Journal articles: 'Sons of Veterans' – Grafiati (2024)

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Relevant bibliographies by topics / Sons of Veterans / Journal articles

To see the other types of publications on this topic, follow the link: Sons of Veterans.

Author: Grafiati

Published: 4 June 2021

Last updated: 2 February 2022

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1

O’Toole,BrianI., Mark Dadds, Sue Outram, and StanleyV.Catts. "The mental health of sons and daughters of Australian Vietnam veterans." International Journal of Epidemiology 47, no.4 (February7, 2018): 1051–59. http://dx.doi.org/10.1093/ije/dyy010.

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2

Chafer,T. "Native Sons: West African Veterans and France in the Twentieth Century." French Studies 62, no.4 (October1, 2008): 517–18. http://dx.doi.org/10.1093/fs/knn107.

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3

Akoondzadeh, Golbahar, Abbas Ebadi, Esmat Nouhi, and Hamid Hojjati. "Threatened Health in Women: A Qualitative Study on the Wives of War Veterans with Post-Traumatic Stress." Global Journal of Health Science 9, no.3 (January5, 2017): 176. http://dx.doi.org/10.5539/gjhs.v9n3p176.

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INTRODUCTION & AIM: Post-traumatic stress disorder causes distress and dysfunction in the life of the wives of veterans, which causes physical and mental health problems with the continuation of life. This study examined the life experiences of wives of war veterans with post-traumatic stress.MATERIALS & METHODS: This qualitative study using qualitative content analysis with the participation of 16 wives of war veterans with post-traumatic stress in Golestan province in Iran was conducted in 2015. Data was collected through semi-structured interviews and by purposive sampling and continued until data saturation. Data analysis was done continuously and simultaneously with data collection by content analysis method.FINDINGS: Four main categories and nine sub-categories including mental health (mental health problems and the memories), physical function (physical injuries and sleep disorders), captivity in life (humiliation, lack of independence in life), isolation (impairment in social interaction), dysfunction life (damage to the sons, the defect in family interactions) were the main findings of this study, which causes health threats.CONCLUSION: Spouses of veterans have many problems in their daily lives and caregivers by understanding their needs and enhancing information systems, and social support can improve the function of their life.

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4

Costa,DoraL., Noelle Yetter, and Heather DeSomer. "Intergenerational transmission of paternal trauma among US Civil War ex-POWs." Proceedings of the National Academy of Sciences 115, no.44 (October15, 2018): 11215–20. http://dx.doi.org/10.1073/pnas.1803630115.

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We study whether paternal trauma is transmitted to the children of survivors of Confederate prisoner of war (POW) camps during the US Civil War (1861–1865) to affect their longevity at older ages, the mechanisms behind this transmission, and the reversibility of this transmission. We examine children born after the war who survived to age 45, comparing children whose fathers were non-POW veterans and ex-POWs imprisoned in very different camp conditions. We also compare children born before and after the war within the same family by paternal ex-POW status. The sons of ex-POWs imprisoned when camp conditions were at their worst were 1.11 times more likely to die than the sons of non-POWs and 1.09 times more likely to die than the sons of ex-POWs when camp conditions were better. Paternal ex-POW status had no impact on daughters. Among sons born in the fourth quarter, when maternal in utero nutrition was adequate, there was no impact of paternal ex-POW status. In contrast, among sons born in the second quarter, when maternal nutrition was inadequate, the sons of ex-POWs who experienced severe hardship were 1.2 times more likely to die than the sons of non-POWs and ex-POWs who fared better in captivity. Socioeconomic effects, family structure, father-specific survival traits, and maternal effects, including quality of paternal marriages, cannot explain our findings. While we cannot rule out fully psychological or cultural effects, our findings are most consistent with an epigenetic explanation.

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5

Lunn, Joe. "Native Sons: West African Veterans and France in the Twentieth Century, Gregory Mann." Africa Today 55, no.2 (March 2009): 109–11. http://dx.doi.org/10.2979/aft.2009.55.2.109.

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6

Clout,H. "Native Sons: West African veterans and France in the twentieth century by Gregory Mann." African Affairs 106, no.425 (October1, 2007): 726–28. http://dx.doi.org/10.1093/afraf/adm046.

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7

Ruth Ginio. "Native Sons: West African Veterans and France in the Twentieth Century (review)." Journal of Military History 72, no.3 (2008): 982–83. http://dx.doi.org/10.1353/jmh.0.0019.

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8

THOMAS, MARTIN. "Native Sons: West African Veterans and France in the Twentieth Century By Gregory Mann." History 92, no.307 (July 2007): 367–68. http://dx.doi.org/10.1111/j.1468-229x.2007.401_1.x.

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9

Hosseini,M.H., S.Khavari, M.BozorgiKasgari, and M.ShahmoradiPilehRood. "Effectiveness of Anger Control Training on Resiliency, Happiness and General Health in Veterans’ Sons." Iranian Journal of War and Public Health 12, no.2 (May1, 2020): 75–84. http://dx.doi.org/10.29252/ijwph.12.2.75.

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10

Patin, Nicolas. "Von den Schützengräben zur NSDAP. Kriegskultur und Politisierung der nationalsozialistischen Reichstagsabgeordneten." Militaergeschichtliche Zeitschrift 73, no.1 (June1, 2014): 89–100. http://dx.doi.org/10.1515/mgzs-2014-0004.

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Abstract What was the main reason for German people to join the Nazi Party? In the historical literature, the First World War has been often depicted as a major explanation: the conflict is supposed to have created a »war culture« that would have led to the political mobilization of many Nazis. An analysis of the national-socialist members of the Reichstag between 1919 and 1933 does not contradict this hypothesis. Indeed, 80 percent of NSDAP MP‘s were war veterans. Nevertheless, in other parties too, an enormous proportion of delegates were veterans. Actually other particularities can be identified among Nazi members of the Parliament. The combination of these factors with the war experience can provide a more thorough and realistic picture. Therefore the NSDAP had not the monopoly on war experience, but the one on youth and war experience. The Nazi MP‘s were ten years younger than the other fractions of the Parliament. Moreover, a higher part of them were career soldiers, and soldiers‘ sons. They were also more attached to the countryside, by birth, profession, their fathers‘ professions or the subjects they decided to study. All these criteria lead to question the usual excessive focus on war experience. The Nazi political commitment was much more complex.

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11

Schauer, Frederick. "Not Just About License Plates: Walker v Sons of Confederate Veterans, Government Speech, and Doctrinal Overlap in the First Amendment." Supreme Court Review 2015, no.1 (January 2016): 265–99. http://dx.doi.org/10.1086/685654.

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12

Reuter, Martin, Petra Netter, Jürgen Hennig, Changiz Mohiyeddini, and Helmuth Nyborg. "Test of Nyborg's General Trait Covariance (GTC) model for hormonally guided development by means of structural equation modeling." European Journal of Personality 17, no.3 (May 2003): 221–35. http://dx.doi.org/10.1002/per.475.

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Nyborg's General Trait Covariance (GTC) model for hormonally guided development investigates the influence of gonadal hormones and fluid intelligence on body build, achievement, and socioeconomic variables. According to the model, testosterone should be negatively related to height, fat/muscle ratio, intelligence, income, and education. It is conceived that this influence should be determined to a great extent by mutual relationships between these variables. The model was tested by means of structural equation modeling (SEM) in a sample of 4375 males who had served in the United States Armed Forces. The results largely confirm Nyborg's androtype model but in addition reflect the relationships between the variables included in a quantitative causal manner. It could be shown that testosterone has a negative influence on crystallized intelligence and that this effect is mainly mediated by the negative influence of testosterone on education. An additional multiple group analysis testing for structural invariance across age groups revealed that the mediating role of education is more pronounced in old veterans. Copyright © 2002 John Wiley & Sons, Ltd.

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13

Suremain, Marie-Albane de. "Gregory Mann. Native sons: West African veterans and France in the twentieth century. Durham/Londres, Duke University Press, 2006, 333 p." Annales. Histoire, Sciences Sociales 63, no.3 (June 2008): 712–14. http://dx.doi.org/10.1017/s0395264900023726.

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14

Penn,DanielleL., LynE.Simpson, Susan Leggett, Gavin Edie, and Leanne Wood. "The Development of a Web Site to Promote the Mental and Physical Health of Sons and Daughters of Vietnam Veterans of Australia." Journal of Consumer Health On the Internet 10, no.4 (October17, 2006): 45–63. http://dx.doi.org/10.1300/j381v10n04_05.

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15

Clark,A.F. "GREGORY MANN. Native Sons: West African Veterans and France in the Twentieth Century. (Politics, History, and Culture.) Durham, N.C.: Duke University Press. 2006. Pp. ix, 333. $23.95." American Historical Review 112, no.5 (December1, 2007): 1657–58. http://dx.doi.org/10.1086/ahr.112.5.1657.

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16

Dirksen,P.B. "Song of Songs Iii 6-7." Vetus Testamentum 39, no.2 (1989): 219–25. http://dx.doi.org/10.1163/156853389x00093.

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AbstractAB The Anchor Bible; AT An American Translation (1923, 1951 15); A TD Das Alte Testament Deutsch; BHS Biblia Hebraica Stuttgartensia (Stuttgart, 1967/77); BKAT Biblischer Kommentar Altes Testament; COT Commentaar op het Oude Testament; BJér La Bible de Jérusalem (Paris, 1973); Buber M. Buber, Die Schrift verdeutscht (Heidelberg, 1980); CBA The Holy Bible, Translated... by Members of the Catholic Biblical Association of America (Paterson, New Jersey, 1955); GB W. Gesenius and F. Buhl, Hebräisches und Aramäisches Handwörterbuch über das Alte Testament (Berlin/Göttingen/Heidelberg, 1949 17); GK W. Gesenius/E. Kautzsch, Hebräische Grammatik (Leipzig, 1896 16) ; GNB Good News Bible (London, 1976); HAT Handbuch zum A lten Testament; HkA T Handkommentar zum Alten Testament; JerB The Jerusalem Bible (London, 1966); KAT Kommentar zum Alten Testament; KB L. Koehler and W. Baumgartner, Lexicon in Veteris Testamenti Libros (Leiden, 1958, 19743); KHkAT Kurzer Handkommentar zum Alten Testament; Moff. J. Moffatt, A New Translation of the Bible (London, 1950); NBE Nueva Biblica Española (Madrid, 1975); NEB The New English Bible (Oxford, 1970); Pl La Bible, Bibliothèque de la Pléiade (1959); NV Nieuwe Vertaling (Amsterdam, 1951); RSV Revised Standard Version (New York, 1952); SB La Sainte Bible, Version Synodale (Paris, 1929 3); SBMar La Sainte Bible. Texte intégral établi par les moines de Maredsous (1977).

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17

Girard,PhilippeR. "Gregory Mann, Native Sons: West African Veterans and France in the Twentieth Century. Durham: Duke University Press, 2006. ix + 333 pp. Photographs, end-notes, bibliography, index. Paper, $23.95 ISBN: 0-8223-3768-1." Itinerario 32, no.1 (March 2008): 111–13. http://dx.doi.org/10.1017/s0165115300001807.

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18

Judd, Mary. "There’s Something Happening Here: The Positive Impact of Collaborative Songwriting on Veterans Suffering from PTSD." Music and Medicine 12, no.1 (January29, 2020): 49. http://dx.doi.org/10.47513/mmd.v12i1.695.

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SongwritingWith:Soldiers (SW:S) is a non profit, coaching-based program that uses collaborative songwriting to build creativity, connections and strengths in order to help improve people’s lives. The results have been positively life changing, even lifesaving, for many. The focus of a recent small pilot study by Harvard Mass General researchers on the impact of SW:S’s collaborative songwriting intervention (CSI) on veterans found the CSI sessions to reduce PTSD (-33%) and Depressive symptoms (-25%), potentially sparking further positive change and movement forward. In full SW:S weekend retreats, 8-12 veterans are paired with highly skilled professional songwriters to turn their military experiences into songs. When not writing songs, the participants attend creative writing workshops, meditation or yoga sessions and other activities to foster further connections and post traumatic growth. More than 400 veterans and family members have attended SW:S events; more than 400 songs have been written, countless lives changed. Feedback from retreat participants reveals post-retreat increases in feelings of hope and optimism (77%), increased creative pursuits (83%), connections with others (78%) and a 100% endorsement for other veterans to attend. Efforts are under wayto expand the study and eventually broaden it to include additional components of the positive psychology, coaching-based program.

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19

Rosenberg, Clifford. "Native Sons: West African Veterans and France in the Twentieth Century. By Gregory Mann. Politics, History, and Culture. Edited by, George Steinmetz and Julia Adams. Durham, NC: Duke University Press, 2006. Pp. ix+333. $23.95." Journal of Modern History 80, no.3 (September 2008): 677–79. http://dx.doi.org/10.1086/593423.

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20

Browner, Tara, Mickey Hart, and Thomas Vennum. "American Warriors: Songs for Indian Veterans." Ethnomusicology 43, no.2 (1999): 385. http://dx.doi.org/10.2307/852751.

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21

Sofge, Robin. "Book Review: More Storytime Magic." Reference & User Services Quarterly 56, no.1 (September23, 2016): 53. http://dx.doi.org/10.5860/rusq.56n1.53a.

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This book offers a bounty of fresh materials for both storytime novices and veterans, including songs, flannel boards, rhymes, stories, and recommended book lists to engage the audience. Updating their 2009 Storytime Magic, authors MacMillan and Kirker use the same format for this volume, but with new materials. As with the earlier title, chapters have themes, such as “All About Me,” “Fairy Tales and Castles,” and “The Natural World.” The new materials in these chapters are useful when planning storytimes. Some activities and flannel boards are tied to specific books. For example, Toni Yuly’s Early Bird (2009, 19) is the focus of a flannel board, and an ALA web link is provided for flannel board patterns, which makes it easy to use. Song lyrics listed in the book can be sung to familiar tunes, including childhood favorites. As in the previous book, some American Sign Language is also included.

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22

KLEIN,MARTINA. "TIRAILLEURS AS A LINK BETWEEN FRANCE AND AFRICA - Native Sons: West African Veterans and France in the Twentieth Century. By Gregory Mann. Durham NC: Duke University Press, 2006. Pp. ix+333. $84 (isbn0-8223-3775-X); $23.95, paperback (isbn0-8223-3768-1)." Journal of African History 48, no.2 (July 2007): 322–24. http://dx.doi.org/10.1017/s0021853707002885.

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23

Manor, Uri, Raviv Allon, Hadar Gan-Or, Orr Yahal, Avi Benov, and Jacob Chen. "Previous Military Medical Exposure as a Motivator for a Medical Career." Military Medicine 186, Supplement_1 (January1, 2021): 757–61. http://dx.doi.org/10.1093/milmed/usaa335.

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ABSTRACT Introduction A variety of factors influence the motivation to choose a medical career; however, the influence of premedical experiences on health professional trainees’ choices is a neglected one. We hypothesize that medical exposure during service in the Israeli Air Force special operations forces (SOFs) has an impact on motivation for medical studies. The Israeli scenario, in which career choice is anteceded by substantial military experience, allows us to examine this hypothesis. Materials and Methods We conducted a retrospective cohort study among physicians and medical students who served as operators in the Israeli Air Force SOF; Unit 669 (an airborne combat search and rescue unit), and Shaldag (an airborne SOF unit). All medical students and physicians enlisted between January 2001 and December 2010 were eligible for enrollment. Results Of over 700 operators screened, 3.7% of Shaldag veterans and 11.1% of Unit 669 veterans had started or finished medical school (P-value < 0.001). Overall, 49 veterans answered the questionnaire and enrolled in the study, of whom 17 (34.7%) were Shaldag veterans and 32 (65.3%) were Unit 669 veterans. Subjective questions implied a significant effect of the service in Unit 669 on career choice. Paramedics had a relative risk of becoming physicians of 7.37 when compared to nonparamedic operators, irrespective of their original unit. Conclusions Medical exposure of Unit 669 operators during military service significantly contributed to their motivation for becoming physicians. Thus, military service in this setting acts de facto as an effective medical immersion program. This adds another factor to the myriad of factors that motivate young adults in their choice of a medical career.

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Janowiak,JohnJ. "Drug Education in Tune." Journal of Drug Education 25, no.3 (September 1995): 289–96. http://dx.doi.org/10.2190/qk79-n5xm-rvj8-lywe.

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America's impassioned involvement with music has found its way into the schools. A great song is complete in itself and needs nothing more to enhance it. The nose-thumbing spirit of Vietnam protesters in the seventies was reflected in the music of American songwriters of that period which included John Prine. Written in the traditional folk music style, John Prine's “Sam Stone” follows the storyline of a Vietnam veteran addicted to heroin and his tragic death. This article examines the heroin-related lyricism and music of “Sam Stone” as a teaching method in drug education.

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25

Howard, Karen. "Expressing Culture: Teaching and Learning Music of Ghana, West Africa." General Music Today 32, no.1 (August10, 2018): 26–29. http://dx.doi.org/10.1177/1048371318792228.

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In recent years, there has been much criticism of multiculturalism for its failure to address the power and privilege that keep the status quo in music education. Continued support and education is needed to grow preservice, practicing, and even veteran teachers’ skills in teaching and learning music genres from a broader range of music cultures. To that end, the purpose of this column is to examine the potential for bringing music from Ghana, West Africa, into the general music setting. A brief introduction to the music culture of Ghana is presented first, then a traditional song with teaching suggestions, followed by a list of suggested print and recorded resources.

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Ningsih, Nurna, and Arin Arianti. "THE USAGE OF YOUTUBE VIDEO IN TEACHING ENGLISH FOR YOUNG LEARNER (TEYL) FOR SIXTH SEMESTER STUDENTS OF ENGLISH DEPARTMENT." Cordova Journal : language and culture studies 9, no.1 (June30, 2019): 1–16. http://dx.doi.org/10.20414/cordova.v9i1.1773.

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The objective of the research is to know the student’s mastery in using YouTube as teaching media while the students learn to be a peer teacher in TEYL. TEYL is Teaching English for Young Learner is one of the subjects that is taught for sixth semester students of English Department in Veteran Bangun Nusantara University of Sukoharjo. Students learnt to teach their friends as if their friends were young learner students by using many kinds of teaching Medias. Youtube video is the most favorite teaching media because it is easy to get by downloading it or just see it. Qualitative method was used in the study. The subject of the study was 6th semester students of English Department. The collecting data of the study were used observation, interview, and documentation. The observation was used in order to know students’ teaching mastery about YouTube as a teaching media. The interview used to know the students feel, inspiration of using YouTube, and the application of YouTube in class. The documentation itself were divided into three. First was video recording, second was note taking and third was pictures. While the data of the research was the script based on the video recording. Based on the research, the students used YouTube as teaching media with different treatment. 1. Collecting some videos in a PowerPoint the way to serve it to the other students, 2. YouTube video was combined with some written explanation in a PowerPoint, 3. the other students only used a video then played it as a teaching medium, 4. Students downloaded songs video from YouTube but it does not play in class but the students use the song by changing the lyric. Then the students sang it with the variation lyric they already made.

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27

Carlucci, Claudia, Maria Anna De Lucia Brolli, Simon Keay, Martin Millett, and Kristian Strutt. "An archaeological survey of the Faliscan settlement at Vignale, Falerii Veteres (province of Viterbo)." Papers of the British School at Rome 75 (November 2007): 39–121. http://dx.doi.org/10.1017/s0068246200003524.

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UNA RICOGNIZIONE ARCHEOLOGICA DELL'INSEDIAMENTO FALISCO A VIGNALE, FALERII VETERES (PROVINCIA DI VITERBO)L'articolo presenta i risultati di una ricognizione geofisica condotta a Vignale nel 2001–2 come parte del ‘Progetto città romane nella media e bassa valle del Tevere’. Il sito costituisce una parte importante dell'insediamento topograficamente complesso di Falerii Veteres (moderna Civita Castellana) nella provincia di Viterbo. Il sito ebbe una lunga e complessa occupazione che si estese dall'età del bronzo al basso medioevo, benché il suo principale periodo di vita sia stato l'età del ferro.Le caratteristiche di questo sito particolare necessitavano di una ricognizione topografica dettagliata, associata all'uso della magnetometria, della resistività e di un programma di campionatura geochimica. I risultati di simili approcci hanno gettato nuova luce sull'organizzazione spaziale del pianoro di Vignale. Inoltre, i dati sono stati integrati con quelli raccolti in passato sulla stessa Vignale da Raniero Mengarelli tra il 1895 e il gennaio del 1896. Le evidenze emerse, insieme al riesame delle terrecotte raccolte sul sito, suggeriscono che a Vignale si trovasse uno dei santuari falisci principali di Falerii Veteres e che esso si sia sviluppato tra il V e il III secolo a.C.

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28

Stuart, Chapman Hill. "The Art of Songwriting, Andrew West (2016)." Journal of Popular Music Education 3, no.1 (April1, 2019): 151–54. http://dx.doi.org/10.1386/jpme.3.1.151_5.

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The author reviews The Art of Songwriting, written by veteran songwriter Andrew West, who oversees a postgraduate course at Leeds College of Music. The book benefits greatly from the author’s encyclopaedic knowledge of songs and songwriters, and a rich variety of examples permeates the book. As a result, the book is not a simple ‘how-to’ volume, but rather captures the rich diversity of approaches and techniques professional songwriters employ. A different, tighter organizational scheme might help the book’s wisdom be digestible for the reader to consolidate and retain all the knowledge the book has to offer. Still, the book is a welcome contribution to an understudied field, especially as music education scholars seek to diversify the musics that define school music teaching and learning.

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Gregory, Adrian. "Gender, Citizenship, and Entitlement - “The Blood of Our Sons”: Men, Women, and the Renegotiation of British Citizenship during the Great War. By Nicoletta F. Gullace. New York: Palgrave Macmillan, 2002. Pp. ii+282. $45.00 (cloth). - The War Came Home: Disabled Veterans in Britain and Germany, 1914–1939. By Deborah Cohen. Berkeley: University of California Press, 2001. Pp. xii+285. $50.00 (cloth)." Journal of British Studies 43, no.3 (July 2004): 410–15. http://dx.doi.org/10.1086/383603.

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30

Opitz, Rachel. "Integrating lidar and geophysical surveys at Falerii Novi and Falerii Veteres (Viterbo)." Papers of the British School at Rome 77 (November 2009): 1–27. http://dx.doi.org/10.1017/s0068246200000027.

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La città romana di Falerii Novi e quella pre-romana di Falerii Veteres vengono riviste in questo articolo attraverso la combinazione di dati da ricognizione lidar (light detection and ranging) e geofisica. La ricognizione lidar fornisce per la prima volta infomiazioni dettagliate sui bordi topograficamente complessi di questi siti e ha permesso di identificare un certo numero di nuove strutture. Osservando tali strutture nel contesto dei dati topografici e geofisici, sono state esplorate le aree urbane periferiche sia come zone per movimento sia come facciate. Tramite questi esempi vengono considerati i potenziali contributi forniti dal lidar alla comprensione generale dell'urbanismo pre-romano e romano.

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Gordon, Joel. "Singing the pulse of the Egyptian-Arab street: Shaaban Abd al-Rahim and the geo-pop-politics of fast food." Popular Music 22, no.1 (January 2003): 73–88. http://dx.doi.org/10.1017/s0261143003003052.

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Veteran Egyptian shaabi singer Shaaban Abd al-Rahim recently attained superstar status as the ‘interpreter of the pulse of the Egyptian-Arab street’ due to a pop hit proclaiming his hatred for Israel. Shaaban’s notoriety has been further enhanced by his abortive sponsorship of an ‘indigenous’ sandwich marketed in Egypt by McDonald's. Contracted by the fast food giant precisely because of his popularity, the singer was soon after dismissed in the wake of political pressure outside Egypt regarding the song that had made him a star. The deliberate turn to a singer like Shaaban for product sponsorship, especially for a commercial to be broadcast by state-run media, underscores weakening boundaries between what is ‘classically’ approved and what is still considered to be ‘vulgar’ or ‘low-class’ music, however popular it is among wide sectors of the population. For the moment, at least, Shaaban has become a figure with whom even a scornful intelligentsia must contend.

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32

Miller, Malcolm. "London, Royal Festival Hall: Steve Reich's ‘Radio Rewrite’." Tempo 67, no.265 (July 2013): 78–79. http://dx.doi.org/10.1017/s0040298213000521.

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Radio Rewrite, whose world première by the London Sinfonietta (who co-commissioned it) was warmly greeted by the capacity audience at the Royal Festival Hall on 5 March 2013, represents a fascinating postmodern symbiosis that attests to the veteran minimalist composer's continuing quest to cross new aesthetic boundaries in his eighth decade. It formed the centrepiece of a stunning concert, broadcast live by BBC Radio 3, which marked the first leg of a UK Reich tour that preceded the work's first USA airing (in Stanford on 16 March by the other commissioning ensemble, Alarm Will Sound). Reich concerts are occasions, and here the master himself together with percussionist David Hockings opened the programme with Clapping, then joined Sound Intermedia in their artful shaping of the amplified soundscape in a virtuoso performance by Mats Bergström of Electric Counterpoint. It was a performance of that work in Krakow in 2011, by Johnny Greenwood from the rock band Radiohead, that led to Reich's exploration and exploitation of their repertoire – notably two songs, ‘Jigsaw Falling into Place’ and ‘Everything in Its Right Place’ – in his new work.

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Freese, Peter. "T. C. Boyle’s The Harder They Come: Violence in America." Anglia 135, no.3 (September6, 2017): 511–42. http://dx.doi.org/10.1515/ang-2017-0048.

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AbstractT. C. Boyle’s fifteenth novel The Harder They Come (2015) offers a fictional inquiry into the American propensity for violence and takes its title from Jimmy Cliff’s 1972 reggae song and its motto from D. H. Lawrence’s characterization of the “essential American soul [as] hard, isolate, stoic, and a killer” (1978: 68). The article investigates how Boyle creates a metafictional historiography by combining two unrelated historical events – the bare-handed killing of a mugger by an elderly American veteran in Costa Rica and the long police hunt for the schizophrenic murderer Aaron Bassler in the Mendocino Redwoods – with a fictional character who represents the paranoid fringe worlds of sovereign citizens. The article then shows how Boyle embeds his plot in a general atmosphere of menace and incorporates the legend of the heroic mountain man John Colter, thus adding historical depth and evoking the world of wilderness survivalists. It also examines the narrative techniques, such as the choice of a schizophrenic’s point of view, and the stylistic features employed in order to fuse these ingredients into a thrilling tale that reveals the hidden relations between American foundation myths and the threats of contemporary gun violence.

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Pimenova,M.V., and A.B.Bodrikov. "Military Concepts in the Russian Linguistic World Image (as in the case of " Warrior" Concept)." Bulletin of Kemerovo State University 21, no.4 (December31, 2019): 1131–38. http://dx.doi.org/10.21603/2078-8975-2019-21-4-1131-1138.

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The article features the cognitive signs of the warrior concept. The main representation of the concept is stylistically marked. The word warrior is often used in elevated style. In Russian culture, the army has always been a special estate that protects the people and the Russian lands. The concept warrior proved to have some structural peculiarities. It includes seven motivating signs in the structure of the concept: (battle) cry, army, conquest, hunting, desire / aspiration, target, dedication. Only four of them transformed with time and moved into the category of conceptual signs: army → warrior / defender / one who is fighting; desire / aspiration + goal + dedication → purposeful (person). The second group of the structure is formed by twenty conceptual signs: military, liberator, fighter, (military) employee, soldier, (experienced) in military affairs, warrior / defender / the one who fights, hero, protector, brave man, winner, squire, courageous / valiant (man), role model / example for imitation, responsible (man), purposeful (person), giving a debt to the country, ready for self-sacrifice / accomplishing a feat, participant in the war, patriot / devotee / loyal (Motherland / Fatherland / people). These cognitive characteristics show a wide range of functional manifestations of modern representations of military occupation. The special group includes figurative stereotypical and gender signs, since a warrior has always been a male hero in Russian linguistic culture. The stereotypes of Russian linguistic culture are connected with the military past of our people, with its heroic epos, tales, and legends. Symbolic signs make up a separate group. The structure of the studied concept includes sixteen symbolic signs, which are also connected with the history of the Russian people with its numerous wars and victories: gods and saints, (fraternal) graves of warriors, war veterans, eternal flame, (military) rituals, (military) units, banner, George the Victorious, coat of arms, hero cities, icons, awards (orders and medals, weapons), monuments (obelisks and columns), songs and marches, field, status Hero-city, temple.

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Smith, Graeme. "Australian country music and the hillbilly yodel." Popular Music 13, no.3 (October 1994): 297–311. http://dx.doi.org/10.1017/s0261143000007212.

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Of the seventy-five tracks issued as a historical survey of Australian country performers from 1936 to 1960, sixty-eight feature a yodelling interlude, and in many the yodelling forms the main part of the performance. The importance of this vocal technique in Australian country music, and its persistence till the present day is a striking feature of the genre. Prominent Australian performers such as Wayne Horsborough comment that yodelling before country audiences in the USA produces reactions of amazement, for the technique has been almost totally abandoned by current American performers. Yet because most historical commentary on Australian country music has stressed textual development, the presence of the yodel, a wordless interlude, is often merely noted, even if with an acknowledgement of the skill of performers in this technique. And for those in the present period wishing to promote Australian country music to a broader audience, the yodel tends to be a source of embarrassment. The country music industry today is preoccupied with ‘throwing off the hick image’ and emphasising the broad appeal of the genre, and to many current propagandists for Australian country music yodelling is an aspect of both the history and current state of the music which condemns them to commercial unacceptability. Yet it has remained popular with audiences and a significant number of performers, and recently a telemarketed album of yodelling songs by veteran country performer Mary Schneider sold at Australian platinum levels (Latta, 1991, p. 150). Country music clubs, which form a backbone of committed support for the genre, frequently organise local festivals where talent quests characteristically include yodelling competitions.

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Song,Y., M.R.Kelly, C.H.Fung, J.M.Dzierzewski, A.Grinberg, M.N.Mitchell, K.Josephson, L.Fiorentino, J.L.Martin, and C.A.Alessi. "0475 Reducing Dysfunctional Sleep-Related Cognitions Improves Nighttime Sleep and Daytime Consequences in Older Adults with Insomnia." Sleep 43, Supplement_1 (April 2020): A182. http://dx.doi.org/10.1093/sleep/zsaa056.472.

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Abstract Introduction The long-term impact of addressing sleep-related cognitions, which is an important component of cognitive behavioral therapy for insomnia (CBTI), has not been established, particularly in older adults. We examined whether specific changes in sleep-related cognitions predicted long-term changes in sleep and other outcomes following CBTI in older adults. Methods We analyzed data from a randomized controlled trial testing CBTI in older veterans with insomnia (N=159, mean age 72 years). Sleep-related cognitions were assessed with the Dysfunctional Beliefs and Attitudes about Sleep scale (DBAS, subscales: Consequences, Worry/Helplessness, Sleep Expectations, Medication). Outcome measures included the Pittsburgh Sleep Quality Index (PSQI), Insomnia Severity Index (ISI), Epworth Sleepiness Scale (ESS), sleep diary variables, Flinders Fatigue Scale (FFS), and Short Form-12 health-related quality of life (QOL). Analyses completed slope of change in DBAS subscales (baseline to post-treatment: T1) between CBTI and control with respect to slope of change in sleep and other outcomes from post-treatment to 6-months (T2). Results Compared to controls, the CBTI group had significantly stronger associations between improvement (T1) in DBAS-Consequences and subsequent (T2) improvement in PSQI (difference in slopes [DIS]=0.9, 95%CI=[.29, 1.43], p=0.004), ISI (DIS=1.1, 95%CI=[.18, 2.0], p=0.019), ESS (DIS=0.6, 95%CI=[.10, 1.18], p=0.020), and FFS (DIS=1.9, 95%CI=[.76, 3.09], p=0.001). The CBTI group also had significantly stronger associations between improvement in DBAS-Worry/Helplessness and subsequent improvements in PSQI, ISI, and FFS; improvement in DBAS-Medication and PSQI and ISI; and improvement in DBAS-Sleep Expectations and improved FFS. Slopes were not different between groups for sleep diary variables or QOL. Conclusion Significant improvements in sleep-related cognitions with CBTI across DBAS subscales in older adults predicted improvement in several outcomes of nighttime sleep and daytime consequences. These findings suggest the importance of addressing dysfunctional sleep-related cognitions for sustained improvement with CBTI in older adults Support The study was supported by VA Health Services, Research and Development (Alessi, IIR 08-295), National Institute on Aging (K23AG055668, Song), National Heart, Lung, and Blood Institute (K24HL 143055, Martin) of the National Institutes of Health and VA Greater Los Angeles Healthcare System, Geriatric Research, Education and Clinical Center.

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Song, Yeonsu, Sarah Kate McGowan, Monica Kelly, Gwendolyn Carlson, Constance Fung, Karen Josephson, Michelle Zeidler, Cathy Alessi, and Jennifer Martin. "351 Informal Caregivers with Insomnia May Benefit From an Insomnia Treatment Using an Acceptance and Commitment Therapy Approach." Sleep 44, Supplement_2 (May1, 2021): A140. http://dx.doi.org/10.1093/sleep/zsab072.350.

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Abstract Introduction Insomnia among informal caregivers (providing care to family/friends) is common and associated with worse mental and physical health outcomes. Traditional cognitive behavioral therapy for insomnia may be challenging for caregivers whose beliefs about sleep may relate to beliefs and behaviors that are intertwined with their unique situation of caregiving. We examined whether an insomnia treatment using an acceptance and commitment (ACT) approach (i.e. committing to values-based actions toward goals vs. experiential avoidance of distressing emotions/thoughts) plus sleep restriction, stimulus control and sleep hygiene improves sleep, mental health, and daytime symptoms among caregivers. Methods We analyzed data from women veterans with insomnia who were informal caregivers (mean age=44 years [range 25–57]; N=6) and were participating in a clinical trial of an ACT-focused treatment (termed ABC-I). We measured: Pittsburgh Sleep Quality Index (PSQI), Insomnia Severity Index (ISI), Patient Health Questionnaire (PHQ-9), General Anxiety Disorder (GAD-7), 11 items assessing symptoms of daytime impairment due to poor sleep derived from the International Classification of Sleep Disorders-Third Edition, and the Acceptance and Action Questionnaire (AAQ). Student t-tests were used to compare outcomes between pre- and post-ABC-I. Results Caregivers showed significant improvements between pre- and post-ABC-I (all p-values<0.05) in the following outcomes: ISI (14.3±5.4 vs. 3.8±3.2), PHQ-9 (9.8±7.2 vs. 2.8±3.8), GAD-9 (9.0±6.6 vs. 2.0±1.8), and number of symptoms of sleep-related daytime impairment (6.8±4.0 vs. 3.8±3.5). Caregivers also showed improvement trends in PSQI (10.0±4.1 vs. 5.2±1.2, p=0.06) and AAQ score (24.0±12.7 vs. 16.2±8.0, p=0.05). Conclusion We found that caregivers with insomnia may benefit from ACT-based treatment in improving perceived sleep quality and insomnia, depression, anxiety, sleep-related daytime impairment and reduced experiential avoidance. This approach may increase motivation by linking the sleep program to core values, and acceptance and tolerance of emotions or thoughts may benefit caregivers with insomnia. Further studies using an ACT-based insomnia program are needed to test its effect in a larger sample of caregivers and evaluate benefits in terms of reduced stress and improved health. Support (if any) VA HSR&D (Martin IIR 13-058-2 and RCS-20–191), NIA (K23AG055668, Song), NHLBI (K23HL143055, Martin) of the NIH, VAGLAHS GRECC, and VA Office of Academic Affiliations (Kelly; Carlson).

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Ямпольская, Ирина Юрьевна. "Victory Day in Modern Odessa: A Conflict Between Two Concepts of Memory." ТРАДИЦИОННАЯ КУЛЬТУРА, no.3 (November2, 2020): 39–55. http://dx.doi.org/10.26158/tk.2020.21.3.003.

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Формирование идентичности в современной Украине связано с выработкой отношения ко многим аспектам истории, прежде всего истории советского периода. Важнейший момент - отношение к Великой Отечественной войне. В 2014-2015 гг. после резкого ухудшения российско-украинских отношений в рамках декоммунизации была создана новая официальная концепция праздника. Отношение к реформированию Дня Победы является тестом на лояльность не только для политиков и рядовых граждан, но и для целых регионов, которые различаются по уровню пророссийской ориентации. Консервативная оппозиция, оказавшаяся включенной в процесс реформирования, но не имеющая возможности противодействовать ему открыто, часто выражает свою точку зрения через символические действия. Так, в Одессе «низовым» символическим высказыванием является подчеркнутое следование традиционным и «пророссийским» формам ритуальности, связанным с Днем Победы: игнорирование новой даты проведения праздника (на мероприятия, организованные центральной властью 8 мая, приходят значительно меньше одесситов, чем на традиционные мероприятия 9 мая); внимание к запрещенной символике (красным знаменам, советским воинским символам, советским военным песням, георгиевским лентам); демонстрация портретов ветеранов войны, что является следованием формату «Бессмертного полка» (формат возник как деидеологизированный, но в современной Украине воспринимающийся как «пророссийский»); использование в различных формах «нежелательной» лексики, например, выражения «Великая Отечественная война» вместо «Вторая мировая война» и др. The formation of identity in modern Ukraine is connected, in particular, with attitudes towards many aspects of its history, primarily the history of the Soviet period. The most important of these is the attitude towards the Great Patriotic War, the term used in former republics of the Soviet Union to refer to WWII. In 2014-2015, after the sharp deterioration in Russian-Ukrainian relations, a new official conception of Victory Day was developed as part of the process of de-communization. One’s attitude towards the reform of the holiday became a test of loyalty not only for politicians and ordinary citizens, but also for entire regions of the country, which, as is known, differ in their level of pro-Russian sentiment. The conservative, pro-Russian opposition to the reform process, which was drawn into it but was unable to oppose it openly, often expresses its point of view through symbolic action. In Odessa, for instance, the grassroots symbolic expression of this attitude is an emphatic adherence to the traditional and “pro-Russian” forms of the ritual associated with Victory Day. This includes ignoring the new date of the holiday, May 8 (many fewer Odessa residents turn out for the events organized by the central government on that date as compared to their participation in old-style events on May 9); the use of forbidden symbols such as red flags, Soviet military images and songs, and St. George ribbons (a traditional mark of remembrance of those who died in WWII); parading with portraits of war veterans, following the model of the “Immortal Regiment” (a patriotic society with its own special practice of street marching; while this practice began in Russia as ideologically neutral, in modern Ukraine it is perceived as “pro-Russian”); and the use of “undesirable” vocabulary, for example, use of the expression “Great Patriotic War” instead of “World War II.”

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Lapeña, Jose Florencio. "People Giving Hope in the Time of COVID-19: They Also Serve Who Care and Share." Philippine Journal of Otolaryngology Head and Neck Surgery 35, no.1 (May16, 2020): 4–5. http://dx.doi.org/10.32412/pjohns.v35i1.1255.

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That murmur, soon replies, “God doth not need Either man’s work or his own gifts; who best Bear his mild yoke, they serve him best. His state Is Kingly. Thousands at his bidding speed And post o’er Land and Ocean without rest: They also serve who only stand and wait.”1 1John Milton, Sonnet 19 The COVID-19 Pandemic has brought out most of the best (and some of the worst) in us. Much has been said, shared, even sung about health care workers as frontline heroes. Whether we indeed form the frontline, or man the last line of defense, due credit is being given to all “front-liners” – essential-service workers, drivers and delivery personnel, security guards, the military and police who literally serve in the trenches of this invisible war. Indeed, it is heartening to read the inspiring messages, hear the encouraging words, listen to the uplifting (sometimes funny) music and songs, witness the moving memes and cartoons, watch the refreshing dances and tributes, and receive the healing blessings and prayers on various media and social media platforms. Indeed, we are motivated to continue to work, so that others may safely stay home. Some of us have even been called upon to die, so that others may live. But so much less is and has been said about those who make our battle possible, who selflessly and silently took it upon themselves to clothe us with personal protective equipment, feed us, transport us, and even shelter us as we engage the unseen enemy. It is these heroes I wish to thank today. I certainly cannot thank them all, but I sincerely hope that those I do mention will represent the many others I cannot. Early on, my brother Elmer Lapeña and his Team Twilight group of “golfing enthusiasts and friends” (“company owners, executives, managers, engineers, technicians, entrepreneurs, and expats in the electronics, semiconductor, metalworking, automotive, aerospace, and packaging manufacturing industries”) responded to the call for better protection for frontliners with door-to-door deliveries of Personal Protective Equipment (PPE) to over 40 hospitals in the National Capitol Region, Rizal, Cavite, Laguna and Batangas including the Philippine General Hospital (PGH).2 On a personal note, Elmer and my sister-in-law Annette were closely monitoring our situation, going out of their way to obtain difficult-to-find PPEs for my wife Josie and myself, and our respective Departments of Family and Community Medicine (DFCM) and Otorhinolaryngology (ORL) at the PGH. For her part, our very dear friend Gigi Bautista Rapadas organized Project #HelpCovid19Warriors(HCW), to “go where the virus goes” and “help where help is needed and requested,” harnessing donations from ‘family, friends, and friends of friends” to procure PPE (as well as disinfectants, even canned goods) that were distributed “from Metro Manila to the provinces: Tuguegarao, Bataan, Bulacan, La Union, Nueva Vizcaya, Cavite,” moving from hospitals and health centers to correctional institutes.3 It is because of them that our PGH Department of ORL obtained very expensive but essential respirator hoods for added protection from aerosolized virus when conducting airway procedures, in addition to head-to-foot PPEs for use of the PGH DFCM in attending to PGH staff at the UP Health Service. Meanwhile, without fanfare, our dear friends Popot and Agnes (also my DLSU ’79 classmate) Lorenzana provided cooked meals for 1,000 persons daily. Working with on-the-ground social workers and with the 2KK Tulong sa Kapwa Kapatid Foundation, their Feeding Program “A thousand meals for poor communities” reached Payatas, Talayan, Pinyahan, Smokey Mountain, Maisan, Bagong Silang, Old Balara, Tatalon, Sta. Teresita, Sampaloc, and Sta. Ana, among more than 50 other communities. They generously responded to my wife’s request to provide meals for her community patients of the Canossa Health Center in Tondo. They have also provided meals for hospital staff of Amang Rodriguez Memorial Medical Center, the Medical City Hospital, Veterans Memorial Medical Center, Dr. Jose Fabella Memorial Hospital, Dr. Jose Rodriquez Memorial Hospital, Quezon City General Hospital, the San Lazaro Hospital, Valenzuela City Emergency and Lung Center of the Philippines. They continue this service which to date has provided for more than 32,000 meals, with corporate partners and private individuals joining the effort.4 Other De La Salle University (DLSU) College ‘79 batchmates who wish to remain anonymous obtained board approval of their endorsement to channel all the social development funds of their Maritime Multipurpose Cooperative for the next 3 years to the Philippine General Hospital. Adding their personal funds (and those solicited by their daughter and nephew), they took on the daunting task of sourcing and proving Powered Air Purifying Respirators (PAPRs) for our use. Another DLSU batchmate has been providing PPEs to various hospitals including PGH through their family corporation, Nobleland Ventures, Inc. Even their high school batch ’75 of Saint Jude Catholic School has donated boxes and boxes of PPEs to the PGH and other hospitals. Other DLSU ’79 classmates Bel and Bong Consing, and Timmy, Joy (and Tita Linda) Bautista have personally donated PPEs and funds for our COVID-19 operations, while classmate Fritz de Lange even sent over sweet mangoes for us to enjoy with our fellow frontliners. Generous donations also poured in from La Salle Green Hills (LSGH) High School ’76 friends Cris Ibarra, Norman Uy, Class 4E, and batchmates Tito and Pepper who wish to remain anonymous, as well as Menchit Borbon and her St. Theresa’s College Quezon City (STCQC) - Section 1 classmates. We even received overseas support from my LSGH 4B classmate Bingo Pantaleon from Yangon; my mom Libby, brother Bernie and Lilli, and friend Soyanto from Singapore, and sister Sabine from Germany. And how can we forget the regular frozen food deliveries of Jollibee chicken drumsticks and home-made Bulgogi and Tapa from our dear friends Ed and Aning Go? Perhaps the most touching gifts of all came from my eldest and youngest daughters Melay and Jica, who lovingly prepared and delivered much-appreciated meals to us, and middle child Ro-an, who with our son-in-law Reycay serenaded us with beautiful music that was appreciated by no less than Vice President Leni Robredo and featured by the Philippine Philharmonic Orchestra.5 Their musical fund-raising campaign started with another haunting piece featuring my sister Nina and brother-in-law Kiko.6 As if that was not enough, Ro-an bakes cookies to raise funds for our ongoing COVID-19 operations at PGH, while Melay and Jica keep asking us what we want to eat next. These three count among those who have least, yet “put in everything ” from what little they have.7 These are but a few examples of those known personally to me- my family and friends. And there are many more. In the same way, every other doctor and front liner will have their own stories to tell, of friends, family even mere acquaintances who have come out of the shadows to help, to care, to share in whatever way they can, in fighting this battle with us. Let this be their tribute as well. Those of us who serve in the Philippine General Hospital have been called People Giving Hope.8,9 I believe that we do give hope because others give us hope in turn. I like to think that the inscription in the PGH lobby “They Also Serve Who Care and Share” honors these others in a special way who go over and beyond the call of duty. With apologies to John Milton, our heroes go way over and beyond “they also serve who only stand and wait.”

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Michelle Moyd. "Native Sons: West African Veterans and France in the Twentieth Century (review)." Journal of Colonialism and Colonial History 9, no.3 (2008). http://dx.doi.org/10.1353/cch.0.0020.

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O'Toole,BrianI. "Intergenerational Transmission of Posttraumatic Stress Disorder in Australian Vietnam Veterans’ Daughters and Sons: The Effect of Family Emotional Climate While Growing Up." Journal of Traumatic Stress, June13, 2021. http://dx.doi.org/10.1002/jts.22700.

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Wibowo, Rachmat Ari. "MENGAJAR VOCABULARY DENGAN MENGGUNAKAN LAGU BERBAHASA INGGRIS DI AKADEMI TEKNIK PERKAPALAN (ATP) VETERAN SEMARANG." SOSIO DIALEKTIKA 3, no.2 (December3, 2018). http://dx.doi.org/10.31942/sd.v3i2.2525.

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Songs have a universal appeal that connects all cultures and languages. Besides having the potential to make lessons interesting and fun, songs as authentic material are very versatile and can be developed into various learning activities. The purpose of English research for cadets is to develop the competence of students in using spoken and written English. In this study qualitative descriptive research was used. The population in this study was 550 cadets of the Shipping Academy (ATP) Veteran Semarang. The sample in this study were cadets majoring in Ship Electrical Engineering (TLK) totaling 36. In this study can be concluded 2 things; the application of English songs to improve English speaking ability and enrich vocabulary is very simple. From the results obtained in this study, proving that the method used is to use English songs to improve the English speaking ability and enrich vocabulary is very effective.Key word: song, teaching English, vocabulary

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Nguyen, Kathy. "Echoic survivals: Re-documenting pre-1975 Vietnamese music as historical sound/tracks of re-membering." Violence: An International Journal, October23, 2020, 263300242095157. http://dx.doi.org/10.1177/2633002420951573.

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Following the contested fall of Sài Gòn in 1975, several South Vietnamese veterans found their existence and contributions during the Việt Nam War erased. Even after 45 years of diasporic displacement, or what I refer to as the involuntary and forceful exilic removal and geographical scattering of a group due to political turnover and turmoil, the histories, stories, and legacies of South Việt Nam and the Republic of Việt Nam have largely been forgotten in the present and political landscapes of both postwar Việt Nam and the United States. Based on what I describe as a diasporic re-reading of the lyrics and re-listening of selective pre-1975 Vietnamese music, this article explores the enduring corpus of musical sounds in nhạc vàng, or pre-1975 yellow music, specifically songs that focus on war and người lính (“soldiers”). By examining its historical and spatial trajectories, I argue that Vietnamese music can be heard and described as historical sources, much of which has been overlooked in the West, that document the many erased and discounted experiences, stories, and peril of South Vietnamese veterans. As I argue, diasporic sounds echoed in Vietnamese music are crucial to understanding the history and continued peril of South Vietnamese veterans in the current geopolitical landscape. The following analysis shows that Vietnamese music contextually becomes a diasporic source for re-membering the disremembered, the forgotten, and the silenced. Vietnamese music shifts from modern music to diasporic sounds of war remembrance and loss that underscore their continued postwar plight. In this essay, I also interviewed a South Vietnamese veteran. For him, music becomes a mode of survival, representing the unfading nostalgia and memories of the Việt Nam War.

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Horrocks, John. "The Limits of Endurance: Shell Shock and Dissent in World War One." Journal of New Zealand Studies, NS27 (December5, 2018). http://dx.doi.org/10.26686/jnzs.v0ins27.5175.

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Soldiers serving on the Western Front had few opportunities to question the situation in which they found themselves. Censorship limited what they could tell people at home, though there were acceptable forms of dissent such as grumbling, jokes, poems and songs. More serious responses to the intolerable conditions of modern warfare were the nervous conditions variously described as shell shock, concussion neurasthenia, hysteria, exhaustion, pithiatism, and psychasthenia. The need to provide treatment for many servicemen after they returned to New Zealand revealed the extent of the psychological damage among these veterans. Such consequences are now better understood in terms of concepts like post-traumatic stress, but a purely medical model of these effects can overlook the degree to which "shell shock" could also be an expression of an involuntary protest against military service.

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Wu, Lisa Dong-Ying, SandraA.N.Walker, Marion Elligsen, Lesley Palmay, Andrew Simor, and Nick Daneman. "Antibiotic Use and Need for Antimicrobial Stewardship in Long-Term Care." Canadian Journal of Hospital Pharmacy 68, no.6 (December23, 2015). http://dx.doi.org/10.4212/cjhp.v68i6.1500.

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<p><strong>ABSTRACT</strong></p><p><strong>Background:</strong> Antimicrobial stewardship may be important in long-term care facilities because of unnecessary or inappropriate antibiotic use observed in these residents, coupled with their increased vulnerability to health care–associated infections.</p><p><strong>Objectives:</strong> To assess antibiotic use in a long-term care facility in order to identify potential antimicrobial stewardship needs.</p><p><strong>Methods:</strong> A retrospective descriptive study was conducted at the Veterans Centre, a long-term care facility at Sunnybrook Health Sciences Centre, Toronto, Ontario. All residents taking one or more antibiotics (n = 326) were included as participants. Antibiotic-use data for patients residing in the facility between April 1, 2011, and March 31, 2012, were collected and analyzed.</p><p><strong>Results:</strong> Totals of 358 patient encounters, 835 antibiotic prescriptions, and 193 positive culture results were documented during the study period. For 36% (302/835) of antibiotic prescriptions, the duration was more than 7 days. Cephalosporins (30%; 251/835) and fluoroquinolones (28%; 235/835) were the most frequently prescribed antibiotic classes. Urine was the most common source of samples for culture (60%; 116/193).</p><p><strong>Conclusions:</strong> Characteristics of antimicrobial use at this long-term care facility that might benefit from further evaluation included potentially excessive use of fluoroquinolones and cephalosporins and potentially excessive duration of antibiotic use for individual patients.</p><p><strong>RÉSUMÉ</strong></p><p><strong></strong><strong>Contexte :</strong> La gérance des antibiotiques peut s’avérer importante au sein des établissements de soins de longue durée à cause d’une utilisation inutile ou inappropriée des antibiotiques chez les résidents de ces établissements et de leur vulnérabilité aux infections nosocomiales. </p><p><strong>Objectifs :</strong> Évaluer l’utilisation des antibiotiques dans un établissement de soins de longue durée afin de déterminer si une gérance des antimicrobiens peut être nécessaire.</p><p><strong>Méthodes :</strong> Une étude descriptive rétrospective a été réalisée au Veterans Centre, un établissement de soins de longue durée au sein du Sunnybrook Health Sciences Centre, à Toronto en Ontario. Tous les résidents prenant au moins un antibiotique (n = 326) ont été admis à l’étude. Des données sur les antibiothérapies pour des patients résidant dans l’établissement entre le 1er avril 2011 et le 31 mars 2012 ont été recueillies et analysées.</p><p><strong>Résultats :</strong> Pendant l’étude, on a consigné en tout 358 séjours de patients, 835 prescriptions d’antibiotiques et 193 résultats positifs de culture. Pour 36 % (302/835) des prescriptions d’antibiotiques, le traitement était de plus de 7 jours. Les céphalosporines (30 % [251/835]) et les fluoroquinolones (28 % [235/835]) étaient les antibiotiques les plus souvent prescrits. Les cultures étaient le plus souvent obtenues à partir d’urines (60 % [116/193]).</p><p><strong>Conclusions :</strong> L’utilisation possiblement excessive de fluoroquinolones et de céphalosporines ainsi que la durée potentiellement exagérée des antibiothérapies font partie des caractéristiques de l’emploi des antimicrobiens dans cet établissement de soins de longue durée qui pourraient mériter de plus amples évaluations.</p>

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"Mahadma Gandhi and Netaji Subbash Chandra Bose from Political Philosophy Perspective." Tạp chí Khoa học Xã hội và Nhân văn (VNU Journal of Social Sciences and Humanities) 7, no.2 (June2, 2021): 182–93. http://dx.doi.org/10.33100/jossh7.2.phamngocthuy.

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Mahatma Gandhi and Netaji Subhas Chandra Bose were two legendary personalities, gigantic in their political moral and ethical stature. Both of them were two worthy sons of Mother India but in many aspects, they were so different from each other. However, among all the Indian Freedom Fighters, Netaji Subhas Chandra Bose’s ranking concerning his contribution to Indian freedom struggle and popularity is next only to Mahatma Gandhi. Interestingly, historians, military strategists, anti-colonialists and political scientists have had the veteran revolutionary as a subject of serious academic discussions. Tum mujhe khoon do mein tumhein azaadi doon ga” - These words were uttered by the great revolutionary of colonial time, Netaji Subhas Chandra Bose. The intention behind the statement comes from Netaji's idea that India could never get freedom through peaceful means unlike Mahatma Gandhi (Mohandas Karamchand Gandhi), whose ideology was more non-violent. On one hand there was Subhas Chandra Bose and on the other hand there was GANDHI. The relationship between these two characters is very important. In this paper, I try to analyse the differences and even similarities between two great figures of India in term of political philosophy. Received 9th December 2020; Revised 2nd March 2021; Accepted 20th March 2021

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Maxwell, Lori, and KaraE.Stooksbury. "No "Country" for Just Old Men." M/C Journal 11, no.5 (August22, 2008). http://dx.doi.org/10.5204/mcj.71.

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Introduction Presidents “define who Americans are—often by declaring who they aren’t”, and “by their very utterances […] have shaped our sense of who we are as Americans” (Stuckey, front cover). This advocacy of some groups and policies to the exclusion of others has been facilitated in the United States’ political culture by the country music industry. Indeed, President Richard Nixon said of country music that it “radiates a love of this nation—a patriotism,” adding that it “makes America a better country” (Bufwack and Oermann 328). Country music’s ardent support of American military conflict, including Vietnam, has led to its long-term support of Republican candidates. There has been a general lack of scholarly interest, however, in how country music has promoted Republican definitions of what it means to be an American. Accordingly, we have two primary objectives. First, we will demonstrate that Republicans, aided by country music, have used the theme of defence of “country,” especially post-9/11, to attempt to intimidate detractors. Secondly, Republicans have questioned the love of “country,” or “patriotism,” of their electoral opponents just as country musicians have attempted to silence their own critics. This research is timely in that little has been done to merge Presidential advocacy and country music; furthermore, with the election of a new President mere days away, it is important to highlight the tendencies toward intolerance that both conservatism and country music have historically shared. Defence of ‘Country’ After the 9/11 attacks, President George W. Bush addressed the nation before a Joint Session of Congress on 20 September 2001. During this speech, the president threatened the international community and raised the spectre of fear in Americans both while drawing distinctions between the United States and its enemies. This message was reflected and reinforced by several patriotic anthems composed by country artists, thus enhancing its effect. In his remarks before Congress, Bush challenged the international community: “Either you are with us, or you are with the terrorists;” thus “advocating some groups to the exclusion of others” on the international stage (20 September 2001). With these words, the President expanded the definition of the United States’ enemies to include not only those responsible for the 9/11 attacks, but also anyone who refused to support him. Republican Senator John McCain’s hawkishness regarding the attacks mirrored the President’s. “There is a system out there or network, and that network is going to have to be attacked,” McCain said the next morning on ABC (American Broadcasting Company) News. Within a month he made clear his priority: “Very obviously Iraq is the first country,” he declared on CNN. Later he yelled to a crowd of sailors and airmen: “Next up, Baghdad!” (http://www.iht.com/articles/2008/08/17/america/mccain.php). Bush’s address also encouraged Americans at home to “be calm and resolute, even in the face of a continuing threat” (20 September 2001). The subtle “us vs. them” tension here is between citizens and those who would threaten them. Bush added that “freedom and fear” had always “been at war” and “God is not neutral between them” (20 September 2001) suggesting a dualism between God and Satan with God clearly supporting the cause of the United States. Craig Allen Smith’s research refers to this as Bush’s “angel/devil jeremiad.” The President’s emphasis on fear, specifically the fear that the American way of life was being assailed, translated into public policy including the creation of the Department of Homeland Security and the Patriot Act. This strategic nomenclature strengthened the power of the federal government and has been used by Republicans to suggest that if a candidate or citizen is not a terrorist then what does he/she have to fear from the government? The impact of Bush’s rhetoric of fear has of late been evaluated by scholars who have termed it “melodrama” in international affairs (Anker; Sampert and Treiberg). To disseminate his message for Americans to support his defence of “country,” Bush needed look no further than country music. David Firestein, a State Department diplomat and published authority on country music, asserted that the Bush team “recognised the power of country music as a political communication device” (86). The administration’s appeal to country music is linked to what Firestein called the “honky-tonk gap” which delineates red states and blue states. In an analysis of census data, Radio-Locator’s comprehensive listing by state of country music radio stations, and the official 2004 election results, he concluded that If you were to overlay a map of the current country music fan base onto the iconic red-and-blue map of the United States, you would find that its contours coincide virtually identically with those of the red state region. (84) And country musicians were indeed powerful in communicating the Republican message after 9/11. Several country musicians tapped into Bush’s defence of country rhetoric with a spate of songs including Alan Jackson’s Where Were You? (When the World Stopped Turning), Toby Keith’s Courtesy of the Red, White, and Blue (the Angry American), and Darryl Worley’s Have You Forgotten? to name a few. Note how well the music parallels Bush’s attempt to define Americans. For instance, one of the lines from Keith’s Courtesy of the Red, White, and Blue (the Angry American) speaks of those who have given their lives so that other Americans may rest peacefully. This sentiment is reiterated by the theme of Worley’s Have You Forgotten? in which he talks of spending time with soldiers who have no doubts about why they are at war. Both songs implicitly indict the listener for betraying United States soldiers if his/her support for the Iraqi war wanes or, put in Bush terms, the listener would become a supporter of “terrorism.” Country music’s appeal to middle-America’s red state conservatism has made the genre a natural vehicle for supporting the defence of country. Indeed, country songs have been written about every war in United States history; most expressing support for the conflict and the troops as opposed to protesting the United States’ action: “Since the Civil War and Reconstruction, ‘Dixie’ has always been the bellwether of patriotic fervour in time of war and even as the situation in Vietnam reached its lowest point and support for the war began to fade, the South and its distinctive music remained solidly supportive” (Andresen 105). Historically, country music has a long tradition of attempting to “define who Americans were by defining who they weren’t” (Stuckey). As Bufwack and Oermann note within country music “images of a reactionary South were not hard to find.” They add “Dixie fertilized ‘three r’s’ – the right, racism, and religion” (328). Country musicians supported the United States’ failed intervention in Vietnam with such songs as It’s for God and Country and You Mom (That’s Why I’m Fighting In Vietnam), and even justified the American massacre of noncombatants at My Lai in the Battle Hymn of Lt. Calley (328). Thus, a right-wing response to the current military involvement in Iraq was not unexpected from the industry and the honky-tonk state listeners. During the current election, Republican presidential nominee McCain has also received a boost from the country music genre as John Rich, of Big and Rich, wrote Raising McCain, a musical tribute to McCain’s military service used as his campaign theme song. The song, debuted at a campaign rally on 1 August 2008, in Florida, mentions McCain’s ‘Prisoner of War’ status to keep the focus on the war and challenge those who would question it. Scholars have researched the demographics of the country music listener as they have evaluated the massification theory: the notion that the availability of a widespread media culture would break down social and cultural barriers and result in a “homogenised” society as opposed to the results of government-controlled media in non-democratic countries (Peterson and DiMaggio). They have determined that the massification theory has only been partially demonstrated in that regional and class barriers have eroded to some extent but country music listeners are still predominately white and older (Peterson and DiMaggio 504). These individuals do tend to be more conservative within the United States’ political culture, and militarism has a long history within both country music and conservatism. If the bad news of the massification theory is that a mass media market may not perpetuate a homogenous society, there is good news. The more onerous fears that the government will work in tandem with the media to control the people in a democracy seem not to have been borne out over time. Although President Bush’s fear tactics were met with obsequious silence initially, resistance to the unquestioning support of the war has steadily grown. In 2003, a worldwide rally opposed the invasion of Iraq because it was a sovereign state and because the Bush doctrine lacked United Nations’ support. Further opposition in the United States included rallies and concerts as well as the powerful display in major cities across the nation of pairs of combat boots representing fallen soldiers (Olson). Bush’s popularity has dropped precipitously, with his disapproval ratings higher than any President in history at 71% (Steinhauser). While the current economic woes have certainly been a factor, the campaigns of Barack Obama and John McCain can also be viewed as a referendum on the Bush war. The American resistance to the Bush rhetoric and the Iraq war is all the more significant in light of research indicating that citizens incorrectly believe that the opposition to the Vietnam War was typified by protests against the troops rather than the war itself (Beamish). This false notion has empowered the Republicans and country musicians to challenge the patriotism of anyone who would subsequently oppose the military involvement of the United States, and it is to this topic of patriotism that we now turn. Patriotism Patriotism can be an effective way for presidential candidates to connect with voters (Sullivan et al). It has been a particularly salient issue since the 9/11 attacks and the wars in Iraq and Afghanistan. Ironically, George W. Bush, a man whose limited military service had been the subject of debate in 2000, was able to employ the persistent patriotic themes of country music to his electoral advantage. In fact, Firestein argued that country music radio had a greater effect on the 2004 election than any ads run by issue groups because it “inculcated and reinforced conservative values in the red state electorate, helped frame the issues of the day on terms favourable to the conservative position on those issues, and primed red state voters to respond positively to President Bush’s basic campaign message of family, country, and God” (Firestein 83). Bush even employed Only in America, a patriotic anthem performed by Brooks and Dunn, as a campaign theme song, because the war and patriotism played such a prominent role in the election. That the Bush re-election campaign successfully cast doubt on the patriotism of three-time Purple Heart winner, Democratic Senator John Kerry, during the campaign is evidence of Firestein’s assertion. The criticism was based on a book: Unfit for Command: Swift Boat Veterans Speak Out Against John Kerry (O’Neill and Corsi). The book was followed by advertisements funded by Swift Boat Veterans for Truth which included unsubstantiated claims that Kerry lied or exaggerated his combat role in Vietnam in order to obtain two of his Purple Hearts and his Bronze Star; the testimony of Kerry’s crewmen and Navy records notwithstanding, these ads were effective in smearing Kerry’s service record and providing the President with an electoral advantage. As far as country music was concerned, the 2004 election played out against the backdrop of the battle between the patriotic Toby Keith and the anti-American Dixie Chicks. The Dixie Chicks were berated after lead singer Natalie Maines’s anti-Bush comments during a concert in London. The trio’s song about an American soldier killed in action, Travelin’ Soldier, quickly fell from the top spot of the country music charts. Moreover, while male singers such as Keith, Darryl Worley, and Alan Jackson received accolades for their post 9/11 artistic efforts, the Dixie Chicks endured a vitriolic reaction from country music fans as their CDs were burned, country radio refused to play their music, their names were added to an internet list of traitors, their concerts were protested by Bush supporters, and their lives were even threatened (http://www.poppolitics.com/archives/2003/04/Bandwagon). Speaking from experience at the 2008 Democratic National Convention, Kerry addressed the issue of patriotism stating: This election is a chance for America to tell the merchants of fear and division: you don’t decide who loves this country; you don’t decide who is a patriot; you don’t decide whose service counts and whose doesn’t. […] After all, patriotism is not love of power or some cheap trick to win votes; patriotism is love of country. (http://www.clipsandcomment.com/2008/08/27/full-text-john-kerry-speech-democratic-national-convention/) Kerry broached the issue because of the constant attacks on the patriotism of Democratic nominee, Senator Barack Obama. At the most basic level, many of the attacks questioned whether Obama was even an American. Internet rumours persisted that Obama was a Muslim who was not even an American citizen. The attacks intensified when the Obamas’ pastor, Reverend Jeremiah Wright, came under fire for comments made during a sermon in which he stated “God damn America.” As a result, Obama was forced to distance himself from his pastor and his church. Obama was also criticised for not wearing a United States flag lapel pin. When Michelle Obama stated for the “first time [she was] proud of her country” for its willingness to embrace change in February of 2008, Cindy McCain responded that she “had always been proud of her country” with the implication being, of course, a lack of patriotism on the part of Michelle Obama. Even the 13 July 2008 cover of the liberal New Yorker portrayed the couple as flag-burning Muslim terrorists. During the 2008 election campaign, McCain has attempted to appeal to patriotism in a number of ways. First, McCain’s POW experience in Vietnam has been front and centre as he touts his experience in foreign policy. Second, the slogan of the campaign is “Country First” implying that the Obama campaign does not put the United States first. Third, McCain’s running mate, Alaska Governor Sarah Palin, insisted in a speech on 4 October 2008, that Barack Obama has been “palling around with terrorists who would target their own country.” Her reference was to Obama’s acquaintance, Bill Ayers, who was involved in a series of Vietnam era bombings; the implication, however, was that Obama has terrorist ties and is unpatriotic. Palin stood behind her comments even though several major news organisations had concluded that the relationship was not significant as Ayers’ terrorist activities occurred when Obama was eight-years-old. This recent example is illustrative of Republican attempts to question the patriotism of Democrats for their electoral advantage. Country music has again sided with the Republicans particularly with Raising McCain. However, the Democrats may have realised the potential of the genre as Obama chose Only in America as the song played after his acceptance speech at the Democratic Convention. He has also attempted to reach rural voters by starting his post-convention campaign in Bristol, Virginia, a small, conservative town. Conclusion Thus, in the wake of 9/11, Republicans seized the opportunity to control the culture through fear and patriotic fervour. They were facilitated in this endeavor by the country music industry with songs that that would questions the motives, defence of “country,” and patriotism, of anyone who would question the Bush administration. This alliance between country music and the right is an historically strong one, and we recommend more research on this vital topic. While this election may indeed be a referendum on the war, it has been influenced by an economic downturn as well. Ultimately, Democrats will have to convince rural voters that they share their values; they don’t have the same edge as Republicans without the reliance of country music. However, the dynamic of country music has changed to somewhat reflect the war fatigue since the 2004 campaign. The Angry American, Toby Keith, has admitted that he is actually a Democrat, and country music listeners have grown tired of the “barrage of pro-troop sentiment,” especially since the summer of 2005 (Willman 115). As Joe Galante, the chief of the RCA family of labels in Nashville, stated, “It’s the relatability. Kerry never really spent time listening to some of those people” (Willman 201). Bill Clinton, a Southern governor, certainly had relatability, carrying the normally red states and overcoming the honky-tonk gap, and Obama has seen the benefit of country music by playing it as the grand finale of the Democratic Convention. Nevertheless, we recommend more research on the “melodrama” theory of the Presidency as the dynamics of the relationship between the Presidency and the country music genre are currently evolving. References Andreson, Lee. Battle Notes: Music of the Vietnam War. 2nd ed. Superior, WI: Savage Press, 2003. Anker, Elisabeth. “Villains, Victims and Heroes: Melodrama, Media and September 11th.” Journal of Communication. 55.1 (2005): 22-37. Baker, Peter and David Brown. “Bush Tries to Tone Down High-Pitched Debate on Iraq.” Monday, 21November 2005, Page A04. washingtonpost.com Beamish, Thomas D., Harvey Molotch, and Richard Flacks. “Who Supports the Troops? Vietnam, the Gulf War, and the Making of Collective Memory.” Social Problems. 42.3 (1995): 344-60. Brooks and Dunn. Only in America. Arista Records, 2003. Bufwack, Mary A. and Robert K. Oermann. Finding Her Voice The Saga of Women in Country Music. New York: Crown Publishers, 1993. Dixie Chicks. “Travelin Soldier.” Home. Columbia. 27 August 2002. Firestein, David J. “The Honky-Tonk Gap.” Vital Speeches of the Day. 72.3 (2006): 83-88. Jackson, Alan. Where Were You? (When the World Stopped Turning) Very Best of Alan Jackson. Nashville: Arista, 2004. Keith, Toby. Courtesy of the Red, White and Blue (The Angry American). Nashville: Dreamworks. November 9, 2004. Olson, Scott. “Chicago remembers war dead with 500 pairs of empty boots.” 22 January 2004. http://www.usatoday.com/news/nation/2004-01-22-chicago-boots_x.htm O’Neill, John E. and Jerome L. Corsi. “Unfit for Command Swift Boat Veterans Speak Out Against John Kerry.” Washington D.C.: Regnery Publishing, 2004. Peterson, Richard A. and Peter Di Maggio. “From Region to Class, the Changing Locus of Country Music. A Test of the Massification Hypothesis.” Social Forces. 53.3 (1975): 497-506. Rich, John. Raising McCain. Production information unavailable. Sampert, Shannon, and Natasja Treiberg. “The Reification of the ?American Soldier?: Popular Culture, American Foreign Policy, and Country Music.” Paper presented at the International Studies Association 48th Annual Convention, Chicago, Illinois, United States, 28 February 2007. Smith, Craig Allen. “President Bush’s Enthymeme of Evil: The Amalgamation of 9/11, Iraq, and Moral Values.” American Behavioral Scientist. 49 (2005): 32-47. Steinhauser, Paul. “Poll: More disapprove of Bush that any other president.” Politics Cnn.politics.com. 1 May 2008. Stuckey, Mary E. Defining Americans: The Presidency and National Identity. Lawrence: UP of Kansas, 2004. Sullivan, John L., Amy Fried, Mary G. Dietz. 1992. “Patriotism, Politics, and the Presidential Election of 1988.” American Journal of Political Science. 36.1 (1992): 200-234. Willman, Chris. Rednecks and Bluenecks: The Politics of Country Music. New York: The New Press, 2005. Worley, Darryl. Have You Forgotten? Nashville: Dreamworks, 2003.

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Watson, Robert. "E-Press and Oppress." M/C Journal 8, no.2 (June1, 2005). http://dx.doi.org/10.5204/mcj.2345.

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From elephants to ABBA fans, silicon to hormone, the following discussion uses a new research method to look at printed text, motion pictures and a teenage rebel icon. If by ‘print’ we mean a mechanically reproduced impression of a cultural symbol in a medium, then printing has been with us since before microdot security prints were painted onto cars, before voice prints, laser prints, network servers, record pressings, motion picture prints, photo prints, colour woodblock prints, before books, textile prints, and footprints. If we accept that higher mammals such as elephants have a learnt culture, then it is possible to extend a definition of printing beyond Homo sapiens. Poole reports that elephants mechanically trumpet reproductions of human car horns into the air surrounding their society. If nothing else, this cross-species, cross-cultural reproduction, this ‘ability to mimic’ is ‘another sign of their intelligence’. Observation of child development suggests that the first significant meaningful ‘impression’ made on the human mind is that of the face of the child’s nurturer – usually its mother. The baby’s mind forms an ‘impression’, a mental print, a reproducible memory data set, of the nurturer’s face, voice, smell, touch, etc. That face is itself a cultural construct: hair style, makeup, piercings, tattoos, ornaments, nutrition-influenced skin and smell, perfume, temperature and voice. A mentally reproducible pattern of a unique face is formed in the mind, and we use that pattern to distinguish ‘familiar and strange’ in our expanding social orbit. The social relations of patterned memory – of imprinting – determine the extent to which we explore our world (armed with research aids such as text print) or whether we turn to violence or self-harm (Bretherton). While our cultural artifacts (such as vellum maps or networked voice message servers) bravely extend our significant patterns into the social world and the traversed environment, it is useful to remember that such artifacts, including print, are themselves understood by our original pattern-reproduction and impression system – the human mind, developed in childhood. The ‘print’ is brought to mind differently in different discourses. For a reader, a ‘print’ is a book, a memo or a broadsheet, whether it is the Indian Buddhist Sanskrit texts ordered to be printed in 593 AD by the Chinese emperor Sui Wen-ti (Silk Road) or the US Defense Department memo authorizing lower ranks to torture the prisoners taken by the Bush administration (Sanchez, cited in ABC). Other fields see prints differently. For a musician, a ‘print’ may be the sheet music which spread classical and popular music around the world; it may be a ‘record’ (as in a ‘recording’ session), where sound is impressed to wax, vinyl, charged silicon particles, or the alloys (Smith, “Elpida”) of an mp3 file. For the fine artist, a ‘print’ may be any mechanically reproduced two-dimensional (or embossed) impression of a significant image in media from paper to metal, textile to ceramics. ‘Print’ embraces the Japanese Ukiyo-e colour prints of Utamaro, the company logos that wink from credit card holographs, the early photographs of Talbot, and the textured patterns printed into neolithic ceramics. Computer hardware engineers print computational circuits. Homicide detectives investigate both sweaty finger prints and the repeated, mechanical gaits of suspects, which are imprinted into the earthy medium of a crime scene. For film makers, the ‘print’ may refer to a photochemical polyester reproduction of a motion picture artifact (the reel of ‘celluloid’), or a DVD laser disc impression of the same film. Textualist discourse has borrowed the word ‘print’ to mean ‘text’, so ‘print’ may also refer to the text elements within the vision track of a motion picture: the film’s opening titles, or texts photographed inside the motion picture story such as the sword-cut ‘Z’ in Zorro (Niblo). Before the invention of writing, the main mechanically reproduced impression of a cultural symbol in a medium was the humble footprint in the sand. The footprints of tribes – and neighbouring animals – cut tracks in the vegetation and the soil. Printed tracks led towards food, water, shelter, enemies and friends. Having learnt to pattern certain faces into their mental world, children grew older and were educated in the footprints of family and clan, enemies and food. The continuous impression of significant foot traffic in the medium of the earth produced the lines between significant nodes of prewriting and pre-wheeled cultures. These tracks were married to audio tracks, such as the song lines of the Australian Aborigines, or the ballads of tramping culture everywhere. A typical tramping song has the line, ‘There’s a track winding back to an old-fashion shack along the road to Gundagai,’ (O’Hagan), although this colonial-style song was actually written for radio and became an international hit on the airwaves, rather than the tramping trails. The printed tracks impressed by these cultural flows are highly contested and diverse, and their foot prints are woven into our very language. The names for printed tracks have entered our shared memory from the intersection of many cultures: ‘Track’ is a Germanic word entering English usage comparatively late (1470) and now used mainly in audio visual cultural reproduction, as in ‘soundtrack’. ‘Trek’ is a Dutch word for ‘track’ now used mainly by ecotourists and science fiction fans. ‘Learn’ is a Proto-Indo-European word: the verb ‘learn’ originally meant ‘to find a track’ back in the days when ‘learn’ had a noun form which meant ‘the sole of the foot’. ‘Tract’ and ‘trace’ are Latin words entering English print usage before 1374 and now used mainly in religious, and electronic surveillance, cultural reproduction. ‘Trench’ in 1386 was a French path cut through a forest. ‘Sagacity’ in English print in 1548 was originally the ability to track or hunt, in Proto-Indo-European cultures. ‘Career’ (in English before 1534) was the print made by chariots in ancient Rome. ‘Sleuth’ (1200) was a Norse noun for a track. ‘Investigation’ (1436) was Latin for studying a footprint (Harper). The arrival of symbolic writing scratched on caves, hearth stones, and trees (the original meaning of ‘book’ is tree), brought extremely limited text education close to home. Then, with baked clay tablets, incised boards, slate, bamboo, tortoise shell, cast metal, bark cloth, textiles, vellum, and – later – paper, a portability came to text that allowed any culture to venture away from known ‘foot’ paths with a reduction in the risk of becoming lost and perishing. So began the world of maps, memos, bills of sale, philosophic treatises and epic mythologies. Some of this was printed, such as the mechanical reproduction of coins, but the fine handwriting required of long, extended, portable texts could not be printed until the invention of paper in China about 2000 years ago. Compared to lithic architecture and genes, portable text is a fragile medium, and little survives from the millennia of its innovators. The printing of large non-text designs onto bark-paper and textiles began in neolithic times, but Sui Wen-ti’s imperial memo of 593 AD gives us the earliest written date for printed books, although we can assume they had been published for many years previously. The printed book was a combination of Indian philosophic thought, wood carving, ink chemistry and Chinese paper. The earliest surviving fragment of paper-print technology is ‘Mantras of the Dharani Sutra’, a Buddhist scripture written in the Sanskrit language of the Indian subcontinent, unearthed at an early Tang Dynasty site in Xian, China – making the fragment a veteran piece of printing, in the sense that Sanskrit books had been in print for at least a century by the early Tang Dynasty (Chinese Graphic Arts Net). At first, paper books were printed with page-size carved wooden boards. Five hundred years later, Pi Sheng (c.1041) baked individual reusable ceramic characters in a fire and invented the durable moveable type of modern printing (Silk Road 2000). Abandoning carved wooden tablets, the ‘digitizing’ of Chinese moveable type sped up the production of printed texts. In turn, Pi Sheng’s flexible, rapid, sustainable printing process expanded the political-cultural impact of the literati in Asian society. Digitized block text on paper produced a bureaucratic, literate elite so powerful in Asia that Louis XVI of France copied China’s print-based Confucian system of political authority for his own empire, and so began the rise of the examined public university systems, and the civil service systems, of most European states (Watson, Visions). By reason of its durability, its rapid mechanical reproduction, its culturally agreed signs, literate readership, revered authorship, shared ideology, and distributed portability, a ‘print’ can be a powerful cultural network which builds and expands empires. But print also attacks and destroys empires. A case in point is the Spanish conquest of Aztec America: The Aztecs had immense libraries of American literature on bark-cloth scrolls, a technology which predated paper. These libraries were wiped out by the invading Spanish, who carried a different book before them (Ewins). In the industrial age, the printing press and the gun were seen as the weapons of rebellions everywhere. In 1776, American rebels staffed their ‘Homeland Security’ units with paper makers, knowing that defeating the English would be based on printed and written documents (Hahn). Mao Zedong was a book librarian; Mao said political power came out of the barrel of a gun, but Mao himself came out of a library. With the spread of wireless networked servers, political ferment comes out of the barrel of the cell phone and the internet chat room these days. Witness the cell phone displays of a plane hitting a tower that appear immediately after 9/11 in the Middle East, or witness the show trials of a few US and UK lower ranks who published prints of their torturing activities onto the internet: only lower ranks who published prints were arrested or tried. The control of secure servers and satellites is the new press. These days, we live in a global library of burning books – ‘burning’ in the sense that ‘print’ is now a charged silicon medium (Smith, “Intel”) which is usually made readable by connecting the chip to nuclear reactors and petrochemically-fired power stations. World resources burn as we read our screens. Men, women, children burn too, as we watch our infotainment news in comfort while ‘their’ flickering dead faces are printed in our broadcast hearths. The print we watch is not the living; it is the voodoo of the living in the blackout behind the camera, engaging the blood sacrifice of the tormented and the unfortunate. Internet texts are also ‘on fire’ in the third sense of their fragility and instability as a medium: data bases regularly ‘print’ fail-safe copies in an attempt to postpone the inevitable mechanical, chemical and electrical failure that awaits all electronic media in time. Print defines a moral position for everyone. In reporting conflict, in deciding to go to press or censor, any ‘print’ cannot avoid an ethical context, starting with the fact that there is a difference in power between print maker, armed perpetrators, the weak, the peaceful, the publisher, and the viewer. So many human factors attend a text, video or voice ‘print’: its very existence as an aesthetic object, even before publication and reception, speaks of unbalanced, and therefore dynamic, power relationships. For example, Graham Greene departed unscathed from all the highly dangerous battlefields he entered as a novelist: Riot-torn Germany, London Blitz, Belgian Congo, Voodoo Haiti, Vietnam, Panama, Reagan’s Washington, and mafia Europe. His texts are peopled with the injustices of the less fortunate of the twentieth century, while he himself was a member of the fortunate (if not happy) elite, as is anyone today who has the luxury of time to read Greene’s works for pleasure. Ethically a member of London and Paris’ colonizers, Greene’s best writing still electrifies, perhaps partly because he was in the same line of fire as the victims he shared bread with. In fact, Greene hoped daily that he would escape from the dreadful conflicts he fictionalized via a body bag or an urn of ashes (see Sherry). In reading an author’s biography we have one window on the ethical dimensions of authority and print. If a print’s aesthetics are sometimes enduring, its ethical relationships are always mutable. Take the stylized logo of a running athlete: four limbs bent in a rotation of action. This dynamic icon has symbolized ‘good health’ in Hindu and Buddhist culture, from Madras to Tokyo, for thousands of years. The cross of bent limbs was borrowed for the militarized health programs of 1930s Germany, and, because of what was only a brief, recent, isolated yet monstrously horrific segment of its history in print, the bent-limbed swastika is now a vilified symbol in the West. The sign remains ‘impressed’ differently on traditional Eastern culture, and without the taint of Nazism. Dramatic prints are emotionally charged because, in depicting Homo sapiens in danger, or passionately in love, they elicit a hormonal reaction from the reader, the viewer, or the audience. The type of emotions triggered by a print vary across the whole gamut of human chemistry. A recent study of three genres of motion picture prints shows a marked differences in the hormonal responses of men compared to women when viewing a romance, an actioner, and a documentary (see Schultheiss, Wirth, and Stanton). Society is biochemically diverse in its engagement with printed culture, which raises questions about equality in the arts. Motion picture prints probably comprise around one third of internet traffic, in the form of stolen digitized movie files pirated across the globe via peer-to-peer file transfer networks (p2p), and burnt as DVD laser prints (BBC). There is also a US 40 billion dollar per annum legitimate commerce in DVD laser pressings (Grassl), which would suggest an US 80 billion per annum world total in legitimate laser disc print culture. The actively screen literate, or the ‘sliterati’ as I prefer to call them, research this world of motion picture prints via their peers, their internet information channels, their television programming, and their web forums. Most of this activity occurs outside the ambit of universities and schools. One large site of sliterate (screen literate) practice outside most schooling and official research is the net of online forums at imdb.com (International Movie Data Base). Imdb.com ‘prints’ about 25,000,000 top pages per month to client browsers. Hundreds of sliterati forums are located at imdb, including a forum for the Australian movie, Muriel’s Wedding (Hogan). Ten years after the release of Muriel’s Wedding, young people who are concerned with victimization and bullying still log on to http://us.imdb.com/title/tt0110598/board/> and put their thoughts into print: I still feel so bad for Muriel in the beginning of the movie, when the girls ‘dump’ her, and how much the poor girl cried and cried! Those girls were such biartches…I love how they got their comeuppance! bunniesormaybemidgets’s comment is typical of the current discussion. Muriel’s Wedding was a very popular film in its first cinema edition in Australia and elsewhere. About 30% of the entire over-14 Australian population went to see this photochemical polyester print in the cinemas on its first release. A decade on, the distributors printed a DVD laser disc edition. The story concerns Muriel (played by Toni Collette), the unemployed daughter of a corrupt, ‘police state’ politician. Muriel is bullied by her peers and she withdraws into a fantasy world, deluding herself that a white wedding will rescue her from the torments of her blighted life. Through theft and deceit (the modus operandi of her father) Muriel escapes to the entertainment industry and finds a ‘wicked’ girlfriend mentor. From a rebellious position of stubborn independence, Muriel plays out her fantasy. She gets her white wedding, before seeing both her father and her new married life as hollow shams which have goaded her abandoned mother to suicide. Redefining her life as a ‘game’ and assuming responsibility for her independence, Muriel turns her back on the mainstream, image-conscious, female gang of her oppressed youth. Muriel leaves the story, having rekindled her friendship with her rebel mentor. My methodological approach to viewing the laser disc print was to first make a more accessible, coded record of the entire movie. I was able to code and record the print in real time, using a new metalanguage (Watson, “Eyes”). The advantage of Coding is that ‘thinks’ the same way as film making, it does not sidetrack the analyst into prose. The Code splits the movie print into Vision Action [vision graphic elements, including text] (sound) The Coding splits the vision track into normal action and graphic elements, such as text, so this Coding is an ideal method for extracting all the text elements of a film in real time. After playing the film once, I had four and a half tightly packed pages of the coded story, including all its text elements in square brackets. Being a unique, indexed hard copy, the Coded copy allowed me immediate access to any point of the Muriel’s Wedding saga without having to search the DVD laser print. How are ‘print’ elements used in Muriel’s Wedding? Firstly, a rose-coloured monoprint of Muriel Heslop’s smiling face stares enigmatically from the plastic surface of the DVD picture disc. The print is a still photo captured from her smile as she walked down the aisle of her white wedding. In this print, Toni Collette is the Mona Lisa of Australian culture, except that fans of Muriel’s Wedding know the meaning of that smile is a magical combination of the actor’s art: the smile is both the flush of dreams come true and the frightening self deception that will kill her mother. Inserting and playing the disc, the text-dominant menu appears, and the film commences with the text-dominant opening titles. Text and titles confer a legitimacy on a work, whether it is a trade mark of the laser print owners, or the household names of stars. Text titles confer status relationships on both the presenters of the cultural artifact and the viewer who has entered into a legal license agreement with the owners of the movie. A title makes us comfortable, because the mind always seeks to name the unfamiliar, and a set of text titles does that job for us so that we can navigate the ‘tracks’ and settle into our engagement with the unfamiliar. The apparent ‘truth’ and ‘stability’ of printed text calms our fears and beguiles our uncertainties. Muriel attends the white wedding of a school bully bride, wearing a leopard print dress she has stolen. Muriel’s spotted wild animal print contrasts with the pure white handmade dress of the bride. In Muriel’s leopard textile print, we have the wild, rebellious, impoverished, inappropriate intrusion into the social ritual and fantasy of her high-status tormentor. An off-duty store detective recognizes the printed dress and calls the police. The police are themselves distinguished by their blue-and-white checked prints and other mechanically reproduced impressions of cultural symbols: in steel, brass, embroidery, leather and plastics. Muriel is driven in the police car past the stenciled town sign (‘Welcome To Porpoise Spit’ heads a paragraph of small print). She is delivered to her father, a politician who presides over the policing of his town. In a state where the judiciary, police and executive are hijacked by the same tyrant, Muriel’s father, Bill, pays off the police constables with a carton of legal drugs (beer) and Muriel must face her father’s wrath, which he proceeds to transfer to his detested wife. Like his daughter, the father also wears a spotted brown print costume, but his is a batik print from neighbouring Indonesia (incidentally, in a nation that takes the political status of its batik prints very seriously). Bill demands that Muriel find the receipt for the leopard print dress she claims she has purchased. The legitimate ownership of the object is enmeshed with a printed receipt, the printed evidence of trade. The law (and the paramilitary power behind the law) are legitimized, or contested, by the presence or absence of printed text. Muriel hides in her bedroom, surround by poster prints of the pop group ABBA. Torn-out prints of other people’s weddings adorn her mirror. Her face is embossed with the clown-like primary colours of the marionette as she lifts a bouquet to her chin and stares into the real time ‘print’ of her mirror image. Bill takes the opportunity of a business meeting with Japanese investors to feed his entire family at ‘Charlie Chan’’s restaurant. Muriel’s middle sister sloppily wears her father’s state election tee shirt, printed with the text: ‘Vote 1, Bill Heslop. You can’t stop progress.’ The text sets up two ironic gags that are paid off on the dialogue track: “He lost,’ we are told. ‘Progress’ turns out to be funding the concreting of a beach. Bill berates his daughter Muriel: she has no chance of becoming a printer’s apprentice and she has failed a typing course. Her dysfunction in printed text has been covered up by Bill: he has bribed the typing teacher to issue a printed diploma to his daughter. In the gambling saloon of the club, under the arrays of mechanically repeated cultural symbols lit above the poker machines (‘A’ for ace, ‘Q’ for queen, etc.), Bill’s secret girlfriend Diedre risks giving Muriel a cosmetics job. Another text icon in lights announces the surf nightclub ‘Breakers’. Tania, the newly married queen bitch who has made Muriel’s teenage years a living hell, breaks up with her husband, deciding to cash in his negotiable text documents – his Bali honeymoon tickets – and go on an island holiday with her girlfriends instead. Text documents are the enduring site of agreements between people and also the site of mutations to those agreements. Tania dumps Muriel, who sobs and sobs. Sobs are a mechanical, percussive reproduction impressed on the sound track. Returning home, we discover that Muriel’s older brother has failed a printed test and been rejected for police recruitment. There is a high incidence of print illiteracy in the Heslop family. Mrs Heslop (Jeannie Drynan), for instance, regularly has trouble at the post office. Muriel sees a chance to escape the oppression of her family by tricking her mother into giving her a blank cheque. Here is the confluence of the legitimacy of a bank’s printed negotiable document with the risk and freedom of a blank space for rebel Muriel’s handwriting. Unable to type, her handwriting has the power to steal every cent of her father’s savings. She leaves home and spends the family’s savings at an island resort. On the island, the text print-challenged Muriel dances to a recording (sound print) of ABBA, her hand gestures emphasizing her bewigged face, which is made up in an impression of her pop idol. Her imitation of her goddesses – the ABBA women, her only hope in a real world of people who hate or avoid her – is accompanied by her goddesses’ voices singing: ‘the mystery book on the shelf is always repeating itself.’ Before jpeg and gif image downloads, we had postcard prints and snail mail. Muriel sends a postcard to her family, lying about her ‘success’ in the cosmetics business. The printed missal is clutched by her father Bill (Bill Hunter), who proclaims about his daughter, ‘you can’t type but you really impress me’. Meanwhile, on Hibiscus Island, Muriel lies under a moonlit palm tree with her newly found mentor, ‘bad girl’ Ronda (Rachel Griffiths). In this critical scene, where foolish Muriel opens her heart’s yearnings to a confidante she can finally trust, the director and DP have chosen to shoot a flat, high contrast blue filtered image. The visual result is very much like the semiabstract Japanese Ukiyo-e woodblock prints by Utamaro. This Japanese printing style informed the rise of European modern painting (Monet, Van Gogh, Picasso, etc., were all important collectors and students of Ukiyo-e prints). The above print and text elements in Muriel’s Wedding take us 27 minutes into her story, as recorded on a single page of real-time handwritten Coding. Although not discussed here, the Coding recorded the complete film – a total of 106 minutes of text elements and main graphic elements – as four pages of Code. Referring to this Coding some weeks after it was made, I looked up the final code on page four: taxi [food of the sea] bq. Translation: a shop sign whizzes past in the film’s background, as Muriel and Ronda leave Porpoise Spit in a taxi. Over their heads the text ‘Food Of The Sea’ flashes. We are reminded that Muriel and Ronda are mermaids, fantastic creatures sprung from the brow of author PJ Hogan, and illuminated even today in the pantheon of women’s coming-of-age art works. That the movie is relevant ten years on is evidenced by the current usage of the Muriel’s Wedding online forum, an intersection of wider discussions by sliterate women on imdb.com who, like Muriel, are observers (and in some cases victims) of horrific pressure from ambitious female gangs and bullies. Text is always a minor element in a motion picture (unless it is a subtitled foreign film) and text usually whizzes by subliminally while viewing a film. By Coding the work for [text], all the text nuances made by the film makers come to light. While I have viewed Muriel’s Wedding on many occasions, it has only been in Coding it specifically for text that I have noticed that Muriel is a representative of that vast class of talented youth who are discriminated against by print (as in text) educators who cannot offer her a life-affirming identity in the English classroom. Severely depressed at school, and failing to type or get a printer’s apprenticeship, Muriel finds paid work (and hence, freedom, life, identity, independence) working in her audio visual printed medium of choice: a video store in a new city. Muriel found a sliterate admirer at the video store but she later dumped him for her fantasy man, before leaving him too. One of the points of conjecture on the imdb Muriel’s Wedding site is, did Muriel (in the unwritten future) get back together with admirer Brice Nobes? That we will never know. While a print forms a track that tells us where culture has been, a print cannot be the future, a print is never animate reality. At the end of any trail of prints, one must lift one’s head from the last impression, and negotiate satisfaction in the happening world. References Australian Broadcasting Corporation. “Memo Shows US General Approved Interrogations.” 30 Mar. 2005 http://www.abc.net.au>. British Broadcasting Commission. “Films ‘Fuel Online File-Sharing’.’’ 22 Feb. 2005 http://news.bbc.co.uk/1/hi/technology/3890527.stm>. Bretherton, I. “The Origins of Attachment Theory: John Bowlby and Mary Ainsworth.” 1994. 23 Jan. 2005 http://www.psy.med.br/livros/autores/bowlby/bowlby.pdf>. Bunniesormaybemidgets. Chat Room Comment. “What Did Those Girls Do to Rhonda?” 28 Mar. 2005 http://us.imdb.com/title/tt0110598/board/>. Chinese Graphic Arts Net. Mantras of the Dharani Sutra. 20 Feb. 2005 http://www.cgan.com/english/english/cpg/engcp10.htm>. Ewins, R. Barkcloth and the Origins of Paper. 1991. 20 Feb. 2005 http://www.justpacific.com/pacific/papers/barkcloth~paper.html>. Grassl K.R. The DVD Statistical Report. 14 Mar. 2005 http://www.corbell.com>. Hahn, C. M. The Topic Is Paper. 20 Feb. 2005 http://www.nystamp.org/Topic_is_paper.html>. Harper, D. Online Etymology Dictionary. 14 Mar. 2005 http://www.etymonline.com/>. Mask of Zorro, The. Screenplay by J McCulley. UA, 1920. Muriel’s Wedding. Dir. PJ Hogan. Perf. Toni Collette, Rachel Griffiths, Bill Hunter, and Jeannie Drynan. Village Roadshow, 1994. O’Hagan, Jack. On The Road to Gundagai. 1922. 2 Apr. 2005 http://ingeb.org/songs/roadtogu.html>. Poole, J.H., P.L. Tyack, A.S. Stoeger-Horwath, and S. Watwood. “Animal Behaviour: Elephants Are Capable of Vocal Learning.” Nature 24 Mar. 2005. Sanchez, R. “Interrogation and Counter-Resistance Policy.” 14 Sept. 2003. 30 Mar. 2005 http://www.abc.net.au>. Schultheiss, O.C., M.M. Wirth, and S.J. Stanton. “Effects of Affiliation and Power Motivation Arousal on Salivary Progesterone and Testosterone.” Hormones and Behavior 46 (2005). Sherry, N. The Life of Graham Greene. 3 vols. London: Jonathan Cape 2004, 1994, 1989. Silk Road. Printing. 2000. 20 Feb. 2005 http://www.silk-road.com/artl/printing.shtml>. Smith, T. “Elpida Licenses ‘DVD on a Chip’ Memory Tech.” The Register 20 Feb. 2005 http://www.theregister.co.uk/2005/02>. —. “Intel Boffins Build First Continuous Beam Silicon Laser.” The Register 20 Feb. 2005 http://www.theregister.co.uk/2005/02>. Watson, R. S. “Eyes And Ears: Dramatic Memory Slicing and Salable Media Content.” Innovation and Speculation, ed. Brad Haseman. Brisbane: QUT. [in press] Watson, R. S. Visions. Melbourne: Curriculum Corporation, 1994. Citation reference for this article MLA Style Watson, Robert. "E-Press and Oppress: Audio Visual Print Drama, Identity, Text and Motion Picture Rebellion." M/C Journal 8.2 (2005). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0506/08-watson.php>. APA Style Watson, R. (Jun. 2005) "E-Press and Oppress: Audio Visual Print Drama, Identity, Text and Motion Picture Rebellion," M/C Journal, 8(2). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0506/08-watson.php>.

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Eades, David. "Resilience and Refugees: From Individualised Trauma to Post Traumatic Growth." M/C Journal 16, no.5 (August28, 2013). http://dx.doi.org/10.5204/mcj.700.

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Abstract:

This article explores resilience as it is experienced by refugees in the context of a relational community, visiting the notions of trauma, a thicker description of resilience and the trajectory toward positive growth through community. It calls for going beyond a Western biomedical therapeutic approach of exploration and adopting more of an emic perspective incorporating the worldview of the refugees. The challenge is for service providers working with refugees (who have experienced trauma) to move forward from a ‘harm minimisation’ model of care to recognition of a facilitative, productive community of people who are in a transitional phase between homelands. Contextualising Trauma Prior to the 1980s, the term ‘trauma’ was not widely used in literature on refugees and refugee mental health, hardly existing as a topic of inquiry until the mid-1980’s (Summerfield 422). It first gained prominence in relation to soldiers who had returned from Vietnam and in need of medical attention after being traumatised by war. The term then expanded to include victims of wars and those who had witnessed traumatic events. Seahorn and Seahorn outline that severe trauma “paralyses you with numbness and uses denial, avoidance, isolation as coping mechanisms so you don’t have to deal with your memories”, impacting a person‘s ability to risk being connected to others, detaching and withdrawing; resulting in extreme loneliness, emptiness, sadness, anxiety and depression (6). During the Civil War in the USA the impact of trauma was referred to as Irritable Heart and then World War I and II referred to it as Shell Shock, Neurosis, Combat Fatigue, or Combat Exhaustion (Seahorn & Seahorn 66, 67). During the twenty-five years following the Vietnam War, the medicalisation of trauma intensified and Post Traumatic Stress Disorder (PTSD) became recognised as a medical-psychiatric disorder in 1980 in the American Psychiatric Association international diagnostic tool Diagnostic Statistical Manual (DSM–III). An expanded description and diagnosis of PTSD appears in the DSM-IV, influenced by the writings of Harvard psychologist and scholar, Judith Herman (Scheper-Hughes 38) The Diagnostic and Statistical Manual (DSM-IV) of Mental Disorders (American Psychiatric Association, 2000) outlines that experiencing the threat of death, injury to oneself or another or finding out about an unexpected or violent death, serious harm, or threat of the same kind to a family member or close person are considered traumatic events (Chung 11); including domestic violence, incest and rape (Scheper-Hughes 38). Another significant development in the medicalisation of trauma occurred in 1998 when the Victorian Foundation for Survivors of Torture (VFST) released an influential report titled ‘Rebuilding Shattered Lives’. This then gave clinical practice a clearer direction in helping people who had experienced war, trauma and forced migration by providing a framework for therapeutic work. The emphasis became strongly linked to personal recovery of individuals suffering trauma, using case management as the preferred intervention strategy. A whole industry soon developed around medical intervention treating people suffering from trauma related problems (Eyber). Though there was increased recognition for the medicalised discourse of trauma and post-traumatic stress, there was critique of an over-reliance of psychiatric models of trauma (Bracken, et al. 15, Summerfield 421, 423). There was also expressed concern that an overemphasis on individual recovery overlooked the socio-political aspects that amplify trauma (Bracken et al. 8). The DSM-IV criteria for PTSD model began to be questioned regarding the category of symptoms being culturally defined from a Western perspective. Weiss et al. assert that large numbers of traumatized people also did not meet the DSM-III-R criteria for PTSD (366). To categorize refugees’ experiences into recognizable, generalisable psychological conditions overlooked a more localized culturally specific understanding of trauma. The meanings given to collective experience and the healing strategies vary across different socio-cultural groupings (Eyber). For example, some people interpret suffering as a normal part of life in bringing them closer to God and in helping gain a better understanding of the level of trauma in the lives of others. Scheper-Hughes raise concern that the PTSD model is “based on a conception of human nature and human life as fundamentally vulnerable, frail, and humans as endowed with few and faulty defence mechanisms”, and underestimates the human capacity to not only survive but to thrive during and following adversity (37, 42). As a helping modality, biomedical intervention may have limitations through its lack of focus regarding people’s agency, coping strategies and local cultural understandings of distress (Eyber). The benefits of a Western therapeutic model might be minimal when some may have their own culturally relevant coping strategies that may vary to Western models. Bracken et al. document case studies where the burial rituals in Mozambique, obligations to the dead in Cambodia, shared solidarity in prison and the mending of relationships after rape in Uganda all contributed to the healing process of distress (8). Orosa et al. (1) asserts that belief systems have contributed in helping refugees deal with trauma; Brune et al. (1) points to belief systems being a protective factor against post-traumatic disorders; and Peres et al. highlight that a religious worldview gives hope, purpose and meaning within suffering. Adopting a Thicker Description of Resilience Service providers working with refugees often talk of refugees as ‘vulnerable’ or ‘at risk’ populations and strive for ‘harm minimisation’ among the population within their care. This follows a critical psychological tradition, what (Ungar, Constructionist) refers to as a positivist mode of inquiry that emphasises the predictable relationship between risk and protective factors (risk and coping strategies) being based on a ‘deficient’ outlook rather than a ‘future potential’ viewpoint and lacking reference to notions of resilience or self-empowerment (342). At-risk discourses tend to focus upon antisocial behaviours and appropriate treatment for relieving suffering rather than cultural competencies that may be developing in the midst of challenging circumstances. Mares and Newman document how the lives of many refugee advocates have been changed through the relational contribution asylum seekers have made personally to them in an Australian context (159). Individuals may find meaning in communal obligations, contributing to the lives of others and a heightened solidarity (Wilson 42, 44) in contrast to an individual striving for happiness and self-fulfilment. Early naturalistic accounts of mental health, influenced by the traditions of Western psychology, presented thin descriptions of resilience as a quality innate to individuals that made them invulnerable or strong, despite exposure to substantial risk (Ungar, Thicker 91). The interest then moved towards a non-naturalistic contextually relevant understanding of resilience viewed in the social context of people’s lives. Authors such as Benson, Tricket and Birman (qtd. in Ungar, Thicker) started focusing upon community resilience, community capacity and asset-building communities; looking at areas such as - “spending time with friends, exercising control over aspects of their lives, seeking meaningful involvement in their community, attaching to others and avoiding threats to self-esteem” (91). In so doing far more emphasis was given in developing what Ungar (Thicker) refers to as ‘a thicker description of resilience’ as it relates to the lives of refugees that considers more than an ability to survive and thrive or an internal psychological state of wellbeing (89). Ungar (Thicker) describes a thicker description of resilience as revealing “a seamless set of negotiations between individuals who take initiative, and an environment with crisscrossing resources that impact one on the other in endless and unpredictable combinations” (95). A thicker description of resilience means adopting more of what Eyber proposes as an emic approach, taking on an ‘insider perspective’, incorporating the worldview of the people experiencing the distress; in contrast to an etic perspective using a Western biomedical understanding of distress, examined from a position outside the social or cultural system in which it takes place. Drawing on a more anthropological tradition, intervention is able to be built with local resources and strategies that people can utilize with attention being given to cultural traditions within a socio-cultural understanding. Developing an emic approach is to engage in intercultural dialogue, raise dilemmas, test assumptions, document hopes and beliefs and explore their implications. Under this approach, healing is more about developing intelligibility through one’s own cultural and social matrix (Bracken, qtd. in Westoby and Ingamells 1767). This then moves beyond using a Western therapeutic approach of exploration which may draw on the rhetoric of resilience, but the coping strategies of the vulnerable are often disempowered through adopting a ‘therapy culture’ (Furedi, qtd. in Westoby and Ingamells 1769). Westoby and Ingamells point out that the danger is by using a “therapeutic gaze that interprets emotions through the prism of disease and pathology”, it then “replaces a socio-political interpretation of situations” (1769). This is not to dismiss the importance of restoring individual well-being, but to broaden the approach adopted in contextualising it within a socio-cultural frame. The Relational Aspect of Resilience Previously, the concept of the ‘resilient individual’ has been of interest within the psychological and self-help literature (Garmezy, qtd. in Wilson) giving weight to the aspect of it being an innate trait that individuals possess or harness (258). Yet there is a need to explore the relational aspect of resilience as it is embedded in the network of relationships within social settings. A person’s identity and well-being is better understood in observing their capacity to manage their responses to adverse circumstances in an interpersonal community through the networks of relationships. Brison, highlights the collective strength of individuals in social networks and the importance of social support in the process of recovery from trauma, that the self is vulnerable to be affected by violence but resilient to be reconstructed through the help of others (qtd. in Wilson 125). This calls for what Wilson refers to as a more interdisciplinary perspective drawing on cultural studies and sociology (2). It also acknowledges that although individual traits influence the action of resilience, it can be learned and developed in adverse situations through social interactions. To date, within sociology and cultural studies, there is not a well-developed perspective on the topic of resilience. Resilience involves a complex ongoing interaction between individuals and their social worlds (Wilson 16) that helps them make sense of their world and adjust to the context of resettlement. It includes developing a perspective of people drawing upon negative experiences as productive cultural resources for growth, which involves seeing themselves as agents of their own future rather than suffering from a sense of victimhood (Wilson 46, 258). Wilson further outlines the display of a resilience-related capacity to positively interpret and derive meaning from what might have been otherwise negative migration experiences (Wilson 47). Wu refers to ‘imagineering’ alternative futures, for people to see beyond the current adverse circumstances and to imagine other possibilities. People respond to and navigate their experience of trauma in unique, unexpected and productive ways (Wilson 29). Trauma can cripple individual potential and yet individuals can also learn to turn such an experience into a positive, productive resource for personal growth. Grief, despair and powerlessness can be channelled into hope for improved life opportunities. Social networks can act as protection against adversity and trauma; meaningful interpersonal relationships and a sense of belonging assist individuals in recovering from emotional strain. Wilson asserts that social capabilities assist people in turning what would otherwise be negative experiences into productive cultural resources (13). Graybeal (238) and Saleeby (297) explore resilience as a strength-based practice, where individuals, families and communities are seen in relation to their capacities, talents, competencies, possibilities, visions, values and hopes; rather than through their deficiencies, pathologies or disorders. This does not present an idea of invulnerability to adversity but points to resources for navigating adversity. Resilience is not merely an individual trait or a set of intrinsic behaviours that can be displayed in ‘resilient individuals’. Resilience, rather than being an unchanging attribute, is a complex socio-cultural phenomenon, a relational concept of a dynamic nature that is situated in interpersonal relations (Wilson 258). Positive Growth through a Community Based Approach Through migrating to another country (in the context of refugees), Falicov, points out that people often experience a profound loss of their social network and cultural roots, resulting in a sense of homelessness between two worlds, belonging to neither (qtd. in Walsh 220). In the ideological narratives of refugee movements and diasporas, the exile present may be collectively portrayed as a liminality, outside normal time and place, a passage between past and future (Eastmond 255). The concept of the ‘liminal’ was popularised by Victor Turner, who proposed that different kinds of marginalised people and communities go through phases of separation, ‘liminali’ (state of limbo) and reincorporation (qtd. in Tofighian 101). Difficulties arise when there is no closure of the liminal period (fleeing their former country and yet not being able to integrate in the country of destination). If there is no reincorporation into mainstream society then people become unsettled and feel displaced. This has implications for their sense of identity as they suffer from possible cultural destabilisation, not being able to integrate into the host society. The loss of social supports may be especially severe and long-lasting in the context of displacement. In gaining an understanding of resilience in the context of displacement, it is important to consider social settings and person-environment transactions as displaced people seek to experience a sense of community in alternative ways. Mays proposed that alternative forms of community are central to community survival and resilience. Community is a source of wellbeing for building and strengthening positive relations and networks (Mays 590). Cottrell, uses the concept of ‘community competence’, where a community provides opportunities and conditions that enable groups to navigate their problems and develop capacity and resourcefulness to cope positively with adversity (qtd. in Sonn and Fisher 4, 5). Chaskin, sees community as a resilient entity, countering adversity and promoting the well-being of its members (qtd. in Canavan 6). As a point of departure from the concept of community in the conventional sense, I am interested in what Ahmed and Fortier state as moments or sites of connection between people who would normally not have such connection (254). The participants may come together without any presumptions of ‘being in common’ or ‘being uncommon’ (Ahmed and Fortier 254). This community shows little differentiation between those who are welcome and those who are not in the demarcation of the boundaries of community. The community I refer to presents the idea as ‘common ground’ rather than commonality. Ahmed and Fortier make reference to a ‘moral community’, a “community of care and responsibility, where members readily acknowledge the ‘social obligations’ and willingness to assist the other” (Home office, qtd. in Ahmed and Fortier 253). Ahmed and Fortier note that strong communities produce caring citizens who ensure the future of caring communities (253). Community can also be referred to as the ‘soul’, something that stems out of the struggle that creates a sense of solidarity and cohesion among group members (Keil, qtd. in Sonn and Fisher 17). Often shared experiences of despair can intensify connections between people. These settings modify the impact of oppression through people maintaining positive experiences of belonging and develop a positive sense of identity. This has enabled people to hold onto and reconstruct the sociocultural supplies that have come under threat (Sonn and Fisher 17). People are able to feel valued as human beings, form positive attachments, experience community, a sense of belonging, reconstruct group identities and develop skills to cope with the outside world (Sonn and Fisher, 20). Community networks are significant in contributing to personal transformation. Walsh states that “community networks can be essential resources in trauma recovery when their strengths and potential are mobilised” (208). Walsh also points out that the suffering and struggle to recover after a traumatic experience often results in remarkable transformation and positive growth (208). Studies in post-traumatic growth (Calhoun & Tedeschi) have found positive changes such as: the emergence of new opportunities, the formation of deeper relationships and compassion for others, feelings strengthened to meet future life challenges, reordered priorities, fuller appreciation of life and a deepening spirituality (in Walsh 208). As Walsh explains “The effects of trauma depend greatly on whether those wounded can seek comfort, reassurance and safety with others. Strong connections with trust that others will be there for them when needed, counteract feelings of insecurity, hopelessness, and meaninglessness” (208). Wilson (256) developed a new paradigm in shifting the focus from an individualised approach to trauma recovery, to a community-based approach in his research of young Sudanese refugees. Rutter and Walsh, stress that mental health professionals can best foster trauma recovery by shifting from a predominantly individual pathology focus to other treatment approaches, utilising communities as a capacity for healing and resilience (qtd. in Walsh 208). Walsh highlights that “coming to terms with traumatic loss involves making meaning of the trauma experience, putting it in perspective, and weaving the experience of loss and recovery into the fabric of individual and collective identity and life passage” (210). Landau and Saul, have found that community resilience involves building community and enhancing social connectedness by strengthening the system of social support, coalition building and information and resource sharing, collective storytelling, and re-establishing the rhythms and routines of life (qtd. in Walsh 219). Bracken et al. suggest that one of the fundamental principles in recovery over time is intrinsically linked to reconstruction of social networks (15). This is not expecting resolution in some complete ‘once and for all’ getting over it, getting closure of something, or simply recovering and moving on, but tapping into a collective recovery approach, being a gradual process over time. Conclusion A focus on biomedical intervention using a biomedical understanding of distress may be limiting as a helping modality for refugees. Such an approach can undermine peoples’ agency, coping strategies and local cultural understandings of distress. Drawing on sociology and cultural studies, utilising a more emic approach, brings new insights to understanding resilience and how people respond to trauma in unique, unexpected and productive ways for positive personal growth while navigating the experience. This includes considering social settings and person-environment transactions in gaining an understanding of resilience. Although individual traits influence the action of resilience, it can be learned and developed in adverse situations through social interactions. Social networks and capabilities can act as a protection against adversity and trauma, assisting people to turn what would otherwise be negative experiences into productive cultural resources (Wilson 13) for improved life opportunities. The promotion of social competence is viewed as a preventative intervention to promote resilient outcomes, as social skill facilitates social integration (Nettles and Mason 363). As Wilson (258) asserts that resilience is not merely an individual trait or a set of intrinsic behaviours that ‘resilient individuals’ display; it is a complex, socio-cultural phenomenon that is situated in interpersonal relations within a community setting. References Ahmed, Sara, and Anne-Marie Fortier. “Re-Imagining Communities.” International of Cultural Studies 6.3 (2003): 251-59. Bracken, Patrick. J., Joan E. Giller, and Derek Summerfield. Psychological Response to War and Atrocity: The Limitations of Current Concepts. Elsevier Science, 1995. 8 Aug, 2013 ‹http://www.freedomfromtorture.org/sites/default/files/documents/Summerfield-PsychologicalResponses.pdf>. Brune, Michael, Christian Haasen, Michael Krausz, Oktay Yagdiran, Enrique Bustos and David Eisenman. “Belief Systems as Coping Factors for Traumatized Refugees: A Pilot Study.” Eur Psychiatry 17 (2002): 451-58. Canavan, John. “Resilience: Cautiously Welcoming a Contested Concept.” Child Care in Practice 14.1 (2008): 1-7. Chung, Juna. Refugee and Immigrant Survivors of Trauma: A Curriculum for Social Workers. Master’s Thesis for California State University. Long Beach, 2010. 1-29. Eastmond, Maria. “Stories of Lived Experience: Narratives in Forced Migration Research.” Journal of Refugee Studies 20.2 (2007): 248-64. Eyber, Carola “Cultural and Anthropological Studies.” In Forced Migration Online, 2002. 8 Aug, 2013. ‹http://www.forcedmigration.org/research-resources/expert-guides/psychosocial- issues/cultural-and-anthropological-studies>. Graybeal, Clay. “Strengths-Based Social Work Assessment: Transforming the Dominant Paradigm.” Families in Society 82.3 (2001): 233-42. Kleinman, Arthur. “Triumph or Pyrrhic Victory? The Inclusion of Culture in DSM-IV.” Harvard Rev Psychiatry 4 (1997): 343-44. Mares, Sarah, and Louise Newman, eds. Acting from the Heart- Australian Advocates for Asylum Seekers Tell Their Stories. Sydney: Finch Publishing, 2007. Mays, Vicki M. “Identity Development of Black Americans: The Role of History and the Importance of Ethnicity.” American Journal of Psychotherapy 40.4 (1986): 582-93. Nettles, Saundra Murray, and Michael J. Mason. “Zones of Narrative Safety: Promoting Psychosocial Resilience in Young People.” The Journal of Primary Prevention 25.3 (2004): 359-73. Orosa, Francisco J.E., Michael Brune, Katrin Julia Fischer-Ortman, and Christian Haasen. “Belief Systems as Coping Factors in Traumatized Refugees: A Prospective Study.” Traumatology 17.1 (2011); 1-7. Peres, Julio F.P., Alexander Moreira-Almeida, Antonia, G. Nasello, and Harold, G. Koenig. “Spirituality and Resilience in Trauma Victims.” J Relig Health (2006): 1-8. Saleebey, Dennis. “The Strengths Perspective in Social Work Practice: Extensions and Cautions.” Social Work 41.3 (1996): 296-305. Scheper-Hughes, Nancy. “A Talent for Life: Reflections on Human Vulnerability and Resilience.” Ethnos 73.1 (2008): 25-56. Seahorn, Janet, J. and Anthony E. Seahorn. Tears of a Warrior. Ft Collins, USA: Team Pursuits, 2008. Sonn, Christopher, and Adrian Fisher. “Sense of Community: Community Resilient Responses to Oppression and Change.” Unpublished article. Curtin University of Technology & Victoria University of Technology: undated. Summerfield, Derek. “Childhood, War, Refugeedom and ‘Trauma’: Three Core Questions for Medical Health Professionals.” Transcultural Psychiatry 37.3 (2000): 417-433. Tofighian, Omid. “Prolonged Liminality and Comparative Examples of Rioting Down Under”. Fear and Hope: The Art of Asylum Seekers in Australian Detention Centres Literature and Aesthetics (Special Edition) 21 (2011): 97-103. Ungar, Michael. “A Constructionist Discourse on Resilience: Multiple Contexts, Multiple Realities Among at-Risk Children and Youth.” Youth Society 35.3 (2004): 341-365. Ungar, Michael. “A Thicker Description of Resilience.” The International Journal of Narrative Therapy and Community Work 3 & 4 (2005): 85-96. Walsh, Froma. “Traumatic Loss and Major Disasters: Strengthening Family and Community Resilience.” Family Process 46.2 (2007): 207-227. Weiss, Daniel. S., Charles R. Marmar, William. E. Schlenger, John. A. Fairbank, Kathleen Jordon, Richard L. Hough, and Richard A. Kulka. “The Prevalence of Lifetime and Partial Post- Traumatic Stress Disorder in Vietnam Theater Veterans.” Journal of Traumatic Stress 5.3 (1992):365-76. Westoby, Peter, and Ann Ingamells. “A Critically Informed Perspective of Working with Resettling Refugee Groups in Australia.” British Journal of Social Work 40 (2010): 1759-76. Wilson, Michael. “Accumulating Resilience: An Investigation of the Migration and Resettlement Experiences of Young Sudanese People in the Western Sydney Area.” PHD Thesis. University of Western Sydney ( 2012): 1-297. Wu, K. M. “Hope and World Survival.” Philosophy Forum 12.1-2 (1972): 131-48.

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50

White Bull, Floris. "Floris White Bull Responds to the Editors on Protest and the Film AWAKE: A Dream from Standing Rock." M/C Journal 21, no.3 (August15, 2018). http://dx.doi.org/10.5204/mcj.1436.

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Figure 1: Jacket Art, AWAKE: A Dream from Standing Rock (2017), featuring Floris White Bull and used with permission from Bullfrog Films.AWAKE follows the dramatic rise of the historic #NODAPL Native-led peaceful resistance at the Standing Rock Sioux Reservation, North Dakota, which captured the world’s attention.Thousands of activists converged from around the country to stand in solidarity with the Water Protectors (activists) protesting the construction of the $3.7 billion Dakota Access Pipeline (DAPL), which is intended to carry fracked oil from North Dakota’s Bakken oil fields through sovereign land and under the Missouri River, the water source for the Standing Rock reservation and 17 million people downstream. Pipeline leaks are commonplace. Since 2010, over 3,300 oil spills and leaks have been reported.The film is a collaboration between Indigenous filmmakers, Director Myron Dewey and Executive Producer Doog Good Feather, and Oscar-nominated environmental filmmakers Josh Fox and James Spione. Each of the three sections of the film tells the story of the Standing Rock protests in the unique perspective and style of the filmmaker who created it.The Water Protectors at Standing Rock have awakened the nation and forever the way we fight for clean water, the environment and the future of our planet.Synopsis of AWAKE: A Dream from Standing Rock, courtesy of Bullfrog FilmsFloris White Bull (Floris Ptesáŋ Huŋká) is a member of the Standing Rock Lakota Nation, an activist and a writer and advisor for the film, AWAKE: A Dream from Standing Rock. Despite being led as a peaceful protest, White Bull and many others at the 2017 protests at Standing Rock witnessed local police and private security forces accosting Water Protectors and journalists with militarized tactics, dogs, rubber bullets, mace, tear gas, and water cannons. People were illegally detained and forcibly removed from sovereign Native American land. In fact, during the protest White Bull was held in a cage with the number 151 marked on her forearm in permanent marker. While the protest was marred with acts of violence by police and security, it also was – and continues to be – a site of hope, where many lessons have been learned from the Standing Rock activist community.We were initially contacted by the distributors of AWAKE to provide a film review. However, we felt it was necessary for the voice of the filmmakers and the people involved in the protest – especially those Indigenous voices – to continue to be heard. As such, for this feature article in M/C Journal we invited Floris White Bull to answer a few questions on protest and the film. Due to the word constraints for M/C Journal, we limited ourselves to four questions. What follows is a very poignant and personal statement not only on the importance of events at Standing Rock, but also on protest in general. In light of this, the content of this exchange has not been edited from its original format. (Ben Hightower and Scott East)What is the role of the documentary in relation to protest? (BH & SE)The opposition to the Dakota Access Pipeline was and continues to be about human rights, water rights, and the rights of nature. It is about the right for our children to drink clean water. This film, as well as any other films or reporting that have come out of Standing Rock, serves as documentation. It acts as a way to preserve the moment in time, but also to uphold and promote the freedom of the press and the integrity of journalism. It allows us to tell our own story – to create our own narrative. So often, the role media has played throughout history has been to justify human rights violations through vilification of entire races/nations/peoples. This had taken place at Standing Rock by local media Bismarck Tribune and KFYR. They would publish stories perpetuating stereotypes and old fear mongering tactics accusing our people of killing livestock in the area, shooting arrows at the airplane that circled the camp continually at low altitudes. As a tribal member of the Standing Rock Lakota Nation, my people and I have somewhat coexisted with the residents of Bismarck/Mandan and the small towns outlying. There was always racial tension that existed but it came to a head when the Indigenous voices opposing the pipeline – a pipeline that was also opposed by the residents upstream from us – was quickly met with unabashed public oppressive colonial shaming.Take for example an article that ran in the Bismarck Tribune the day that access to the main road between Standing Rock and Mandan was blocked off.Kirchmeier said the protest has become unlawful as a result of criminal activity. He said his officers have been threatened and heard gunshots. The agency has gotten reports of pipe bombs, assaults on private security personnel, fireworks and vandalism.In the interest of public safety, North Dakota Department of Transportation and Highway Patrol has established a traffic control point on Highway 1806 south of the North Dakota Veterans Cemetery. Only emergency vehicles and local traffic will be allowed through. Other vehicles will be detoured to Highway 6. (Grueskin)There were no pipebombs, gunshots or threats to the lives of officers. If there were, wouldn’t you think there would have been more than enough cause to come in and clear the camps at that point? We were not a danger to the public. In fact, the gathering of support also brought a great deal of money into the economy locally.Everyone that came to our camps did so because they felt the need to come. They brought with them their gifts and talents. Some people came and were great cooks, some were strong and helped chop wood, some were builders. Journalists and photographers brought their cameras and documented the human rights violations and helped to share our story with the world.Our film is about honoring those people and the way we all came together. It’s about telling our truth. (FWB)What are some of the lessons learned from Standing Rock? (BH & SE)Standing Rock became a blueprint for the world to show what we are able to accomplish unified. It is a testament to the ingenuity and capability of the human race to collectively change the path that we are headed down … a path led by fossil fuels and corporations with only their bottom-line in mind.There were many lessons learned. We learned to avoid the game of “who is the leader” – instead, it is important to have clear objectives focused on the collective so that if one leader has to step away, the movement continues. We learned to have foresight … to look past the goals we’ve set and move forward in optimism. We learned what self-government and self-determination looks like. Historically our people governed themselves but we have not been able to practice this in over a hundred years. This aspect, like every other aspect of our way of life had been oppressed. We know that this way of life is possible, the wheels are just rusty. Our movement needs to be self-sustaining and to evolve so that we can model this return to traditional ways for the world. It is the evolution of our understanding for this to be about what we are trying to build and model for the world.We continue to learn from this fight. A great deal of people are hurting now, processing through PTSD and other traumas. The importance of self-care is a journey for us all. (FWB)What is the continued legacy of the Standing Rock protest? (BH & SE)A beautiful community of our hopes and dreams that we were always told wasn’t possible. A place where over 300 Indigenous nations came together, where traditional enemies stood side by side to begin fighting a common enemy. Unification of all races and faiths. Freedom.Those of us who lived there breathed freedom. Our time was not dictated by clocks or calendars. The power of the people is the continued legacy. This is the beauty of the human spirit and our ability to put our differences aside to build something better for future generations. Taking responsibility for the world we leave. The amazing diversity of Indigenous nations – our songs, languages, stories and dances that define us. Our love for the lands and stories and histories that tie us to the land we are indigenous to. Everything that Indigenous people have come through, doing it with dignity, continuing to hold on to the things that define us is what is going to heal the world. The Indigenous people of this land mass have endured attempted genocide and oppression for hundreds of years. The diversity of our languages and stories make us distinct, but the respect in which we view and treat the earth is our commonality. It is the respect we treat ourselves and one another with that welcomed weary souls back to the circle. Compassion and generosity are a few of the keystone values that ground our people yet, are lacking in the world. Our legacy is love. Love for our future generations, our Mother Earth, one another, and our willingness to sacrifice out of love. (FWB)Looking back on one year of Trump's office and the signing of Dakota Access (and Keystone XL) executive orders, what developments have arisen and what is the path forward in terms of resistance? (BH & SE)Racism and colonial governmental decisions are nothing new to the Indigenous nations. The path forward is the same as it has always been – holding on to our goals, values and dignity with resilience. Our people came through states putting bounties on our scalps, armies hunting us down, having our children kidnapped by law, abuses suffered at the hands of the schools those children were taken to in attempt to “Kill the Indian, Save the Man”, starvation periods, forced sterilization. We are not strangers to colonial government oppression. New laws passed in attempt to oppress unity are nothing compared to the love we have for the future generations. (FWB)ReferencesGrueskin, Caroline. “Construction Stops, Traffic Restricted Due to Dakota Access Pipeline Protest.” Bismarck Tribune, 17 Aug. 2016. <https://bismarcktribune.com/news/state-and-regional/construction-stops-traffic-restricted-due-to-dakota-access-pipeline-protest/article_80b8ef24-7bf3-507c-95f9-6292795a7ed4.html>.

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