and others embraced the freedom of this arbitrariness as the convention or social contract that brings together a thing and a word that denotes it. This insight of liberation, or what Hélène Cixous and others, after Jacques Lacan, called jouissance (Lacan 1992), meant that texts were bristling with ambiguity and ambivalence, free play, promiscuity and, with a nod to Mikhail Bakhtin, carnival (Bakhtin 1984). A picture of a pipe was, after Foucault after Magritte, not a pipe (Foucault 1983). This po-faced sophistry is expressed in René Magritte’s “Treachery of Images” of 1948, which screamed out that the word pipe could mean anything. Foucault’s reprise of Magritte in “This is Not a Pipe” also speaks of Classical Gas’ embrace of the elasticity of sign and signifier, his “plastic elements” an inadvertent suggestion of vinyl (Foucault 1983, 53). (classical-gas.com) This uncanny association of structuralism and remixed vinyl LPs is intimated in Ferdinand de Saussure’s Cours de linguistique générale. Its original cover art is straight out of a structuralist text-book, with its paired icons and words of love, rain, honey, rose, etc. But this text as performed by Guy Lombardo and his Royal Canadians in New York in 1956 is no less plausible than Saussure’s lectures in Geneva in 1906. Cultural memory and cultural amnesia are one and the same thing. Out of all of the Classical Gas catalogue, this album is arguably the most suggestive of what Jeffrey Sconce would call “haunting” (Sconce, 2000), an ambivalent mixing of the “memory and desire” that T.S. Eliot wrote of in the allusive pages of The Waste Land (Eliot 1975, 27). Here we encounter the memory of a bookish study of signs from the early twentieth century and the desire for its vinyl equivalent on World Record Club in the 1960s. Memory and desire, either or, or both. This ambivalence was deftly articulated by Roland Barthes in his last book, Camera Lucida, as a kind of spectral haunting, a vision or act of double seeing in the perception of the photographic image. This flickering of perception is never static, predictable or repeatable. It is a way of seeing contingent upon who is doing the looking and when. Barthes famously conceptualised this interplay in perception of an between the conventions that culture has mandated, its studium, and the unexpected, idiosyncratic double vision that is unique to the observer, its punctum (Barthes 1982, 26-27). Accordingly, the Cours de linguistique générale is a record by Saussure as well as the posthumous publication in Paris and Lausanne of notes from his lectures in 1916. (Barthes 1982, 51) With the caption “Idiot children in an institution, New Jersey, 1924,” American photographer Lewis Hine’s anthropological study declares that this is a clinical image of pathological notions of monstrosity and aberration at the time. Barthes though, writing in a post-1968 Paris, only sees an outrageous Danton collar and a banal finger bandage (Barthes 1982, 51). With the radical, protestant cries of the fallout of the Paris riots in mind, as well as a nod to music writer Greil Marcus (1989), it is tempting to see Hine’s image as the warped cover of a Dead Kennedys album, perhaps Plastic Surgery Disasters. In terms of the Classical Gas approach to recoding, though, this would be far too predictable; for a start there is neither a pipe, a tan cardigan nor a chenille scarf to be seen. A more heart-warming, suitable title might be Ray Conniff’s 1965 Christmas Album: Here We Come A-Caroling. Irony (secretprehistory.net) Like our Secret Gestural Prehistory of Mobile Devices project (Tofts & Gye), Classical Gas approaches the idea of recoding and remixing with a relentless irony. The kind of records we collect and the covers which we use for this project are what you would expect to find in the hutch of an old gramophone player, rather than “what’s hot” in iTunes. The process of recoding the album covers seeks to realign expectations of what is being looked at, such that it becomes difficult to see it in any other way. In this an album’s recoded signification implies the recognition of the already seen, of album covers like this, that signal something other than what we are seeing; colours, fonts etc., belonging to a historical period, to its genres and its demographic. One of the more bucolic and duplicitous forms of rhetoric, irony wants it both ways, to be totally lounge and theoretically too-cool-for school, as in Rencontre Terrestre by Hélène Cixous and Frédéric-Yves Jeannet. (classical-gas.com) This image persuades through the subtle alteration of typography that it belongs to a style, a period and a vibe that would seem to be at odds with the title and content of the album, but as a totality of image and text is entirely plausible. The same is true of Roland Barthes’ S/Z. The radical semiologist invites us into his comfortable sitting room for a cup of coffee. A traditional Times font reinforces the image of Barthes as an avuncular, Sunday afternoon story-teller or crooner, more Alistair Cooke/Perry Como than French Marxist. (classical-gas.com) In some instances, like Histoire de Tel Quel, there is no text at all on the cover and the image has to do its signifying work iconographically. (classical-gas.com) Here a sixties collage of French-ness on the original Victor Sylvester album from 1963 precedes and anticipates the re-written album it has been waiting for. That said, the original title In France is rather bland compared to Histoire de Tel Quel. A chic blond, the Eiffel Tower and intellectual obscurity vamp synaesthetically, conjuring the smell of Gauloises, espresso and agitated discussions of Communism on the Boulevard St. Germain. With Marcel Marceao with an “o” in mind, this example of a cover without text ironically demonstrates how Classical Gas, like The Secret Gestural Prehistory of Mobile Devices, is ostensibly a writing project. Just as the images are taken hostage from other contexts, text from the liner notes is sampled from other records and re-written in an act of ghost-writing to complete the remixed album. Without the liner notes, Classical Gas would make a capable Photoshop project, but lacks any force as critical remix. The redesigned and re-titled covers certainly re-code the album, transform it into something else; something else that obviously or obliquely reflects the theme, ideas or content of the title, whether it’s Louis Althusser’s Philosophy as a Revolutionary Weapon or Luce Irigaray’s An Ethics of Sexual Difference. If you don’t hear the ruggedness of Leslie Fiedler’s essays in No! In Thunder then the writing hasn’t worked. The liner notes are the albums’ conscience, the rubric that speaks the tunes, the words and elusive ideas that are implied but can never be heard. The Histoire de Tel Quel notes illustrate this suggestiveness: You may well think as is. Philippe Forest doesn’t, not in this Éditions du Seuil classic. The titles included on this recording have been chosen with a dual purpose: for those who wish to think and those who wish to listen. What Forest captures in this album is distinctive, fresh and daring. For what country has said it like it is, has produced more robustesse than France? Here is some of that country’s most famous talent swinging from silk stockings, the can-can, to amour, presented with the full spectrum of stereo sound. (classical-gas.com) The writing accurately imitates the inflection and rhythm of liner notes of the period, so on the one hand it sounds plausibly like a toe-tapping dance album. On the other, and at the same time, it gestures knowingly to the written texts upon which it is based, invoking its rigours as a philosophical text. The dithering suggestiveness of both – is it music or text – is like a scrambled moving image always coming into focus, never quite resolving into one or the other. But either is plausible. The Tel Quel theorists were interested in popular culture like the can-can, they were fascinated with the topic of love and if instead of books they produced albums, their thinking would be auditioned in full stereo sound. With irony in mind, then, it’s hardly surprising to know that the implicit title of the project, that is neither seen nor heard but always imminent, is Classical Gasbags. (classical-gas.com) Liner notes elaborate and complete an implicit narrative in the title and image, making something compellingly realistic that is a composite of reality and fabulation. Consider Adrian Martin’s Surrealism (A Quite Special Frivolity): France is the undeniable capital of today’s contemporary sound. For Adrian Martin, this is home ground. His French soul glows and expands in the lovely Mediterranean warmth of this old favourite, released for the first time on Project 3 Total Sound Stereo. But don’t be deceived by the tonal and melodic caprices that carry you along in flutter-free sound. As Martin hits his groove, there will be revolution by night. Watch out for new Adrian Martin releases soon, including La nuit expérimentale and, his first title in English in many years, One more Bullet in the Head (produced by Bucky Pizzarelli). (classical-gas.com) Referring to Martin’s famous essay of the same name, these notes allusively skirt around his actual biography (he regularly spends time in France), his professional writing on surrealism (“revolution by night” was the sub-title of a catalogue for the Surrealism exhibition at the National Gallery of Australia in Canberra and the Art Gallery of New South Wales in 1993 to which he contributed an essay) (Martin 1993), as well as “One more bullet in the head,” the rejected title of an essay that was published in World Art magazine in New York in the mid-1990s. While the cover evokes the cool vibe of nouvelle vague Paris, it is actually from a 1968 album, Roma Oggi by the American guitarist Tony Mottola (a real person who actually sounds like a fictional character from Sergio Leone’s Once Upon A Time in America, a film on which Martin has written a book for the British Film Institute). Plausibility, in terms of Martin’s Surrealism album, has to be as compellingly real as the sincerity of Sandy Scott’s Here’s Sandy. And it should be no surprise to see the cover art of Scott’s album return as Georges Bataille’s Erotism. Gramophone The history of the gramophone represents the technological desire to write sound. In this the gramophone record is a ligature of sound and text, a form of phonographic writing. With this history in mind it’s hardly surprising that theorists such as Derrida and Kittler included the gramophone under the conceptual framework of a general grammatology (Derrida 1992, 253 & Kittler 1997, 28). (classical-gas.com) Jacques Derrida’s Of Grammatology is the avatar of Classical Gas in its re-writing of a previous writing. Re-inscribing the picaresque Pal Joey soundtrack as a foundation text of post-structuralism is appropriate in terms of the gramme or literate principle of Western metaphysics as well as the echolalia of remix. As Derrida observes in Of Grammatology, history and knowledge “have always been determined (and not only etymologically or philosophically) as detours for the purpose of the reappropriation of presence” (Derrida 1976, 10). A gas way to finish, you might say. But in retrospect the ur-text that drives the poetics of Classical Gas is not Of Grammatology but the errant Marcel Marceau album described previously. Far from being an oddity, an aberration or a “novelty” album, it is a classic gramophone recording, the quintessential writing of an absent speech, offbeat and untimely. References Bahktin, Mikhail. Rabelais and His World. Trans. Hélène Iswolsky. Bloomington: Indiana University Press, 1985. Bangs, Lester. “The Ten Most Ridiculous Albums of the Seventies”. Phonograph Record Magazine, March, 1978. Reproduced at http://rateyourmusic.com/list/dacapo/the_ten_most_ridiculous_records_of_the_seventies__by_lester_bangs. Barthes, Roland. Camera Lucida: Reflections on Photography. Trans. Richard Howard. London: Flamingo, 1982. ---. Mythologies. Trans. Annette Lavers. London: Granada, 1982. ---. The Pleasure of the Text. Trans. Richard Miller. Oxford: Blackwell, 1994. Baudrillard, Jean. Simulations. Trans. Paul Foss, Paul Patton and Philip Beitchman. New York: Semiotext[e], 1983. Deleuze, Gilles. Bergsonism. Trans. Hugh Tomlinson and Barbara Habberjam. New York: Zone Books, 2000. Derrida, Jacques. Of Grammatology. Trans. Gayatri Chakravorty Spivak. Baltimore: Johns Hopkins University Press, 1976. ---. The Post Card: From Socrates to Freud and Beyond. Trans. Alan Bass. Chicago: Chicago University Press, 1987. ---. “Ulysses Gramophone: Hear Say Yes in Joyce,” in Acts of Literature. Ed. Derek Attridge. New York: Routledge, 1992. Eco, Umberto. Reflections on The Name of the Rose. Trans. William Weaver. London: Secker & Warburg, 1985. Eliot, T.S. The Waste Land and Other Poems. London: Faber & Faber, 1975. Foucault, Michel. This Is Not a Pipe. Trans. James Harkness. Berkeley: University of California Press, 1983. ---. The Use of Pleasure: The History of Sexuality Volume 2. Trans. Robert Hurley. New York: Random House, 1985. Gal, Dani. Interview with Jens Hoffmann, Istanbul Biennale Companion. Istanbul Foundation for Culture and the Arts, 2011. Kittler, Friedrich. “Gramophone, Film, Typewriter,” in Literature, Media, Information Systems. Ed. John Johnston. Amsterdam: Overseas Publishers Association, 1997. Lacan, Jacques. The Ethics of Psychoanalysis (1959–1960): The Seminar of Jacques Lacan. Trans. Dennis Porter. London: Routledge, 1992. Marcus, Greil. Lipstick Traces: A Secret History of the Twentieth Century. London: Secker & Warburg, 1989. Martin, Adrian. “The Artificial Night: Surrealism and Cinema,” in Surrealism: Revolution by Night. Canberra: National Gallery of Australia, 1993. Sconce, Jeffrey. Haunted Media: Electronic Presence from Telegraphy to Television. Durham: Duke University Press, 2000. ---. Online communication with authors, June 2011. Tofts, Darren and Lisa Gye. The Secret Gestural Prehistory of Mobile Devices. 2010-ongoing. http://www.secretprehistory.net/. ---. Classical Gas. 2011-ongoing. http://www.classical-gas.com/.

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Introduction: Shock WavesAs I carefully unfold the delicate piece of crisp white paper, three rogue words wildly jump up off the page before sinking deeply into my skin: “Cold and condescending.” A charge of anger surges up my spine, as these words begin to now expand and affectively resonate: “I found the instructor to be cold and condescending.” Somehow, these words impact me both emotionally and physiologically (Brennan 3): my heart beats faster, my body temperature rises, my stomach aches. Yet, despite how awful I feel, I keep on reading, as if compelled by some inexplicable force. It is not long before I devour the entire evaluation—or perhaps it devours me?—reading every last jarring word over and over and over again. And pretty soon, before I can even think about it, I begin to come undone ...How is it possible that an ordinary, everyday object can pull at us, unravel us even? And, how do such objects linger, register intensities, and contribute to our harm or good? In this paper, we draw upon our collective teaching experiences at college and high school level in order to explore how teacher evaluations actively work/ed to orient our bodies in molar and molecular ways (Deleuze and Guattari 3), thereby diminishing or enhancing our capacity to act. We argue that these textual objects are anything but dead and lifeless, and are vitally invested with “thing-power,” which is the “ability of inanimate things to animate, to act, to produce effects dramatic and subtle” (Bennett 6).Rather than producing a linear critique that refuses “affective associations” (Felski para. 6) and the “bodily entanglements of language” (MacLure, Qualitative 1000), we offer up a mobile conversation that pulls readers into an assemblage of (shape)shifting moments they can connect with (Rajchman 4) and question. While we attend to our own affective experiences with teacher evaluations, we wish to disrupt the idea that the self is both autonomous and affectively contained (Brennan 2). Instead, we imagine a self that extends into other bodies, spaces, and things, and highlight how teacher evaluations, as a particular thing, curiously animate (Chen 30) and affect our social worlds—altering our life course for a minute, a day, or perhaps, indefinitely (Stewart 12).* * *“The autobiographical is not the personal. […] Publics presume intimacy” (Berlant, The Female vii). Following Berlant, we propose that our individual narratives are always tangled up in other social bodies and are, therefore, not quite our own. Although we do use the word “I” to recount our specific experiences of teacher evaluations, we by no means wish to suggest that we are self-contained subjects confessing some singular life history or detached truth. Rather, together we examine the tensions, commonalities, possibilities, and threats that encounters with teacher evaluations produce within and around collective bodies (Stewart). We consider the ways in which these material objects seep deeply into our skin, re/animate moving forces (e.g. neoliberalism, patriarchy), and even trigger us emotionally by transporting us back to different times and places (S. Jones 525). And, we write to experiment (Deleuze and Guattari 1; Stewart 1) with the kind of “unpredictable intimacy” that Berlant (Intimacy 281; Structures 191) speaks of. We resist (as best we can) telos-driven tales that do not account for messiness, disorientation, surprise, or wonder (MacLure, Classification 180), as we invite readers to move right along beside (Sedgwick 8) us in this journey to embrace the complexities and implications (Nelson 111; Talburt 93) of teacher evaluations as corporeal matters. The “self” is no match for such affective entanglements (Stewart 58).Getting Un/Stuck “Cold and condescending.” I cannot help but get caught up in these words—no matter how hard I try. A million thoughts begin to bubble up: Am I a good teacher? A bad person? Uncaring? Arrogant? And, just like that, the ordinary turns on me (Stewart 106), triggering intense sensations that refuse to stay buried. What began as my reaction to a teacher evaluation soon becomes something else, somewhere else. Childhood wounds unexpectedly well up—leaking into the present, spreading uncontrollably, causing my body to get stuck in long ago and far away.In a virtual flash (Deleuze and Guattari 94), I am somehow in my grandmother’s kitchen once more, which even now smells of avgolemono soup, warm bread rising, home. Something sparks, as distant memories come flooding back to change my course and set me straight (or so I think). When I was a little girl and could not let something go, my yiayia (grandmother) Vasiliki would tell me, quite simply, to get “unstuck” (ξεκολλά). The Greeks, it seems, know something about the stickiness of affective attachments. Even though it has been over twenty years since my grandmother’s passing, her words, still alive, affectively ring in my ear. Out of some kind of charged habit (Stewart 16), her words now escape my mouth: “ξεκολλά,” I command, “ξεκολλά!” I repeat this phrase so many times that it becomes a mantra, but its magic has sadly lost all effect. No matter what I say or what I do, my body, stuck in repetition, “closes in on itself, unable to transmit its intensities differently” (Grosz 171). In an act of desperation (or perhaps survival), I rip the evaluation to shreds and throw the tattered remains down the trash chute. Yet, my actions prove futile. The evaluation lives on in a kind of afterlife, with its haunting ability to affect where my thoughts will go and what my body can do. And so, my agency—my ability to act, think, become (Deleuze and Guattari 361)—is inextricably twisted up in this evaluation, with its affective capacity to connect many “bodies” at once (both material and semiotic, human and non-human, living and dead).A View from Nowhere?At both college and school-level, formal teacher evaluations promise anonymity. Why is it, though, that students get to be voices without bodies: a voice that does not emerge from a complex, contradictory, and messy body, but rather “from above, from nowhere” (Haraway 589)? Once disembodied, students become god-like (Haraway 589), able to “objectively” dissect, judge, and even criticise teachers, while they themselves receive “panoptic immunity” (MacLure, Classification 168).This immunity has its consequences. Within formal and informal evaluations, students write of and about bodies in ways that often feel violating. Teachers’ bodies become spectacle, and anything goes:“Professor is kinda hot—not bad to look at!”“She dresses like a bag lady. [...] Her hair and clothing need an update.”“There's absolutely nothing redeeming about her as a person [...] but she has nice shoes.”(PrawfsBlog)Amid these affective violations, voices without bodies re/assemble into “voices without organs” (Mazzei 732)—a voice that emanates from an assemblage of bodies, not a singular subject. In this process, patriarchal discourses, as bodies of thought, dangerously spring up and swirl about. The voyeuristic gaze of patriarchy (see de Beauvoir; Mulvey) becomes habitual, shaping our stories, encounters, and sense of self.Female teachers, in particular, cannot deny its pull. The potential to create and/or transmit knowledge turns us into “risky subjects” in need of constant surveillance (Falter 29). Teacher evaluations do their part. As a metaphoric panopticon (see Foucault), they transform female teachers into passive spectacles—objects of the gaze—and students into active spectators who have “all the power to determine our teaching success” (Falter 30). The effects linger, do real damage (Stewart), and cause our pedagogical performances to fail every now and then. After all, a “good” female teacher is also a “good female subject” who is called upon to impart knowledge in ways that do not betray her otherwise feminine or motherly “nature” (Falter 28). This pressure to be both knowledgeable and nurturing, while displaying a “visible fragility [...] a kind of conventional feminine vulnerability” (McRobbie 79), pervades the social and is intense. Although it is not easy to navigate, the fact that unrecognisable bodies are subject to punishment (Butler, Performative 528) helps keep power dynamics firmly in place. These forces permeate my body, as well, making me “cold” and “unfair” in one evaluation and “kind” and “sweet” in another—but rarely smart or intelligent. Like clockwork, this bodily visibility and regulation brings with it never-ending self-critique and self-discipline (Harris 9). Absorbing these swarming intensities, I begin to question my capacity to effectively teach and form relationships with my students. Days later, weeks later, years later, I continue to wonder: if even one student leaves my class feeling “bad,” do I have any business being a teacher? Ugh, the docile, good girl (Harris 19) rears her ugly (or is it pretty?) head once again. TranscorporealityEven though the summer sun invites me in, I spend the whole day at home, in bed, unable to move. At one point, a friend arrives, forcing me to get up and get out. We grab a bite to eat, and it is not long before I confess my deepest fear: that my students are right about me, that these evaluations somehow mark me as a horrible teacher and person. She seems surprised that I would let a few comments defeat me and asks me what this is really all about. I shrug my shoulders, unwilling to go there.Later that night, I find myself re-reading my spring evaluations online. The positive ones electrify the screen, filling me with joy, as the constructive ones get me brainstorming about ways I might do things differently. And while I treasure these comments, I do not focus too much on them. Instead, I spend most of the evening replaying a series of negative tapes over and over in my head. Somewhat defeated, I slip slowly back into my bed and find that it surprisingly offers me a kind of comfort that my friend does not. I wonder, “What body am I now in the arms of” (Chen 202)? The bed and I become “interporous” (Chen 203), intimate even. There is much solace in the darkness of those lively, billowy blue covers: a peculiar solace made possible by these evaluations—a thing which compels me to find comfort somewhere, anywhere, beyond the human body.The GhostAs a high school teacher, I was accustomed to being reviewed. Some reviews were posted onto the website ratemyteacher.com, a platform of anonymously submitted reviews of kindergarten through 12th-grade teachers on easiness, helpfulness, clarity, knowledge, textbook use, and exam difficulty. Others were less official; irate commentary posted on social media platforms or baldly concise characterisations of our teaching styles that circulated among students and bounded back to us as hearsay and whispered asides. In these reviews, our teacher-selves were constructed: One became the easy teacher, the mean teacher, the fun teacher, or the hard-but-good teacher. The teacher who could not control her class; the teacher who controlled her class excessively.Sometimes, we googled ourselves because it was tempting to do so (and near-impossible not to). One day, I searched various forms of my name followed by the name of the school. One of my students, a girl with hot pink streaks in her hair and pointy studs shooting out of her belt and necklaces, had written a complaint on Facebook about a submission of a final writing portfolio. The student wrote on the publicly visible wall of another student in my class, noting how much she still had left to do on the assignment. Dotting the observation with expletives, she bemoaned the portfolio as requiring too much work. Then, she observed that I had an oily complexion and wrote that I was a “dyke.” After I read the comment, I closed my laptop and an icy wave passed through me. That night, I went to dinner with friends. I ruminated aloud over the comments: How could this student—with whom I had thought I had a good relationship—write about me in such a derisive manner? And what, in particular, about my appearance conveyed that I was lesbian? My friends laughed; they found the student’s comments funny and indicative of the blunt astuteness of teenagers. As I thought about the comments, I realised the pain lay in the comments’ specificity. They demonstrated the ability of the student to perceive and observe a bodily attribute about which I was particularly insecure. It made me wonder about the countless other eyes and glances directed at me each day, taking in, noticing, and dissecting my bodily self (McRobbie 63).The next morning, before school, I stared at myself in the bathroom mirror and dabbed toner on my skin. Today, I thought, today will be a day in which both my skin texture and my lesson plans will be in good order. After this day, I could no longer bring myself to look this student directly in the eye. I was officious in our interactions. I read her poetry and essays with guarded ambivalence. I decided that I would no longer google myself. I would no longer click on links that were pointedly reviews of me as a teacher.The reviewed-self is a ghost-self. It is a shadow, an underbelly. The comments—perhaps posted in a moment of anger or frustration—linger. Years later, though I have left full-time classroom teaching, I still think about them. I have not recovered from the comments though I should, apparently, have already recuperated from their sharp effects. I wonder if the reviews will ceaselessly follow me, if they will shape the impressions of those who google me, if my reviewed-self will become the first and most formidable impression of those who might come to know me, if my reviewed-self will be the lasting and most formidable way I see myself.Trigger Happy In 2014, a teacher at a California public high school posts a comment on Twitter about wishing to pour coffee on her students. Some of her students this year, she writes, make her “trigger finger itchy” (see Oakley). She already “wants to stab” them a mere two weeks into the school year. “Is that bad?” she asks. One of her colleagues screen-captures her tweets and sends them to the school principal and to a local newspaper. They go viral, resulting in widespread condemnation on the Internet. She is named the “worst teacher ever” by one online media outlet (Parker). The media swarm the school. The reporters interview parents in minivans who are picking up their children from school. One parent, from behind the steering wheel, expresses her disapproval of the teacher. She says, “As a teacher, I think she should be held to a higher accountability than other people” (Louie). In the comments section of an article, a commenter declares that the “mutant should be fired” (Oakley). Others are more forgiving. They cite their boyfriends and sisters who are teachers and who also air grievances, though somewhat less violently and in the privacy of their homes (A. Jones). All teachers have these thoughts, some of the commenters argue, they just are not stupid enough to tweet them.In her own defence, the teacher tells a local paper that she “never expected anyone would take me seriously” (Oakley). As a teacher, she is often “forced to cultivate a ‘third-person consciousness,’ to be an ‘objectified subject’” (Chen 33) on display, so can we really blame her? If she had thought people would take her seriously, “you'd better believe I would have been much more careful with what I've said” (Oakley). The students are the least offended party because, as their teacher had hoped, they do not take her tweets seriously. In fact, they are “laughing it off,” according to a local news channel (Newark Teacher). In a news interview, one female student says she finds the teacher’s tweets humorous. They are fond of this teacher and believe she cares about her students. Seemingly, they do not mind that their teacher—jokingly, of course—harbours homicidal thoughts about them or that she wishes to splash hot coffee in their faces.There is a certain wisdom in the teacher’s observational, if foolhardy, tweeting. In a tweet tagged #secretlyhateyou, the teacher explains that while students may have their own negative feelings towards their teachers, teachers also have such feelings for their students. But, she tweets, “We are just not allowed to show it” (Oakley). At parties and social gatherings, we perform the cheerful educator by leaving our bodies at the door and giving into “the politics of emotion, the unwritten rules that feelings are to be ‘privatised’ and ‘pathologised’ rather than aired” (Thiel 39). At times, we are allowed a certain level of dissatisfaction, an eye roll or shrug of the shoulders, a whimsical, breathy sigh: “Oh you know! Kids today! Instagram! Sexting!” But we cannot express dislike for our own students.One evening, I was on the train with a friend who does not work as a teacher. We observed a pack of teenagers, screaming and grabbing at each other’s cell phones. The friend said, “Aren’t they so fascinating, teenagers?” Grumpily, I disagreed. On that day, no, I was not fascinated by teenagers. My friend responded, shocked, “But don’t you work as a teacher…?” It is an unspoken requirement of the job. We maintain relentless expressions of joy, an earnest wonderment towards those whom we teach. And we are, too, appalled by those who do not exhibit a constant stream of cheerfulness. The teachers’ lunchroom is the repository for “bad” feelings about students, a site of negative feelings that can somehow stick (Ahmed, Happy 29) to those who choose to eat their lunch within this space. Only the most jaded battle-axes would opt to eat in the lunchroom. Good teachers—happy and caring ones—would never choose to eat lunch in this room. Instead, they eat lunch in their classrooms, alone, prepare dutifully for the afternoon’s classes, and try to contain all of their murderous inclinations. But (as the media love to remind us), whether intended or not, our corporeal bodies with all their “unwanted affects” (Brennan 3, 11) have a funny way of “surfacing” (Ahmed, Communities 14).Conclusion: Surging BodiesAffects surge within everyday conversations of teacher evaluations. In fact, it is almost impossible to talk about evaluations without sparking some sort of heated response. Recent New York Times articles echo the more popular sentiments: from the idea that evaluations are gendered and raced (Pratt), to the prevailing notion that students are informed consumers entitled to “the best return out of their educational investments” (Stankiewicz). Evidently, education is big business. So, we take our cues from neoliberal ideologies, as we struggle to make sense of all the fissures and leaks. Teachers’ bodies now become commodified objects within a market model that promises customer satisfaction—and the customer is always right.“Develop a thicker skin,” they say, as if a thicker skin could contain my affects or prevent other affects from seeping in; “my body is and is not mine” (Butler, Precarious 26). Leaky bodies, with their permeable borders (Renold and Mellor 33), affectively flow into all kinds of “things.” Likewise, teacher evaluations, as objects, extend into human bodies, sending eruptive charges that both register within the body and transmit outward into the environment. These charges emerge as upset, judgment, wonder, sadness, confusion, annoyance, pleasure, and everything in between. They embody an intensity that animates our social worlds, working to enhance energies and/or diminish them. Affects, then, do not just come from, and stay within, bodies (Brennan 10). A body, as an assemblage (Deleuze and Guattari 4), is neither self-contained nor disconnected from other bodies, spaces, and things.As a collection of sticky, “material, physiological things” (Brennan 6), teacher evaluations are very much alive: vibrantly shifting and transforming teachers’ affective capacities and life trajectories. Attending to them as such offers a way in which to push back against our own bodily erasure or “the screaming absence in [American] education of any attention to the inner life of teachers” (Taubman 3). While affect itself has become a recent hot-topic across American university campuses (e.g. see “trigger warnings” debates, Halberstam), conversations tend to exclude teachers’ bodies. So, for example, we can talk of creating “safe [classroom] spaces” in order to safeguard students’ feelings. We can even warn learners if material might offend, as well as watch what we say and do in an effort to protect students from any potential trauma. But we cannot, it would seem, matter, too. Instead, we must (if good and caring) be on affective autopilot, where we can only have “good” thoughts about students. We are not really allowed to feel what we feel, express raw emotion, have a body—unless, of course, that body transmits feel-good intensities.And, feeling bad about teacher evaluations ... well, for the most part, that needs to remain a dirty little secret, because, how can you possibly let yourself get so hot and bothered over a thing—a mere object? Yet, teacher evaluations can and do impact our lives, often in ways that are harmful: by inflicting pain, triggering trauma, encouraging sexism and objectification. But maybe, just maybe, they even offer up some good. After all, if teacher evaluations teach us anything, it is this: you are not simply a body, but rather, an “array of bodies” (Bennett 112, emphasis added)—and your body, my body, our bodies “must be heard” (Cixous 880).ReferencesAhmed, Sara. “Happy Objects.” The Affect Theory Reader. Eds. Melissa Gregg and Gregory J. Seigworth. 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Precarious Life: The Powers of Mourning and Violence. New York: Verso, 2004.Chen, Mel. Animacies: Biopolitics, Racial Mattering and Queer Affect. Durham, NC: Duke UP, 2012.Cixous, Hélène, Keith Cohen, and Paula Cohen (trans.). "The Laugh of the Medusa." Signs 1.4 (1976): 875-93.De Beauvoir, Simone. The Second Sex. London: Jonathan Cape, 1953.Deleuze, Gilles, and Felix Guattari. A Thousand Plateaus: Capitalism and Schizophrenia. Minneapolis, MN: U of Minnesota P., 1987.Falter, Michelle M. “Threatening the Patriarchy: Teaching as Performance.” Gender and Education 28.1 (2016): 20-36.Foucault, Michel. Discipline and Punish: The Birth of a Prison. New York: Random House, 1977.Grosz, Elizabeth. Volatile Bodies: Toward a Corporeal Feminism. St. Leonards, NSW: Allen & Unwin, 1994.Halberstam, Jack. “You Are Triggering Me! 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New York: Routledge, 2004.Jones, Allie. “Racist Teacher Tweets ‘Wanna Stab Some Kids,’ Keeps Job.” Gawker, 28 Aug. 2014. 1 Jan. 2016 <http://gawker.com/racist-teacher-tweets-wanna-stab-some-kids-keeps-job-1627914242>.Jones, Stephanie. “Literacies in the Body.” Journal of Adolescent & Adult Literacy 56.7 (2013): 525-29.Louie, D. “High School Teacher Insults Students, Wishes Them Bodily Harm in Tweets.” ABC Action News 6. 28 Aug. 2014. 1 Jan. 2016 <http://6abc.com/education/teacher-insults-students-wishes-them-bodily-harm-in-tweets/285792/>.MacLure, Maggie. “Qualitative Inquiry: Where Are the Ruins?” Qualitative Inquiry 17.10 (2011): 997-1005.———. “Classification or Wonder? Coding as an Analytic Practice in Qualitative Research.” Deleuze and Research Methodologies. Eds. Rebecca Coleman and Jessica Ringrose. Edinburgh, Scotland: Edinburgh UP, 2013. 164-83. 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The Leichhardt Highway is a six hundred-kilometre stretch of sealed inland road that joins the Australian Queensland border town of Goondiwindi with the Capricorn Highway, just south of the Tropic of Capricorn. Named after the young Prussian naturalist Ludwig Leichhardt, part of this roadway follows the route his party took as they crossed northern Australia from Morton Bay (Brisbane) to Port Essington (near Darwin). Ignoring the usual colonial practice of honouring the powerful and aristocratic, Leichhardt named the noteworthy features along this route after his supporters and fellow expeditioners. Many of these names are still in use and a series of public monuments have also been erected in the intervening century and a half to commemorate this journey. Unlike Leichhardt, who survived his epic trip, some contemporary travellers who navigate the remote roadway named in his honour do not arrive at their final destinations. Memorials to these violently interrupted lives line the highway, many enigmatically located in places where there is no obvious explanation for the lethal violence that occurred there. This examination profiles the memorials along Leichhardt’s highway as Gothic practice, in order to illuminate some of the uncanny paradoxes around public memorials, as well as the loaded emotional terrain such commemorative practices may inhabit. All humans know that death awaits them (Morell). Yet, despite this, and the unprecedented torrent of images of death and dying saturating news, television, and social media (Duwe; Sumiala; Bisceglio), Gorer’s mid-century ideas about the denial of death and Becker’s 1973 Pulitzer prize-winning description of the purpose of human civilization as a defence against this knowledge remains current in the contemporary trope that individuals (at least in the West) deny their mortality. Contributing to this enigmatic situation is how many deny the realities of aging and bodily decay—the promise of the “life extension” industries (Hall)—and are shielded from death by hospitals, palliative care providers, and the multimillion dollar funeral industry (Kiernan). Drawing on Piatti-Farnell’s concept of popular culture artefacts as “haunted/haunting” texts, the below describes how memorials to the dead can powerfully reconnect those who experience them with death’s reality, by providing an “encrypted passageway through which the dead re-join the living in a responsive cycle of exchange and experience” (Piatti-Farnell). While certainly very different to the “sublime” iconic Gothic structure, the Gothic ruin that Summers argued could be seen as “a sacred relic, a memorial, a symbol of infinite sadness, of tenderest sensibility and regret” (407), these memorials do function in both this way as melancholy/regret-inducing relics as well as in Piatti-Farnell’s sense of bringing the dead into everyday consciousness. Such memorialising activity also evokes one of Spooner’s features of the Gothic, by acknowledging “the legacies of the past and its burdens on the present” (8).Ludwig Leichhardt and His HighwayWhen Leichhardt returned to Sydney in 1846 from his 18-month journey across northern Australia, he was greeted with surprise and then acclaim. Having mounted his expedition without any backing from influential figures in the colony, his party was presumed lost only weeks after its departure. Yet, once Leichhardt and almost all his expedition returned, he was hailed “Prince of Explorers” (Erdos). When awarding him a significant purse raised by public subscription, then Speaker of the Legislative Council voiced what he believed would be the explorer’s lasting memorial —the public memory of his achievement: “the undying glory of having your name enrolled amongst those of the great men whose genius and enterprise have impelled them to seek for fame in the prosecution of geographical science” (ctd. Leichhardt 539). Despite this acclaim, Leichhardt was a controversial figure in his day; his future prestige not enhanced by his Prussian/Germanic background or his disappearance two years later attempting to cross the continent. What troubled the colonial political class, however, was his transgressive act of naming features along his route after commoners rather than the colony’s aristocrats. Today, the Leichhardt Highway closely follows Leichhardt’s 1844-45 route for some 130 kilometres from Miles, north through Wandoan to Taroom. In the first weeks of his journey, Leichhardt named 16 features in this area: 6 of the more major of these after the men in his party—including the Aboriginal man ‘Charley’ and boy John Murphy—4 more after the tradesmen and other non-aristocratic sponsors of his venture, and the remainder either in memory of the journey’s quotidian events or natural features there found. What we now accept as traditional memorialising practice could in this case be termed as Gothic, in that it upset the rational, normal order of its day, and by honouring humble shopkeepers, blacksmiths and Indigenous individuals, revealed the “disturbance and ambivalence” (Botting 4) that underlay colonial class relations (Macintyre). On 1 December 1844, Leichhardt also memorialised his own past, referencing the Gothic in naming a watercourse The Creek of the Ruined Castles due to the “high sandstone rocks, fissured and broken like pillars and walls and the high gates of the ruined castles of Germany” (57). Leichhardt also disturbed and disfigured the nature he so admired, famously carving his initials deep into trees along his route—a number of which still exist, including the so-called Leichhardt Tree, a large coolibah in Taroom’s main street. Leichhardt also wrote his own memorial, keeping detailed records of his experiences—both good and more regretful—in the form of field books, notebooks and letters, with his major volume about this expedition published in London in 1847. Leichhardt’s journey has since been memorialised in various ways along the route. The Leichhardt Tree has been further defaced with numerous plaques nailed into its ancient bark, and the town’s federal government-funded Bicentennial project raised a formal memorial—a large sandstone slab laid with three bronze plaques—in the newly-named Ludwig Leichhardt Park. Leichhardt’s name also adorns many sites both along, and outside, the routes of his expeditions. While these fittingly include natural features such as the Leichhardt River in north-west Queensland (named in 1856 by Augustus Gregory who crossed it by searching for traces of the explorer’s ill-fated 1848 expedition), there are also many businesses across Queensland and the Northern Territory less appropriately carrying his name. More somber monuments to Leichhardt’s legacy also resulted from this journey. The first of these was the white settlement that followed his declaration that the countryside he moved through was well endowed with fertile soils. With squatters and settlers moving in and land taken up before Leichhardt had even arrived back in Sydney, the local Yeeman people were displaced, mistreated and completely eradicated within a decade (Elder). Mid-twentieth century, Patrick White’s literary reincarnation, Voss of the eponymous novel, and paintings by Sidney Nolan and Albert Tucker have enshrined in popular memory not only the difficult (and often described as Gothic) nature of the landscape through which Leichhardt travelled (Adams; Mollinson, and Bonham), but also the distinctive and contrary blend of intelligence, spiritual mysticism, recklessness, and stoicism Leichhardt brought to his task. Roadside Memorials Today, the Leichhardt Highway is also lined with a series of roadside shrines to those who have died much more recently. While, like centotaphs, tombstones, and cemeteries, these memorialise the dead, they differ in usually marking the exact location that death occurred. In 43 BC, Cicero articulated the idea of the dead living in memory, “The life of the dead consists in the recollection cherished of them by the living” (93), yet Nelson is one of very few contemporary writers to link roadside memorials to elements of Gothic sensibility. Such constructions can, however, be described as Gothic, in that they make the roadway unfamiliar by inscribing onto it the memory of corporeal trauma and, in the process, re-creating their locations as vivid sites of pain and suffering. These are also enigmatic sites. Traffic levels are generally low along the flat or gently undulating terrain and many of these memorials are located in locations where there is no obvious explanation for the violence that occurred there. They are loci of contradictions, in that they are both more private than other memorials, in being designed, and often made and erected, by family and friends of the deceased, and yet more public, visible to all who pass by (Campbell). Cemeteries are set apart from their surroundings; the roadside memorial is, in contrast, usually in open view along a thoroughfare. In further contrast to cemeteries, which contain many relatively standardised gravesites, individual roadside memorials encapsulate and express not only the vivid grief of family and friends but also—when they include vehicle wreckage or personal artefacts from the fatal incident—provide concrete evidence of the trauma that occurred. While the majority of individuals interned in cemeteries are long dead, roadside memorials mark relatively contemporary deaths, some so recent that there may still be tyre marks, debris and bloodstains marking the scene. In 2008, when I was regularly travelling this roadway, I documented, and researched, the six then extant memorial sites that marked the locations of ten fatalities from 1999 to 2006. (These were all still in place in mid-2014.) The fatal incidents are very diverse. While half involved trucks and/or road trains, at least three were single vehicle incidents, and the deceased ranged from 13 to 84 years of age. Excell argues that scholarship on roadside memorials should focus on “addressing the diversity of the material culture” (‘Contemporary Deathscapes’) and, in these terms, the Leichhardt Highway memorials vary from simple crosses to complex installations. All include crosses (mostly, but not exclusively, white), and almost all are inscribed with the name and birth/death dates of the deceased. Most include flowers or other plants (sometimes fresh but more often plastic), but sometimes also a range of relics from the crash and/or personal artefacts. These are, thus, unsettling sights, not least in the striking contrast they provide with the highway and surrounding road reserve. The specific location is a key component of their ability to re-sensitise viewers to the dangers of the route they are travelling. The first memorial travelling northwards, for instance, is situated at the very point at which the highway begins, some 18 kilometres from Goondiwindi. Two small white crosses decorated with plastic flowers are set poignantly close together. The inscriptions can also function as a means of mobilising connection with these dead strangers—a way of building Secomb’s “haunted community”, whereby community in the post-colonial age can only be built once past “murderous death” (131) is acknowledged. This memorial is inscribed with “Cec Hann 06 / A Good Bloke / A Good hoarseman [sic]” and “Pat Hann / A Good Woman” to tragically commemorate the deaths of an 84-year-old man and his 79-year-old wife from South Australia who died in the early afternoon of 5 June 2006 when their Ford Falcon, towing a caravan, pulled onto the highway and was hit by a prime mover pulling two trailers (Queensland Police, ‘Double Fatality’; Jones, and McColl). Further north along the highway are two memorials marking the most inexplicable of road deaths: the single vehicle fatality (Connolly, Cullen, and McTigue). Darren Ammenhauser, aged 29, is remembered with a single white cross with flowers and plaque attached to a post, inscribed hopefully, “Darren Ammenhauser 1971-2000 At Rest.” Further again, at Billa Billa Creek, a beautifully crafted metal cross attached to a fence is inscribed with the text, “Kenneth J. Forrester / RIP Jack / 21.10.25 – 27.4.05” marking the death of the 79-year-old driver whose vehicle veered off the highway to collide with a culvert on the creek. It was reported that the vehicle rolled over several times before coming to rest on its wheels and that Forrester was dead when the police arrived (Queensland Police, ‘Fatal Traffic Incident’). More complex memorials recollect both single and multiple deaths. One, set on both sides of the road, maps the physical trajectory of the fatal smash. This memorial comprises white crosses on both sides of road, attached to a tree on one side, and a number of ancillary sites including damaged tyres with crosses placed inside them on both sides of the road. Simple inscriptions relay the inability of such words to express real grief: “Gary (Gazza) Stevens / Sadly missed” and “Gary (Gazza) Stevens / Sadly missed / Forever in our hearts.” The oldest and most complex memorial on the route, commemorating the death of four individuals on 18 June 1999, is also situated on both sides of the road, marking the collision of two vehicles travelling in opposite directions. One memorial to a 62-year-old man comprises a cross with flowers, personal and automotive relics, and a plaque set inside a wooden fence and simply inscribed “John Henry Keenan / 23-11-1936–18-06-1999”. The second memorial contains three white crosses set side-by-side, together with flowers and relics, and reveals that members of three generations of the same family died at this location: “Raymond Campbell ‘Butch’ / 26-3-67–18-6-99” (32 years of age), “Lorraine Margaret Campbell ‘Lloydie’ / 29-11-46–18-6-99” (53 years), and “Raymond Jon Campbell RJ / 28-1-86–18-6-99” (13 years). The final memorial on this stretch of highway is dedicated to Jason John Zupp of Toowoomba who died two weeks before Christmas 2005. This consists of a white cross, decorated with flowers and inscribed: “Jason John Zupp / Loved & missed by all”—a phrase echoed in his newspaper obituary. The police media statement noted that, “at 11.24pm a prime mover carrying four empty trailers [stacked two high] has rolled on the Leichhardt Highway 17km north of Taroom” (Queensland Police, ‘Fatal Truck Accident’). The roadside memorial was placed alongside a ditch on a straight stretch of road where the body was found. The coroner’s report adds the following chilling information: “Mr Zupp was thrown out of the cabin and his body was found near the cabin. There is no evidence whatsoever that he had applied the brakes or in any way tried to prevent the crash … Jason was not wearing his seatbelt” (Cornack 5, 6). Cornack also remarked the truck was over length, the brakes had not been properly adjusted, and the trip that Zupp had undertaken could not been lawfully completed according to fatigue management regulations then in place (8). Although poignant and highly visible due to these memorials, these deaths form a small part of Australia’s road toll, and underscore our ambivalent relationship with the automobile, where road death is accepted as a necessary side-effect of the freedom of movement the technology offers (Ladd). These memorials thus animate highways as Gothic landscapes due to the “multifaceted” (Haider 56) nature of the fear, terror and horror their acknowledgement can bring. Since 1981, there have been, for instance, between some 1,600 and 3,300 road deaths each year in Australia and, while there is evidence of a long term downward trend, the number of deaths per annum has not changed markedly since 1991 (DITRDLG 1, 2), and has risen in some years since then. The U.S.A. marked its millionth road death in 1951 (Ladd) along the way to over 3,000,000 during the 20th century (Advocates). These deaths are far reaching, with U.K. research suggesting that each death there leaves an average of 6 people significantly affected, and that there are some 10 to 20 per cent of mourners who experience more complicated grief and longer term negative affects during this difficult time (‘Pathways Through Grief’). As the placing of roadside memorials has become a common occurrence the world over (Klaassens, Groote, and Vanclay; Grider; Cohen), these are now considered, in MacConville’s opinion, not only “an appropriate, but also an expected response to tragedy”. Hockey and Draper have explored the therapeutic value of the maintenance of “‘continuing bonds’ between the living and the dead” (3). This is, however, only one explanation for the reasons that individuals erect roadside memorials with research suggesting roadside memorials perform two main purposes in their linking of the past with the present—as not only sites of grieving and remembrance, but also of warning (Hartig, and Dunn; Everett; Excell, Roadside Memorials; MacConville). Clark adds that by “localis[ing] and personalis[ing] the road dead,” roadside memorials raise the profile of road trauma by connecting the emotionless statistics of road death directly to individual tragedy. They, thus, transform the highway into not only into a site of past horror, but one in which pain and terror could still happen, and happen at any moment. Despite their increasing commonality and their recognition as cultural artefacts, these memorials thus occupy “an uncomfortable place” both in terms of public policy and for some individuals (Lowe). While in some states of the U.S.A. and in Ireland the erection of such memorials is facilitated by local authorities as components of road safety campaigns, in the U.K. there appears to be “a growing official opposition to the erection of memorials” (MacConville). Criticism has focused on the dangers (of distraction and obstruction) these structures pose to passing traffic and pedestrians, while others protest their erection on aesthetic grounds and even claim memorials can lower property values (Everett). While many ascertain a sense of hope and purpose in the physical act of creating such shrines (see, for instance, Grider; Davies), they form an uncanny presence along the highway and can provide dangerous psychological territory for the viewer (Brien). Alongside the townships, tourist sites, motels, and petrol stations vying to attract customers, they stain the roadway with the unmistakable sign that a violent death has happened—bringing death, and the dead, to the fore as a component of these journeys, and destabilising prominent cultural narratives of technological progress and safety (Richter, Barach, Ben-Michael, and Berman).Conclusion This investigation has followed Goddu who proposes that a Gothic text “registers its culture’s contradictions” (3) and, in profiling these memorials as “intimately connected to the culture that produces them” (Goddu 3) has proposed memorials as Gothic artefacts that can both disturb and reveal. Roadside memorials are, indeed, so loaded with emotional content that their close contemplation can be traumatising (Brien), yet they are inescapable while navigating the roadway. Part of their power resides in their ability to re-animate those persons killed in these violent in the minds of those viewing these memorials. In this way, these individuals are reincarnated as ghostly presences along the highway, forming channels via which the traveller can not only make human contact with the dead, but also come to recognise and ponder their own sense of mortality. While roadside memorials are thus like civic war memorials in bringing untimely death to the forefront of public view, roadside memorials provide a much more raw expression of the chaotic, anarchic and traumatic moment that separates the world of the living from that of the dead. While traditional memorials—such as those dedicated by, and to, Leichhardt—moreover, pay homage to the vitality of the lives of those they commemorate, roadside memorials not only acknowledge the alarming circ*mstances of unexpected death but also stand testament to the power of the paradox of the incontrovertibility of sudden death versus our lack of ability to postpone it. In this way, further research into these and other examples of Gothic memorialising practice has much to offer various areas of cultural study in Australia.ReferencesAdams, Brian. Sidney Nolan: Such Is Life. Hawthorn, Vic.: Hutchinson, 1987. Advocates for Highway and Auto Safety. “Motor Vehicle Traffic Fatalities & Fatality Rate: 1899-2003.” 2004. Becker, Ernest. The Denial of Death. New York: Simon & Schuster, 1973. Bisceglio, Paul. “How Social Media Is Changing the Way We Approach Death.” The Atlantic 20 Aug. 2013. Botting, Fred. Gothic: The New Critical Idiom. 2nd edition. Abingdon, UK: Routledge, 2014. Brien, Donna Lee. “Looking at Death with Writers’ Eyes: Developing Protocols for Utilising Roadside Memorials in Creative Writing Classes.” Roadside Memorials. Ed. Jennifer Clark. Armidale, NSW: EMU Press, 2006. 208–216. Campbell, Elaine. “Public Sphere as Assemblage: The Cultural Politics of Roadside Memorialization.” The British Journal of Sociology 64.3 (2013): 526–547. Cicero, Marcus Tullius. The Orations of Marcus Tullius Cicero. 43 BC. Trans. C. D. Yonge. London: George Bell & Sons, 1903. Clark, Jennifer. “But Statistics Don’t Ride Skateboards, They Don’t Have Nicknames Like ‘Champ’: Personalising the Road Dead with Roadside Memorials.” 7th International Conference on the Social Context of Death, Dying and Disposal. Bath, UK: University of Bath, 2005. Cohen, Erik. “Roadside Memorials in Northeastern Thailand.” OMEGA: Journal of Death and Dying 66.4 (2012–13): 343–363. Connolly, John F., Anne Cullen, and Orfhlaith McTigue. “Single Road Traffic Deaths: Accident or Suicide?” Crisis: The Journal of Crisis Intervention and Suicide Prevention 16.2 (1995): 85–89. Cornack [Coroner]. Transcript of Proceedings. In The Matter of an Inquest into the Cause and Circ*mstances Surrounding the Death of Jason John Zupp. Towoomba, Qld.: Coroners Court. 12 Oct. 2007. Davies, Douglas. “Locating Hope: The Dynamics of Memorial Sites.” 6th International Conference on the Social Context of Death, Dying and Disposal. York, UK: University of York, 2002. Department of Infrastructure, Transport, Regional Development and Local Government [DITRDLG]. Road Deaths Australia: 2007 Statistical Summary. Canberra: Commonwealth of Australia, 2008. Duwe, Grant. “Body-count Journalism: The Presentation of Mass Murder in the News Media.” Homicide Studies 4 (2000): 364–399. Elder, Bruce. Blood on the Wattle: Massacres and Maltreatment of Aboriginal Australians since 1788. Sydney: New Holland, 1998. Erdos, Renee. “Leichhardt, Friedrich Wilhelm Ludwig (1813-1848).” Australian Dictionary of Biography Online Edition. Melbourne: Melbourne UP, 1967. Everett, Holly. Roadside Crosses in Contemporary Memorial Culture. Austin: Texas UP, 2002. Excell, Gerri. “Roadside Memorials in the UK.” Unpublished MA thesis. Reading: University of Reading, 2004. ———. “Contemporary Deathscapes: A Comparative Analysis of the Material Culture of Roadside Memorials in the US, Australia and the UK.” 7th International Conference on the Social Context of Death, Dying and Disposal. Bath, UK: University of Bath, 2005. Goddu, Teresa A. Gothic America: Narrative, History, and Nation. New York: Columbia UP, 2007. Gorer, Geoffrey. “The p*rnography of Death.” Encounter V.4 (1955): 49–52. Grider, Sylvia. “Spontaneous Shrines: A Modern Response to Tragedy and Disaster.” New Directions in Folklore (5 Oct. 2001). Haider, Amna. “War Trauma and Gothic Landscapes of Dispossession and Dislocation in Pat Barker’s Regeneration Trilogy.” Gothic Studies 14.2 (2012): 55–73. Hall, Stephen S. Merchants of Immortality: Chasing the Dream of Human Life Extension. Boston: Houghton, Mifflin, Harcourt, 2003. Hartig, Kate V., and Kevin M. Dunn. “Roadside Memorials: Interpreting New Deathscapes in Newcastle, New South Wales.” Australian Geographical Studies 36 (1998): 5–20. Hockey, Jenny, and Janet Draper. “Beyond the Womb and the Tomb: Identity, (Dis)embodiment and the Life Course.” Body & Society 11.2 (2005): 41–57. Online version: 1–25. Jones, Ian, and Kaye McColl. (2006) “Highway Tragedy.” Goondiwindi Argus 9 Jun. 2006. Kiernan, Stephen P. “The Transformation of Death in America.” Final Acts: Death, Dying, and the Choices We Make. Eds. Nan Bauer-Maglin, and Donna Perry. Rutgers University: Rutgers UP, 2010. 163–182. Klaassens, M., P.D. Groote, and F.M. Vanclay. “Expressions of Private Mourning in Public Space: The Evolving Structure of Spontaneous and Permanent Roadside Memorials in the Netherlands.” Death Studies 37.2 (2013): 145–171. Ladd, Brian. Autophobia: Love and Hate in the Automotive Age. Chicago: U of Chicago P, 2008. Leichhardt, Ludwig. Journal of an Overland Expedition of Australia from Moreton Bay to Port Essington, A Distance of Upwards of 3000 Miles during the Years 1844–1845. London, T & W Boone, 1847. Facsimile ed. Sydney: Macarthur Press, n.d. Lowe, Tim. “Roadside Memorials in South Eastern Australia.” 7th International Conference on the Social Context of Death, Dying and Disposal. Bath, UK: University of Bath, 2005. MacConville, Una. “Roadside Memorials.” Bath, UK: Centre for Death & Society, Department of Social and Policy Sciences, University of Bath, 2007. Macintyre, Stuart. “The Making of the Australian Working Class: An Historiographical Survey.” Historical Studies 18.71 (1978): 233–253. 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This story not for myself … all over Australia story.No matter Aborigine, White-European, secret before,Didn’t like im before White-European…This time White-European must come to Aborigine,Listen Aborigine and understand it.Understand that culture, secret, what dreaming.— Senior Lawman Neidjie, Story about Feeling (78)IntroductionIn Senior Lawman Neidjie’s beautiful little book, with big knowledge, Story about Feeling (1989), he shares with us, his readers, the importance of feeling our connectedness with the land around us. We have heard his words and this is our effort to articulate our respect and responsibility in return. We are a small group of undergraduate students and a lecturer at the University of Newcastle (a mixed “mob” with non-Aboriginal and Aboriginal heritages) participating in an English course designed around listening to the knowledge stories of Country, in the context of Country as the energy and agency of the lands around us and not just a physical setting, as shared by those who know it best. We are a diverse group of people. We have different, individual, purposes for taking this course, but with a common willingness to listen which has been strengthened through our exposure to Aboriginal literature. This paper is the result of our lived experience of practice-led research. We have written this paper as a collective group and therefore we use “we” to represent and encompass our distinct voices in this shared learning journey. We write this paper within the walls, physically and psychologically, of western academia, built on the lands of the Darkinjung peoples. Our hope is to rethink the limits of epistemic boundaries in western discourses of education; to engage with Aboriginal ways of knowing predominantly through the pedagogical and personal act of listening. We aspire to reimagine our understanding of, and complicity with, public memory while simultaneously shifting our engagement with the land on which we stand, learn, and live. We ask ourselves: can we re-imagine the institutionalised space of our classroom through a dialogic pedagogy? To attempt to do this we have employed intersubjective dialogues, where our role is mostly that of listeners (readers) of stories of Country shared by Aboriginal voices and knowledges such as Neidjie’s. This paper is an articulation of our learning journey to re-imagine the tertiary classroom, re-imagine the relationship between Aboriginal and non-Aboriginal Australian knowledges, perspectives and peoples, re-imagine our collective consciousness on Aboriginal lands and, ultimately, to re-imagine ourselves. Re-imagining the Tertiary English Literature Classroom Our intersubjective dialogues have been built around listening to the stories (reading a book) from Aboriginal Elders who share the surface knowledge of stories from their Countries. These have been the voices of Neidjie, Max Dulumunmun Harrison in My People’s Dreaming (2013), and Laklak Burarrwanga et al. in Welcome to My Country (2013). Using a talking circle format, a traditional method of communication based upon equality and respect, within the confines of the four-walled institute of Western education, our learning journey moved through linear time, meeting once a week for two hours for 13 weeks. Throughout this time we employed Joshua Guilar’s notion of an intersubjective dialogue in the classroom to re-imagine our tertiary journey. Guilar emphasises the actions of “listening and respect, direction, character building and authority” (para 1). He argues that a dialogic classroom builds an educative community that engages both learners and teachers “where all parties are open to learning” (para 3). To re-imagine the tertiary classroom via talking circles, the lecturer drew from dialogic instruction which privileges content as:the major emphasis of the instructional conversation. Dialogic instruction includes a sharing of power. The actions of a dialogic instructor can be understood on a continuum with an autocratic instructional style at one end and an overly permissive style on the other. In the middle of the continuum are dialogic-enabling behaviors, which make possible a radical pedagogy. (para 1) Re-imaging the lecturer’s facilitating role has not been without its drawbacks and issues. In particular, she had to examine her own subjectivity and role as teacher while also adhering to the expectations of her job as an academic employee in the University. Assessing students, their developing awareness of Aboriginal ways of knowing, was not without worry. Advocating a paradigm shift from dominant ways of teaching and learning, while also adhering to expected tertiary discourses and procedures (such as developing marking rubrics and providing expectations regarding the format of an essay, referencing information, word limits, writing in standard Australian English and being assessed according to marks out of 100 that are categorised as Fails, Passes, Credits, Distinctions, or High Distinctions) required constant self-reflexivity and attempts at pedagogical transparency, for instance, the rubrics for assessing assignments were designed around the course objectives and then shared with the students to gauge understanding of, and support for, the criteria. Ultimately it was acknowledged that the lecturer’s position within the hierarchy of western learning carried with it an imbalance of power, that is, as much as she desired to create a shared and equal learning space, she decided and awarded final grades. In an effort to continually and consciously work through this, the work of Gayatri Spivak on self-reflexivity was employed: she, the lecturer, has “attempted to foreground the precariousness of [her] position throughout” although she knows “such gestures can never suffice” (271). Spivak’s work on the tendency of dominant discourses and institutions to ignore or deny the validity of non-western knowledges continues to be influential. We acknowledge the limits of our ability to engage in such a radical dialogical pedagogy: there are limits to the creativity and innovativeness that can be produced within a dominant Eurocentric academic framework. Sharing knowledge and stories cannot be a one-way process; all parties have to willingly engage in order to create meaningful exchange. This then, requires that the classroom, and this paper, reflect a space of heterogeneous voices (or “ears” required for listening) that are self-sufficiently open to hearing the stories of knowledge from the traditional custodians. Listening becomes a mode of thought where we are also aware of the impediments in our ability to hear: to hear across cultures, across histories, across generations, and across time and space. The intersubjective dialogues taking place, between us and the stories and also between each other in the classroom, allow us to deepen our understanding of the literature of Country by listening to each other’s voices. Even if they offer different opinions from our own they still contribute to our broader conception of what Country is and can mean to people. By extension, this causes us to re-evaluate the lands upon which we stand, entering a dialogue with place to reinterpret/negotiate our position within the “story” of Country. This learning and listening was re-emphasised with the words of Miriam-Rose Ungunmerr-Baumann’s explanation of “Dadirri”: an inner, deep, contemplative listening and awareness (para 4). To be able to hear these stories has required a radical shift in the way we are listening. To create a space for an intersubjective dialogue to occur between the knowledge stories of Aboriginal peoples who know their Country, and us as individual and distinct listeners, Marcia Langton’s third category of an intersubjective dialogue was used. This type of dialogue involves an exchange between Aboriginal and non-Aboriginal Australians where both are positioned as subjects rather than, as historically has been the case, non-Aboriginal peoples speaking about Aboriginality positioned as “object” and “other” (81). Langton states that: ‘Aboriginality’ arises from the subjective experience of both Aboriginal people and non-Aboriginal people who engage in any intercultural dialogue, whether in actual lived experience or through a mediated experience such as a white person watching a program about Aboriginal people on television or reading a book. Moreover, the creation of ‘Aboriginality’ is not a fixed thing. It is created from out histories. It arises from the intersubjectivity of black and white in dialogue. (31)Langton states that historically the ways Aboriginality has been represented by the ethnographic gaze has meant that “Aboriginality” and what it means is a result of colonisation: Aboriginal peoples did not refer to themselves or think of themselves in such ways before colonisation. Therefore, we respectfully tried to listen to the knowledge stories shared by Aboriginal people through Aboriginal ways of knowing Country. Listening to Stories of Country We use the word “stories” to represent the knowledge of a place that traditional custodians of their land know and willingly share through the public publication of literature. Stories, in our understanding, are not “made-up” fictional narratives but knowledge documents of and from specific places that are physically manifested in the land while embodying metaphysical meaning as well. Stories are connected to the land and therefore they are connected to its people. We use the phrase “surface (public) knowledge” to distinguish between knowledges that anyone can hear and have access to in comparison with more private, deeper layered, secret/sacred knowledge that is not within our rights to possess or even within our ability to understand. We are, however, cognisant that this knowledge is there and respect those who know it. Finally, we employ the word Country, which, as noted above means the energy and agency of the lands around us. As Burarrwanga et al. share:Country has many layers of meaning. It incorporates people, animals, plants, water and land. But Country is more than just people and things, it is also what connects them to each other and to multiple spiritual and symbolic realms. It relates to laws, customs, movement, song, knowledges, relationships, histories, presents, future and spirits. Country can be talked to, it can be known, it can itself communicate, feel and take action. Country for us is alive with story, Law, power and kinship relations that join not only people to each other but link people, ancestors, place, animals, rocks, plants, stories and songs within land and sea. So you see, knowledge about Country is important because it’s about how and where you fit in the world and how you connect to others and to place. (129) Many colonists denied, and many people continue to deny today, the complexity of Aboriginal cultures and ways of knowing: “native traditions” are recorded according to Western epistemology and perceptions. Roslyn Carnes has argued that colonisation has created a situation in Australia, “where Aboriginal voices are white noise to the ears of many non-Indigenous people. […] white privilege and the resulting white noise can be minimised and greater clarity given to Aboriginal voices by privileging Indigenous knowledge and ways of working when addressing Indigenous issues. To minimise the interference of white noise, non-Indigenous people would do well to adopt a position that recognises, acknowledges and utilises some of the strengths that can be learned from Aboriginal culture and Indigenous authors” (2). To negotiate through this “white noise”, to hear the stories of Country beneath it and attempt to decolonise both our minds and the institutional discourses we work and study in (Langton calls for an undermining of the “colonial hegemony” [8]) and we have had to acknowledge and position our subjectivity as Aboriginal and non-Aboriginal peoples and try to situate ourselves as “allied listeners” (Carnes 184). Through allied listening in intersubjective dialogues, we are re-learning (re-imagining) history, reviewing dominant ideas about the world and ways of existing in it and re-situating our own positions of Aboriginality and non-Aboriginality. Rereading the Signs Welcome to My Country by Burarrwanga et al. emphasises that knowledge is embedded in Country, in everything on, in, above, and moving through country. While every rock, tree, waterhole, hill, and animal has a story (stories), so do the winds, clouds, tides, and stars. These stories are layered, they overlap, they interconnect and they remain. A physical representation such as a tree or rock, is a manifestation of a metaphysical moment, event, ancestor. The book encourages us (the readers) to listen to the knowledge that is willingly being shared, thus initiating a layer of intersubjectivity between Yolngu ways of knowing and the intended reader; the book itself is a result of an intersubjective relationship between Aboriginal and non-Aboriginal women and embedded in both of these intersubjective layers is the relationship between us and this land. The book itself offers a way of engaging with the physical environment that combines western processes (standard Australian written English for instance) with Aboriginal ways of knowing, in this instance, Yolngu ways. It is an immediate way of placing oneself in time and space, for instance it was August when we first read the book so it was the dry season and time for hunting. Reading the environment in such a way means that we need to be aware of what is happening around us, allowing us to see the “rules” of a place and “feel” it (Neidjie). We now attempt to listen more closely to our own environments, extending our understanding of place and reconsidering our engagement with Darkinjung land. Neidjie, Harrison, and Burarrwanga et al. share knowledge that helps us re-imagine our way of reading the signs around us—the physical clues (when certain plants flower it might signal the time to catch certain fish or animals; when certain winds blow it might signal the time to perform certain duties) that the land provides but there is also another layer of meaning—explanations for certain animal behaviours, for certain sites, for certain rights. Beneath these layers are other layers that may or may not be spoken of, some of them are hinted at in the text and others, it is explained, are not allowed to be spoken of or shared at this point in time. “We use different language for different levels: surface, middle and hidden. Hidden languages are not known to everyone and are used for specific occasions” (Burarrwanga et al. 131). “Through language we learn about country, about boundaries, inside and outside knowledge” (Burarrwanga et al. 132). Many of the esoteric (knowledge for a certain few) stories are too different from our dominant discourses for us to understand even if they could be shared with us. Laklak Burarrwanga happily shares the surface layer though, and like Neidjie, refers to the reader as “you”. So this was where we began our intersubjective dialogue with Aboriginality, non-Aboriginality and Country. In Harrison’s My People’s Dreaming he explains how Aboriginal ways of knowing are built on watching, listening, and seeing. “If we don’t follow these principles then we don’t learn anything” (59). Engaging with Aboriginal knowledges such as Harrison’s three principles, Neidjie’s encouragement to listen, and Burarrwanga et al.’s welcoming into wetj (sharing and responsibility) has impacted on our own ideas and practices regarding how we learn. We have had to shelve our usual method of deconstructing or analysing a text and instead focus on simply hearing and feeling the stories. If we (as a collective, and individually) perceive “gaps” in the stories or in our understanding, that is, the sense that there is more information embodied in Country than what we are receiving, rather than attempting to find out more, we have respected the act of the surface story being shared, realising that perhaps deeper knowledge is not meant for us (as outsiders, as non-Aboriginal peoples or even as men or as women). This is at odds with how we are generally expected to function as tertiary students (that is, as independent researchers/analytical scholars). We have identified this as a space in which we can listen to Aboriginal ways of knowing to develop our understanding of Aboriginal epistemologies, within a university setting that is governed by western ideologies. Neidjie reminds us that a story might be, “forty-two thousand [years]” old but in sharing a dialogue with each other, we keep it alive (101). Kwaymullina and Kwaymullina argue that in contrast, “the British valued the wheel, but they did not value its connection to the tree” (197), that is, western ways of knowing and being often favour the end result, disregarding the process, the story and the cycle where the learning occurs. Re-imagining Our Roles and Responsibility in Discourses of ReconciliationSuch a space we see as an alternative concept of spatial politics: “one that is rooted not solely in a politics of the nation, but instead reflects the diverse spaces that construct the postcolonial experience” (Upstone 1). We have almost envisioned this as fragmented and compartmentalised palimpsestic layers of different spaces (colonial, western, national, historical, political, topographical, social, educational) constructed on Aboriginal lands and knowledges. In this re-imagined learning space we are trying to negotiate through the white noise to listen to the voices of Aboriginal peoples. The transformative power of these voices—voices that invite us, welcome us, into their knowledge of Country—provide powerful messages for the possibility of change, “It is they who not only present the horrors of current circ*mstances but, gesturing towards the future, also offer the possibility of a way to move forward” (Upstone 184). In Harrison’s My People’s Dreaming, his chapter on Forgiveness both welcomes the reader into his Country while acknowledging that Australia’s shared history of colonisation is painful to confront, but only by confronting it, can we begin to heal and move forward. While notions of social reconciliation revolve around rebuilding social relations between Aboriginal and non-Aboriginal Australians, “ecological reconciliation involves restoring ecological connectivity, sustaining ecological services, sustaining biodiversity, and making tough decisions from an eco-centric point of view that will not always prioritise human desire” (Rose 7). Deborah Bird Rose identifies four reasons why ecological reconciliation must occur simultaneously with social reconciliation. First, “without an imaginable world for the future, there is no point even to imagining a future for ourselves” (Rose 2). Second, for us to genuinely embrace reconciliation we must work to respond to land rights, environmental restoration and the protection of sacred sites. Third, we must recognise that “society and environment are inextricably connected” (Rose 2) and that this is especially so for Aboriginal Australians. Finally, Aboriginal ways of knowing could provide answers to postcolonial environmental degradation. By employing Guilar’s notion of the dialogic classroom as a method of critical pedagogy designed to promote social justice, we recognise our own responsibilities when it comes to issues such as ecology due to these stories being shared with us about and from Country via the literature we read. We write this paper in the hope of articulating our experience of re-imagining and enacting an embodied cognisance (understood as response and responsibility) tuned towards these ways of knowing. We have re-imagined the classroom as a new space of learning where Aboriginal ways of knowing are respected alongside dominant educational discourses. That is, our reimagined classroom includes: the substance of [...] a transactive public memory [...] informed by the reflexive attentiveness to the retelling or representation of a complex of emotionally evocative narratives and images which define not necessarily agreement but points of connection between people in regard to a past that they both might acknowledge the touch of. (Simon 63) Through an intersubjective dialogic classroom we have attempted to reimagine our relationships with the creators of these texts and the ways of knowing they represent. In doing so, we move beyond dominant paradigms of the land around us, re-assessing our roles and responsibilities in ways that are both practical and manageable in our own lives (within and outside of the classroom). Making conscious our awareness of Aboriginal ways of knowing, we create a collective consciousness in our little circle within the dominant western space of academic discourse to, wilfully and hopefully, contribute to transformative social and educational change outside of it. Because we have heard and listened to the stories of Country: We know White-European got different story.But our story, everything dream,Dreaming, secret, ‘business’…You can’t lose im.This story you got to hang on for you,Children, new children, no-matter new generationAnd how much new generation.You got to hang on this old story because the earth, This ground, earth where you brought up, This earth e grow, you growing little by little, Tree growing with you too, grass…I speaking storyAnd this story you got to hang on, no matter who you, No-matter what country you.You got to understand…this world for us.We came for this world. (Neidjie 166) Acknowledgements The authors acknowledge the traditional custodians of the lands upon which this paper was researched and written. References Burarrwanga, Laklak, Ritjilili Ganambarr, Merrkiyawuy Ganambarr-Stubbs, Banbapuy Ganambarr, Djawundil Maymuru, Sarah Wright, Sandie Suchet-Pearson, and Kate Lloyd. Welcome to My Country. Sydney: Allen & Unwin, 2013. Carnes, Roslyn. “Changing Listening Frequency to Minimise White Noise and Hear Indigenous Voices.” Journal of Australian Indigenous Issues 14.2-3 (2011): 170-84. Guilar, Joshua D. “Intersubjectivity and Dialogic Instruction.” Radical Pedagogy 8.1 (2006): 1. Harrison, Max D. My People’s Dreaming: An Aboriginal Elder Speaks on Life, Land, Spirit and Forgiveness. Sydney: HarperCollins Australia, 2013. Kwaymullina, Ambelin, and Blaze Kwaymullina. “Learning to Read the Signs: Law in an Indigenous Reality.” Journal of Australian Studies 34.2 (2010): 195-208.Langton, Marcia. Well, I Saw It on the Television and I Heard It on the Radio. Sydney: Australian Film Commission, 1993. Neidjie, Bill. Story about Feeling. Broome: Magabala Books, 1989. Rose, Deborah Bird. “The Ecological Power and Promise of Reconciliation.” National Institute of the Environment Public Lecture Series, 20 Nov. 2002. Speech. Parliament House. Simon, Roger. “The Touch of the Past: The Pedagogical Significance of a Transactional Sphere of Public Memory.” Revolutionary Pedagogies: Cultural Politics, Instituting Education, and the Discourse of Theory (2000): 61-80. Spivak, Gayatri. C. “'Can the Subaltern Speak?' Marxism and the Interpretation of Culture.” Marxism and the Interpretation of Culture. Eds. Nelson, Cary and Lawrence Grossberg. Urbana, IL: U of Illinois P, 1988. 271-313. Ungunmerr-Baumann, Miriam-Rose. Dadirri: Inner Deep Listening and Quiet Still Awareness. Emmaus Productions, 2002. 14 June 2015 ‹http://nextwave.org.au/wp-content/uploads/Dadirri-Inner-Deep-Listening-M-R-Ungunmerr-Bauman-Refl.pdf›.Upstone, Sara. Spatial Politics in the Postcolonial Novel. Burlington, VT: Ashgate Publishing, 2013.

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Introduction: Our current obsession with the lives of others “Biography—that is to say, our creative and non-fictional output devoted to recording and interpreting real lives—has enjoyed an extraordinary renaissance in recent years,” writes Nigel Hamilton in Biography: A Brief History (1). Ian Donaldson agrees that biography is back in fashion: “Once neglected within the academy and relegated to the dustier recesses of public bookstores, biography has made a notable return over recent years, emerging, somewhat surprisingly, as a new cultural phenomenon, and a new academic adventure” (23). For over a decade now, commentators having been making similar observations about our obsession with the intimacies of individual people’s lives. In a lecture in 1994, Justin Kaplan asserted the West was “a culture of biography” (qtd. in Salwak 1) and more recent research findings by John Feather and Hazel Woodbridge affirm that “the undiminished human curiosity about other peoples lives is clearly reflected in the popularity of autobiographies and biographies” (218). At least in relation to television, this assertion seems valid. In Australia, as in the USA and the UK, reality and other biographically based television shows have taken over from drama in both the numbers of shows produced and the viewers these shows attract, and these forms are also popular in Canada (see, for instance, Morreale on The Osbournes). In 2007, the program Biography celebrated its twentieth anniversary season to become one of the longest running documentary series on American television; so successful that in 1999 it was spun off into its own eponymous channel (Rak; Dempsey). Premiered in May 1996, Australian Story—which aims to utilise a “personal approach” to biographical storytelling—has won a significant viewership, critical acclaim and professional recognition (ABC). It can also be posited that the real home movies viewers submit to such programs as Australia’s Favourite Home Videos, and “chat” or “confessional” television are further reflections of a general mania for biographical detail (see Douglas), no matter how fragmented, sensationalized, or even inane and cruel. A recent example of the latter, the USA-produced The Moment of Truth, has contestants answering personal questions under polygraph examination and then again in front of an audience including close relatives and friends—the more “truthful” their answers (and often, the more humiliated and/or distressed contestants are willing to be), the more money they can win. Away from television, but offering further evidence of this interest are the growing readerships for personally oriented weblogs and networking sites such as MySpace and Facebook (Grossman), individual profiles and interviews in periodical publications, and the recently widely revived newspaper obituary column (Starck). Adult and community education organisations run short courses on researching and writing auto/biographical forms and, across Western countries, the family history/genealogy sections of many local, state, and national libraries have been upgraded to meet the increasing demand for these services. Academically, journals and e-mail discussion lists have been established on the topics of biography and autobiography, and North American, British, and Australian universities offer undergraduate and postgraduate courses in life writing. The commonly aired wisdom is that published life writing in its many text-based forms (biography, autobiography, memoir, diaries, and collections of personal letters) is enjoying unprecedented popularity. It is our purpose to examine this proposition. Methodological problems There are a number of problems involved in investigating genre popularity, growth, and decline in publishing. Firstly, it is not easy to gain access to detailed statistics, which are usually only available within the industry. Secondly, it is difficult to ascertain how publishing statistics are gathered and what they report (Eliot). There is the question of whether bestselling booklists reflect actual book sales or are manipulated marketing tools (Miller), although the move from surveys of booksellers to electronic reporting at point of sale in new publishing lists such as BookScan will hopefully obviate this problem. Thirdly, some publishing lists categorise by subject and form, some by subject only, and some do not categorise at all. This means that in any analysis of these statistics, a decision has to be made whether to use the publishing list’s system or impose a different mode. If the publishing list is taken at face value, the question arises of whether to use categorisation by form or by subject. Fourthly, there is the bedeviling issue of terminology. Traditionally, there reigned a simple dualism in the terminology applied to forms of telling the true story of an actual life: biography and autobiography. Publishing lists that categorise their books, such as BookScan, have retained it. But with postmodern recognition of the presence of the biographer in a biography and of the presence of other subjects in an autobiography, the dichotomy proves false. There is the further problem of how to categorise memoirs, diaries, and letters. In the academic arena, the term “life writing” has emerged to describe the field as a whole. Within the genre of life writing, there are, however, still recognised sub-genres. Academic definitions vary, but generally a biography is understood to be a scholarly study of a subject who is not the writer; an autobiography is the story of a entire life written by its subject; while a memoir is a segment or particular focus of that life told, again, by its own subject. These terms are, however, often used interchangeably even by significant institutions such the USA Library of Congress, which utilises the term “biography” for all. Different commentators also use differing definitions. Hamilton uses the term “biography” to include all forms of life writing. Donaldson discusses how the term has been co-opted to include biographies of place such as Peter Ackroyd’s London: The Biography (2000) and of things such as Lizzie Collingham’s Curry: A Biography (2005). This reflects, of course, a writing/publishing world in which non-fiction stories of places, creatures, and even foodstuffs are called biographies, presumably in the belief that this will make them more saleable. The situation is further complicated by the emergence of hybrid publishing forms such as, for instance, the “memoir-with-recipes” or “food memoir” (Brien, Rutherford and Williamson). Are such books to be classified as autobiography or put in the “cookery/food & drink” category? We mention in passing the further confusion caused by novels with a subtitle of The Biography such as Virginia Woolf’s Orlando. The fifth methodological problem that needs to be mentioned is the increasing globalisation of the publishing industry, which raises questions about the validity of the majority of studies available (including those cited herein) which are nationally based. Whether book sales reflect what is actually read (and by whom), raises of course another set of questions altogether. Methodology In our exploration, we were fundamentally concerned with two questions. Is life writing as popular as claimed? And, if it is, is this a new phenomenon? To answer these questions, we examined a range of available sources. We began with the non-fiction bestseller lists in Publishers Weekly (a respected American trade magazine aimed at publishers, librarians, booksellers, and literary agents that claims to be international in scope) from their inception in 1912 to the present time. We hoped that this data could provide a longitudinal perspective. The term bestseller was coined by Publishers Weekly when it began publishing its lists in 1912; although the first list of popular American books actually appeared in The Bookman (New York) in 1895, based itself on lists appearing in London’s The Bookman since 1891 (Bassett and Walter 206). The Publishers Weekly lists are the best source of longitudinal information as the currently widely cited New York Times listings did not appear till 1942, with the Wall Street Journal a late entry into the field in 1994. We then examined a number of sources of more recent statistics. We looked at the bestseller lists from the USA-based Amazon.com online bookseller; recent research on bestsellers in Britain; and lists from Nielsen BookScan Australia, which claims to tally some 85% or more of books sold in Australia, wherever they are published. In addition to the reservations expressed above, caveats must be aired in relation to these sources. While Publishers Weekly claims to be an international publication, it largely reflects the North American publishing scene and especially that of the USA. Although available internationally, Amazon.com also has its own national sites—such as Amazon.co.uk—not considered here. It also caters to a “specific computer-literate, credit-able clientele” (Gutjahr: 219) and has an unashamedly commercial focus, within which all the information generated must be considered. In our analysis of the material studied, we will use “life writing” as a genre term. When it comes to analysis of the lists, we have broken down the genre of life writing into biography and autobiography, incorporating memoir, letters, and diaries under autobiography. This is consistent with the use of the terminology in BookScan. Although we have broken down the genre in this way, it is the overall picture with regard to life writing that is our concern. It is beyond the scope of this paper to offer a detailed analysis of whether, within life writing, further distinctions should be drawn. Publishers Weekly: 1912 to 2006 1912 saw the first list of the 10 bestselling non-fiction titles in Publishers Weekly. It featured two life writing texts, being headed by an autobiography, The Promised Land by Russian Jewish immigrant Mary Antin, and concluding with Albert Bigelow Paine’s six-volume biography, Mark Twain. The Publishers Weekly lists do not categorise non-fiction titles by either form or subject, so the classifications below are our own with memoir classified as autobiography. In a decade-by-decade tally of these listings, there were 3 biographies and 20 autobiographies in the lists between 1912 and 1919; 24 biographies and 21 autobiographies in the 1920s; 13 biographies and 40 autobiographies in the 1930s; 8 biographies and 46 biographies in the 1940s; 4 biographies and 14 autobiographies in the 1950s; 11 biographies and 13 autobiographies in the 1960s; 6 biographies and 11 autobiographies in the 1970s; 3 biographies and 19 autobiographies in the 1980s; 5 biographies and 17 autobiographies in the 1990s; and 2 biographies and 7 autobiographies from 2000 up until the end of 2006. See Appendix 1 for the relevant titles and authors. Breaking down the most recent figures for 1990–2006, we find a not radically different range of figures and trends across years in the contemporary environment. The validity of looking only at the top ten books sold in any year is, of course, questionable, as are all the issues regarding sources discussed above. But one thing is certain in terms of our inquiry. There is no upwards curve obvious here. If anything, the decade break-down suggests that sales are trending downwards. This is in keeping with the findings of Michael Korda, in his history of twentieth-century bestsellers. He suggests a consistent longitudinal picture across all genres: In every decade, from 1900 to the end of the twentieth century, people have been reliably attracted to the same kind of books […] Certain kinds of popular fiction always do well, as do diet books […] self-help books, celebrity memoirs, sensationalist scientific or religious speculation, stories about pets, medical advice (particularly on the subjects of sex, longevity, and child rearing), folksy wisdom and/or humour, and the American Civil War (xvii). Amazon.com since 2000 The USA-based Amazon.com online bookselling site provides listings of its own top 50 bestsellers since 2000, although only the top 14 bestsellers are recorded for 2001. As fiction and non-fiction are not separated out on these lists and no genre categories are specified, we have again made our own decisions about what books fall into the category of life writing. Generally, we erred on the side of inclusion. (See Appendix 2.) However, when it came to books dealing with political events, we excluded books dealing with specific aspects of political practice/policy. This meant excluding books on, for instance, George Bush’s so-called ‘war on terror,’ of which there were a number of bestsellers listed. In summary, these listings reveal that of the top 364 books sold by Amazon from 2000 to 2007, 46 (or some 12.6%) were, according to our judgment, either biographical or autobiographical texts. This is not far from the 10% of the 1912 Publishers Weekly listing, although, as above, the proportion of bestsellers that can be classified as life writing varied dramatically from year to year, with no discernible pattern of peaks and troughs. This proportion tallied to 4% auto/biographies in 2000, 14% in 2001, 10% in 2002, 18% in 2003 and 2004, 4% in 2005, 14% in 2006 and 20% in 2007. This could suggest a rising trend, although it does not offer any consistent trend data to suggest sales figures may either continue to grow, or fall again, in 2008 or afterwards. Looking at the particular texts in these lists (see Appendix 2) also suggests that there is no general trend in the popularity of life writing in relation to other genres. For instance, in these listings in Amazon.com, life writing texts only rarely figure in the top 10 books sold in any year. So rarely indeed, that from 2001 there were only five in this category. In 2001, John Adams by David McCullough was the best selling book of the year; in 2003, Hillary Clinton’s autobiographical Living History was 7th; in 2004, My Life by Bill Clinton reached number 1; in 2006, Nora Ephron’s I Feel Bad About My Neck: and Other Thoughts on Being a Woman was 9th; and in 2007, Ishmael Beah’s discredited A Long Way Gone: Memoirs of a Boy Soldier came in at 8th. Apart from McCulloch’s biography of Adams, all the above are autobiographical texts, while the focus on leading political figures is notable. Britain: Feather and Woodbridge With regard to the British situation, we did not have actual lists and relied on recent analysis. John Feather and Hazel Woodbridge find considerably higher levels for life writing in Britain than above with, from 1998 to 2005, 28% of British published non-fiction comprising autobiography, while 8% of hardback and 5% of paperback non-fiction was biography (2007). Furthermore, although Feather and Woodbridge agree with commentators that life writing is currently popular, they do not agree that this is a growth state, finding the popularity of life writing “essentially unchanged” since their previous study, which covered 1979 to the early 1990s (Feather and Reid). Australia: Nielsen BookScan 2006 and 2007 In the Australian publishing industry, where producing books remains an ‘expensive, risky endeavour which is increasingly market driven’ (Galligan 36) and ‘an inherently complex activity’ (Carter and Galligan 4), the most recent Australian Bureau of Statistics figures reveal that the total numbers of books sold in Australia has remained relatively static over the past decade (130.6 million in the financial year 1995–96 and 128.8 million in 2003–04) (ABS). During this time, however, sales volumes of non-fiction publications have grown markedly, with a trend towards “non-fiction, mass market and predictable” books (Corporall 41) resulting in general non-fiction sales in 2003–2004 outselling general fiction by factors as high as ten depending on the format—hard- or paperback, and trade or mass market paperback (ABS 2005). However, while non-fiction has increased in popularity in Australia, the same does not seem to hold true for life writing. Here, in utilising data for the top 5,000 selling non-fiction books in both 2006 and 2007, we are relying on Nielsen BookScan’s categorisation of texts as either biography or autobiography. In 2006, no works of life writing made the top 10 books sold in Australia. In looking at the top 100 books sold for 2006, in some cases the subjects of these works vary markedly from those extracted from the Amazon.com listings. In Australia in 2006, life writing makes its first appearance at number 14 with convicted drug smuggler Schapelle Corby’s My Story. This is followed by another My Story at 25, this time by retired Australian army chief, Peter Cosgrove. Jonestown: The Power and Myth of Alan Jones comes in at 34 for the Australian broadcaster’s biographer Chris Masters; the biography, The Innocent Man by John Grisham at 38 and Li Cunxin’s autobiographical Mao’s Last Dancer at 45. Australian Susan Duncan’s memoir of coping with personal loss, Salvation Creek: An Unexpected Life makes 50; bestselling USA travel writer Bill Bryson’s autobiographical memoir of his childhood The Life and Times of the Thunderbolt Kid 69; Mandela: The Authorised Portrait by Rosalind Coward, 79; and Joanne Lees’s memoir of dealing with her kidnapping, the murder of her partner and the justice system in Australia’s Northern Territory, No Turning Back, 89. These books reveal a market preference for autobiographical writing, and an almost even split between Australian and overseas subjects in 2006. 2007 similarly saw no life writing in the top 10. The books in the top 100 sales reveal a downward trend, with fewer titles making this band overall. In 2007, Terri Irwin’s memoir of life with her famous husband, wildlife warrior Steve Irwin, My Steve, came in at number 26; musician Andrew Johns’s memoir of mental illness, The Two of Me, at 37; Ayaan Hirst Ali’s autobiography Infidel at 39; John Grogan’s biography/memoir, Marley and Me: Life and Love with the World’s Worst Dog, at 42; Sally Collings’s biography of the inspirational young survivor Sophie Delezio, Sophie’s Journey, at 51; and Elizabeth Gilbert’s hybrid food, self-help and travel memoir, Eat, Pray, Love: One Woman’s Search for Everything at 82. Mao’s Last Dancer, published the year before, remained in the top 100 in 2007 at 87. When moving to a consideration of the top 5,000 books sold in Australia in 2006, BookScan reveals only 62 books categorised as life writing in the top 1,000, and only 222 in the top 5,000 (with 34 titles between 1,000 and 1,999, 45 between 2,000 and 2,999, 48 between 3,000 and 3,999, and 33 between 4,000 and 5,000). 2007 shows a similar total of 235 life writing texts in the top 5,000 bestselling books (75 titles in the first 1,000, 27 between 1,000 and 1,999, 51 between 2,000 and 2,999, 39 between 3,000 and 3,999, and 43 between 4,000 and 5,000). In both years, 2006 and 2007, life writing thus not only constituted only some 4% of the bestselling 5,000 titles in Australia, it also showed only minimal change between these years and, therefore, no significant growth. Conclusions Our investigation using various instruments that claim to reflect levels of book sales reveals that Western readers’ willingness to purchase published life writing has not changed significantly over the past century. We find no evidence of either a short, or longer, term growth or boom in sales in such books. Instead, it appears that what has been widely heralded as a new golden age of life writing may well be more the result of an expanded understanding of what is included in the genre than an increased interest in it by either book readers or publishers. What recent years do appear to have seen, however, is a significantly increased interest by public commentators, critics, and academics in this genre of writing. We have also discovered that the issue of our current obsession with the lives of others tends to be discussed in academic as well as popular fora as if what applies to one sub-genre or production form applies to another: if biography is popular, then autobiography will also be, and vice versa. If reality television programming is attracting viewers, then readers will be flocking to life writing as well. Our investigation reveals that such propositions are questionable, and that there is significant research to be completed in mapping such audiences against each other. This work has also highlighted the difficulty of separating out the categories of written texts in publishing studies, firstly in terms of determining what falls within the category of life writing as distinct from other forms of non-fiction (the hybrid problem) and, secondly, in terms of separating out the categories within life writing. Although we have continued to use the terms biography and autobiography as sub-genres, we are aware that they are less useful as descriptors than they are often assumed to be. In order to obtain a more complete and accurate picture, publishing categories may need to be agreed upon, redefined and utilised across the publishing industry and within academia. This is of particular importance in the light of the suggestions (from total sales volumes) that the audiences for books are limited, and therefore the rise of one sub-genre may be directly responsible for the fall of another. Bair argues, for example, that in the 1980s and 1990s, the popularity of what she categorises as memoir had direct repercussions on the numbers of birth-to-death biographies that were commissioned, contracted, and published as “sales and marketing staffs conclude[d] that readers don’t want a full-scale life any more” (17). Finally, although we have highlighted the difficulty of using publishing statistics when there is no common understanding as to what such data is reporting, we hope this study shows that the utilisation of such material does add a depth to such enquiries, especially in interrogating the anecdotal evidence that is often quoted as data in publishing and other studies. Appendix 1 Publishers Weekly listings 1990–1999 1990 included two autobiographies, Bo Knows Bo by professional athlete Bo Jackson (with Dick Schaap) and Ronald Reagan’s An America Life: An Autobiography. In 1991, there were further examples of life writing with unimaginative titles, Me: Stories of My Life by Katherine Hepburn, Nancy Reagan: The Unauthorized Biography by Kitty Kelley, and Under Fire: An American Story by Oliver North with William Novak; as indeed there were again in 1992 with It Doesn’t Take a Hero: The Autobiography of Norman Schwarzkopf, Sam Walton: Made in America, the autobiography of the founder of Wal-Mart, Diana: Her True Story by Andrew Morton, Every Living Thing, yet another veterinary outpouring from James Herriot, and Truman by David McCullough. In 1993, radio shock-jock Howard Stern was successful with the autobiographical Private Parts, as was Betty Eadie with her detailed recounting of her alleged near-death experience, Embraced by the Light. Eadie’s book remained on the list in 1994 next to Don’t Stand too Close to a Naked Man, comedian Tim Allen’s autobiography. Flag-waving titles continue in 1995 with Colin Powell’s My American Journey, and Miss America, Howard Stern’s follow-up to Private Parts. 1996 saw two autobiographical works, basketball superstar Dennis Rodman’s Bad as I Wanna Be and figure-skater, Ekaterina Gordeeva’s (with EM Swift) My Sergei: A Love Story. In 1997, Diana: Her True Story returns to the top 10, joining Frank McCourt’s Angela’s Ashes and prolific biographer Kitty Kelly’s The Royals, while in 1998, there is only the part-autobiography, part travel-writing A Pirate Looks at Fifty, by musician Jimmy Buffet. There is no biography or autobiography included in either the 1999 or 2000 top 10 lists in Publishers Weekly, nor in that for 2005. In 2001, David McCullough’s biography John Adams and Jack Welch’s business memoir Jack: Straight from the Gut featured. In 2002, Let’s Roll! Lisa Beamer’s tribute to her husband, one of the heroes of 9/11, written with Ken Abraham, joined Rudolph Giuliani’s autobiography, Leadership. 2003 saw Hillary Clinton’s autobiography Living History and Paul Burrell’s memoir of his time as Princess Diana’s butler, A Royal Duty, on the list. In 2004, it was Bill Clinton’s turn with My Life. In 2006, we find John Grisham’s true crime (arguably a biography), The Innocent Man, at the top, Grogan’s Marley and Me at number three, and the autobiographical The Audacity of Hope by Barack Obama in fourth place. Appendix 2 Amazon.com listings since 2000 In 2000, there were only two auto/biographies in the top Amazon 50 bestsellers with Lance Armstrong’s It’s Not about the Bike: My Journey Back to Life about his battle with cancer at 20, and Dave Eggers’s self-consciously fictionalised memoir, A Heartbreaking Work of Staggering Genius at 32. In 2001, only the top 14 bestsellers were recorded. At number 1 is John Adams by David McCullough and, at 11, Jack: Straight from the Gut by USA golfer Jack Welch. In 2002, Leadership by Rudolph Giuliani was at 12; Master of the Senate: The Years of Lyndon Johnson by Robert Caro at 29; Portrait of a Killer: Jack the Ripper by Patricia Cornwell at 42; Blinded by the Right: The Conscience of an Ex-Conservative by David Brock at 48; and Louis Gerstner’s autobiographical Who Says Elephants Can’t Dance: Inside IBM’s Historic Turnaround at 50. In 2003, Living History by Hillary Clinton was 7th; Benjamin Franklin: An American Life by Walter Isaacson 14th; Dereliction of Duty: The Eyewitness Account of How President Bill Clinton Endangered America’s Long-Term National Security by Robert Patterson 20th; Under the Banner of Heaven: A Story of Violent Faith by Jon Krakauer 32nd; Leap of Faith: Memoirs of an Unexpected Life by Queen Noor of Jordan 33rd; Kate Remembered, Scott Berg’s biography of Katharine Hepburn, 37th; Who’s your Caddy?: Looping for the Great, Near Great and Reprobates of Golf by Rick Reilly 39th; The Teammates: A Portrait of a Friendship about a winning baseball team by David Halberstam 42nd; and Every Second Counts by Lance Armstrong 49th. In 2004, My Life by Bill Clinton was the best selling book of the year; American Soldier by General Tommy Franks was 16th; Kevin Phillips’s American Dynasty: Aristocracy, Fortune and the Politics of Deceit in the House of Bush 18th; Timothy Russert’s Big Russ and Me: Father and Son. Lessons of Life 20th; Tony Hendra’s Father Joe: The Man who Saved my Soul 23rd; Ron Chernow’s Alexander Hamilton 27th; co*kie Roberts’s Founding Mothers: The Women Who Raised our Nation 31st; Kitty Kelley’s The Family: The Real Story of the Bush Dynasty 42nd; and Chronicles, Volume 1 by Bob Dylan was 43rd. In 2005, auto/biographical texts were well down the list with only The Year of Magical Thinking by Joan Didion at 45 and The Glass Castle: A Memoir by Jeanette Walls at 49. In 2006, there was a resurgence of life writing with Nora Ephron’s I Feel Bad About My Neck: and Other Thoughts on Being a Woman at 9; Grisham’s The Innocent Man at 12; Bill Buford’s food memoir Heat: an Amateur’s Adventures as Kitchen Slave, Line Cook, Pasta-Maker, and Apprentice to a Dante-Quoting Butcher in Tuscany at 23; more food writing with Julia Child’s My Life in France at 29; Immaculée Ilibagiza’s Left to Tell: Discovering God amidst the Rwandan Holocaust at 30; CNN anchor Anderson Cooper’s Dispatches from the Edge: A Memoir of War, Disasters and Survival at 43; and Isabella Hatkoff’s Owen & Mzee: The True Story of a Remarkable Friendship (between a baby hippo and a giant tortoise) at 44. In 2007, Ishmael Beah’s discredited A Long Way Gone: Memoirs of a Boy Soldier came in at 8; Walter Isaacson’s Einstein: His Life and Universe 13; Ayaan Hirst Ali’s autobiography of her life in Muslim society, Infidel, 18; The Reagan Diaries 25; Jesus of Nazareth by Pope Benedict XVI 29; Mother Teresa: Come be my Light 36; Clapton: The Autobiography 40; Tina Brown’s The Diana Chronicles 45; Tony Dungy’s Quiet Strength: The Principles, Practices & Priorities of a Winning Life 47; and Daniel Tammet’s Born on a Blue Day: Inside the Extraordinary Mind of an Autistic Savant at 49. Acknowledgements A sincere thank you to Michael Webster at RMIT for assistance with access to Nielsen BookScan statistics, and to the reviewers of this article for their insightful comments. Any errors are, of course, our own. References Australian Broadcasting Commission (ABC). “About Us.” Australian Story 2008. 1 June 2008. ‹http://www.abc.net.au/austory/aboutus.htm>. 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