Journal articles on the topic 'Beneficiary Choice Program (U.S.)'

Objective: This study investigates the impact of the Community-Based Drinking Water and Sanitation Provision Program (Pamsimas Program), implemented in Bali from 2017 to 2021, on improving access to clean drinking water and sanitation in rural communities. Theoretical framework: It draws on the S-shape and Inverted L-shape curves to emphasize planned interventions and incentives, while the Theory of Change guides program evaluation by explaining how interventions lead to outcomes. Employing a five-stage results chain, the program focuses on inputs, activities, outputs, outcomes, and long-term impacts. Method: Through a comprehensive analysis of the program's effectiveness, we employ a natural experiment approach using Propensity Score Matching (PSM) and Multinomial Ordered Logit/Probit regression. The study compares villages receiving Pamsimas interventions in 2019, 2020, and 2021 with non-intervention villages, employing data from the 2014, 2018, and 2021 Village Potential Census (Podes). Results and conclusion: The findings reveal that Pamsimas significantly influences the choice of water sources and sanitation practices in beneficiary villages. The estimated marginal effects demonstrate a substantial improvement in water quality and sanitation in program-receiving villages compared to control villages. The paper concludes that the Pamsimas Program, by targeting easily achievable improvements, aligns with the pragmatic trend in development economics and provides valuable insights for future water and sanitation interventions. Originality/value: The analysis, guided by the paradigm shift in development economics towards pragmatic and low-hanging fruit solutions, positions Pamsimas as an effective strategy despite not being as cost-effective as certain health programs.

B a c k g r o u n d . The political awareness of military personnel is the basis for the formation of ideological beliefs and motivation for the armed defense of Ukraine. Since 2014, Ukraine has been repelling the armed aggression of the Russian Federation (RF), and starting February 24, 2022, the country is in the phase of a large-scale military invasion. General mobilization increased the Ukrainian army with non-professional military personnel. Political awareness formed on pro-Ukrainian positions is able to neutralize the informational and psychological influences of the enemy. Until 2021, pro-Russian media were present in the information space of Ukraine, which actively formed a distorted political picture of the world. Military media are part of Ukraine's information space; they can be one of the elements forming the political awareness of military personnel. The purpose of the study is to determine a list of materials that can be used to increase the political awareness of military personnel. The task is to monitor the media resources of the Ministry of Defence of Ukraine (MoD) to identify materials that will expand the political awareness of military personnel. The object of the research is the websites of the Ministry of Defence and the Information Agency MoD "ArmiaInform". M e t h o d s . The methods of monitoring, thematic analysis, and content analysis of materials posted on the websites of the Ministry of Defence and the Information Agency ArmiaInform from February 24, 2022, to October 31, 2022, were used. 1237 materials were analysed. The materials were grouped by topic into categories to policy areas and, were applied a ranking method, where the quantity of publications was used as an indicator of rank. R e s u l t s . In the news of the Ministry of Defence, the topic of war is presented in the 1st place, foreign policy is in the 2nd place, domestic policy is in the 3rd place. In the Information Agency "ArmiaInform", the topic of foreign policy is in the 1st place, the war is in the 2nd place, the domestic policy is in the 3rd place, and analytical materials on historical topics are in the 4th place. Out of 1,237 monitoring materials, 32 can become additions to the thematic matrix of the formation of political awareness in military personnel. C o n c l u s i o n s . The key components of political awareness that influence the subject's political behaviour are political literacy, political competence, rationality, and objectivity of political choice. The media of the Ministry of Defence of Ukraine can become part of a political awareness program by publishing materials that increase political literacy and political competence. News posted on the media resources of the Ministry of Defence can be used for political information.

Eating habits develop during the first years of a child's life, children learn what, when, and how much to eat through direct experience with food and by observing the eating habits of others. The aim of this study is to get a clear picture of the Eating program Healthy, starting from the planning, implementation, supervision, and evaluation as a case study of nutrition education; to get information about the advantages, disadvantages and effects of implementing a healthy eating program for children. This research was conducted through a case study with qualitative data analysed using Miles and Huberman techniques. Sample of children in Ananda Islāmic School Kindergarten. The results showed the Healthy Eating program could be implemented well, the diet was quite varied and could be considered a healthy and nutritious food. The visible impact is the emotion of pleasure experienced by children, children become fond of eating vegetables, and make children disciplined and responsible. Inadequate results were found due to the limitations of an adequate kitchen for cooking healthy food, such as cooking activities still carried out by the cook himself at the Foundation's house which is located not far from the school place; use of melamine and plastic cutlery for food; the spoon and fork used already uses aluminium material but still does not match its size; does not involve nutritionists. Keywords: Early Childhood, Eating Healthy Program References: Bandura, A. (1977). Social learning theory. Englewood Cliffs: Prentice-Hall. Bandura, Albert. (2004). Health promotion by social cognitive means. Health Education and Behavior, 31(2), 143–164. https://doi.org/10.1177/1090198104263660 Battjes-Fries, M. C. E., Haveman-Nies, A., Renes, R. J., Meester, H. J., & Van’T Veer, P. (2015). Effect of the Dutch school-based education programme “Taste Lessons” on behavioural determinants of taste acceptance and healthy eating: A quasi-experimental study. Public Health Nutrition, 18(12), 2231–2241. https://doi.org/10.1017/S1368980014003012 Birch, L., Savage, J. S., & Ventura, A. (2007). Influences on the Development of Children’s Eating Behaviours: From Infancy to Adolescence. Canadian Journal of Dietetic Practice and Research : A Publication of Dietitians of Canada = Revue Canadienne de La Pratique et de La Recherche En Dietetique : Une Publication Des Dietetistes Du Canada, 68(1), s1– s56. Retrieved from http://www.ncbi.nlm.nih.gov/pubmed/19430591%0Ahttp://www.pubmedcentral.nih.gov/a rticlerender.fcgi?artid=PMC2678872 Coulthard, H., Williamson, I., Palfreyman, Z., & Lyttle, S. (2018). Evaluation of a pilot sensory play intervention to increase fruit acceptance in preschool children. Appetite, 120, 609–615. https://doi.org/10.1016/j.appet.2017.10.011 Coulthard, Helen, & Sealy, A. (2017). Play with your food! Sensory play is associated with tasting of fruits and vegetables in preschool children. Appetite, 113, 84–90. https://doi.org/10.1016/j.appet.2017.02.003 Crain, W. C. (2005). Theories of development: Concepts and applications. Upper Saddle River: Pearson Prentice Hall. Dazeley, P., Houston-Price, C., & Hill, C. (2012). Should healthy eating programmes incorporate interaction with foods in different sensory modalities? A review of the evidence. British Journal of Nutrition, 108(5), 769–777. https://doi.org/10.1017/S0007114511007343 Derscheid, L. E., Umoren, J., Kim, S. Y., Henry, B. W., & Zittel, L. L. (2010). Early childhood teachers’ and staff members’ perceptions of nutrition and physical activity practices for preschoolers. Journal of Research in Childhood Education, 24(3), 248–265. https://doi.org/10.1080/02568543.2010.487405 Eliassen, E. K. (2011). The impact of teachers and families on young children’s eating behaviors. YC Young Children, 66(2), 84–89. Elliott, E., Isaacs, M., & Chugani, C. (2010). Promoting Self-Efficacy in Early Career Teachers: A Principal’s Guide for Differentiated Mentoring and Supervision. Florida Journal of Educational Administration & Policy, 4(1), 131–146. Emm, S., Harris, J., Halterman, J., Chvilicek, S., & Bishop, C. (2019). Increasing Fruit and Vegetable Intake with Reservation and Off-reservation Kindergarten Students in Nevada. Journal of Agriculture, Food Systems, and Community Development, 9, 1–10. https://doi.org/10.5304/jafscd.2019.09b.014 Flynn, M. A. T. (2015). Empowering people to be healthier: Public health nutrition through the Ottawa Charter. Proceedings of the Nutrition Society, 74(3), 303–312. https://doi.org/10.1017/S002966511400161X Franciscato, S. J., Janson, G., Machado, R., Lauris, J. R. P., de Andrade, S. M. J., & Fisberg, M. (2019). Impact of the nutrition education Program Nutriamigos® on levels of awareness on healthy eating habits in school-aged children. Journal of Human Growth and Development, 29(3), 390–402. https://doi.org/10.7322/jhgd.v29.9538 Froehlich Chow, A., & Humbert, M. L. (2014). Perceptions of early childhood educators: Factors influencing the promotion of physical activity opportunities in Canadian rural care centers. Child Indicators Research, 7(1), 57–73. https://doi.org/10.1007/s12187-013-9202-x Graham, H., Feenstra, G., Evans, A. M., & Zidenberg-Cherr, S. (2002). Healthy Eating Habits in Children. California Agriculture, 58(4), 200–205. Gucciardi, E., Nagel, R., Szwiega, S., Chow, B. Y. Y., Barker, C., Nezon, J., ... Butler, A. (2019). Evaluation of a Sensory-Based Food Education Program on Fruit and V egetable Consumption among Kindergarten Children. Journal of Child Nutrition & Management, 43(1). Holley, C. E., Farrow, C., & Haycraft, E. (2017). A Systematic Review of Methods for Increasing Vegetable Consumption in Early Childhood. Current Nutrition Reports, 6(2), 157–170. https://doi.org/10.1007/s13668-017-0202-1 Hoppu, U., Prinz, M., Ojansivu, P., Laaksonen, O., & Sandell, M. A. (2015). Impact of sensory- based food education in kindergarten on willingness to eat vegetables and berries. Food and Nutrition Research, 59, 1–8. https://doi.org/10.3402/fnr.v59.28795 Jarpe-Ratner, E., Folkens, S., Sharma, S., Daro, D., & Edens, N. K. (2016). An Experiential Cooking and Nutrition Education Program Increases Cooking Self-Efficacy and Vegetable Consumption in Children in Grades 3–8. Journal of Nutrition Education and Behavior, 48(10), 697-705.e1. https://doi.org/10.1016/j.jneb.2016.07.021 Jones, A. M., & Zidenberg-Cherr, S. (2015). Exploring Nutrition Education Resources and Barriers, and Nutrition Knowledge in Teachers in California. Journal of Nutrition Education and Behavior, 47(2), 162–169. https://doi.org/10.1016/j.jneb.2014.06.011 Jung, T., Huang, J., Eagan, L., & Oldenburg, D. (2019). Influence of school-based nutrition education program on healthy eating literacy and healthy food choice among primary school children. International Journal of Health Promotion and Education, 57(2), 67–81. https://doi.org/10.1080/14635240.2018.1552177 Lwin, M. O., Malik, S., Ridwan, H., & Sum Au, C. S. (2017). Media exposure and parental mediation on fast-food consumption among children in metropolitan and suburban Indonesian. Asia Pacific Journal of Clinical Nutrition, 26(5), 899–905. https://doi.org/10.6133/apjcn.122016.04 Mc Kenna, & L, M. (2010). Policy Options to Support Healthy Eating in Schools. Canadian Journal of Public Health, 101(2), S14–S18. https://doi.org/10.1007/BF03405619 Menkes, R. PERATURAN MENTERI KESEHATAN REPUBLIK INDONESIA NOMOR 41 TAHUN 2014. , Menteri Kesehatan Republik Indonesia § (2014). Mitsopoulou, A. V., Magriplis, E., Dimakopoulos, I., Karageorgou, D., Bakogianni, I., Micha, R., ... Zampelas, A. (2019). Association of meal and snack patterns with micronutrient intakes among Greek children and adolescents: data from the Hellenic National Nutrition and Health Survey. Journal of Human Nutrition and Dietetics, 32(4), 455–467. https://doi.org/10.1111/jhn.12639 Moffitt, A. (2019). Early Childhood Educators and the Development of Family Literacy Programs: A Qualitative Case Study. ProQuest Dissertations and Theses, 96. Retrieved from http://proxy.mul.missouri.edu/login?url=https://search.proquest.com/docview/2242479347 ?accountid=14576%0Ahttps://library.missouri.edu/findit?genre=dissertations+%26+theses &title=Early+Childhood+Educators+and+the+Development+of+Family+Literacy+Progra ms%3A+ Mustonen, S., & Tuorila, H. (2010). Sensory education decreases food neophobia score and encourages trying unfamiliar foods in 8-12-year-old children. Food Quality and Preference, 21(4), 353–360. https://doi.org/10.1016/j.foodqual.2009.09.001 Myszkowska-Ryciak, J., & Harton, A. (2019). Eating healthy, growing healthy: Outcome evaluation of the nutrition education program optimizing the nutritional value of preschool menus, Poland. Nutrients, 11(10), 1–17. https://doi.org/10.3390/nu11102438 Nekitsing, C., Hetherington, M. M., & Blundell-Birtill, P. (2018). Developing Healthy Food Preferences in Preschool Children Through Taste Exposure, Sensory Learning, and Nutrition Education. Current Obesity Reports, 7(1), 60–67. https://doi.org/10.1007/s13679- 018-0297-8 Noura, M. S. pd. (2018). Child nutrition programs in kindergarten schools implemented by the governmental sector and global nutrition consulting companies: A systematic review. Current Research in Nutrition and Food Science, 6(3), 656–663. https://doi.org/10.12944/CRNFSJ.6.3.07 Oh, S. M., Yu, Y. L., Choi, H. I., & Kim, K. W. (2012). Implementation and Evaluation of Nutrition Education Programs Focusing on Increasing Vegetables, Fruits and Dairy Foods Consumption for Preschool Children. Korean Journal of Community Nutrition, 17(5), 517. https://doi.org/10.5720/kjcn.2012.17.5.517 Osera, T., Tsutie, S., & Kobayashi, M. (2016). Using Soybean Products in School Lunch for Health Education may improve Children’s Attitude and Guardians’ Knowledge in Kindergarten. Journal of Child and Adolescent Behaviour, 04(05). https://doi.org/10.4172/2375-4494.1000310 Park, B. K., & Cho, M. S. (2016). Taste education reduces food neophobia and increases willingness to try novel foods in school children. Nutrition Research and Practice, 10(2), 221–228. https://doi.org/10.4162/nrp.2016.10.2.221 Pendidikan, K., & Kebudayaan, D. A. N. Menteri Pendidikan Dan Kebudayaan Republik Indonesia Nomor 137 Tahun 2013 Tentang Standar Nasional Pendidikan Anak Usia Dini. , (2015). Prima, E., Yuliantina, I., Nurfadillah, Handayani, I., Riana, & Ganesa, R. eni. (2017). Layanan Kesehatan,Gizi dan Perawatan. Jakarta: Direktorat Pembinaan Pendidikan Anak Usia Dini Direktorat Jenderal Pendidikan Anak Usia Dini dan Pendidikan Masyarakat Kementerian Pendidikan dan Kebudayaan. Resor, J., Hegde, A. V., & Stage, V. C. (2020). Pre-service early childhood educators’ perceived barriers and supports to nutrition education. Journal of Early Childhood Teacher Education, 00(00), 1–17. https://doi.org/10.1080/10901027.2020.1740841 Rizqie Aulianaca5804p200-169314. (2011). Gizi Seimbang Dan Makanan Sehat Untuk Anak Usia Dini. Journal of Nutrition and Food Research, 2(1), 1–12. Retrieved from http://staff.uny.ac.id/sites/default/files/pengabdian/rizqie-auliana-dra-mkes/gizi-seimbang- dan-makanan-sehat-untuk-anak-usia-dini.pdf Sandell, M., Mikkelsen, B. E., Lyytikäinen, A., Ojansivu, P., Hoppu, U., Hillgrén, A., & Lagström, H. (2016). Future for food education of children. Futures, 83, 15–23. https://doi.org/10.1016/j.futures.2016.04.006 Schanzenbach, D. W., & Thorn, B. (2019). Food Support Programs and Their Impacts on Young Children. Health Affairs, (march). Retrieved from https://www.healthaffairs.org/briefs Schmitt, S. A., Bryant, L. M., Korucu, I., Kirkham, L., Katare, B., & Benjamin, T. (2019). The effects of a nutrition education curriculum on improving young children’s fruit and vegetable preferences and nutrition and health knowledge. Public Health Nutrition, 22(1), 28–34. https://doi.org/10.1017/S1368980018002586 Sekiyama, M., Roosita, K., & Ohtsuka, R. (2012). Snack foods consumption contributes to poor nutrition of rural children in West Java, Indonesia. Asia Pacific Journal of Clinical Nutrition, 21(4), 558–567. https://doi.org/10.6133/apjcn.2012.21.4.11 Sepp, H., & Ho, K. (2016). Food as a tool for learning in everyday activities at preschool exploratory study from Sweden. Food & Nurtition Research, 1, 1–7. Shor, R., & Friedman, A. (2009). 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In this work, we are obviously interested in a general solution for the calculation of the image of a single bar in partially coherent illumination. The solution is based on the theory of Hopkins for the formation of images in optical instruments in which it was shown that for all practical cases, the illumination of the object may be considered as due to a self – luminous source placed at the exit pupil of the condenser , and the diffraction integral describing the intensity distribution in the image of a single bar – as an object with half – width (U0 = 8 ) and circular aperture geometry is viewed , which by suitable choice of the coherence parameters (S=0.25,1.0.4.0) can be fitted to the observed distribution in various types of microscope , the aberration were restricted to defocusing and coma upto third – order , the method of integration was Gauss quadrature: The necessary set of integration depends , of course , on the amount of present aberrations and had to be chosen (20) points of Gauss which decrease the computation time to few seconds: The aberration free systems corresponding to the paraxial receiving plane (W20= 0.0) is especially interesting as it predicts diffraction pattern shape. The influence of defocusing is very pronounced and relatively distorts the object , the influence of the off – axis aberration (third – order coma ), in which it was shown that for the high peaks in the images are most noticeable in the region of almost perfect coherence (S=0.25). As (S) is increased from (0.25) to (1.0) there is a pronounced redistribution of intensity, with peaks moving from one side of the image to the other. Calculations were also performed for systems having spherical aberration, but the results are qualitatively similar to an aberration – free defocused system and are omitted, so we will not present any numerical results. A computer program was written in FORTRAN 77 which solved the modified intensity distribution of Hopkins for(U´) dimensionless distance. The advantage of that additional work on this class of problems to investigate the development of more efficient numerical methods, also the reduction in computation time to few seconds for data runs for individual curves of intensity.

It was a great honor and personal privilege for us to organize the 9th Eurasia Conference on Chemical Sciences (EuAs C2S-9) in Antalya, Turkey, 9-13 September 2006. The choice of Turkey as a venue was especially appropriate in view of its special location and character as a bridge between Europe and Asia. Turkey's rich history and diversified cultural heritage provided an extra dimension to the atmosphere of the conference. The aim of the Eurasia Conferences is to support the scientific research of chemists in the Eurasia continent by inviting the participation of leading scientists from around the world. The Eurasia region has increased its profile in chemistry, particularly in chemical biology, over the last 20 years.The growing role of chemistry and the contributions of the chemical and pharmaceutical industries to science are significant. The next century will witness more momentous achievements in chemistry as well as its application in different fields for the benefit of mankind in terms of healthy, productive, long, and comfortable life.We particularly thank the participants who contributed scientific studies as oral and poster presentations at this conference. With the participation of the world's leading scientists from 39 countries, the conference was a good opportunity for all researchers to access recent information on achievements in the chemical sciences as well as to share and exchange their experiences during the conference.The scientific program consisted of 10 plenary lectures, 35 invited lectures, 12 session lectures, 24 oral presentations, and 128 poster presentations. The topics covered included biodiversity and natural product chemistry, biomolecular chemistry, catalysis and nanotechnology, computational chemistry, coordination chemistry (organized as a mini-symposium through the efforts of Prof. Dr. Susumu Kitagawa), environmental and analytical chemistry, and materials science and solution chemistry.The IUPAC-sponsored conference was attended by 268 participants from 39 countries. The participation of a large group of active young Turkish chemists was made possible by the financial support of the TUBITAK. In addition, a half-day excursion was organized for participants to Aspendos, Perge, and Side.The lecturers included: Prof. Dr. Robert Huber, Nobel laureate, from Germany and keynote speaker; HRH Princess Prof. Dr. Chulabhorn Mahidol from Thailand; Prof. Dr. U. K. Pandit; Prof. Dr. B. M. Rode; Prof. Dr. T. Norin; Prof. Dr. M. Isobe; Prof. Dr. S. Kitagawa; and Prof. Dr. H. Ohtaki.Six plenary lectures are published in this issue of Pure and Applied Chemistry along with the manuscripts from the project "Chemistry for Biology". The conference proceedings are being published by Springer-Verlag as Innovations in Chemical Biology.The news of the sudden and untimely death of Prof. Dr. Hitoshi Ohtaki on 5 November 2006 was received after the conference. He enthusiastically promoted international cooperation and took it upon himself to publicize Japanese science to the wider world. His plenary lecture will serve as a memorable contribution to that goal. He also prepared a separate chapter, including tributes, in the proceedings. Prof. Dr. Ohtaki will be missed by all of us.The next Eurasia conference, the 10th Eurasia Conference on Chemical Sciences (EuAs C2S-10), will be held in Manila, Philippines in 2008.Prof. Dr. Bilge SenerChair, National Organizing Committee

Abstract STUDY QUESTION Does GnRH-agonist trigger offer similar maturity rate (MR) in low and normal responders compared to high responders in women undergoing planned oocyte cryopreservation, for whom even a small risk of ovarian hyperstimulation syndrome (OHSS) may not be acceptable? SUMMARY ANSWER GnRH-agonist is an appropriate choice for final maturation of oocytes in planned oocyte cryopreservation, regardless of response to stimulation or risk of ovarian hyperstimulation syndrome. WHAT IS KNOWN ALREADY Numerous studies have demonstrated the utility of GnRH-agonist trigger for the prevention of ovarian hyperstimulation in high-responder in vitro fertilization cycles. Limited data exist supporting its use in normal or low responders, or in non-infertile women undergoing planned oocyte cryopreservation. STUDY DESIGN, SIZE, DURATION Retrospective cohort study of 1189 subjects including all planned oocyte cryopreservation cycles performed at a large, single center, oocyte cryopreservation program from April 2016 to December 2018. PARTICIPANTS/MATERIALS, SETTING, METHODS A total of 1680 cycles were included in the study. A total of 57.1% (959/1680) utilized GnRH-agonist for trigger. Demographic and clinical data were collected from the medical record. Maturation rate was calculated for the entire cohort, and by trigger type, using the quotient of Metaphase II (MII) oocytes and retrieved oocytes. A sub-cohort of GnRH-agonist trigger cycles were categorized by peak estradiol (E2) levels and maturation rates compared between groups. Associations were made using Student’s t test, ANOVA, Mann–Whitney U and Kruskal–Wallis, where appropriate. A sample size calculation for 90% power with a significance of 5% to detect non-inferiority of <0.05 from a 0.75 maturity rate between subjects with E2 > 3000 pg/mL and E2 < 3000 pg/mL demonstrated the need for at least 116 cycles per group. MAIN RESULTS AND THE ROLE OF CHANCE Mean MR was 0.71 ± 0.19 overall, and 0.73 ± 0.18 in the sub-cohort of GnRH-agonist trigger cycles. A total of 611 cycles (63.7%) had peak E2 < 3000, and 331 (34.5%) had E2 > 3000. No significant difference in maturity rate was noted between cycles with E2 levels >3000 pg/mL and <3000 pg/mL (0.72 ± 0.19 vs. 0.74 ± 0.14, P = 0.18), confirming the non-inferiority of maturity rates with GnRH-agonist triggers in cycles with peak E2 < 3000 pg/mL. While lower mean oocytes retrieved and mean MII oocytes were associated with lower peak E2 levels, maturity rate did not significantly differ amongst E2 level groups. Cycles with E2 < 1000 pg/mL had lower MR irrespective of trigger type. LIMITATIONS, REASONS FOR CAUTION The retrospective nature cannot entirely exclude selection biases, confounding factors or additional variables that could not be accounted for or were not collected by the electronic medical record. Given the nature of planned oocyte cryopreservation, studies of ongoing pregnancy rates and birth outcomes will naturally be delayed. Lastly, the study population was limited to women undergoing planned oocyte cryopreservation; therefore, the results may not be generalizable to women undergoing in vitro fertilization. WIDER IMPLICATIONS OF THE FINDINGS This is the first study specifically comparing the efficacy of GnRH-agonist in patients at lower risk for OHSS to those at high risk, as well the first study evaluating GnRH-agonist’s efficacy specifically in planned oocyte cryopreservation cycles. STUDY FUNDING/COMPETING INTEREST(S) Study support provided by departmental funds from the Center for Fertility Research and Education—Extend Fertility Medical Practice. BLM discloses personal fees from Ferring Pharmaceuticals and Merck KgAA, unrelated to the submitted work. C.S., M.G., L.R. and J.K. have nothing to disclose. TRIAL REGISTRATION NUMBER N/A.

Parents play an important role in the development of their children. This research reflects the role of parents in developing children. Through four stages of identification, screening, eligibility, and acceptable results, this method uses a systematic literature review using the PRISMA (Preferred Reporting Items for Systematic Reviews and Meta-analyses) method. The findings from the fourteen articles examined show that parenting skills play an important role in a child's growth and development from birth to death. The determining factor in the development of physical, motoric, moral, language, social-emotional, and life skills aspects is the role of both parents as important teachers for children from birth to adulthood. Parents can also use a variety of parenting strategies and skills, many of which they have learned throughout their lives and passed on to their children, to help their children grow. Keywords: Role of Parents, Child Development, first education for children References: Albanese, A. M., Russo, G. R., & Geller, P. A. (2019). The role of parental self‐efficacy in parent and child well‐being. Child Care Health Dev, 45(3), 333–363. https://doi.org/10.1111/cch.12661. Almås, I., Cappelen, A. W., Sørensen, E. Ø., Tungodden, B., Alm, I., & Tungodden, B. (2010). Fairness and the Development of Inequality Acceptance Supporting materials for “ Fairness and the development of inequality acceptance .” Science, 328(5982), 1176–1178. https://doi.org/10.1126/science.1187300. Ahmadi, Abu. 2004. Psikologi Belajar. Jakarta : Rineka Cipta. Ahmetoglu, E., Acar, I. H., & Ozturk, M. A. (2022). Parental involvement and children’s peer interactions. Current Psychology, 41(7), 4447–4456. https://doi.org/10.1007/s12144-020-00965-0. Andhika, M. R. (2021). Peran Orang Tua Sebagai Sumber Pendidikan Karakter Bagi Anak Usia Dini. 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La investigación científica que hemos realizado es básica, es cuasi experimental, los factores de estudio son dos: programa de estrategias motivacionales y desempeño académico de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo Ecuador 2015. La población está conformada por 324 estudiantes de carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo y la muestra está conformada por 60 estudiantes para el grupo control y 60 para el grupo experimental, que en total sumados representan el total de 120 estudiantes El diseño de la investigación es transaccional, cuasi experimental, bivariada, transversal. Para la recolección de datos se realizó 15 talleres sobre un programa de estrategias motivacionales y un cuestionario para ver las estrategias motivacionales que se aplicó a los estudiantes de la muestra. Los instrumentos cumplen con las cualidades de validez y confiabilidad. El estudio plantea la siguiente hipótesis de investigación: Existe diferencia significativa entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en el desempeño académico de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo - Ecuador 2015. Los resultados obtenidos nos permiten aceptar la hipótesis investigada, pues, en el grupo de control el p- valor no es menor a 0,05, por lo tanto no hay mejora significativa y en el grupo experimental el p- valor con un nivel de significancia de 95% es de 0,00 de confiabilidad de acuerdo a la prueba no paramétrica U de Mann – Whitney, por lo tanto se rechaza la hipótesis nula y por lo tanto se acepta la hipótesis investigada y tenemos que: Existe diferencia entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en el desempeño académico de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo - Ecuador 2015. Palabras Claves: Estrategias motivacionales – Desempeño académico - Universidad Nacional de Chimborazo - Ecuador Abstract.- Scientific research we have done is basic, is quasi-experimental factors are twofold: program of motivational strategies and academic performance of students studying accounting and auditing at the University of Chimborazo Ecuador 2015. The population is made up 324 undergraduates accounting and auditing at the University of Chimborazo and the sample consists of 60 students for the control group and 60 for the experimental group, which in total represent combined total of 120 students The research design is transactional, quasi-experimental, bivariate, cross. For data collection 15 workshops on a program of motivational strategies and a questionnaire for motivational strategies that applied to students of the sample was performed. The instruments meet the qualities of validity and reliability. The study raises the following hypothesis: There is significant difference between the control group and the experimental group in post test after implementing the program of motivational strategies "EMODECA" in the academic performance of students studying accounting and audit at the University of Chimborazo Ecuador 2015. The results allow us to refuse to accept the investigation, as in the control group the hypothesis p- value is less than 0.05, therefore no significant improvement in the experimental group and the p- value with a level of significance of 95% reliability is 0.00 according to the nonparametric Mann - Whitney, therefore the null hypothesis is rejected and therefore the investigated hypothesis is accepted and we have: There is a difference between the group control and experimental group in post test after implementing the program of motivational strategies "EMODECA" in the academic performance of students studying accounting and auditing at the University of Chimborazo Ecuador 2015 Key Words: Motivational Strategies - Academic performance - National University of Chimborazo - Ecuador Introducción.- En la actualidad el mundo universitario está cambiando. Las instituciones educativas son llamadas a formar parte de un nuevo modelo, en el que los estudiantes universitarios se convierten en futuros profesionales capaces de ser aprendices, con una óptima capacidad de aprender a aprender durante toda la vida, en un entorno globalizado (García, 2012). Actualmente en el mundo, según los estudios existe una importante relación entre el rendimiento académico con la utilización de estrategias de aprendizaje y con estrategias motivacionales esenciales en el aprendizaje autorregulado. Un estudio sobre las estrategias motivacionales y estrategias de aprendizaje en estudiantes universitarios de Ciencias de la Salud. (Rodríguez, 2008; Ocak y Yamaç, 2013) y de algunas variables específicas como la autoeficacia y la utilidad percibida como condición necesaria para este aprendizaje (Rosário y col., 2012). Además, el aprendizaje autorregulado aumenta la motivación intrínseca, es decir el interés por la tarea y por el aprendizaje en sí mismo sin ninguna recompensa externa, lo que es muy interesante en las titulaciones universitarias llamadas vocacionales en las diferentes carreras profesionales. También se han incorporado de manera novedosa al constructo de aprendizaje autorregulado, las denominadas estrategias motivacionales. Estas estrategias pueden guiar las cogniciones y las emociones de los estudiantes y tener efectos sobre el esfuerzo, la persistencia, además de sobre el rendimiento y la ejecución de las tareas (Suárez y Fernández, 2013). Actualmente, en el ambiente educativo internacional, está inmerso en un constante proceso de cambios superficiales, medianos y a veces profundos en todos los niveles, por lo que la educación ecuatoriana entra en este mundo de competitividad dentro del ámbito mundial, cumpliendo de esta manera el mandato de la Ley Orgánica de la Educación Superior, que nos indica las nuevas leyes y reglamentos a seguir en el ámbito educativo, por lo tanto es necesario hacer un diagnóstico y estudio de los factores actuales que influyen en el desempeño académico de los estudiantes para identificar sus problemas y buscar solución a ellos, mediante diversos procesos, tales como diseños de proyectos educativos a corto y largo plazo que permitan la consecución de los objetivos, como también el desarrollo de estrategias motivacionales. El bajo rendimiento en el inter aprendizaje de algunos estudiantes de la carrera de contabilidad y de auditoría de la Universidad Nacional de Chimborazo, ha motivado para buscar algunas causas y consecuencias que determinan que la falta de actualización e innovación pedagógica por parte del educando, así como la falta de capacitación de algunos docentes que además de no tener los materiales tecnológicos adecuados dan como consecuencia que los estudiantes no desarrollan sus capacidades investigativas, su inteligencia y creatividad y que se vuelven pasivos frente a la administración tanto en pequeños negocios como en grandes empresas. El paso del tiempo, nos ha hecho ver que en la contabilidad y la auditoría han desarrollado diversos temas y aplicado diversos métodos que se emplean hasta la presente fecha, se debe mencionar que la contabilidad y la auditoría han realizado una evolución acelerada debido a que el mercado mundial, llamado globalización se ha desarrollado enormemente sus fronteras, gracias al avance de la ciencia y tecnología que no podía estar ajena a esta transformación. Estos cambios que algunos países experimentan aceleradamente, fueron tan profundos y marcados en todos los aspectos, por lo que mueve al hombre de una vida tranquila, cómoda hacia un desarrollo económico que se mueve en forma acelerada mismos que se han esforzado en construir una teoría contable y auditoría con cierta dosis científica y tecnológica y que es urgente llevar esta teoría económica hacia las estudiantes de contabilidad y auditoría Según los objetivos que fue establecido por la Declaración de Bolonia, dentro del nuevo Espacio Europeo de Enseñanza Superior, destaca la idea de la implantación de un proceso de enseñanza continuada durante toda la vida laboral de los titulados universitarios, que va a llevar a un cambio de paradigma en el modelo de enseñanza. En ese sentido juega un papel importante las estrategias motivacionales para elevar el desempeño académico de los estudiantes de contabilidad y auditoría de la Universidad Nacional de Chimborazo Para conseguir este logro, las metodologías docentes tradicionales, aunque no han quedado obsoletas, van a ser sustituidas por otras que promueven una participación más activa por parte del estudiante y que genera motivaciones significativas en él sobre todo en los que estudian contabilidad y auditoría. En el caso de España para conseguir este objetivo, se creó la Comisión para la Renovación de las Metodologías Educativas en la Universidad quienes al terminar sus estudios elaboraron un informe sobre “Propuestas para la renovación de las metodologías educativas en la Universidad” (2006). De acuerdo al informe respecto al proceso educativo, se inclinan por un nuevo estilo de trabajo del docente más activo que potencie el uso de nuevas estrategias, metodologías en el aula. A su vez, considera la necesidad de otorgarle mayor protagonismo a los estudiante en su proceso del desarrollo de aprendizaje, fomentando el trabajo colaborativo y organizando la enseñanza en función de la adquisición, por éstos, de una serie de competencias y potenciando herramientas de aprendizaje autónomo y permanente. Asimismo generando estrategias motivacionales para superar problema de desempeño académico y que redunde en una mejora sustancial en su rendimiento estudiantil. Como objetivo general tenemos: Determinar diferencia que existe entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en el desempeño académico de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo - Ecuador 2015. Los objetivos específicos son: Evaluar la diferencia que existe entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en la mejora académica de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo - Ecuador 2015; Explicar la diferencia existe entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en el papel del docente para la mejora académica de los estudiantes de la carrera de contabilidad y auditoría en dicha Universidad; Determinar la diferencia que existe entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en la hora pedagógica de los estudiantes de la carrera de contabilidad y auditoría en la Universidad; Explicar la diferencia existe entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en las diferentes asignaturas de los estudiantes de la carrera de contabilidad y auditoría esta la Universidad. Justificación.- La presente investigación se justifica en la medida que los datos obtenidos van a contribuir al conocimiento de la realidad por la que atraviesan los estudiantes de contabilidad y auditoría de la Universidad Nacional de Chimborazo en cuanto se refiere a su desempeño académico y si esta lo suficiente motivado por el docente para elevar su autoestima y aprovechamiento. Conscientes de que las carreras de Contabilidad Auditoria constituye una de las herramientas de notable interés por su aplicabilidad legal, económica y financiero indispensable para controlar en gran parte la economía del mercado, de los negocios e inclusive en nuestro hogar, es necesario realizar el estudio del desempeño académico de los estudiantes de las dos carreras, con la finalidad de ver, en qué medida el estudiante está motivado para superar sus aprendizaje Para mejorar el desempeño académico en estas dos carreras que tiene la particular importancia de registrar, controlar y analizar operaciones financieras y auditarlos, merece una especial atención, por lo tanto, se cree conveniente que estas futuras generaciones tengan bases sólidas, mayor interés en aprender no solo en lo teórico sino en lo práctico y que mejor aún lo apliquen en su vida cotidiana, es necesario que parta de los contenidos programáticos que se imparten en los primeros años de estudio, debido a que hoy en día nuestra sociedad requiere jóvenes que sepan desenvolverse en diferentes campos y sean partícipes del avance tanto tecnológico y científico. En lo social: Se debe tener muy en cuenta que el avance del proceso de enseñanza aprendizaje, tiene buenos resultados cuando el docente conoce de la materia, sabe lo que va hacer, como lo va hacer y qué es lo que quiere lograr. Por lo tanto aquí juega un papel importante las estrategias motivacionales. Por lo que, la implementación en las aulas de nuestras técnicas y estrategias metodológicas de última tecnología proporcionan mayor facilidad para orientar y dirigir la clase. La realización de esta investigación es posible porque constituye un beneficio del educando para formar individuos reflexivos, creativos y críticos con principios éticos y morales para contribuir a la sociedad como entes competitivos. La Misión y Visión de la Universidad Nacional de Chimborazo reflejan el propósito y la manera en que se conducen para cumplir con los estudiantes que forman. En ellas existe la coincidencia de formar, en el proceso educativo, personas con altos niveles de excelencia, con responsabilidad social, con principios y valores éticos. La Ley de Educación Superior es muy clara sobre los fines, principios y la gestión misma de estas instituciones con respecto de los estudiantes, docentes, administrativos y su entorno. Material y método.- El cuestionario del programa de estrategia motivacional, permitirá obtener información que nos dé un diagnóstico del estado actual de desempeño académico del estudiante antes del tratamiento experimental al grupo a evaluar. Permitirá medir los datos recolectados teniendo una idea más clara de la información que queremos obtener. Se procederá a clasificar los datos que servirán para los fines de la investigación; se pasará luego a la Codificación de la información seleccionada para facilitar el manejo de la misma; se procederá luego a la Tabulación de los Datos para elaborar los Segunda.- Según la U de Mann-Whitney, se aprecia en los estadísticos de los grupos de estudio, siendo el nivel de significancia p= 0,000 menor que p=0,05 (p< α), comprobándose de este modo que: Existe diferencia significativa entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en la mejora académica de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo - Ecuador 2015. Tercera.- Según la U de Mann-Whitney, se aprecia en los estadísticos de los grupos de estudio, siendo el nivel de significancia p= 0,000 menor que p=0,05 (p< α), comprobándose de este modo que: Existe diferencia significativa entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en el papel del docente para la mejora académica de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo - Ecuador 2015. Cuarta.- Según la U de Mann-Whitney, se aprecia en los estadísticos de los grupos de estudio, siendo el nivel de significancia p= 0,000 menor que p=0,05 (p< α), comprobándose de este modo que: Existe diferencia significativa entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en la hora pedagógica de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo - Ecuador 2015. Quinta.- Según la U de Mann-Whitney, se aprecia en los estadísticos de los grupos de estudio, siendo el nivel de significancia p= 0,000 menor que p=0,05 (p< α), comprobándose de este modo que: Existe diferencia significativa entre el grupo de control y el grupo experimental en el post test, luego de aplicar el programa de estrategias motivacionales “EMODECA” en las diferentes asignaturas de los estudiantes de la carrera de contabilidad y auditoría en la Universidad Nacional de Chimborazo - Ecuador 2015. Referencias Bibliográficas García, M. (2012). La autorregulación académica como variable explicativa de los procesos de aprendizaje universitario. Revista de currículum y formación del profesorado, 16(1), 203-221. Ocak, G., y Yamaç, A. (2013). Examination of the relationships between fifth grader´s self-regulated learning strategies, motivational beliefs, attitudes, and achievement. Educational Sciencies: Theory and Practice, 13(19, 380-387. Rodriguez, C. M. (2009). The impact of academic self-concept, expectations and the choice of learning strategy on academic achievement: The case of business students. Higher Education Research & Development, 28(5), 523-539. Rosário, P. (2012). Autoeficacia y utilidad percibida como condiciones necesarias para un aprendizaje académico autorregulado. Anales de Psicología, 28(1), 37-44. Suárez, J. M., y Fernández, A. P. (2013). Un modelo sobre cómo las estrategias de motivación relacionadas con el componente de afectividad inciden sobre las estrategias cognitivas y metacognitivas. Educación XXI, 16(2), 231-246

Post-transplant diabetes mellitus (PTDM) is a common problem among solid organ transplant recipients contributing to morbidity and affecting patient as well as graft survival adversely. It can occur at any period following transplantation, but maximum incidence is observed in the first few months, with a second peak after a few years after transplantation. The pathogenesis is complex and poorly understood, however, it is associated with both dysfunctional beta-cells and insulin resistance. Both nonpharmacologic and antidiabetic therapies are important for adequate glycemic control. This point of view article provides a short review on PTDM in solid organ transplantation (SOT) recipients from a general physician’s perspective. Solid organ transplantation is currently the best choice of treatment for most patients suffering from end-stage organ failure. Successful organ transplantation offers enhanced quality and duration of life with lower morbidity and mortality. Innovations in SOT, advances in surgical techniques, progress in immunosuppressive regimens, and critical care have greatly improved both the patient and graft survival in last several decades. The discovery of calcineurin inhibitors (CNIs) represents a milestone event in the history of immunosuppression and it has revolutionized transplant medicine; further breakthrough in immunosuppressive regimens is the cornerstone for existing successful transplant program. The current 5-year graft survival is about 80% for kidney and heart transplants, and 70% for liver and lung transplants (UNOS-OPTN and SRTR registry data). Cardiovascular disease (CVD), infections, and drug toxicity play an important role in the long-term morbidity and mortality of this patient population. This risk is not only due to presence of underlying pre-existing comorbidities, but also results from adverse effects of the immunosuppressive drugs such as hypertension, dyslipidemia, and PTDM. The risk of PTDM after SOT varies from 10 to 40% during the first 1 year. This risk depends on several factors including the type of transplanted organ [10–20% of kidney transplant recipients (KTRs) and 20–40% of patients with heart, liver, and lung transplants]. Post-transplant diabetes mellitus is widely studied in KTRs, but the risk factors and pathophysiology seem to be similar in all kinds of SOT. Post-transplant diabetes mellitus [previously termed, new-onset diabetes mellitus after transplantation (NODAT)] results in a remarkable proportion of SOT recipients and contributes to increased risk of CVD and infections, leading to significant mortality and morbidity. The pathogenesis is complex and poorly understood, however, it is associated with both dysfunctional beta-cells as well as reduced sensitivity to insulin. Consensus guidelines and proceedings from international consensus meeting on PTDM updated its recommendations in 2014, preferred to call it as PTDM rather than NODAT, as few patients could have undiagnosed diabetes prior to transplantation. New-onset diabetes mellitus after transplantation simply indicates exclusion of pretransplant diabetes and it is found that around 10% of KTRs have undetected diabetes prior to transplantation.1 Hence, PTDM represents timing of diagnosis in post-transplant period rather than time of occurrence of disease. The gold standard method to diagnose PTDM is the oral glucose tolerance test (OGTT). Post-transplant diabetes mellitus typically presents with postprandial hyperglycemia [impaired glucose tolerance (IGT)] rather than impaired fasting glucose (IFG). International consensus guidelines for PTDM recommend standard diagnostic criteria by American Diabetes Association (ADA) and World Health Organization (WHO) for the diagnosis of PTDM and these are almost same as to those used for type II diabetes mellitus (T2DM) in the general population with few exceptions (Table 1).2 Following transplantation, there is increased turnover of red blood cells due to perioperative blood loss and regain of renal function in case of kidney transplantation with normal erythropoietin production. The immunosuppressant drugs can have a negative effect on red cell proliferation in the bone marrow. Hence the glycated hemoglobin (HbA1c) can be erratic and accurate interpretation is not possible in the first 2–3 months, and is not a recommended test to identify PTDM in early post-transplant period. After 3 months post-transplant, HbA1c is reliable and ADA cut-off can be followed to diagnose PTDM. As per ADA guidelines, “prediabetes” is diagnosed with OGTT if fasting plasma glucose is 100–125 mg/dL (IFG) or 2-hour plasma glucose is 140–199 mg/dL (IGT). American Diabetes Association and WHO criteria differ with respect to normal ranges of fasting plasma glucose. American Diabetes Association criteria are more sensitive in detecting transplant candidates at risk for PTDM as its threshold value is lower.3 Impaired fasting glucose is diagnosed if fasting plasma glucose is ≥100 mg/dL by the ADA and ≥110 mg/dL by the WHO. Oral glucose tolerance test is more sensitive for detecting prediabetes as IGT is more commonly seen than IFG. The incidence of PTDM is higher in the first year, with a second peak after a few years following transplantation. Early peak is usually the result of metabolic adverse effects of immunosuppressive drugs, whereas late peak is due to post-transplant weight gain, obesity, metabolic syndrome, and insulin resistance. There is a great variability in the prevalence and incidence rates in the published literature. This is due to differences in the proposed diagnostic criteria, definitions used, organs transplanted, timing from transplantation, follow-up duration, population genetics, geographical differences, immunosuppressive drug regimens, and other risk factors. The prevalence of PTDM varied from 15 to 55% in the literature.4–8 It is identified that up to one-third of nondiabetic KTRs develop impaired glucose metabolism by 6 months following transplantation. Currently, the prevalence of PTDM appears to be reducing, mainly due to use of lower doses of immunosuppressive drugs targeting lower trough levels to prevent drug toxicity.9 Transient hyperglycemia is highly prevalent in the early post-transplant period; it can be identified in ~90% of KTRs in the first few weeks. It can result from use of higher doses of immunosuppressive drugs, antirejection therapy, stress, infections, sepsis, and other critical conditions. While detecting transient post-transplantation hyperglycemia is crucial as it is a predisposing factor for consequent PTDM, universally labeling all of them as PTDM in the early post-transplant setting is not acceptable. The diagnosis of PTDM should be delayed until the recipient is clinically stable, with stable allograft function, and is on lower doses of immunosuppression without acute infections. To avoid overdiagnosis, few authors proposed to define PTDM as a long-term (usually more than 3 months) need for antihyperglycemic therapy. The common predisposing factors for the occurrence of PTDM are side effects of immunosuppression and their effect on glucose metabolism, infections especially due to certain viruses, and hypomagnesemia, along with traditionally identified predisposing factors seen with T2DM (Table 2). Risk factors for PTDM should be analyzed during the pretransplant period to prevent or delay the development of PTDM. Some of these include older age, high-risk race or ethnic groups, obesity or metabolic syndrome, prediabetes prior to transplant, gestational diabetes, first degree relative with diabetes, nonalcoholic steatohepatitis, polycystic kidney disease, higher human leukocyte antigen (HLA)—mismatches, acute rejection episodes, cadaver donor, cytomegalovirus (CMV) and hepatitis C virus (HCV) infections, and use of immunosuppression.8 Induction with basiliximab may predispose patients to PTDM as concluded in a study from North India.10 Glucocorticoids induced PTDM seems to be dose-dependent. It is characterized mainly by insulin resistance and higher postprandial blood glucose levels. Although, it could be dose-dependent, there is no evidence that steroid withdrawal prevents or reduces PTDM incidence.11,12 Calcineurin inhibitors have toxic effect on islet cells of pancreas and alter insulin secretion pattern.13 Calcineurin inhibitors by causing hypomagnesemia, precipitate PTDM. Diabetes Incidence after Renal Transplantation: Neoral C Monitoring Versus Tacrolimus (DIRECT) study observed a greater risk of PTDM with tacrolimus than cyclosporine (CsA).14 In the Efficacy Limiting Toxicity Elimination (ELITE) study, low-dose tacrolimus (8.4%) was more diabetogenic at 1 year than standard-dose CsA (6%), low-dose CsA (4.2%), and low-dose sirolimus (6.6%).15 Various meta-analyses also concluded that tacrolimus is more diabetogenic than CsA.16,17 Mammalian target of rapamycin (mTOR) inhibitors such as sirolimus can also induce PTDM. Conversion from one of the CNIs (either tacrolimus or CsA) to sirolimus resulted in worsening of glycemic control and insulin resistance as shown in a study.18 Antimetabolites such as mycophenolate mofetil (MMF) and azathioprine seem to be nondiabetogenic and may not contribute to the pathogenesis of PTDM. The combination immunosuppressive drug regimens were assessed in some s t u d i e s . O n e s t u d y f o u n d t h a t t h e combination of CNI and sirolimus has a greater risk of PTDM than the combination of CNI and MMF.19 Some other drugs such as renin-angiotensin-aldosterone system (RAAS) blockers [angiotensin-converting enzyme inhibitor (ACEI) or angiotensin receptor blocker (ARB)], co-trimoxazole and statins may reduce the risk of PTDM.20,21 Hepatitis C virus infection was associated with almost fourfold higher risk of acquiring PTDM than those who were not infected in a meta-analysis among KTRs. 22 The pathogenesis of HCV-induced PTDM seems to be multifactorial including abnormal glucose metabolism, insulin resistance, and beta-cell dysfunction. Anti-HCV treatment and sustained virological remission in pretransplant period may prevent the development of PTDM. A large North Indian retrospective study compared long-term outcomes of HCV-infected and noninfected KTRs and concluded greater risk of PTDM in the HCV-infected group (~40 vs 19%). In the same study, anti-HCV therapy was given to all infected recipients before transplantation.23 Hepatitis C virus-associated PTDM is usually noticed in liver transplant recipients, especially in cases with hepatic steatosis. Association of PTDM with CMV infection is unclear. There was a fourfold greater risk of PTDM in patients with asymptomatic CMV infection in a study.24 Prediabetes before transplantation can predispose to PTDM. A percentage of 35% of KTRs with PTDM had pretransplant IGT in one study.25 Risk adaptive approach and tailoring of immunosuppression seems to be the fundamental concept to delay and prevent the occurrence of PTDM, especially in those with greater risk for PTDM. Transient hyperglycemia is widely prevalent in early post-transplant period; though it can predispose the recipient to PTDM, it should not be considered as an expression of PTDM. The contribution of transient hyperglycemia to the risk of PTDM was assessed in the past. Around 29% of recipients with postoperative transient hyperglycemia progressed to develop PTDM within 1 year, in a study.26 In another similar study, 46.7% of recipients with early transient hyperglycemia developed PTDM. There was a fourfold higher risk of PTDM in patients with transient hyperglycemia.27 Post-transplant diabetes mellitus, due to its predisposition to infections and CVD, adversely affects graft and overall patient survival. Cardiovascular disease is the most common cause of death and poor patient survival in SOT recipients, and PTDM has a correlation with CVD mortality.28 There is also an adverse effect of PTDM on graft survival independent from excessive mortality. Various factors implicate in death-censored graft loss due to PTDM. Some of these include development of de novo diabetic nephropathy in the renal allograft, excessive risk for infections such as pneumonia, urinary tract infection, and viral infections including CMV.29 Also it could be due to reduced immunosuppression for glycemic control resulting in excessive risk for graft rejection and ultimately graft loss. The treatment of PTDM should be multidisciplinary as it predisposes to various complications including CVD and it is usually associated with other post-transplant complications. The risk for PTDM needs to be assessed during pretransplant assessment by taking thorough history, physical examination, evaluating for metabolic syndrome and prediabetes, and assessing for any other associated cardiovascular risk factors. All SOT recipients should be closely monitored for glycemic control postoperatively while on immunosuppression. Generally, blood sugars are monitored at regular intervals such as every week for initial 4 weeks, then at 3 and 6 months, and annually thereafter. Glycated hemoglobin is not reliable in early post-transplant period, but can be advised 3 months after transplant. Stringent glycemic control is not advisable in majority of SOT recipients as they are at high risk for CVD. Hence, management should target at achieving fair control of blood sugars to near normal glycemic targets without increasing risk for hypoglycemia. Glycated hemoglobin target of <7.5% is acceptable in majority, especially in elderly and those who have CVD. Treatment includes both nonpharmacological and antidiabetic therapies. Diet, exercise, lifestyle modification, control of obesity, and weight reduction constitute main components of nonpharmacologic therapy. Along with PTDM, control of hypertension, dyslipidemia, and other cardiovascular risk factors is also crucial to reduce CVD risk. Kidney Disease: Improving Global Outcomes (KDIGO) and other guidelines suggest statin therapy to all cardiac and renal SOT recipients. For liver and lung transplant recipients, statin therapy should be individualized. The risk of rejection should be analyzed and must be weighted for the potential usefulness of modifying immunosuppression for glycemic control. The doses of glucocorticoids can be cut down, however complete withdrawal can precipitate rejection. Tacrolimus to CsA switching can be considered in patients with PTDM refractory to therapy despite reduction in doses of tacrolimus targeting lower trough levels. In one North-Indian randomized open-label prospective study involving KTRs, there was significant control of PTDM in CsA switching arm vs tacrolimus continuation arm.30 Another randomized controlled trial (RCT) in KTRs also showed easy reversal of PTDM at 12 months after switching from tacrolimus to CsA in comparison with continued treatment with tacrolimus.31 Switching to sirolimus in PTDM is not advisable as it may further aggravate glycemic control. Most patients in initial few months require insulin therapy with or without OHA (single drug or combination OHAs). The preferred therapy for initial few weeks following transplantation is insulin. Intensified therapy with basal insulin-containing regimen for initial few months showed to reduce the risk of development of PTDM at 12 months after transplantation probably due to beta-cell protection mediated by early insulin therapy.32 The concept of “beta-cell rest” was proposed which states that early insulin therapy preserves beta-cell function over the long term. The principle is that early insulin therapy prevents glucotoxicity and stimulation of vulnerable beta-cells whereas OHAs induce overstimulation of beta-cells causing their exhaustion. Oral hypoglycemic agents might be preferred after first 1–2 months of transplantation, and this sequence of therapy (insulin followed by oral agents) is the converse of what is recommended in the management of T2DM. Most of the SOT recipients requiring insulin might not need it after the early post-transplant period. Conversion to oral agents is usually successful when the daily need for insulin dose is less than 20 units. Among OHAs, biguanides (metformin), sulfonylureas, m e glitinides, gliptins [dipeptidyl peptidase-4 (DPP-4) inhibitors], and thiazolidinediones (pioglitazone) have been evaluated for treatment of PTDM in SOT recipients. These are found to be safe and effective with no significant interaction with the immunosuppressive drugs. These classes of OHAs are the preferred agents currently for the treatment of PTDM. Some of the oral drugs need renal dose modification as per glomerular filtration rate (GFR) level. A significant proportion of long-term SOT recipients who are on CNIs develop nephrotoxicity with a drop in GFR level from baseline. Metformin is an age-old drug for management of T2DM. It is considered as first-line drug, especially in patients with obesity and insulin resistance. It can precipitate lactic acidosis in high-risk subgroup of patients, especially in the presence of renal dysfunction. Majority of the reported cases of lactic acidosis have been identified in patients who were already on RAAS blockers (ACEI or ARB) in the presence of renal dysfunction. It can be initiated safely in patients with an estimated glomerular filtration rate (eGFR) up to 45 mL/min/1.73 m2 . It is not recommended to start metformin once eGFR is less than 45 mL/min/1.73 m2 and is currently contraindicated if eGFR of <30 mL/min/1.73 m2 , although data are emerging on its metabolic benefits even in patients with advanced CKD. Due to its safet y concerns, it is necessary to monitor renal function closely while on metformin therapy. It can also aggravate gastrointestinal (GI) side effects of immunosuppressive drugs. Gliclazide, glipizide, and glimepiride are preferred among sulfonylureas in patients with renal dysfunction. Meglitinides, such as repaglinide, due to their short duration of action, may be preferred over sulfonylureas in the presence of low GFR as the latter drugs are associated with significant risk of hypoglycemia. However, there are no strong data supporting the use of repaglinide or nateglinide among SOT recipients, as the studies performed were short-term. But they were considered safe and efficacious. Dipeptidyl peptidase-4 inhibitors or gliptins inhibit DPP-4 enzyme which is responsible for degradation of endogenous incretins leading to restoration of insulin secretion and inhibition of glucagon release. They are weight neutral (do not induce weight gain), have glucose-dependent action with lesser risk for hypoglycemia, and are considered to be safe along with immunosuppressive drugs due to least interactions. They may be considered as the potential first-line OHAs to manage PTDM. The studies performed on the available gliptins such as sitagliptin and vildagliptin are of small sample size with short-term follow-up, however, they documented their safety and efficacy in SOT recipients. In T2DM, long-term safety data are available for sitagliptin but not for vildagliptin.33 Vildagliptin was considered as safe and effective in KTRs as concluded in a double-blind RCT.34 There is some drug interaction between sitagliptin and CNIs especially CsA with regard to prolongation of QT interval in the combination group. Linagliptin was found to be safe and effective for PTDM management as concluded in one Indian study. As it is nonrenally eliminated, it does not require dose adjustment in renal failure.35 Thiazolidinediones are considered as the last resort of therapy in SOT recipients with PTDM due to their side effect profile as these patients generally suffer from multiple comorbidities. These drugs can worsen post-transplant mineral bone disease and bone loss, precipitate congestive heart failure, and lead to anemia, fluid overload, and weight gain. Drug interaction with CNIs is observed as they predispose to CNI toxicity. Alpha-glucosidase inhibitors such as acarbose and miglitol are not recommended if eGFR is <30 mL/min/1.73 m2 and they can aggravate GI side effects of MMF. Incretin mimetics [glucagon-like peptide 1 (GLP1) receptor agonists] such as exenatide, liraglutide, lixisenatide, and semaglutide, have not been evaluated for their safety in SOT recipients except for a few small studies. Physicians should be cautious against using GLP1 receptor agonists due to risk of GI tract side effects and precipitation of prerenal acute kidney injury in SOT recipients having GFR <30 mL/min/1.73 m2 . Recent clinical trials with GLP1 receptor agonists in nontransplant population showed their potential benefit on adverse cardiovascular as well as renal outcomes in high-risk CVD patients; the data in SOT recipients are still awaited. The data are emerging for the use of sodium-glucose cotransporter 2 (SGLT2) inhibitors in SOT recipients with PTDM. Important drugs include canagliflozin, dapagliflozin, empagliflozin, and ertugliflozin. They have been evaluated in large clinical trials in nontransplant population and found to significantly reduce the risk of major adverse cardiovascular and renal outcomes. They are now considered as first choice therapies for both cardiovascular and renal protection in patients with heart failure with reduced ejection fraction, diabetic kidney disease, and proteinuric nondiabetic kidney diseases, and this benefit was observed irrespective of presence of diabetes. Their efficacy and safety in patients with kidney and other SOT recipients are not known as these patients were excluded from large clinical trials. The only concern with these drugs is increased predisposition to genital, fungal and lower urinary tract infections, and this could be life-threatening in immunosuppressed SOT recipients. The antihyperglycemic effect of these drugs diminishes once GFR is <60 mL/min/1.73 m2 and is practically nil at GFR <30 mL/min/1.73 m2 . In an RCT that included KTRs with PTDM who were randomized to either SGLT2 inhibitor or placebo found that empagliflozin is safe and efficacious for treatment of PTDM, and moderate weight loss was also observed in the treatment arm.36 A pilot study from India also concluded that canagliflozin use resulted in better glycemic control with lower HbA1c level, body weight, and blood pressure reduction. The requirement of other OHAs was also reduced, with no adverse effects including hypoglycemia in the treatment arm.37 There is an immense need for a large-scale intervention trials in SOT recipients with PTDM with these newer hypoglycemic agents, that is, GLP1 receptor agonists and SGLT2 inhibitors that have been proved to have pleiotropic benefits and lower major adverse cardiovascular and renal events in high-risk patients with T2DM.

More than a year ago, Ecuador suffered a 7.8 Mw Earthquake that was devastating, the automatic response was to rush to the affected areas and rebuild. Meche´s House is an alternative: the crisis as an opportunity to experiment and consolidate popular construction systems based on an endogenous and holistic approach. This study evaluates two different methodologies (Mutualista Pichincha´s Casa Lista and Meche´s House) of the selection process for the beneficiaries on a reconstruction post-disaster building program contrasting each case and its needs by analyzing its approaches to the reconstruction procedures: one automatic, non-reflexive and product-based, and one analytic and process-based. Founded on experience and how different processes need different beneficiaries this study will raise some questions about the effectiveness, pros, cons, and perspectives of different approaches to make the correct choice of beneficiary for the reconstruction process after a natural disaster.

AbstractThe aim of this paper was to evaluate the Physical Education (PE) Curriculum in the higher grades of primary school. The sample consisted of 89 PE teachers in primary schools of Osječko-Baranjska County. The Attitudes questionnaire was designed with satisfactory reliability. It consisted of two subgroups of features. The first subgroup, consisiting 18 items, assessed the features of the curriculum: modernity, interest, difficulty, comprehensiveness, usefulness, compatibility, feasibility, basic motor knowledge, implementation guidelines clarity, desired changes. The second subgroup of 5 items assessed the implementation of special programme tasks. The group of classification variables evaluated subjects' characteristics and work conditions. The stated classification variables have helped in finding the differences in teachers’ assessment. Descriptive statistics, factor analysis, and unifactor variance analysis MANOVA with the univariate differences tests were implemented. Factor analysis of the first subgroup yielded three latent dimensions of the programme's features: comprehensiveness and modernity, desired changes, compatibility and programme's usefulness. In the other subgroup, one dimension was yielded, and it was the implementation of the special programme. Strong aspects of the curriculum are vertical compatibility, usefulness, modernity, clear implementation guidelines, choice and distribution of basic motor knowledge, and the implementation of school competitions and manifestations. Weaker aspects are comprehensiveness of the goals, tasks and contents; insufficient number of lessons and the implementation of the special programme (programme for students with weaker health; school trips and similar activities). Significant differences in teachers' assessment were found in regards to the criterion variables of work experience, expert information availability, and evaluation of the students’ abilities. It is not possible to successfully achieve comprehensive goals, tasks and contents of the current Curriculum with the prescribed number of lessons and current work conditions. Key words: assessment; attitudes; teachers. ---SažetakCilj rada bio je vrednovati Nastavni plan i program tjelesne i zdravstvene kulture u višim razredima osnovne škole. Uzorak ispitanika obuhvatio je 89 učitelja tjelesne i zdravstvene kulture osnovnih škola Osječko-baranjske županije. Konstruiran je Upitnik stavova sa dva podskupa obilježja zadovoljavajuće pouzdanosti. Prvi je podskup s 18 čestica tvrdnji procijenio obilježja nastavnog plana i programa: suvremenost, zanimljivost, težina, opsežnost, korisnost, usklađenost, provedivost, temeljna motorička znanja, jasnoća smjernica za provedbu, poželjne promjene. Drugi je podskup s 5 čestica procijenio provedbu posebnih programskih zadaća. Skup klasifikacijskih varijabli procijenio je obilježja ispitanika i uvjete rada. Razlike u procjenama učitelja učinjene su s pomoću kategorija navedenih klasifikacijskih varijabli. Primijenjena je deskriptivna statistika, faktorska analiza i jednofaktorska analiza varijance MANOVA s univarijatnim testovima razlika. Faktorskom analizom prvoga podskupa dobivene su tri latentne dimenzije obilježja programa: opsežnost i suvremenost, poželjne promjene, usklađenost i korisnost programa. Na drugom podskupu dobivena je jedna dimenzija provedba posebnog programa. Dobre su strane plana i programa vertikalna usklađenost, korisnost, suvremenost, jasne smjernice za provedbu, odabir i distribucija temeljnih motoričkih znanja te provedba školskih natjecanja i priredbi. Slabije strane su opsežnost ciljeva, zadaća i sadržaja; nedovoljan fond sati nastave te provedba posebnog programa (program za učenike oštećena zdravlja; izlete i slične aktivnosti). Značajne razlike u procjenama učitelja dobivene su s obzirom na kriterijske varijable: radno iskustvo, dostupnost stručnih informacija i procjene mogućnosti učenika. Opsežne ciljeve, zadaće i sadržaje aktualnog Nastavnog plana i programa nije moguće uspješno ostvariti u propisanoj satnici i postojećim uvjetima rada.Ključne riječi: procjene; stavovi; učitelji

AbstractAccording to recent studies, the transition and adjustment to a higher level of education during the first year of college are influenced by various individual and environmental factors. The aim of this study was to observe the characteristics of first year students who decided to participate in the Student Mentoring Programme, designed to improve adjustment to college, and compare them to students who decided not to participate in the programme. A total of 230 first year students with an average age of 19.02 years participated in the study in which we observed differences regarding their initial adjustment (during the first month of college), personality and motivation. The majority of participants have stated that they enrolled into a college of their choice, expecting a better chance for employment after graduation. The predictors that proved significant in the initial adjustment of freshmen were: perceived competence, motivation for accomplishment, extraversion and agreeableness. This study also revealed that the majority of students who decided to participate in the Student Mentoring Programme are non-resident students, and that students seeking mentoring support had shown a more prominent fear of failure. Other observed variables showed no significant difference regarding the decision to participate in the mentoring programme.The results of this study reveal some protective factors regarding the process of initial adjustment to college, offering guidelines for further development of mentoring programmes and research.Key words: fear of failure; motivation; perceived competence; personality.---SažetakIstraživanja potvrđuju kako je uspješan prijelaz u sustav visokog školstva tijekom prve godine studija pod utjecajem različitih individualnih i okolinskih faktora.Cilj ovog istraživanja bio je usporediti studente prve godine koji su se odlučili za program studentskog mentorstva kao oblika pomoći u prilagodbi sa studentima koji se nisu željeli uključiti u taj program.Ispitano je 230 studenata prve godine studija prosječne dobi od 19,02 godine. Analizirana je razlika u početnoj prilagodbi na studij, u osobnosti i motivaciji.Većina ispitanih studenata navodi da su upisali studij koji ih zanima, uz očekivanje da će se nakon završetka izabranog studija moći zaposliti. Kao značajne prediktore prilagodbe na početku studija izdvojili su percepciju kompetentnosti, motivaciju za postignuće te ekstraverziju i ugodnost. Značajno više studenata koji su se odlučili sudjelovati u Programu mentorstva studira izvan mjesta prebivališta. Studenti koji žele podršku studenata mentora imaju značajno izraženiji strah od neuspjeha. Na ostalim ispitanim varijablama nije uočena statistički značajna razlika s obzirom na odluku za sudjelovanje u Programu mentorstva. Rezultati istraživanja ukazuju na zaštitne faktore u prilagodbi studenata na početku prve godine studija i daju smjernice za razvoj mentorskih programa i daljnja istraživanja.Ključne riječi: ličnost; motivacija; percipirana kompetentnost; strah od neuspjeha

Every day a person is faced with a large number of tasks, the outcome of which involves the adoption of one or another decision: simple or complex. And one day each of us is faced with a choice on which our whole future life depends - this is the choice of a "second half", a partner for further life together. This issue should be approached very thoroughly and seriously for both a woman and a man, because when creating a family, young people take on a great responsibility, which lies in the fact that they create, first of all, a “socialization institution” for their future children. Consequently, their future depends on the quality and reliability of the created family. Methodological basis of the research: theoretical and empirical development of the problem of ideas about marriage and attitudes towards marriage A. A. Rean, L. V. Kartseva, M. S. Krasnokutskaya, N. G. Lagoyda. Methodical research apparatus: 1. Psychodiagnostic methods: the method of unfinished sentences and the method of questioning. 2. Methods of mathematical data processing: U - Mann-Whitney criterion. Data processing was carried out on the basis of the SPSS computer program. Theoretical significance of the study: at present, there is no unambiguous understanding of the ideal marriage in scientific research. The conducted research will contribute to the generalization of the available theoretical knowledge in this area. Practical significance of the study: The data obtained will be useful to specialists who advise young people on marriage. Empirical study base: Conducted in November 2019. The respondents were students of 1-4 courses of various educational institutions of the city of Kirov (N = 87) aged 17 to 23 years, including 34 boys and 53 girls.

Purpose of the study Post Graduate surgical training is a well-structured, surgically oriented program which helps in training and grooming of PG students to excel as surgeons and teachers in the future. COVID-19 pandemic has altered the lives of the whole medical fraternity to say the least, but this impact over the PG Training programs has been enormous, especially on the surgical fraternity. Our aim was to understand the impact of covid-19 pandemic in the training of surgery residents in hospitals across Karnataka and to come up with a suitable solution to mitigate the effect of covid 19 pandemic on the training programme. An online survey of 11 questions with sub-questions ha Design ving multiple choice answers were circulated amongst post-graduate students in surgery department and faculty members to study the impact of the pandemic in post-graduate surgical training. 156 PG trainees and 55 trai Results ners participated showing there was significant impact on elective and emergency surgical training. Majority of the surgical trainees haven't performed elective or emergency surgeries required for their level. 78% responded that there was inadequate exposure to Post-operative and in patient care. 89% said their clinical skills were inadequate and 75% r e s p o n d e d t h a t p o s t g r a d u a t e s a r e m e n t a l l y s t r e s s e d a n d h a v e l o w c o n f i d e n c e . Conclusion Covid 19 pandemic had a significant impact on the surgical post graduate training programme on trainee as well as on the trainers, across Karnataka. As a result of the pandemic, most of the young postgraduates are mentally stressed with low confidence in performing or assisting surgeries and in clinically evaluating patients. The Government and medical council should take serious consideration of the plights of PGs and come up with a suitable solution to control the damage and to be prepared in future to face such a problem with minimal effect on training programmes

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IntroductionThe debate about the responsibility of museums to respect Indigenous peoples’ rights (Kelly and Gordon; Butts) has caught our attention on the basis of our previous research experience with regard to the protection of the tangible and intangible heritage of the San (former hunter gatherers) in Southern Africa (Martin and Vermeylen; Vermeylen, Contextualising; Vermeylen, Life Force; Vermeylen et al.; Vermeylen, Land Rights). This paper contributes to the critical debate about curatorial practices and the recovery of Indigenous peoples’ cultural practices and explores how museums can be transformed into cultural centres that “decolonise” their objects while simultaneously providing social agency to marginalised groups such as the San. Indigenous MuseumTraditional methods of displaying Indigenous heritage are now regarded with deep suspicion and resentment by Indigenous peoples (Simpson). A number of related issues such as the appropriation, ownership and repatriation of culture together with the treatment of sensitive and sacred materials and the stereotyping of Indigenous peoples’ identity (Carter; Simpson) have been identified as the main problems in the debate about museum curatorship and Indigenous heritage. The poignant question remains whether the concept of a classical museum—in the sense of how it continues to classify, value and display non-Western artworks—will ever be able to provide agency to Indigenous peoples as long as “their lives are reduced to an abstract set of largely arbitrary material items displayed without much sense of meaning” (Stanley 3). Indeed, as Salvador has argued, no matter how much Indigenous peoples have been involved in the planning and implementation of an exhibition, some issues remain problematic. First, there is the problem of representation: who speaks for the group; who should make decisions and under what circumstances; when is it acceptable for “outsiders” to be involved? Furthermore, Salvador raises another area of contestation and that is the issue of intention. As we agree with Salvador, no matter how good the intention to include Indigenous peoples in the curatorial practices, the fact that Indigenous peoples may have a (political) perspective about the exhibition that differs from the ideological foundation of the museum enterprise, is, indeed, a challenge that must not be overlooked in the discussion of the inclusive museum. This relates to, arguably, one of the most important challenges in respect to the concept of an Indigenous museum: how to present the past and present without creating an essentialising “Other”? As Stanley summarises, the modernising agenda of the museum, including those museums that claim to be Indigenous museums, continues to be heavily embedded in the belief that traditional cultural beliefs, practices and material manifestations must be saved. In other words, exhibitions focusing on Indigenous peoples fail to show them as dynamic, living cultures (Simpson). This raises the issue that museums recreate the past (Sepúlveda dos Santos) while Indigenous peoples’ interests can be best described “in terms of contemporaneity” (Bolton qtd. in Stanley 7). According to Bolton, Indigenous peoples’ interest in museums can be best understood in terms of using these (historical) collections and institutions to address contemporary issues. Or, as Sepúlveda dos Santos argues, in order for museums to be a true place of memory—or indeed a true place of recovery—it is important that the museum makes the link between the past and contemporary issues or to use its objects in such a way that these objects emphasize “the persistence of lived experiences transmitted through generations” (29). Under pressure from Indigenous rights movements, the major aim of some museums is now reconciliation with Indigenous peoples which, ultimately, should result in the return of the cultural objects to the originators of these objects (Kelly and Gordon). Using the Native American Graves Protection and Repatriation Act of 1990 (NAGPRA) as an illustration, we argue that the whole debate of returning or recovering Indigenous peoples’ cultural objects to the original source is still embedded in a discourse that emphasises the mummified aspect of these materials. As Harding argues, NAGPRA is provoking an image of “native Americans as mere passive recipients of their cultural identity, beholden to their ancestors and the museum community for the re-creation of their cultures” (137) when it defines cultural patrimony as objects having ongoing historical, traditional or cultural importance, central to the Native American group or culture itself. According to Harding (2005) NAGPRA’s dominating narrative focuses on the loss, alienation and cultural genocide of the objects as long as these are not returned to their originators. The recovery or the return of the objects to their “original” culture has been applauded as one of the most liberating and emancipatory events in recent years for Indigenous peoples. However, as we have argued elsewhere, the process of recovery needs to do more than just smother the object in its past; recovery can only happen when heritage or tradition is connected to the experience of everyday life. One way of achieving this is to move away from the objectification of Indigenous peoples’ cultures. ObjectificationIn our exploratory enquiry about new museum practices our attention was drawn to a recent debate about ownership and personhood within the context of museology (Busse; Baker; Herle; Bell; Geismar). Busse, in particular, makes the point that in order to reformulate curatorial practices it is important to redefine the concept and meaning of objects. While the above authors do not question the importance of the objects, they all argue that the real importance does not lie in the objects themselves but in the way these objects embody the physical manifestation of social relations. The whole idea that objects matter because they have agency and efficacy, and as such become a kind of person, draws upon recent anthropological theorising by Gell and Strathern. Furthermore, we have not only been inspired by Gell’s and Strathern’s approaches that suggests that objects are social persons, we have also been influenced by Appadurai’s and Kopytoff’s defining of objects as biographical agents and therefore valued because of the associations they have acquired throughout time. We argue that by framing objects in a social network throughout its lifecycle we can avoid the recurrent pitfalls of essentialising objects in terms of their “primitive” or “traditional” (aesthetic) qualities and mystifying the identity of Indigenous peoples as “noble savages.” Focusing more on the social network that surrounds a particular object opens up new avenues of enquiry as to how, and to what extent, museums can become more inclusive vis-à-vis Indigenous peoples. It allows moving beyond the current discourse that approaches the history of the (ethnographic) museum from only one dominant perspective. By tracing an artwork throughout its lifecycle a new metaphor can be discovered; one that shows that Indigenous peoples have not always been victims, but maybe more importantly it allows us to show a more complex narrative of the object itself. It gives us the space to counterweight some of the discourses that have steeped Indigenous artworks in a “postcolonial” framework of sacredness and mythical meaning. This is not to argue that it is not important to be reminded of the dangers of appropriating other cultures’ heritage, but we would argue that it is equally important to show that approaching a story from a one-sided perspective will create a dualism (Bush) and reducing the differences between different cultures to a dualistic opposition fails to recognise the fundamental areas of agency (Morphy). In order for museums to enliven and engage with objects, they must become institutions that emphasise a relational approach towards displaying and curating objects. In the next part of this paper we will explore to what extent an online museum could progressively facilitate the process of providing agency to the social relations that link objects, persons, environments and memories. As Solanilla argues, what has been described as cybermuseology may further transform the museum landscape and provide an opportunity to challenge some of the problems identified above (e.g. essentialising practices). Or to quote the museologist Langlais: “The communication and interaction possibilities offered by the Web to layer information and to allow exploration of multiple meanings are only starting to be exploited. In this context, cybermuseology is known as a practice that is knowledge-driven rather than object-driven, and its main goal is to disseminate knowledge using the interaction possibilities of Information Communication Technologies” (Langlais qtd. in Solanilla 108). One thing which shows promise and merits further exploration is the idea of transforming the act of exhibiting ethnographic objects accompanied by texts and graphics into an act of cyber discourse that allows Indigenous peoples through their own voices and gestures to involve us in their own history. This is particularly the case since Indigenous peoples are using technologies, such as the Internet, as a new medium through which they can recuperate their histories, land rights, knowledge and cultural heritage (Zimmerman et al.). As such, new technology has played a significant role in the contestation and formation of Indigenous peoples’ current identity by creating new social and political spaces through visual and narrative cultural praxis (Ginsburg).Online MuseumsIt has been acknowledged for some time that a presence on the Web might mitigate the effects of what has been described as the “unassailable voice” in the recovery process undertaken by museums (Walsh 77). However, a museum’s online engagement with an Indigenous culture may have significance beyond undercutting the univocal authority of a museum. In the case of the South African National Gallery it was charged with challenging the extent to which it represents entrenched but unacceptable political ideologies. Online museums may provide opportunities in the conservation and dissemination of “life stories” that give an account of an Indigenous culture as it is experienced (Solanilla 105). We argue that in engaging with Indigenous cultural heritage a distinction needs to be drawn between data and the cognitive capacity to learn, “which enables us to extrapolate and learn new knowledge” (Langlois 74). The problem is that access to data about an Indigenous culture does not necessarily lead to an understanding of its knowledge. It has been argued that cybermuseology loses the essential interpersonal element that needs to be present if intangible heritage is understood as “the process of making sense that is generally transmitted orally and through face-to-face experience” (Langlois 78). We agree that the online museum does not enable a reality to be reproduced (Langlois 78).This does not mean that cybermuseology should be dismissed. Instead it provides the opportunity to construct a valuable, but completely new, experience of cultural knowledge (Langlois 78). The technology employed in cybermuseology provides the means by which control over meaning may, at least to some extent, be dispersed (Langlois 78). In this way online museums provide the opportunity for Indigenous peoples to challenge being subjected to manipulation by one authoritative museological voice. One of the ways this may be achieved is through interactivity by enabling the use of social tagging and folksonomy (Solanilla 110; Trant 2). In these processes keywords (tags) are supplied and shared by visitors as a means of accessing museum content. These tags in turn give rise to a classification system (folksonomy). In the context of an online museum engaging with an Indigenous culture we have reservations about the undifferentiated interactivity on the part of all visitors. This issue may be investigated further by examining how interactivity relates to communication. Arguably, an online museum is engaged in communicating Indigenous cultural heritage because it helps to keep it alive and pass it on to others (Langlois 77). However, enabling all visitors to structure online access to that culture may be detrimental to the communication of knowledge that might otherwise occur. The narratives by which Indigenous cultures, rather than visitors, order access to information about their cultures may lead to the communication of important knowledge. An illustration of the potential of this approach is the work Sharon Daniel has been involved with, which enables communities to “produce knowledge and interpret their own experience using media and information technologies” (Daniel, Palabras) partly by means of generating folksonomies. One way in which such issues may be engaged with in the context of online museums is through the argument that database and narrative in such new media objects are opposed to each other (Manovich, New Media 225). A new media work such as an online museum may be understood to be comprised of a database and an interface to that database. A visitor to an online museum may only move through the content of the database by following those paths that have been enabled by those who created the museum (Manovich, New Media 227). In short it is by means of the interface provided to the viewer that the content of the database is structured into a narrative (Manovich, New Media: 226). It is possible to understand online museums as constructions in which narrative and database aspects are emphasized to varying degrees for users. There are a variety of museum projects in which the importance of the interface in creating a narrative interface has been acknowledged. Goldblum et al. describe three examples of websites in which interfaces may be understood as, and explicitly designed for, carrying meaning as well as enabling interactivity: Life after the Holocaust; Ripples of Genocide; and Yearbook 2006.As with these examples, we suggest that it is important there be an explicit engagement with the significance of interface(s) for online museums about Indigenous peoples. The means by which visitors access content is important not only for the way in which visitors interact with material, but also as to what is communicated about, culture. It has been suggested that the curator’s role should be moved away from expertly representing knowledge toward that of assisting people outside the museum to make “authored statements” within it (Bennett 11). In this regard it seems to us that involvement of Indigenous peoples with the construction of the interface(s) to online museums is of considerable significance. Pieterse suggests that ethnographic museums should be guided by a process of self-representation by the “others” portrayed (Pieterse 133). Moreover it should not be forgotten that, because of the separation of content and interface, it is possible to have access to a database of material through more than one interface (Manovich, New Media 226-7). Online museums provide a means by which the artificial homogenization of Indigenous peoples may be challenged.We regard an important potential benefit of an online museum as the replacement of accessing material through the “unassailable voice” with the multiplicity of Indigenous voices. A number of ways to do this are suggested by a variety of new media artworks, including those that employ a database to rearrange information to reveal underlying cultural positions (Paul 100). Paul discusses the work of, amongst others, George Legrady. She describes how it engages with the archive and database as sites that record culture (104-6). Paul specifically discusses Legrady’s work Slippery Traces. This involved viewers navigating through more than 240 postcards. Viewers of work were invited to “first chose one of three quotes appearing on the screen, each of which embodies a different perspective—anthropological, colonialist, or media theory—and thus provides an interpretive angle for the experience of the projects” (104-5). In the same way visitors to an online museum could be provided with a choice of possible Indigenous voices by which its collection might be experienced. We are specifically interested in the implications that such approaches have for the way in which online museums could engage with film. Inspired by Basu’s work on reframing ethnographic film, we see the online museum as providing the possibility of a platform to experiment with new media art in order to expose the meta-narrative(s) about the politics of film making. As Basu argues, in order to provoke a feeling of involvement with the viewer, it is important that the viewer becomes aware “of the plurality of alternative readings/navigations that they might have made” (105). As Weinbren has observed, where a fixed narrative pathway has been constructed by a film, digital technology provides a particularly effective means to challenge it. It would be possible to reveal the way in which dominant political interests regarding Indigenous cultures have been asserted, such as for example in the popular film The Gods Must Be Crazy. New media art once again provides some interesting examples of the way ideology, that might otherwise remain unclear, may be exposed. Paul describes the example of Jennifer and Kevin McCoy’s project How I learned. The work restructures a television series Kung Fu by employing “categories such as ‘how I learned about blocking punches,’ ‘how I learned about exploiting workers,’ or ‘how I learned to love the land’” (Paul 103) to reveal in greater clarity, than otherwise might be possible, the cultural stereotypes used in the visual narratives of the program (Paul 102-4). We suggest that such examples suggest the ways in which online museums could work to reveal and explore the existence not only of meta-narratives expressed by museums as a whole, but also the means by which they are realised within existing items held in museum collections.ConclusionWe argue that the agency for such reflective moments between the San, who have been repeatedly misrepresented or underrepresented in exhibitions and films, and multiple audiences, may be enabled through the generation of multiple narratives within online museums. We would like to make the point that, first and foremost, the theory of representation must be fully understood and acknowledged in order to determine whether, and how, modes of online curating are censorious. As such we see online museums having the potential to play a significant role in illuminating for both the San and multiple audiences the way that any form of representation or displaying restricts the meanings that may be recovered about Indigenous peoples. ReferencesAppadurai, Arjun. The Social Life of Things: Commodities in Cultural Perspective. Cambridge: Harvard UP, 1986. Bal, Mieke. “Exhibition as Film.” Exhibition Experiments. Ed. Sharon Macdonald and Paul Basu. Malden: Blackwell Publishing 2007. 71-93. Basu, Paul. “Reframing Ethnographic Film.” Rethinking Documentary. Eds. Thomas Austin and Wilma de Jong. Maidenhead: Open U P, 2008. 94-106.Barringer, Tim, and Tom Flynn. Colonialism and the Object: Empire, Material Culture and the Museum. London: Routledge, 1998. 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According to The Betoota Advocate (Parker), a CSIRO (Commonwealth Scientific and Industrial Research Organisation) paper has recently established that “it takes roughly seven minutes on average for a vegan to tell you that they’re vegan” (qtd. in Harrington et al. 135). For such a statement to have currency as a joke means that it is grounded in a shared experience of being vegan on the one hand, and of encountering vegans on the other. Why should vegans feel such a need to justify themselves? I recognise the observation as being true of me, and this article is one way to explore this perspective: writing to find out what I currently only intuit. As Richardson notes (516), writing is “a way of ‘knowing’—a method of discovery and analysis. By writing in different ways, we discover new aspects of our topic and our relationship to it. Form and content are inseparable” (qtd. in Wall 151).Autoethnography, the qualitative research methodology used for this article, is etymologically derived from Greek to indicate a process for exploring the self (autos) and the cultural (“ethno” from ethnos—nation, tribe, people, class) using a shared, understood, approach (“graphy” from graphia, writing). It relies upon critical engagement with and synthesising of the personal. In Wall’s words, this methodological analysis of human experience “says that what I know matters” (148). The autoethnographic investigation (Riggins; Sparkes) reported here interrogates the experience of “being judged” as a vegan: firstly, by myself; secondly, by other vegans; and ultimately by the wider society. As Ellis notes, autoethnography is “research, writing, story and method that connect the autobiographical and personal to the cultural, social and political. Autoethnographic forms feature concrete action, emotion, embodiment, self-consciousness, and introspection” (xix).Introspection is important because researchers’ stories of their observations are interwoven with self-reflexive critique and analysis: “illustrative materials are meant to give a sense of what the observed world is really like, while the researcher’s interpretations are meant to represent a more detached conceptualization of that reality” (Strauss and Corbin 22). Leaving aside Gans’s view that this form of enquiry represents the “climax of the preoccupation with self […] an autobiography written by sociologists” (542), an autoethnography generally has the added advantage of protecting against Glendon and Stanton’s concern that interpretive studies “are often of too short a duration to be able to provide sufficiently large samples of behaviour” (209). In my case, I have twelve years of experience of identifying as a vegan to draw upon.My experience is that being vegan is a contested activity with a significant range of variation that partly reflects the different initial motivations for adopting this increasingly mainstream identity. Greenebaum notes that “ethical vegans differentiate between those who ‘eat’ vegan (health vegans) and those who ‘live’ vegan (ethical vegans)”, going on to suggest that these differences create “hierarchies and boundaries between vegans” (131). As Greenebaum acknowledges, there is sometimes a need to balance competing priorities: “an environmental vegan […] may purchase leather products over polyvinyl chloride (PVC), thinking that leather is a better choice for the environment” (130). Harrington et al. similarly critique vegan motivations as encompassing “a selfless pursuit for those who cared for other beings (animals)” to “a concern about impacts that affect all humans (environment), and an interest mostly in the self (individual health …)” (144). Wright identifies a fourth group of vegans: those searching for a means of dietary inclusivity (2). I have known Orthodox Jewish households that have adopted veganism because it is compatible with keeping Kosher, while many strict Hindus are vegan and some observant Muslims may also follow suit, to avoid meat that is not Halal certified.The Challenge of the EverydayAlthough my initial vegan promptings were firmly at the selfish end of an altruism spectrum, my experience is that motivation is not static. Being a vegan for any reason increasingly primes awareness of more altruistic motivations “at the intersection of a diversity of concerns [… promoting] a spread and expansion of meaning to view food choices holistically” (Harrington et al. 144). Even so, everyday life offers a range of temptations and challenges that require constant juggling and, sometimes, a string of justifications: to oneself, and to others. I identify as a bit of a bad vegan, and not simply because I embrace the possibility that “honey is a gray area” (Greenebaum, quoting her participant Jason, 139). I’m also flexible around wine, for example, and don’t ask too many questions about whether the wine I drink is refined using milk, or egg-shells or even (yuk!) fish bladders. The point is, there are an infinite number of acid tests as to what constitutes “a real vegan”, encouraging inter-vegan judgmentality. Some slight definitional slippage aligns with Singer and Mason’s argument, however, that vegans should avoid worrying about “trivial infractions of the ethical guidelines […] Personal purity isn’t really the issue. Not supporting animal abuse – and persuading others not to support it – is. Giving people the impression that it is virtually impossible to be vegan doesn’t help animals at all” (Singer and Mason 258–9).If I were to accept a definition of non-vegan, possibly because I have a leather handbag among other infractions, that would feel inauthentic. The term “vegan” helpfully labels my approach to food and drink. Others also find it useful as a shorthand for dietary preferences (except for the small but significant minority who muddle veganism with being gluten free). From the point of view of dietary prohibitions I’m a particularly strict vegan, apart from honey. I know people who make exceptions for line-caught fish, or the eggs from garden-roaming happy chooks, but I don’t. I increasingly understand the perspectives of those who have a more radical conception of veganism than I do, however: whose vision and understanding is that “behind every meal of meat is an absence: the death of the animal whose place the meat takes. The ‘absent referent’ is that which separates the meat eater from the animal and the animal from the end product [… keeping] something from being seen as having been someone” (Adams 14). The concept of the global suffering of animals inherent in the figures: “31.1 billion each year, 85.2 million each day, 3.5 million each hour, 59,170 each minute” (Adams dedication) is appalling; as well as being an under-representation of the current situation since the globe has had almost two further decades of population growth and rising “living standards”.Whatever the motivations, it’s easy to imagine that the different branches of veganism have more in common than divides them. Being a vegan of any kind helps someone identify with other variations upon the theme. For example, even though my views on animal rights did not motivate my choice to become vegan, once I stopped seeing other sentient creatures as a handy food source I began to construct them differently. I gradually realised that, as a species, we were committing the most extraordinary atrocities on a global scale in treating animals as disposable commodities without rights or feelings. The large-scale production of what we like to term “meat and poultry” is almost unadulterated animal suffering, whereas the by-catch (“waste products”) of commercial fishing represents an extraordinary disregard of the rights to life of other creatures and, as Cole and Morgan note, “The number of aquatic animals slaughtered is not recorded, their individual deaths being subsumed by aggregate weight statistics” (135). Even if we did accept that humans have the right to consume some animals some of the time, should the netting of a given weight of edible fish really entail the death of many, many time more weight of living creatures that will be “wasted”: the so-called by-catch? Such wanton destruction has increasingly visible impacts upon complex food chains, and the ecosystems that sustain us all.The Vegan Threat to the Status QuoExamining the evidence for the broader community being biased against vegetarians and vegans, MacInnis and Hodson identify that these groups are “clear targets of relatively more negative attitudes” (727) towards them than other minority groups. Indeed, “only drug addicts were evaluated more negatively than vegetarians and vegans” (726). While “vegans were evaluated more negatively than vegetarians” (732), there was a hierarchy in negative evaluations according to the underlying motivation for someone adopting veganism or vegetarianism. People motivated by personal health received the least negative evaluations from the general population followed by those who were motivated by the environment. The greatest opprobrium was reserved for vegans who were motivated by animal rights (732). MacInnis and Hodson reason that this antipathy is because “vegetarians and vegans represent strong threats to the status quo, given that prevailing cultural norms favour meat-eating” (722). Also implied here is that fact that eating meat is itself a cultural norm associated with masculinity (Rothgerber).Adams’s work links the unthinking, normative exploitation of animals to the unthinking, normative exploitation of women, a situation so aligned that it is often expressed through the use of a common metaphor: “‘meat’ becomes a term to express women’s oppression, used equally by patriarchy and feminists, who say that women are ‘pieces of meat’” (2002, 59). Rothberger further interrogates the relationship between masculinity and meat by exploring gender in relation to strategies for “meat eating justification”, reflecting a 1992 United States study that showed, of all people reporting that they were vegetarian, 68% were women and 32% men (Smart, 1995). Rothberger’s argument is that:Following a vegetarian diet or deliberately reducing meat intake violates the spirit of Western hegemonic masculinity, with its socially prescribed norms of stoicism, practicality, seeking dominance, and being powerful, strong, tough, robust and invulnerable […] Such individuals have basically cast aside a relatively hidden male privilege—the freedom and ability to eat without criticism and scrutiny, something that studies have shown women lack. (371)Noting that “to raise concerns about the injustices of factory farming and to feel compelled by them would seem emotional, weak and sensitive—feminine characteristics” (366), Rothberger sets the scene for me to note two items of popular culture which achieved cut-through in my personal life. The evidence for this is, in terms of all the pro-vegan materials I encounter, these were two of a small number that I shared on social media. In line with Rothberger’s observations, both are oppositional to hegemonic masculinity:one represents a feminised, mother and child exchange that captures the moment when a child realises the “absent referent” of the dead animal in the octopus on his plate—https://www.youtube.com/watch?v=SrU03da2arE;while the other is a sentimentalised and sympathetic recording of cattle luxuriating in their first taste of pastureland after a long period of confinement—https://www.youtube.com/watch?v=huT5__BqY_U.Seeing cows behaving like pets does call attention to the artificial distinction between “companion animals” and other animals. As Cole and Stewart note, “the naming of other animals is useful for human beings, while it is dangerous, and frequently lethal, for other animals. This is because the words we use to name other animals are saturated with common sense knowledge claims about those animals that legitimate their habitual use for humans” (13). Thus a cat, in Western culture, has a very different life trajectory to a cow. Adams notes the contrary case where the companion animal is used as a referent for a threatened human:Child sexual abusers often use threats and/or violence against companion animals to achieve compliance from their victims. Batterers harm or kill a companion animal as a warning to their partner that she could be next; as a way of further separating her from meaningful relationships; to demonstrate his power and her powerlessness. (Adams 57)For children who are still at a stage where animals are creatures of fascination and potential friends, who may be growing up with Charlotte’s Web (White) or Peter Rabbit (Potter), the mental gymnastics of suspending identification with these fellow creatures are harder because empathy and imagination are more active and the ingrained habit of eating without thinking has not had so long to develop. Indeed, children often understand domestic animals as “members of the family”, as illustrated by an interview with Kani, a 10-year old participant in one of my research projects. “In the absence of her extended family overseas, Kani adds her pets to [the list of] those with whom she shares her family life: ‘And my mum and my uncle and then our cat Dobby. I named it [for Harry Potter’s house elf] ...and the goldfish. The goldfish are Twinkle, Glitter, Glow and Bobby’” (Green and Stevenson). Such perceptions may well filter through to children having a different understanding of animals-as-food, even though Cole and Stewart note that “children enter into an adult culture habituated to [the] banal conceptualization of other animals according to their (dis)utilities” (21).Evidence-Based VeganismThose M/C Journal readers who know me personally will understand that one reason why I embrace the “bad vegan” label, is that I’m no more obviously a pin-up for healthy veganism than I am for ethical or environmental veganism. In particular, my BMI (Body Mass Index) is significantly outside the “healthy” range. Even so, I attribute a dramatic change in my capacity for stamina-based activity to my embrace of veganism. A high-speed recap of the evidence would include: in 2009 I embarked on a week-long 500km Great Vic bike ride; in 2012 I successfully completed a Machu Picchu trek at high altitude; by 2013 I was ready for my first half marathon (reprised in 2014, and 2017); in 2014 I cycled from Surfers’ Paradise to Noosa—somewhat less successfully than in my 2009 venture, but even so; in 2016 I completed the Oxfam 50km in 24 hours (plus a half hour, if I’m honest); and in 2017 I completed the 227km Portuguese Camino; in 2018 I jogged an average of over 3km per day, every day, up until 20 September... Apart from indicating that I live an extremely fortunate life, these activities seem to me to demonstrate that becoming vegan in 2007 has conferred a huge health benefit. In particular, I cannot identify similar metamorphoses in the lives of my 50-to-60-something year-old empty-nester friends. My most notable physical feat pre-veganism was the irregular completion of Perth’s annual 12km City-to-Surf fun run.Although I’m a vegan for health reasons, I didn’t suddenly wake up one day and decide that this was now my future: I had to be coaxed and cajoled into looking at my food preferences very differently. This process entailed my enrolling in a night school-type evening course, the Coronary Health Improvement Program: 16 x 3 hour sessions over eight weeks. Its sibling course is now available online as the Complete Health Improvement Program. The first lesson of the eight weeks convincingly demonstrated that what is good for coronary health is also good for health in general, which I found persuasive and reassuring given the propensity to cancer evident in my family tree. In the generation above me, my parents each had three siblings so I have a sample of eight immediate family to draw upon. Six of these either have cancer at the moment, or have died from cancer, with the cancers concerned including breast (1), prostate (2), lung (1), pancreas (1) and brain (1). A seventh close relative passed away before her health service could deliver a diagnosis for her extraordinarily elevated eosinophil levels (100x normal rates of that particular kind of white blood cell: potentially a blood cancer, I think). The eighth relative in that generation is my “bad vegan” uncle who has been mainly plant-based in his dietary choices since 2004. At 73, he is still working three days per week as a dentist and planning a 240 km trek in Italy as his main 2019 holiday. That’s the kind of future I’m hoping for too, when I grow up.And yet, one can read volumes of health literature without stumbling upon Professor T. Colin Campbell’s early research findings via his work on rodents and rodent cells that: “nutrition [was] far more important in controlling cancer promotion than the dose of the initiating carcinogen” and that “nutrients from animal-based foods increased tumor development while nutrients from plant-based foods decreased tumor development” (66, italics in original). Plant was already an eminent scientist at the point where she developed breast cancer, but she noted her amazement at learning “precisely how much has been discovered already [that] has not filtered through to the public” (18). The reason for the lack of visible research in this area is not so much its absence, but more likely its political sensitivity in an era of Big Food. As Harrington et al.’s respondent Samantha noted, “I think the meat lobby’s much bigger than the vegetable lobby” (147). These arguments are addressed in greater depth in Green et al.My initiating research question—Why do I feel the need to justify being vegan?—can clearly be answered in a wide variety of ways. Veganism disrupts the status quo: it questions both the appropriateness of humanity’s systematic torturing of other species for food, and the risks that those animal-based foods pose for the long-term health of human populations. It offends many vested interests from Big Food to accepted notions of animal welfare to the conventional teachings of the health industry. Identifying as a vegan represents an outcome of one or more of a wide range of motivations, some of which are more clearly self-serving (read “bad”); while others are more easily identified as altruistic (read “good”). After a decade or more of personal experimentation in this space, I’m proud to identify as a “bad vegan”. It’s been a great choice personally and, I hope, for some other creatures whose planet I share.ReferencesAdams, Carol. The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory. New York: Continuum, 1990.Campbell, T. Colin, and Thomas M. Cambell. The China Study: Startling Implications for Diet, Weight Loss and Long-Term Health. Dallas: BenBella Books, 2005.Cole, Matthew, and Karen Morgan. “Vegaphobia: Derogatory Discourses of Veganism and the Reproduction of Speciesism in UK National Newspaper.” British Journal of Sociology 62 (2011): 134–53.———, and Kate Stewart. Our Children and Other Animals: The Cultural Construction of Human-Animal Relations in Childhood. Farnham: Ashgate, 2014.Ellis, Carolyn. The Ethnographic I: A Methodological Novel about Autoethnography. Oxford: Altamira Press, 2004.Gans, Herbert J. “Participant Observation in the Era of ‘Ethnography’.” Journal of Contemporary Ethnography 28.5 (1999): 540–48.Glendon, A. Ian, and Neville Stanton. “Perspectives on Safety Culture.” Safety Science 34.1-3 (2000): 193–214.Green, Lelia, Leesa Costello, and Julie Dare. “Veganism, Health Expectancy, and the Communication of Sustainability.” Australian Journal of Communication 37.3 (2010): 87–102.———, and Kylie Stevenson. “A Ten-Year-Old’s Use of Creative Content to Construct an Alternative Future for Herself.” M/C Journal 20.1 (2017). 13 Apr. 2019 <http://journal.media-culture.org.au/index.php/mcjournal/article/view/1211>.Greenebaum, Jessica. (2012). “Veganism, Identity and the Quest for Authenticity.” Food, Culture and Society 15.1 (2012): 129–44.Harrington, Stephen, Christie Collis, and OzgurDedehayir. “It’s Not (Just) about the F-ckin’ Animals: Why Veganism Is Changing, and Why That Matters.” Alternative Food Politics: From the Margins to the Mainstream. Eds. Michelle Phillipov and Katherine Kirkwood. New York: Routledge, 2019. 135–50.MacInnes, Cara. C., and Gordon Hodson. “It Ain’t Easy Eating Greens: Evidence of Bias Toward Vegetarians and Vegans from Both Source and Target.” Group Processes and Intergroup Relations 20.6 (2015): 721–44.Parker, Errol. “Study Finds the Easiest Way to Tell If Someone Is Vegan Is to Wait until They Inevitably Tell You.” The Betoota Advocate 2017. 10 Apr. 2019 <https://www.betootaadvocate.com/humans-of-betoota/study-finds-easiest-way-tell-someone-vegan-wait-inevitably-tell/>.Plant, Jane A. Your Life in Your Hands: Understand, Prevent and Overcome Breast Cancer and Ovarian Cancer. 4th ed. London: Virgin Books, 2007.Potter, Beatrix. The Tale of Peter Rabbit. London: Frederick Warne and Co, 1902.Richardson, Laurel. “Writing: A Method of Inquiry.” Handbook of Qualitative Research. Eds. Norman K. Denzon and Yvonne S. Lincoln. Thousand Oaks: Sage, 1994. 516–29.Riggins, Stephen Harold. “Fieldwork in the Living Room: An Autoethnographic Essay.” The Socialness of Things: Essays on the Socio-Semiotics of Objects. Ed. Stephen Harold Riggins. Berlin: Mouton de Gruyter, 1994. 101–50.Rothgerber, Hank. “Real Men Don’t Eat (Vegetable) Quiche: Masculinity and the Justification of Meat Consumption.” Psychology of Men and Masculinity 14 (1994): 363–75.Singer, Peter, and Jim Mason. The Ethics of What We Eat. Melbourne: Text Publishing Company.Smart, Joanne. “The Gender Gap.” Vegetarian Times 210 (1995): 74–81.Sparkes, Andrew C. “Autoethnography: ‘Self-Indulgence or Something More?’” Ethnographically Speaking: Auto-Ethnography, Literature and Aesthetics. Eds. Arthur P. Bochner and Carolyn C. Ellis. Oxford: Altamira Press, 2002. 209–32.Strauss, Anselm, and Juliet Corbin. Basics of Qualitative Research: Grounded Theory Procedures and Techniques. London: Sage, 1990.Wall, Sarah. “An Autoethnography on Learning about Autoethnography.” International Journal of Qualitative Methods 5 (2006): 146–60.White, Elwyn B. Charlotte’s Web. New York: Harper and Brothers, 1952.Wright, Laura. The Vegan Studies Project: Food, Animals and Gender in the Age of Terror. Athens: U of Georgia Press, 2015.

Unlike some current discourse on automediality, this essay eschews most of the analysis concerning the adoption or modification of avatars to deliberately enhance, extend or distort the self. Rather than the automedial enabling of alternative, virtual selves modified by playful, confronting or disarming avatars we concentrate instead on emerging efforts to present the self in hyper-realist, interactive modes. In doing so we ask, what is the relationship between traumatic forms of automediation and the affective impact on and response of the audience? We argue that, while on the one hand there are promising avenues for valuable individual and social engagements with traumatic forms of automediation, there is an overwhelming predominance of suffering as a theme in such virtual depictions, comingled with uncritically asserted promises of empathy, which are problematic as the technology assumes greater mainstream uptake.As Smith and Watson note, embodiment is always a “translation” where the body is “dematerialized” in virtual representation (“Virtually” 78). Past scholarship has analysed the capacity of immersive realms, such as Second Life or online games, to highlight how users can modify their avatars in often spectacular, non-human forms. Critics of this mode of automediality note that users can adopt virtually any persona they like (racial, religious, gendered and sexual, human, animal or hybrid, and of any age), behaving as “identity tourists” while occupying virtual space or inhabiting online communities (Nakamura). Furthermore, recent work by Jaron Lanier, a key figure from the 1980s period of early Virtual Reality (VR) technology, has also explored so-called “homuncular flexibility” which describes the capacity for humans to seemingly adapt automatically to the control mechanisms of an avatar with multiple legs, other non-human appendages, or for two users to work in tandem to control a single avatar (Won et. al.). But this article is concerned less with these single or multi-player online environments and the associated concerns over modifying interactive identities. We are principally interested in other automedial modes where the “auto” of autobiography is automated via Artificial Intelligences (AIs) to convincingly mimic human discourse as narrated life-histories.We draw from case studies promoted by the 2017 season of ABC television’s flagship science program, Catalyst, which opened with semi-regular host and biological engineer Dr Jordan Nguyen, proclaiming in earnest, almost religious fervour: “I want to do something that has long been a dream. I want to create a copy of a human. An avatar. And it will have a life of its own in virtual reality.” As the camera followed Nguyen’s rapid pacing across real space he extolled: “Virtual reality, virtual human, they push the limits of the imagination and help us explore the impossible […] I want to create a virtual copy of a person. A digital addition to the family, using technology we have now.”The troubling implications of such rhetoric were stark and the next third of the program did little to allay such techno-scientific misgivings. Directed and produced by David Symonds, with Nguyen credited as co-developer and presenter, the episode “Meet the Avatars” immediately introduced scenarios where “volunteers” entered a pop-up inner city virtual lab, to experience VR for the first time. The volunteers were shown on screen subjected to a range of experimental VR environments designed to elicit fear and/or adverse and disorienting responses such as vertigo, while the presenter and researchers from Sydney University constantly smirked and laughed at their participants’ discomfort. We can only wonder what the ethics process was for both the ABC and university researchers involved in these broadcast experiments. There is little doubt that the participant/s experienced discomfort, if not distress, and that was televised to a national audience. Presenter Nguyen was also shown misleading volunteers on their way to the VR lab, when one asked “You’re not going to chuck us out of a virtual plane are you?” to which Nguyen replied “I don't know what we’re going to do yet,” when it was next shown that they immediately underwent pre-programmed VR exposure scenarios, including a fear of falling exercise from atop a city skyscraper.The sweat-inducing and heart rate-racing exposures to virtual plank walks high above a cityscape, or seeing subjects haptically viewing spiders crawl across their outstretched virtual hands, all elicited predictable responses, showcased as carnivalesque entertainment for the viewing audience. As we will see, this kind of trivialising of a virtual environment’s capacity for immersion belies the serious use of the technology in a range of treatments for posttraumatic stress disorder (see Rizzo and Koenig; Rothbaum, Rizzo and Difede).Figure 1: Nguyen and researchers enjoying themselves as their volunteers undergo VR exposure Defining AutomedialityIn their pioneering 2008 work, Automedialität: Subjektkonstitution in Schrift, Bild und neuen Medien, Jörg Dünne and Christian Moser coined the term “automediality” to problematise the production, application and distribution of autobiographic modes across various media and genres—from literary texts to audiovisual media and from traditional expression to inter/transmedia and remediated formats. The concept of automediality was deployed to counter the conventional critical exclusion of analysis of the materiality/technology used for an autobiographical purpose (Gernalzick). Dünne and Moser proffered a concept of automediality that rejects the binary division of (a) self-expression determining the mediated form or (b) (self)subjectivity being solely produced through the mediating technology. Hence, automediality has been traditionally applied to literary constructs such as autobiography and life-writing, but is now expanding into the digital domain and other “paratextual sites” (Maguire).As Nadja Gernalzick suggests, automediality should “encourage and demand not only a systematics and taxonomy of the constitution of the self in respectively genre-specific ways, but particularly also in medium-specific ways” (227). Emma Maguire has offered a succinct working definition that builds on this requirement to signal the automedial universally, noting it operates asa way of studying auto/biographical texts (of a variety of forms) that take into account how the effects of media shape the kinds of selves that can be represented, and which understands the self not as a preexisting subject that might be distilled into story form but as an entity that is brought into being through the processes of mediation.Sidonie Smith and Julia Watson point to automediality as a methodology, and in doing so emphasize how the telling or mediation of a life actually shapes the kind of story that can be told autobiographically. They state “media cannot simply be conceptualized as ‘tools’ for presenting a preexisting, essential self […] Media technologies do not just transparently present the self. They constitute and expand it” (Smith and Watson “Virtually Me” 77).This distinction is vital for understanding how automediality might be applied to self-expression in virtual domains, including the holographic avatar dreams of Nguyen throughout Catalyst. Although addressing this distinction in relation to online websites, following P. David Marshall’s description of “the proliferation of the public self”, Maguire notes:The same integration of digital spaces and platforms into daily life that is prompting the development of new tools in autobiography studies […] has also given rise to the field of persona studies, which addresses the ways in which individuals engage in practices of self-presentation in order to form commoditised identities that circulate in affective communities.For Maguire, these automedial works operate textually “to construct the authorial self or persona”.An extension to this digital, authorial construction is apparent in the exponential uptake of screen mediated prosumer generated content, whether online or theatrical (Miller). According to Gernalzick, unlike fictional drama films, screen autobiographies more directly enable “experiential temporalities”. Based on Mary Anne Doane’s promotion of the “indexicality” of film/screen representations to connote the real, Gernalzick suggests that despite semiotic theories of the index problematising realism as an index as representation, the film medium is still commonly comprehended as the “imprint of time itself”:Film and the spectator of film are said to be in a continuous present. Because the viewer is aware, however, that the images experienced in or even as presence have been made in the past, the temporality of the so-called filmic present is always ambiguous” (230).When expressed as indexical, automedial works, the intrinsic audio-visual capacities of film and video (as media) far surpass the temporal limitations of print and writing (Gernalzick, 228). One extreme example can be found in an emergent trend of “performance crime” murder and torture videos live-streamed or broadcast after the fact using mobile phone cameras and FaceBook (Bender). In essence, the political economy of the automedial ecology is important to understand in the overall context of self expression and the governance of content exhibition, access, distribution and—where relevant—interaction.So what are the implications for automedial works that employ virtual interfaces and how does this evolving medium inform both the expressive autobiographical mode and audiences subjectivities?Case StudyThe Catalyst program described above strove to shed new light on the potential for emerging technology to capture and create virtual avatars from living participants who (self-)generate autobiographical narratives interactively. Once past the initial gee-wiz journalistic evangelism of VR, the episode turned towards host Nguyen’s stated goal—using contemporary technology to create an autonomous virtual human clone. Nguyen laments that if he could create only one such avatar, his primary choice would be that of his grandfather who died when Nguyen was two years old—a desire rendered impossible. The awkward humour of the plank walk scenario sequence soon gives way as the enthusiastic Nguyen is surprised by his family’s discomfort with the idea of digitally recreating his grandfather.Nguyen next visits a Southern California digital media lab to experience the process by which 3D virtual human avatars are created. Inside a domed array of lights and cameras, in less than one second a life-size 3D avatar is recorded via 6,000 LEDs illuminating his face in 20 different combinations, with eight cameras capturing the exposures from multiple angles, all in ultra high definition. Called the Light Stage (Debevec), it is the same technology used to create a life size, virtual holocaust survivor, Pinchas Gutter (Ziv).We see Nguyen encountering a life-size, high-resolution 2D screen version of Gutter’s avatar. Standing before a microphone, Nguyen asks a series of questions about Gutter’s wartime experiences and life in the concentration camps. The responses are naturalistic and authentic, as are the pauses between questions. The high definition 4K screen is photo-realist but much more convincing in-situ (as an artifact of the Catalyst video camera recording, in some close-ups horizontal lines of transmission appear). According to the project’s curator, David Traum, the real Pinchas Gutter was recorded in 3D as a virtual holograph. He spent 25 hours providing 1,600 responses to a broad range of questions that the curator maintained covered “a lot of what people want to say” (Catalyst).Figure 2: The Museum of Jewish Heritage in Manhattan presented an installation of New Dimensions in Testimony, featuring Pinchas Gutter and Eva SchlossIt is here that the intersection between VR and auto/biography hybridise in complex and potentially difficult ways. It is where the concept of automediality may offer insight into this rapidly emerging phenomenon of creating interactive, hyperreal versions of our selves using VR. These hyperreal VR personae can be questioned and respond in real-time, where interrogators interact either as casual conversers or determined interrogators.The impact on visitors is sobering and palpable. As Nguyen relates at the end of his session, “I just want to give him a hug”. The demonstrable capacity for this avatar to engender a high degree of empathy from its automedial testimony is clear, although as we indicate below, it could simply indicate increased levels of emotion.Regardless, an ongoing concern amongst witnesses, scholars and cultural curators of memorials and museums dedicated to preserving the history of mass violence, and its associated trauma, is that once the lived experience and testimony of survivors passes with that generation the impact of the testimony diminishes (Broderick). New media modes of preserving and promulgating such knowledge in perpetuity are certainly worthy of embracing. As Stephen Smith, the executive director of the USC Shoah Foundation suggests, the technology could extendto people who have survived cancer or catastrophic hurricanes […] from the experiences of soldiers with post-traumatic stress disorder or survivors of sexual abuse, to those of presidents or great teachers. Imagine if a slave could have told her story to her grandchildren? (Ziv)Yet questions remain as to the veracity of these recorded personae. The avatars are created according to a specific agenda and the autobiographical content controlled for explicit editorial purposes. It is unclear what and why material has been excluded. If, for example, during the recorded questioning, the virtual holocaust survivor became mute at recollecting a traumatic memory, cried or sobbed uncontrollably—all natural, understandable and authentic responses given the nature of the testimony—should these genuine and spontaneous emotions be included along with various behavioural ticks such as scratching, shifting about in the seat and other naturalistic movements, to engender a more profound realism?The generation of the photorealist, mimetic avatar—remaining as an interactive persona long after the corporeal, authorial being is gone—reinforces Baudrillard’s concept of simulacra, where a clone exists devoid of its original entity and unable to challenge its automedial discourse. And what if some unscrupulous hacker managed to corrupt and subvert Gutter’s AI so that it responded antithetically to its purpose, by denying the holocaust ever happened? The ethical dilemmas of such a paradigm were explored in the dystopian 2013 film, The Congress, where Robyn Wright plays herself (and her avatar), as an out of work actor who sells off the rights to her digital self. A movie studio exploits her screen persona in perpetuity, enabling audiences to “become” and inhabit her avatar in virtual space while she is limited in the real world from undertaking certain actions due to copyright infringement. The inability of Wright to control her mimetic avatar’s discourse or action means the assumed automedial agency of her virtual self as an immortal, interactive being remains ontologically perplexing.Figure 3: Robyn Wright undergoing a full body photogrammetry to create her VR avatar in The Congress (2013)The various virtual exposures/experiences paraded throughout Catalyst’s “Meet the Avatars” paradoxically recorded and broadcast a range of troubling emotional responses to such immersion. Many participant responses suggest great caution and sensitivity be undertaken before plunging headlong into the new gold rush mentality of virtual reality, augmented reality, and AI affordances. Catalyst depicted their program subjects often responding in discomfort and distress, with some visibly overwhelmed by their encounters and left crying. There is some irony that presenter Ngyuen was himself relying on the conventions of 2D linear television journalism throughout, adopting face-to-camera address in (unconscious) automedial style to excitedly promote the assumed socio-cultural boon such automedial VR avatars will generate.Challenging AuthenticityThere are numerous ethical considerations surrounding the potential for AIs to expand beyond automedial (self-)expression towards photorealist avatars interacting outside of their pre-recorded content. When such systems evolve it may be neigh impossible to discern on screen whether the person you are conversing with is authentic or an indistinguishable, virtual doppelganger. In the future, a variant on the Turning Test may be needed to challenge and identify such hyperreal simulacra. We may be witnessing the precursor to such a dilemma playing out in the arena of audio-only podcasts, with some public intellectuals such as Sam Harris already discussing the legal and ethical problems from technology that can create audio from typed text that convincingly replicate the actual voice of a person by sampling approximately 30 minutes of their original speech (Harris). Such audio manipulation technology will soon be available to anybody with the motivation and relatively minor level of technological ability in order to assume an identity and masquerade as automediated dialogue. However, for the moment, the ability to convincingly alter a real-time computer generated video image of a person remains at the level of scientific innovation.Also of significance is the extent to which the audience reactions to such automediated expressions are indeed empathetic or simply part of the broader range of affective responses that also include direct sympathy as well as emotions such as admiration, surprise, pity, disgust and contempt (see Plantinga). There remains much rhetorical hype surrounding VR as the “ultimate empathy machine” (Milk). Yet the current use of the term “empathy” in VR, AI and automedial forms of communication seems to be principally focused on the capacity for the user-viewer to ameliorate negatively perceived emotions and experiences, whether traumatic or phobic.When considering comments about authenticity here, it is important to be aware of the occasional slippage of technological terminology into the mainstream. For example, the psychological literature does emphasise that patients respond strongly to virtual scenarios, events, and details that appear to be “authentic” (Pertaub, Slater, and Barker). Authentic in this instance implies a resemblance to a corresponding scenario/activity in the real world. This is not simply another word for photorealism, but rather it describes for instance the experimental design of one study in which virtual (AI) audience members in a virtual seminar room designed to treat public speaking anxiety were designed to exhibit “random autonomous behaviours in real-time, such as twitches, blinks, and nods, designed to encourage the illusion of life” (Kwon, Powell and Chalmers 980). The virtual humans in this study are regarded as having greater authenticity than an earlier project on social anxiety (North, North, and Coble) which did not have much visual complexity but did incorporate researcher-triggered audio clips of audience members “laughing, making comments, encouraging the speaker to speak louder or more clearly” (Kwon, Powell, and Chalmers 980). The small movements, randomly cued rather than according to a recognisable pattern, are described by the researchers as creating a sense of authenticity in the VR environment as they seem to correspond to the sorts of random minor movements that actual human audiences in a seminar can be expected to make.Nonetheless, nobody should regard an interaction with these AIs, or the avatar of Gutter, as in any way an encounter with a real person. Rather, the characteristics above function to create a disarming effect and enable the real person-viewer to willingly suspend their disbelief and enter into a pseudo-relationship with the AI; not as if it is an actual relationship, but as if it is a simulation of an actual relationship (USC). Lucy Suchman and colleagues invoke these ideas in an analysis of a YouTube video of some apparently humiliating human interactions with the MIT created AI-robot Mertz. Their analysis contends that, while it may appear on first glance that the humans’ mocking exchange with Mertz are mean-spirited, there is clearly a playfulness and willingness to engage with a form of AI that is essentially continuous with “long-standing assumptions about communication as information processing, and in the robot’s performance evidence for the limits to the mechanical reproduction of interaction as we know it through computational processes” (Suchman, Roberts, and Hird).Thus, it will be important for future work in the area of automediated testimony to consider the extent to which audiences are willing to suspend disbelief and treat the recounted traumatic experience with appropriate gravitas. These questions deserve attention, and not the kind of hype displayed by the current iteration of techno-evangelism. Indeed, some of this resurgent hype has come under scrutiny. From the perspective of VR-based tourism, Janna Thompson has recently argued that “it will never be a substitute for encounters with the real thing” (Thompson). Alyssa K. Loh, for instance, also argues that many of the negatively themed virtual experiences—such as those that drop the viewer into a scene of domestic violence or the location of a terrorist bomb attack—function not to put you in the position of the actual victim but in the position of the general category of domestic violence victim, or bomb attack victim, thus “deindividuating trauma” (Loh).Future work in this area should consider actual audience responses and rely upon mixed-methods research approaches to audience analysis. In an era of alt.truth and Cambridge Analytics personality profiling from social media interaction, automediated communication in the virtual guise of AIs demands further study.ReferencesAnon. “New Dimensions in Testimony.” Museum of Jewish Heritage. 15 Dec. 2017. 19 Apr. 2018 <http://mjhnyc.org/exhibitions/new-dimensions-in-testimony/>.Australian Broadcasting Corporation. “Meet The Avatars.” Catalyst, 15 Aug. 2017.Baudrillard, Jean. “Simulacra and Simulations.” Jean Baudrillard: Selected Writings. Ed. Mark Poster. Stanford: Stanford UP, 1988. 166-184.Bender, Stuart Marshall. Legacies of the Degraded Image in Violent Digital Media. Basingstoke: Palgrave Macmillan, 2017.Broderick, Mick. “Topographies of Trauma, Dark Tourism and World Heritage: Hiroshima’s Genbaku Dome.” Intersections: Gender and Sexuality in Asia and the Pacific. 24 Apr. 2010. 14 Apr. 2018 <http://intersections.anu.edu.au/issue24/broderick.htm>.Debevec, Paul. “The Light Stages and Their Applications to Photoreal Digital Actors.” SIGGRAPH Asia. 2012.Doane, Mary Ann. The Emergence of Cinematic Time: Modernity, Contingency, the Archive. Cambridge: Harvard UP, 2002.Dünne, Jörg, and Christian Moser. “Allgemeine Einleitung: Automedialität”. Automedialität: Subjektkonstitution in Schrift, Bild und neuen Medien. Eds. Jörg Dünne and Christian Moser. München: Wilhelm Fink, 2008. 7-16.Harris, Sam. “Waking Up with Sam Harris #64 – Ask Me Anything.” YouTube, 16 Feb. 2017. 16 Mar. 2018 <https://www.youtube.com/watch?v=gMTuquaAC4w>.Kwon, Joung Huem, John Powell, and Alan Chalmers. “How Level of Realism Influences Anxiety in Virtual Reality Environments for a Job Interview.” International Journal of Human-Computer Studies 71.10 (2013): 978-87.Loh, Alyssa K. "I Feel You." Artforum, Nov. 2017. 10 Apr. 2018 <https://www.artforum.com/print/201709/alyssa-k-loh-on-virtual-reality-and-empathy-71781>.Marshall, P. David. “Persona Studies: Mapping the Proliferation of the Public Self.” Journalism 15.2 (2014): 153-170.Mathews, Karen. “Exhibit Allows Virtual ‘Interviews’ with Holocaust Survivors.” Phys.org Science X Network, 15 Dec. 2017. 18 Apr. 2018 <https://phys.org/news/2017-09-virtual-holocaust-survivors.html>.Maguire, Emma. “Home, About, Shop, Contact: Constructing an Authorial Persona via the Author Website” M/C Journal 17.9 (2014).Miller, Ken. More than Fifteen Minutes of Fame: The Evolution of Screen Performance. Unpublished PhD Thesis. Murdoch University. 2009.Milk, Chris. “Ted: How Virtual Reality Can Create the Ultimate Empathy Machine.” TED Conferences, LLC. 16 Mar. 2015. <https://www.ted.com/talks/chris_milk_how_virtual_reality_can_create_the_ultimate_empathy_machine>.Nakamura, Lisa. “Cyberrace.” Identity Technologies: Constructing the Self Online. Eds. Anna Poletti and Julie Rak. Madison, Wisconsin: U of Wisconsin P, 2014. 42-54.North, Max M., Sarah M. North, and Joseph R Coble. "Effectiveness of Virtual Environment Desensitization in the Treatment of Agoraphobia." International Journal of Virtual Reality 1.2 (1995): 25-34.Pertaub, David-Paul, Mel Slater, and Chris Barker. “An Experiment on Public Speaking Anxiety in Response to Three Different Types of Virtual Audience.” Presence: Teleoperators and Virtual Environments 11.1 (2002): 68-78.Plantinga, Carl. "Emotion and Affect." The Routledge Companion to Philosophy and Film. Eds. Paisley Livingstone and Carl Plantinga. New York: Routledge, 2009. 86-96.Rizzo, A.A., and Sebastian Koenig. “Is Clinical Virtual Reality Ready for Primetime?” Neuropsychology 31.8 (2017): 877-99.Rothbaum, Barbara O., Albert “Skip” Rizzo, and JoAnne Difede. "Virtual Reality Exposure Therapy for Combat-Related Posttraumatic Stress Disorder." Annals of the New York Academy of Sciences 1208.1 (2010): 126-32.Smith, Sidonie, and Julia Watson. Reading Autobiography: A Guide to Interpreting Life Narratives. 2nd ed. Minneapolis: U of Minnesota P, 2010.———. “Virtually Me: A Toolbox about Online Self-Presentation.” Identity Technologies: Constructing the Self Online. Eds. Anna Poletti and Julie Rak. Madison: U of Wisconsin P, 2014. 70-95.Suchman, Lucy, Celia Roberts, and Myra J. Hird. "Subject Objects." Feminist Theory 12.2 (2011): 119-45.Thompson, Janna. "Why Virtual Reality Cannot Match the Real Thing." The Conversation, 14 Mar. 2018. 10 Apr. 2018 <http://theconversation.com/why-virtual-reality-cannot-match-the-real-thing-92035>.USC. "Skip Rizzo on Medical Virtual Reality: USC Global Conference 2014." YouTube, 28 Oct. 2014. 2 Apr. 2018 <https://www.youtube.com/watch?v=PdFge2XgDa8>.Won, Andrea Stevenson, Jeremy Bailenson, Jimmy Lee, and Jaron Lanier. "Homuncular Flexibility in Virtual Reality." Journal of Computer-Mediated Communication 20.3 (2015): 241-59.Ziv, Stan. “How Technology Is Keeping Holocaust Survivor Stories Alive Forever”. Newsweek, 18 Oct. 2017. 19 Apr. 2018 <http://www.newsweek.com/2017/10/27/how-technology-keeping-holocaust-survivor-stories-alive-forever-687946.html>.

In my career as a writing teacher, I have frequently encountered writers who struggle with their writing. Common ways of teaching writing may be partly to blame. David Smith et al. found in their research that students do not necessarily learn to write better essays “by following prescriptions for good writing and/or imitating examples of good writing” (337), which is, unfortunately, a common way for teaching writing. Smith et al.’s study showed that in order to become better writers, students need “conceptual understandings of the essay writing process” (327). Having too narrow a concept of what writing is also poses a problem for students. Jonathan Alexander et al. argue that teachers need to adopt new metaphors for writing so that they can “take into account the expanded sense of literate possibilities available to those whom we teach” (120). Analysing common metaphors that describe the writing process, Alexander et al. assert that we need new metaphors for thinking about the writing process because doing so will provide us with a more expansive understanding of the conceptions of and practices of writing in which people engage. While Alexander et al. do not suggest having students create their own metaphors, my sense was that the process of creating new writing metaphors could help students become better writers by inviting them to conceptualise a more expansive and personally meaningful sense of writing processes. In this essay, I explore how metaphors can be useful in writing pedagogy because they can help students be more successful writers through expanding their conceptions of the writing process. An expanded sense of the writing process can thus contribute to students’ wellbeing as writers. What is the connection between metaphors and wellbeing? In offering a definition, George Lakoff and Mark Johnson posit that “the essence of metaphor is understanding and experiencing one kind of thing in terms of another” (5). Lakoff and Johnson highlight that “our ordinary conceptual system, in terms of which we both think and act, is fundamentally metaphorical in nature” (p. 3). Based on this assertion, being aware of our metaphors is important because “our concepts structure what we perceive, how we get around in the world, and how we relate to other people. Our conceptual system thus plays a central role in defining our everyday realities” (Lakoff and Johnson 3). Wellbeing is less easily defined, given that there is little agreement across and even within disciplines about what it is and what it includes. There seem to be two dominant strands of definitions – one that is labelled “hedonistic” and focusses on wellbeing as being about positive feelings, and another that is labelled “eudemonic” and associated with “meeting full potential as a member of society” (Simons and Baldwin 990). Gemma Simons and David Baldwin offer a definition that combines these two main strands: “wellbeing is a state of positive feelings and meeting full potential in the world” (990). Other scholars focus on the process through which wellbeing is created when they define the term. While he focusses less on positive feelings than other scholars do, Amartya Sen adds an important dimension to the definition of wellbeing, arguing that “one’s capability set determines one’s wellbeing by providing one with the ability to live out a meaningful life that one has reason to value” (Jongbloed and Andres 3). Richard Davidson’s extensive neural research adds another dimension to the conversation, arguing that wellbeing is a skill that we can learn and strengthen through expanding our ways of thinking and being in the world. If we consider these three definitions together, we arrive at a useful combined definition of wellbeing, one that emphasises the importance of having positive feelings and meeting one’s full potential through capably developing the skills that meaningfully contribute to one’s sense of potential in society. When we put this definition of wellbeing in conversation with the definition of metaphor, we can see the ways that our metaphors can contribute to wellbeing by helping us clarify and expand our thinking about our practices and their effects in the world. The metaphors we use to conceptualise our experiences, thus, can contribute to our wellbeing. Helen Spandler et al.’s research illustrates this point clearly. They researched a men’s mental health program that used football as a metaphor for talking about emotions. They found that using the football metaphor was an effective way for the participants because it “helped to make the discussion of psychological issues safer, accessible, and comprehensible. This familiarity helped participants re-frame their own lives, understand them differently and learn new coping strategies” (Spandler et al. 552). By providing the men with familiar and valued language through which they could “do emotion” (Spandler et al. 552), the metaphor helped to challenge the stigma attached to mental health services. The football metaphor served as a “cognitive bridge’ (Stott et al.) which enables personal experiences and emotions to be understood and communicated” (Spandler et al. 552). There was nothing magical about the football metaphor itself; rather, it was important that the metaphor have value for the individuals and provide them with a conceptual lens through which to re-see their experiences and practices. It follows, then, that different metaphors of writing could be “cognitive bridges” that provide different language to conceptualise writing practices. These metaphors could influence writing practices in dynamic ways. As Lakoff and Johnson assert, “new metaphors have the power to create a new reality ... . Changes in our conceptual system do change what is real for us and affect how we perceive the world and act upon those perceptions” (145-6). Therefore, new writing metaphors have the potential to strengthen writing wellbeing through expanding our conceptions of writing practices and skills. This sense of possibility led me to create an assignment for my college-level students that asked them to create new writing metaphors for themselves. These writers’ metaphors highlight the power of metaphors to shape perceptions and guide actions. Although all of my students’ metaphors were fascinating, I share three in particular that illustrate how metaphors can be used in education to help students increase positive attitudes toward writing, imagine ways that writing can help them develop their sense of purpose, and explore how their writing connects them to society – which are all important aspects of wellbeing. (Please note that the students’ writing I quote from in this article was collected through study procedures approved by my institution’s Institutional Research Board. I have written permission from these individuals to quote from the essays that they wrote for my class, and I am using a pseudonym for each of them.) Astrid’s Confidence When she entered my class, Astrid lacked confidence in her writing and was frustrated because “writing and confidence are going to be very important in my future professional writing goals. How can I become a successful writer if I am not confident in my writing?” Because of previous experiences she had had with writing in school, she had decided that she was not a very good writer. However, one night she watched episodes of Dancing with the Stars, a reality television show in which celebrities are paired together to win a dance competition, and she realised that her writing mirrored the path of learning illustrated by the dancers in the show. Watching the dancers develop skills inspired Astrid to reconceptualise her writing experiences. Astrid’s creation of her metaphor helped her see that she was a growing writer who would continue to develop. She began to see herself as in process. Comparing her writing to Dancing with the Stars gave her hope that her confidence in herself would grow. She wrote: by the end of the season, the person who wins the mirrorball trophy has no doubt in themselves whatsoever and that star knows they deserved to be exactly where they are. For my writing, I want to experience this feeling. I want to be self-confident in my writing and know that I have achieved everything in my writing for a reason. Even though I have not reached that goal right now that is okay because I am stuck in a ‘very uncomfortable tango’ and my new metaphor is going to help me sway with the dance one ‘week’ at a time. Astrid acknowledged that to be successful in achieving her goals, she had to build a different relationship with writing. The process helped her to re-imagine that relationship through the lens of what Carol Dweck calls a growth mindset which helped her develop more positive feelings about her writing and her potential. Astrid’s wellbeing as a writer increased as she conceptualised her practices differently. Through the construction of a new metaphor, she gained an understanding of her underlying conceptions of writing and how they were impacting on her. Creating a more positive. relatable metaphor helped her in the ways that the football metaphor helped the men in Spandler et al.’s study, giving her a new language to reconceptualise her writing practices. As Sen argues, our sense of wellbeing can increase when we expand our capabilities. By focussing on writing as a set of improvable skills, Astrid was able to begin to build a more positive relationship with writing. Kyle’s Infinite Space Kyle’s metaphor compared writing to a loosely defined idea of “space”, which he defines as “an infinite area that’s filled with infinite possibilities and infinite stars and planets that continue to expand into infinity”. As he wrote in his essay for my class, though, the process of creating a metaphor was not necessarily an easy one: every time that I had thought about a potential metaphor for this project, it never really clicked with me. Nothing that I could think of felt right or felt that had fit in a way. Even now, with the metaphor that I’ve chosen, ‘Space,’ I still feel unsure about that being my true choice. But his fascination with space and its sense of infinite possibilities attracted him to the metaphor. In his reflections on the process of creating a new metaphor, he admitted that “persisting through my own thoughts to get to the metaphor that resonated with me ... really made me think about my writing and how I felt about my future with it”. He related to this metaphor in much the same way that the men in Spandler et al.’s study related to football, and it thus built a cognitive bridge for him between a concept that he valued (space) and a practice that challenged him (writing). Even with his reservations about this metaphor, Kyle found the new metaphor to be helpful in providing him with “a way to think about the infinite possibilities that I possess”. In the past, Kyle had experienced stress when thinking about his writing projects because they became all-encompassing in his mind. His new metaphor helped him to re-conceptualise the purpose of his writing: “space allows me to think about the future of my writing with no stress. With it, I recognize my own place in the universe and the grand scheme of things”. Gaining this new perspective on writing freed Kyle “to make sure that doing writing that I love is the only writing that I’m doing ... . I want to continue to have those infinite possibilities and those infinite ideas to span across my career. Space contextualizes that idea in just one word”. As Helen Sword advocates, “ideally, your chosen metaphor will exemplify your core values, reflect your own lived experience, and lead you toward a pleasurable space of writing” (241). Kyle’s metaphor did exactly this: it improved his wellbeing as a writer by managing the stress of taking himself and everything he does too seriously. His metaphor provided a form of reassurance to myself. It helps contextualize that idea and how I can empower my own writing to become only writing that I want to write. To encourage myself in the future with my career to make choices that can make writing and my life the best and most enjoyable it can be. To ensure myself of my decisions, rather than stressing over little minute things. It allows my writing to become my writing, the way it is now, and the way that it will grow until the heat death of the universe. There is a sense of hope and humility in the vision of writing that his metaphor encourages him to adopt. What seems clear from Kyle’s metaphor is that the process of creating it helped him clarify his sense of his purpose in the world. The Greater Good Science Center at Berkeley University identifies purpose as one their Ten Keys to Wellbeing, which are based on extensive scientific research on wellbeing and happiness. The Center’s Website describes purpose as follows: “to psychologists, purpose is an abiding intention to achieve a long-term goal that is both personally meaningful and makes a positive mark on the world” (Greater Good, “Purpose”). Kyle’s metaphor spoke to his purpose to write material that is valuable to him. He wanted his own personally constructed meanings to be the guiding force in his writing career and the writing he undertakes. Creating a new writing metaphor, although challenging for him, showed him “how stepping into a metaphor to represent a part of your life can change how you view that part from a new angle”. Through his space metaphor, Kyle was able to identify and connect more deeply to his purpose, thus the process of metaphor creation enhanced his wellbeing. Through a more expansive sense of writing that gave him more positive feelings toward his capabilities, Kyle’s metaphor likewise strengthened his wellbeing as a writer. Jasper’s Community Jasper’s metaphor compared the process of writing to the experience of making s’mores around a campfire with friends. Embracing “the entirety of the experience”, Jasper’s metaphor emphasised that while writing may seem like a solitary adventure, it’s actually a very social experience, a view which challenges the dominant narrative of the writer writing alone. Through the creation of the metaphor, Jasper reflected on the ways his community both shapes his writing and supports him as a writer. Social connection played a significant role in Jasper’s “making s’mores” metaphor. He wrote that “the community that surrounds writing in all its forms is crucial to an individual’s writing development and skills ... . The joy and inspiration I am gifted from these people makes writing a pleasurable experience that is meant to be shared, rather than a task that is to be completed”. The community emphasised in his metaphor helped Jasper to conceptualise writing through a positive lens that illustrated writing’s social meaning. In describing his metaphor, Jasper was careful to emphasise that the joy comes not necessarily from eating s’mores (i.e. the final product) but comes through the process of making s’mores (i.e. the writing process). Through his metaphor, he thought about his writing practices more expansively. Jasper acknowledges that those around him inspired and shaped his writing, that his ideas are socially influenced: the ideas I get for things like characters or plot often come from people that I know personally, or they existed historically. In the novel I am currently working on, one of my integral characters (specifically their friendship with the main character) is based on certain aspects of a friendship I developed during my first semester of school ... . These relationships are important to me in real life so why would they not be heavily reflected in my writing? His metaphor foregrounded a sense of connection he felt with those in his life and creating the metaphor allowed him to recognise that his writing was situated in the fabric of his life. Another of the Greater Good Science Center’s Ten Keys to Wellbeing is social connection, which they define as “a valuable resource in life, creating moments of positivity and fun, supporting us through good times and bad, and exposing us to new ideas and new people” (Greater Good, “Social Connection”). Creating this new writing metaphor emphasised for Jasper that his community was not only a source of inspiration but also of support. Jasper’s metaphor emphasises this sense of connection, and makes him more aware of the important role that it plays in his writing wellbeing. This view of writing aids his wellbeing as a writer because it provides him with what he calls a “coping mechanism” that helps him to be more successful in his writing: “when my assignments and personal projects become daunting and frightening, I know that I just need to go sit by the fire, take a deep breath, and make myself a s’more”. Thus, his metaphor helps him reach his writing potential more fully. Conclusion What these three examples reveal is that creating new writing metaphors can enhance writing wellbeing by increasing confidence in writing, clarifying sense of purpose for writing, and highlighting the importance of social connections to writing. By experiencing one thing in terms of another – metaphorical thinking – students were able to create writing metaphors that supported their writing wellbeing through increasing their positive feelings about writing, expanding their sense of possibilities with/in writing, and illustrating the meaning their writing can have to them and their communities. The metaphor assignment thus helped students build important cognitive bridges that helped them be more successful writers and strengthened their writing wellbeing. References Alexander, Jonathan, Karen Lunsford, and Carl Whithaus. “Toward Wayfinding: A Metaphor for Understanding Writing Experiences.” Written Communication 37.1 (2020): 104–131. Davidson, Richard. “The Four Keys to Wellbeing.” Greater Good Magazine 21 Mar. 2016. <https://greatergood.berkeley.edu/article/item/the_four_keys_to_well_being>. Dweck, Carol. Mindset: The New Psychology of Success. New York: Random House, 2007. Greater Good Science Center. “What Is Purpose.” Greater Good Magazine 8 June 2023. <https://greatergood.berkeley.edu/topic/purpose/definition#what-is-purpose>. Greater Good Science Center. “Social Connection Defined.” Greater Good Magazine 8 June 2023 .<https://greatergood.berkeley.edu/topic/social_connection/definition#why-practice-social-connection>. Jongbloed, Janine, and Lesley Andres. “Elucidating the Constructs Happiness and Wellbeing: A Mixed-Methods Approach.” International Journal of Wellbeing 5.3 (2015): 1–20. Lakoff, George, and Mark Johnson. Metaphors We Live By. Chicago: U of Chicago P, 2003. Sen, Amartya. Commodities and Capabilities. Oxford: Oxford UP, 1999. Simons, Gemma, and David Baldwin. “A Critical Review of the Definition of ‘Wellbeing’ for Doctors and Their Patients in a Post Covid-19 Era.” International Journal of Social Psychiatry 67.8 (2021): 984–991. Smith, David, et al. “The Impact of Students’ Approaches to Essay Writing on the Quality of Their Essays.” Assessment & Evaluation in Higher Education 24.3 (1999): 327–338. Spandler, Helen, et al. “Football Metaphor and Mental Well-Being: An Evaluation of It’s a Goal! Programme.” Journal of Mental Health 22.6 (2013): 544–554. Stott, Richard, et al. Oxford Guide to Metaphor in CBT: Building Cognitive Bridges. Oxford: Oxford UP, 2010. Sword, Helen. Writing with Pleasure. New Jersey: Princeton University Press, 2023.

The 2000s have been a lively decade for cities. The Worldwatch Institute estimated that 2007 was the first year in human history that more people worldwide lived in cities than the countryside. Globalisation and new digital media technologies have generated the seemingly paradoxical outcome that spatial location came to be more rather than less important, as combinations of firms, industries, cultural activities and creative talents have increasingly clustered around a select node of what have been termed “creative cities,” that are in turn highly networked into global circuits of economic capital, political power and entertainment media. Intellectually, the period has seen what the UCLA geographer Ed Soja refers to as the spatial turn in social theory, where “whatever your interests may be, they can be significantly advanced by adopting a critical spatial perspective” (2). This is related to the dynamic properties of socially constructed space itself, or what Soja terms “the powerful forces that arise from socially produced spaces such as urban agglomerations and cohesive regional economies,” with the result that “what can be called the stimulus of socio-spatial agglomeration is today being assertively described as the primary cause of economic development, technological innovation, and cultural creativity” (14). The demand for social justice in cities has, in recent years, taken the form of “Right to the City” movements. The “Right to the City” movement draws upon the long tradition of radical urbanism in which the Paris Commune of 1871 features prominently, and which has both its Marxist and anarchist variants, as well as the geographer Henri Lefebvre’s (1991) arguments that capitalism was fundamentally driven by the production of space, and that the citizens of a city possessed fundamental rights by virtue of being in a city, meaning that political struggle in capitalist societies would take an increasingly urban form. Manifestations of contemporary “Right to the City” movements have been seen in the development of a World Charter for the Right to the City, Right to the City alliances among progressive urban planners as well as urban activists, forums that bring together artists, architects, activists and urban geographers, and a variety of essays on the subject by radical geographers including David Harvey, whose work I wish to focus upon here. In his 2008 essay "The Right to the City," Harvey presents a manifesto for 21st century radical politics that asserts that the struggle for collective control over cities marks the nodal point of anti-capitalist movements today. It draws together a range of strands of arguments recognizable to those familiar with Harvey’s work, including Marxist political economy, the critique of neoliberalism, the growth of social inequality in the U.S. in particular, and concerns about the rise of speculative finance capital and its broader socio-economic consequences. My interest in Harvey’s manifesto here arises not so much from his prognosis for urban radicalism, but from how he understands the suburban in relation to this urban class struggle. It is an important point to consider because, in many parts of the world, growing urbanisation is in fact growing suburbanisation. This is the case for U.S. cities (Cox), and it is also apparent in Australian cities, with the rise in particular of outer suburban Master Planned Communities as a feature of the “New Prosperity” Australia has been experiencing since the mid 1990s (Flew; Infrastructure Australia). What we find in Harvey’s essay is that the suburban is clearly sub-urban, or an inferior form of city living. Suburbs are variously identified by Harvey as being:Sites for the expenditure of surplus capital, as a safety valve for overheated finance capitalism (Harvey 27);Places where working class militancy is pacified through the promotion of mortgage debt, which turns suburbanites into political conservatives primarily concerned with maintaining their property values;Places where “the neoliberal ethic of intense possessive individualism, and its cognate of political withdrawal from collective forms of action” are actively promoted through the proliferation of shopping malls, multiplexes, franchise stores and fast-food outlets, leading to “pacification by cappuccino” (32);Places where women are actively oppressed, so that “leading feminists … [would] proclaim the suburb as the locus of all their primary discontents” (28);A source of anti-capitalist struggle, as “the soulless qualities of suburban living … played a critical role in the dramatic events of 1968 in the US [as] discontented white middle-class students went into a phase of revolt, sought alliances with marginalized groups claiming civil rights and rallied against American imperialism” (28).Given these negative associations, one could hardly imagine citizens demanding the right to the suburb, in the same way as Harvey projects the right to the city as a rallying cry for a more democratic social order. Instead, from an Australian perspective, one is reminded of the critiques of suburbia that have been a staple of radical theory from the turn of the 20th century to the present day (Collis et. al.). Demanding the “right to the suburb” would appear here as an inherently contradictory demand, that could only be desired by those who the Australian radical psychoanalytic theorist Douglas Kirsner described as living an alienated existence where:Watching television, cleaning the car, unnecessary housework and spectator sports are instances of general life-patterns in our society: by adopting these patterns the individual submits to a uniform life fashioned from outside, a pseudo-life in which the question of individual self-realisation does not even figure. People live conditioned, unconscious lives, reproducing the values of the system as a whole (Kirsner 23). The problem with this tradition of radical critique, which is perhaps reflective of the estrangement of a section of the Australian critical intelligentsia more generally, is that most Australians live in suburbs, and indeed seem (not surprisingly!) to like living in them. Indeed, each successive wave of migration to Australia has been marked by families seeking a home in the suburbs, regardless of the housing conditions of the place they came from: the demand among Singaporeans for large houses in Perth, or what has been termed “Singaperth,” is one of many manifestations of this desire (Lee). Australian suburban development has therefore been characterized by a recurring tension between the desire of large sections of the population to own their own home (the fabled quarter-acre block) in the suburbs, and the condemnation of suburban life from an assortment of intellectuals, political radicals and cultural critics. This was the point succinctly made by the economist and urban planner Hugh Stretton in his 1970 book Ideas for Australian Cities, where he observed that “Most Australians choose to live in suburbs, in reach of city centres and also of beaches or countryside. Many writers condemn this choice, and with especial anger or gloom they condemn the suburbs” (Stretton 7). Sue Turnbull has observed that “suburbia has come to constitute a cultural fault-line in Australia over the last 100 years” (19), while Ian Craven has described suburbia as “a term of contention and a focus for fundamentally conflicting beliefs” in the Australian national imaginary “whose connotations continue to oscillate between dream and suburban nightmare” (48). The tensions between celebration and critique of suburban life play themselves out routinely in the Australian media, from the sun-lit suburbanism of Australia’s longest running television serial dramas, Neighbours and Home and Away, to the pointed observational critiques found in Australian comedy from Barry Humphries to Kath and Kim, to the dark visions of films such as The Boys and Animal Kingdom (Craven; Turnbull). Much as we may feel that the diagnosis of suburban life as a kind of neurotic condition had gone the way of the concept album or the tie-dye shirt, newspaper feature writers such as Catherine Deveny, writing in The Age, have offered the following as a description of the Chadstone shopping centre in Melbourne’s eastern suburbChadstone is a metastasised tumour of offensive proportions that's easy to find. You simply follow the line of dead-eyed wage slaves attracted to this cynical, hermetically sealed weatherless biosphere by the promise a new phone will fix their punctured soul and homewares and jumbo caramel mugachinos will fill their gaping cavern of disappointment … No one looks happy. Everyone looks anaesthetised. A day spent at Chadstone made me understand why they call these shopping centres complexes. Complex as in a psychological problem that's difficult to analyse, understand or solve. (Deveny) Suburbanism has been actively promoted throughout Australia’s history since European settlement. Graeme Davison has observed that “Australia’s founders anticipated a sprawl of homes and gardens rather than a clumping of terraces and alleys,” and quotes Governor Arthur Phillip’s instructions to the first urban developers of the Sydney Cove colony in 1790 that streets shall be “laid out in such a manner as to afford free circulation of air, and where the houses are built … the land will be granted with a clause that will prevent more than one house being built on the allotment” (Davison 43). Louise Johnson (2006) argued that the main features of 20th century Australian suburbanisation were very much in place by the 1920s, particularly land-based capitalism and the bucolic ideal of home as a retreat from the dirt, dangers and density of the city. At the same time, anti-suburbanism has been a significant influence in Australian public thought. Alan Gilbert (1988) drew attention to the argument that Australia’s suburbs combined the worst elements of the city and country, with the absence of both the grounded community associated with small towns, and the mental stimuli and personal freedom associated with the city. Australian suburbs have been associated with spiritual emptiness, the promotion of an ersatz, one-dimensional consumer culture, the embourgeoisment of the working-class, and more generally criticised for being “too pleasant, too trivial, too domestic and far too insulated from … ‘real’ life” (Gilbert 41). There is also an extensive feminist literature critiquing suburbanization, seeing it as promoting the alienation of women and the unequal sexual division of labour (Game and Pringle). More recently, critiques of suburbanization have focused on the large outer-suburban homes developed on new housing estates—colloquially known as McMansions—that are seen as being environmentally unsustainable and emblematic of middle-class over-consumption. Clive Hamilton and Richard Denniss’s Affluenza (2005) is a locus classicus of this type of argument, and organizations such as the Australia Institute—which Hamilton and Denniss have both headed—have regularly published papers making such arguments. Can the Suburbs Make You Creative?In such a context, championing the Australian suburb can feel somewhat like being an advocate for Dan Brown novels, David Williamson plays, Will Ferrell comedies, or TV shows such as Two and a Half Men. While it may put you on the side of majority opinion, you can certainly hear the critical axe grinding and possibly aimed at your head, not least because of the association of such cultural forms with mass popular culture, or the pseudo-life of an alienated existence. The art of a program such as Kath and Kim is that, as Sue Turnbull so astutely notes, it walks both sides of the street, both laughing with and laughing at Australian suburban culture, with its celebrity gossip magazines, gourmet butcher shops, McManisons and sales at Officeworks. Gina Riley and Jane Turner’s inspirations for the show can be seen with the presence of such suburban icons as Shane Warne, Kylie Minogue and Barry Humphries as guests on the program. Others are less nuanced in their satire. The website Things Bogans Like relentlessly pillories those who live in McMansions, wear Ed Hardy t-shirts and watch early evening current affairs television, making much of the lack of self-awareness of those who would simultaneously acquire Buddhist statues for their homes and take budget holidays in Bali and Phuket while denouncing immigration and multiculturalism. It also jokes about the propensity of “bogans” to loudly proclaim that those who question their views on such matters are demonstrating “political correctness gone mad,” appealing to the intellectual and moral authority of writers such as the Melbourne Herald-Sun columnist Andrew Bolt. There is also the “company you keep” question. Critics of over-consuming middle-class suburbia such as Clive Hamilton are strongly associated with the Greens, whose political stocks have been soaring in Australia’s inner cities, where the majority of Australia’s cultural and intellectual critics live and work. By contrast, the Liberal party under John Howard and now Tony Abbott has taken strongly to what could be termed suburban realism over the 1990s and 2000s. Examples of suburban realism during the Howard years included the former Member for Lindsay Jackie Kelly proclaiming that the voters of her electorate were not concerned with funding for their local university (University of Western Sydney) as the electorate was “pram city” and “no one in my electorate goes to uni” (Gibson and Brennan-Horley), and the former Minister for Immigration and Citizenship, Garry Hardgrave, holding citizenship ceremonies at Bunnings hardware stores, so that allegiance to the Australian nation could co-exist with a sausage sizzle (Gleeson). Academically, a focus on the suburbs is at odds with Richard Florida’s highly influential creative class thesis, which stresses inner urban cultural amenity and “buzz” as the drivers of a creative economy. Unfortunately, it is also at odds with many of Florida’s critics, who champion inner city activism as the antidote to the ersatz culture of “hipsterisation” that they associate with Florida (Peck; Slater). A championing of suburban life and culture is associated with writers such as Joel Kotkin and the New Geography group, who also tend to be suspicious of claims made about the creative industries and the creative economy. It is worth noting, however, that there has been a rich vein of work on Australian suburbs among cultural geographers, that has got past urban/suburban binaries and considered the extent to which critiques of suburban Australia are filtered through pre-existing discursive categories rather than empirical research findings (Dowling and Mee; McGuirk and Dowling; Davies (this volume). I have been part of a team engaged in a three-year study of creative industries workers in outer suburban areas, known as the Creative Suburbia project.[i] The project sought to understand how those working in creative industries who lived and worked in the outer suburbs maintained networks, interacted with clients and their peers, and made a success of their creative occupations: it focused on six suburbs in the cities of Brisbane (Redcliffe, Springfield, Forest Lake) and Melbourne (Frankston, Dandenong, Caroline Springs). It was premised upon what has been an inescapable empirical fact: however much talk there is about the “return to the city,” the fastest rates of population growth are in the outer suburbs of Australia’s major cities (Infrastructure Australia), and this is as true for those working in creative industries occupations as it is for those in virtually all other industry and occupational sectors (Flew; Gibson and Brennan-Horley; Davies). While there is a much rehearsed imagined geography of the creative industries that points to creative talents clustering in dense, highly agglomerated inner city precincts, incubating their unique networks of trust and sociality through random encounters in the city, it is actually at odds with the reality of where people in these sectors choose to live and work, which is as often as not in the suburbs, where the citizenry are as likely to meet in their cars at traffic intersections than walking in city boulevards.There is of course a “yes, but” response that one could have to such empirical findings, which is to accept that the creative workforce is more suburbanised than is commonly acknowledged, but to attribute this to people being driven out of the inner city by high house prices and rents, which may or may not be by-products of a Richard Florida-style strategy to attract the creative class. In other words, people live in the outer suburbs because they are driven out of the inner city. From our interviews with 130 people across these six suburban locations, the unequivocal finding was that this was not the case. While a fair number of our respondents had indeed moved from the inner city, just as many would—if given the choice—move even further away from the city towards a more rural setting as they would move closer to it. While there are clearly differences between suburbs, with creative people in Redcliffe being generally happier than those in Springfield, for example, it was quite clear that for many of these people a suburban location helped them in their creative practice, in ways that included: the aesthetic qualities of the location; the availability of “headspace” arising from having more time to devote to creative work rather than other activities such as travelling and meeting people; less pressure to conform to a stereotyped image of how one should look and act; financial savings from having access to lower-cost locations; and time saved by less commuting between locations.These creative workers generally did not see having access to the “buzz” associated with the inner city as being essential for pursuing work in their creative field, and they were just as likely to establish hardware stores and shopping centres as networking hubs as they were cafes and bars. While being located in the suburbs was disadvantageous in terms of access to markets and clients, but this was often seen in terms of a trade-off for better quality of life. Indeed, contrary to the presumptions of those such as Clive Hamilton and Catherine Deveny, they could draw creative inspiration from creative locations themselves, without feeling subjected to “pacification by cappuccino.” The bigger problem was that so many of the professional associations they dealt with would hold events in the inner city in the late afternoon or early evening, presuming people living close by and/or not having domestic or family responsibilities at such times. The role played by suburban locales such as hardware stores as sites for professional networking and as elements of creative industries value chains has also been documented in studies undertaken of Darwin as a creative city in Australia’s tropical north (Brennan-Horley and Gibson; Brennan-Horley et al.). Such a revised sequence in the cultural geography of the creative industries has potentially great implications for how urban cultural policy is being approached. The assumption that the creative industries are best developed in cities by investing heavily in inner urban cultural amenity runs the risk of simply bypassing those areas where the bulk of the nation’s artists, musicians, filmmakers and other cultural workers actually are, which is in the suburbs. Moreover, by further concentrating resources among already culturally rich sections of the urban population, such policies run the risk of further accentuating spatial inequalities in the cultural realm, and achieving the opposite of what is sought by those seeking spatial justice or the right to the city. An interest in broadband infrastructure or suburban university campuses is certainly far more prosaic than a battle for control of the nation’s cultural institutions or guerilla actions to reclaim the city’s streets. Indeed, it may suggest aspirations no higher than those displayed by Kath and Kim or by the characters of Barry Humphries’ satirical comedy. But however modest or utilitarian a focus on developing cultural resources in Australian suburbs may seem, it is in fact the most effective way of enabling the forms of spatial justice in the cultural sphere that many progressive people seek. ReferencesBrennan-Horley, Chris, and Chris Gibson. “Where Is Creativity in the City? Integrating Qualitative and GIS Methods.” Environment and Planning A 41.11 (2009): 2595–614. Brennan-Horley, Chris, Susan Luckman, Chris Gibson, and J. Willoughby-Smith. “GIS, Ethnography and Cultural Research: Putting Maps Back into Ethnographic Mapping.” The Information Society: An International Journal 26.2 (2010): 92–103.Collis, Christy, Emma Felton, and Phil Graham. “Beyond the Inner City: Real and Imagined Places in Creative Place Policy and Practice.” The Information Society: An International Journal 26.2 (2010): 104–12.Cox, Wendell. “The Still Elusive ‘Return to the City’.” New Geography 28 February 2011. < http://www.newgeography.com/content/002070-the-still-elusive-return-city >.Craven, Ian. “Cinema, Postcolonialism and Australian Suburbia.” Australian Studies 1995: 45-69. Davies, Alan. “Are the Suburbs Dormitories?” The Melbourne Urbanist 21 Sep. 2010. < http://melbourneurbanist.wordpress.com/2010/09/21/are-the-suburbs-dormitories/ >.Davison, Graeme. "Australia: The First Suburban Nation?” Journal of Urban History 22.1 (1995): 40-75. Deveny, Catherine. “No One Out Alive.” The Age 29 Oct. 2009. < http://www.smh.com.au/opinion/society-and-culture/no-one-gets-out-alive-20091020-h6yh.html >.Dowling, Robyn, and K. Mee. “Tales of the City: Western Sydney at the End of the Millennium.” Sydney: The Emergence of World City. Ed. John Connell. Melbourne: Oxford UP, 2000. 244–72.Flew, Terry. “Economic Prosperity, Suburbanization and the Creative Workforce: Findings from Australian Suburban Communities.” Spaces and Flows: Journal of Urban and Extra-Urban Studies 1.1 (2011, forthcoming).Game, Ann, and Rosemary Pringle. “Sexuality and the Suburban Dream.” Australian and New Zealand Journal of Sociology 15.2 (1979): 4–15.Gibson, Chris, and Chris Brennan-Horley. “Goodbye Pram City: Beyond Inner/Outer Zone Binaries in Creative City Research.” Urban Policy and Research 24.4 (2006): 455–71. Gilbert, A. “The Roots of Australian Anti-Suburbanism.” Australian Cultural History. Ed. S. I. Goldberg and F. B. Smith. Cambridge: Cambridge UP, 1988. 33–39. Gleeson, Brendan. Australian Heartlands: Making Space for Hope in the Suburbs. Sydney: Allen & Unwin, 2006.Hamilton, Clive, and Richard Denniss. Affluenza. Sydney: Allen & Unwin, 2005.Harvey, David. “The Right to the City.” New Left Review 53 (2008): 23–40.Infrastructure Australia. State of Australian Cities 2010. Infrastructure Australia Major Cities Unit. Canberra: Commonwealth of Australia. 2010.Johnson, Lesley. “Style Wars: Revolution in the Suburbs?” Australian Geographer 37.2 (2006): 259–77. Kirsner, Douglas. “Domination and the Flight from Being.” Australian Capitalism: Towards a Socialist Critique. Eds. J. Playford and D. Kirsner. Melbourne: Penguin, 1972. 9–31.Kotkin, Joel. “Urban Legends.” Foreign Policy 181 (2010): 128–34. Lee, Terence. “The Singaporean Creative Suburb of Perth: Rethinking Cultural Globalization.” Globalization and Its Counter-Forces in South-East Asia. Ed. T. Chong. Singapore: Institute for Southeast Asian Studies, 2008. 359–78. Lefebvre, Henri. The Production of Space. Trans. Donald Nicholson-Smith. Oxford: Blackwell, 1991.McGuirk, P., and Robyn Dowling. “Understanding Master-Planned Estates in Australian Cities: A Framework for Research.” Urban Policy and Research 25.1 (2007): 21–38Peck, Jamie. “Struggling with the Creative Class.” International Journal of Urban and Regional Research 29.4 (2005): 740–70. Slater, Tom. “The Eviction of Critical Perspectives from Gentrification Research.” International Journal of Urban and Regional Research 30.4 (2006): 737–57. Soja, Ed. Seeking Spatial Justice. Minneapolis: U of Minnesota P, 2010.Stretton, Hugh. Ideas for Australian Cities. Melbourne: Penguin, 1970.Turnbull, Sue. “Mapping the Vast Suburban Tundra: Australian Comedy from Dame Edna to Kath and Kim.” International Journal of Cultural Studies 11.1 (2008): 15–32.

‘Historiographic Metafiction’ (HM) is a literary term first coined by creative writing academic Linda Hutcheon in 1988, and which refers to the postmodern practice of a fiction author inserting imagined--or illegitimate--characters into narratives that are intended to be received as authentic and historically accurate, that is, ostensibly legitimate. Such adventurous and bold authorial strategies frequently result in “novels which are both intensely self-reflexive and yet paradoxically also lay claim to historical events and personages” (Hutcheon, A Poetics 5). They can be so entertaining and engaging that the overtly intertextual, explicitly inventive work of biographical HM can even change the “hegemonic discourse of history” (Nunning 353) for, as Philippa Gregory, the author of HM novel The Other Boleyn Girl (2001), has said regarding this genre of creative writing: “Fiction is about imagined feelings and thoughts. History depends on the outer life. The novel is always about the inner life. Fiction can sometimes do more than history. It can fill the gaps” (University of Sussex). In a way, this article will be filling one of the gaps regarding HM.Forrest Gump (Robert Zemeckis, 1994) is possibly the best known cinematic example of HM, and this film version of the 1986 novel by Winston Groom particularly excels in seamlessly inserting images of a fictional character into verified history, as represented by well-known television newsreel footage. In Zemeckis’s adaptation, gaps were created in the celluloid artefact and filled digitally with images of the actor, Tom Hanks, playing the eponymous role. Words are often deemed less trustworthy than images, however, and fiction is considered particularly unreliable--although there are some exceptions conceded. In addition to Gregory’s novel; Midnight’s Children (1980) by Salman Rushdie; The Name of the Rose (1983) by Umberto Eco; and The Flashman Papers (1969-2005) by George MacDonald Fraser, are three well-known, loved and lauded examples of literary HM, which even if they fail to convince the reader of their bona fides, nevertheless win a place in many hearts. But despite the genre’s popularity, there is nevertheless a conceptual gap in the literary theory of Hutcheon given her (perfectly understandable) inability in 1988 to predict the future of e-publishing. This article will attempt to address that shortcoming by exploring the potential for authors of HM e-novels to use hyperlinks which immediately direct the reader to fact providing webpages such as those available at the website Wikipedia, like a much speedier (and more independent) version of the footnotes in Fraser’s Flashman novels.Of course, as Roland Barthes declared in 1977, “the text is a tissue of quotations drawn from innumerable centres of culture” (146) and, as per any academic work that attempts to contribute to knowledge, a text’s sources--its “quotations”--must be properly identified and acknowledged via checkable references if credibility is to be securely established. Hence, in explaining the way claims to fact in the HM novel can be confirmed by independently published experts on the Internet, this article will also address the problem Hutcheon identifies, in that for many readers the entirety of the HM novel assumes questionable authenticity, that is, the novel’s “meta-fictional self-reflexivity (and intertextuality) renders their claims to historical veracity somewhat problematic, to say the least” ("Historiographic Metafiction: Parody", 3). This article (and the PhD in creative writing I am presently working on at Murdoch University in Perth, Western Australia) will possibly develop the concept of HM to a new level: one at which the Internet-connected reader of the hyperlinked e-novel is made fully (and even instantly) aware of those literary elements of the narrative that are legitimate and factual as distinct from those that are fictional, that is, illegitimate. Furthermore, utilising examples from my own (yet-to-be published) hyperlinked HM e-novel, this article demonstrates that such hyperlinking can add an ironic sub-text to a fictional character’s thoughts and utterances, through highlighting the reality concerning their mistaken or naïve beliefs, thus creating HM narratives that serve an entertainingly complex yet nevertheless truly educational purpose.As a relatively new and under-researched genre of historical writing, HM differs dramatically from the better known style of standard historical or biographical narrative, which typically tends to emphasise mimesis, the cataloguing of major “players” in historical events and encyclopaedic accuracy of dates, deaths and places. Instead, HM involves the re-contextualisation of real-life figures from the past, incorporating the lives of entirely (or, as in the case of Gregory’s Mary Boleyn, at least partly) fictitious characters into their generally accepted famous and factual activities, and/or the invention of scenarios that gel realistically--but entertainingly--within a landscape of well-known and well-documented events. As Hutcheon herself states: “The formal linking of history and fiction through the common denominators of intertextuality and narrativity is usually offered not as a reduction, as a shrinking of the scope and value of fiction, but rather as an expansion of these” ("Intertextuality", 11). Similarly, Gregory emphasises the need for authors of HM to extend themselves beyond the encyclopaedic archive: “Archives are not history. The trouble with archives is that the material is often random and atypical. To have history, you have to have a narrative” (University of Sussex). Functionally then, HM is an intertextual narrative genre which serves to communicate to a contemporary audience an expanded story or stories of the past which present an ultimately more self-reflective, personal and unpredictable authorship: it is a distinctly auteurial mode of biographical history writing for it places the postmodern author’s imaginative “signature” front and foremost.Hutcheon later clarified that the quest for historical truth in fiction cannot possibly hold up to the persuasive powers of a master novelist, as per the following rationale: “Fact is discourse-defined: an event is not” ("Historiographic Metafiction", 843). This means, in a rather simplistic nutshell, that the new breed of HM novel writer is not constrained by what others may call fact: s/he knows that the alleged “fact” can be renegotiated and redefined by an inventive discourse. An event, on the other hand, is responsible for too many incontrovertible consequences for it to be contested by her/his mere discourse. So-called facts are much easier for the HM writer to play with than world changing events. This notion was further popularised by Ansgar Nunning when he claimed the overtly explicit work of HM can even change the “hegemonic discourse of history” (353). HM authors can radically alter, it seems, the way the reader perceives the facts of history especially when entertaining, engaging and believable characters are deliberately devised and manipulated into the narrative by the writer. Little wonder, then, that Hutcheon bemoans the unfortunate reality that for many readers the entirety of a HM work assumes questionable “veracity” due to its author’s insertion of imaginary and therefore illegitimate personages.But there is an advantage to be found in this, the digital era, and that is the Internet’s hyperlink. In our ubiquitously networked electronic information age, novels written for publication as e-books may, I propose, include clickable links on the names of actual people and events to Wikipedia entries or the like, thus strengthening the reception of the work as being based on real history (the occasional unreliability of Wikipedia notwithstanding). If picked up for hard copy publication this function of the HM e-novel can be replicated with the inclusion of icons in the printed margins that can be scanned by smartphones or similar gadgets. This small but significant element of the production reinforces the e-novel’s potential status as a new form of HM and addresses Hutcheon’s concern that for HM novels, their imaginative but illegitimate invention of characters “renders their claims to historical veracity somewhat problematic, to say the least” ("Historiographic Metafiction: Parody", 3).Some historic scenarios are so little researched or so misunderstood and discoloured by the muddy waters of time and/or rumour that such hyperlinking will be a boon to HM writers. Where an obscure facet of Australian history is being fictionalised, for example, these edifying hyperlinks can provide additional background information, as Glenda Banks and Martin Andrew might have wished for when they wrote regarding Bank’s Victorian goldfields based HM novel A Respectable Married Woman. This 2012 printed work explores the lives of several under-researched and under-represented minorities, such as settler women and Aboriginal Australians, and the author Banks lamented the dearth of public awareness regarding these peoples. Indeed, HM seems tailor-made for exposing the subaltern lives of those repressed individuals who form the human “backdrop” to the lives of more famous personages. Banks and Andrew explain:To echo the writings of Homi K. Bhaba (1990), this sets up a creative site for interrogating the dominant, hegemonic, ‘normalised’ master narratives about the Victorian goldfields and ‘re-membering’ a marginalised group - the women of the goldfields, the indigenous [sic], the Chinese - and their culture (2013).In my own hyperlinked short story (presently under consideration for publishing elsewhere), which is actually a standalone version of the first chapter of a full-length HM e-novel about Aboriginal Australian activists Eddie Mabo and Chicka Dixon and the history of the Aboriginal Tent Embassy in Canberra, entitled The Bullroarers, I have focussed on a similarly under-represented minority, that being light-complexioned, mixed race Aboriginal Australians. My second novel to deal with Indigenous Australian issues (see Starrs, That Blackfella Bloodsucka Dance), it is my first attempt at writing HM. Hopefully avoiding overkill whilst alerting readers to those Wikipedia pages with relevance to the narrative theme of non-Indigenous attitudes towards light-complexioned Indigenous Australians, I have inserted a total of only six hyperlinks in this 2200-word piece, plus the explanatory foreword stating: “Note, except where they are well-known place names or are indicated as factual by the insertion of Internet hyperlinks verifying such, all persons, organisations, businesses and places named in this text are entirely fictitious.”The hyperlinks in my short story all take the reader not to stubs but to well-established Wikipedia pages, and provide for the uninformed audience the following near-unassailable facts (i.e. events):The TV program, A Current Affair, which the racist character of the short story taken from The Bullroarers, Mrs Poulter, relies on for her prejudicial opinions linking Aborigines with the dealing of illegal drugs, is a long-running, prime-time Channel Nine production. Of particular relevance in the Wikipedia entry is the comment: “Like its main rival broadcast on the Seven Network, Today Tonight, A Current Affair is often considered by media critics and the public at large to use sensationalist journalism” (Wikipedia, “A Current Affair”).The Aboriginal Tent Embassy, located on the lawns opposite the Old Parliament House in Canberra, was established in 1972 and ever since has been the focus of Aboriginal Australian land rights activism and political agitation. In 1995 the Australian Register of the National Estate listed it as the only Aboriginal site in Australia that is recognised nationally for representing Aboriginal and Torres Strait Islander people and their political struggles (Wikipedia, “The Aboriginal Tent Embassy”).In 1992, during an Aboriginal land rights case known as Mabo, the High Court of Australia issued a judgment constituting a direct overturning of terra nullius, which is a Latin term meaning “land belonging to no one”, and which had previously formed the legal rationale and justification for the British invasion and colonisation of Aboriginal Australia (Wikipedia, “Terra Nullius”).Aboriginal rights activist and Torres Strait Islander, Eddie Koiki Mabo (1936 to 1992), was instrumental in the High Court decision to overturn the doctrine of terra nullius in 1992. In that same year, Eddie Mabo was posthumously awarded the Australian Human Rights Medal in the Human Rights and Equal Opportunity Commission Awards (Wikipedia, “Eddie Mabo”).The full name of what Mrs Poulter blithely refers to as “the Department of Families and that” is the Australian Government’s Department of Families, Housing, Community Services and Indigenous Affairs (Wikipedia, “The Department of Families, Housing, Community Services and Indigenous Affairs”).The British colonisation of Australia was a bloody, murderous affair: “continuous Aboriginal resistance for well over a century belies the ‘myth’ of peaceful settlement in Australia. Settlers in turn often reacted to Aboriginal resistance with great violence, resulting in numerous indiscriminate massacres by whites of Aboriginal men, women and children” (Wikipedia, “History of Australia (1788 - 1850)”).Basically, what is not evidenced empirically with regard to the subject matter of my text, that is, the egregious attitudes of non-Indigenous Australians towards Indigenous Australians, can be extrapolated thanks to the hyperlinks. This resonates strongly with Linda Tuhiwai Smith’s assertion in 2012 that those under-represented by mainstream, patriarchal epistemologies need to be engaged in acts of “reclaiming, reformulating and reconstituting” (143) so as to be re-presented as authentic identities in these HM artefacts of literary research.Exerting auteurial power as an Aboriginal Australian author myself, I have sought to imprint on my writing a multi-levelled signature pertaining to my people’s under-representation: there is not just the text I have created but another level to be considered by the reader, that being my careful choice of Wikipedia pages to hyperlink certain aspects of the creative writing to. These electronic footnotes serve as politically charged acts of “reclaiming, reformulating and reconstituting” Aboriginal Australian history, to reuse the words of Smith, for when we Aboriginal Australian authors reiterate, when we subjugated savages wrestle the keyboard away from the colonising overseers, our readers witness the Other writing back, critically. As I have stated previously (see Starrs, "Writing"), receivers of our words see the distorted and silencing master discourse subverted and, indeed, inverted. Our audiences are subjectively repositioned to see the British Crown as the monster. The previously presumed rational, enlightened and civil coloniser is instead depicted as the author and perpetrator of a violently racist, criminal discourse, until, eventually, s/he is ultimately eroded and made into the Other: s/he is rendered the villainous, predatory savage by the auteurial signatures in revisionist histories such as The Bullroarers.Whilst the benefit in these hyperlinks as electronic educational footnotes in my short story is fairly obvious, what may not be so obvious is the ironic commentary they can make, when read in conjunction with the rest of The Bullroarers. Although one must reluctantly agree with Wayne C. Booth’s comment in his classic 1974 study A Rhetoric of Irony that, in some regards, “the very spirit and value [of irony] are violated by the effort to be clear about it” (ix), I will nevertheless strive for clarity and understanding by utilizing Booth’s definition of irony “as something that under-mines clarities, opens up vistas of chaos, and either liberates by destroying all dogmas or destroys by revealing the inescapable canker of negation at the heart of every affirmation” (ix). The reader of The Bullroarers is not expecting the main character, Mrs Poulter, to be the subject of erosive criticism that destroys her “dogmas” about Aboriginal Australians--certainly not so early in the narrative when it is unclear if she is or is not the protagonist of the story--and yet that’s exactly what the hyperlinks do. They expose her as hopelessly unreliable, laughably misinformed and yes, unforgivably stupid. They reveal the illegitimacy of her beliefs. Perhaps the most personally excoriating of these revelations is provided by the link to the Wikipedia entry on the Australian Government’s Department of Families, Housing, Community Services and Indigenous Affairs, which is where her own daughter, Roxy, works, but which Mrs Poulter knows, gormlessly, as “the Department of Families and that”. The ignorant woman spouts racist diatribes against Aboriginal Australians without even realising how inextricably linked she and her family, who live at the deliberately named Boomerang Crescent, really are. Therein lies the irony I am trying to create with my use of hyperlinks: an independent, expert adjudication reveals my character, Mrs Poulter, and her opinions, are hiding an “inescapable canker of negation at the heart of every affirmation” (Booth ix), despite the air of easy confidence she projects.Is the novel-reading public ready for these HM hyperlinked e-novels and their potentially ironic sub-texts? Indeed, the question must be asked: can the e-book ever compete with the tactile sensations a finely crafted, perfectly bound hardcover publication provides? Perhaps, if the economics of book buying comes into consideration. E-novels are cheap to publish and cheap to purchase, hence they are becoming hugely popular with the book buying public. Writes Mark Coker, the founder of Smashwords, a successful online publisher and distributor of e-books: “We incorporated in 2007, and we officially launched the business in May 2008. In our first year, we published 140 books from 90 authors. Our catalog reached 6,000 books in 2009, 28,800 in 2010, 92,000 in 2011, 191,000 in 2012 and as of this writing (November 2013) stands at over 250,000 titles” (Coker 2013). Coker divulged more about his company’s success in an interview with Forbes online magazine: “‘It costs essentially the same to pump 10,000 new books a month through our network as it will cost to do 100,000 a month,’ he reasons. Smashwords book retails, on average, for just above $3; 15,000 titles are free” (Colao 2012).In such a burgeoning environment of technological progress in publishing I am tempted to say that yes, the time of the hyperlinked e-novel has come, and to even predict that HM will be a big part of this new wave of postmodern literature. The hyperlinked HM e-novel’s strategy invites the reader to reflect on the legitimacy and illegitimacy of different forms of narrative, possibly concluding, thanks to ironic electronic footnoting, that not all the novel’s characters and their commentary are to be trusted. Perhaps my HM e-novel will, with its untrustworthy Mrs Poulter and its little-known history of the Aboriginal Tent Embassy addressed by gap-filling hyperlinks, establish a legitimising narrative for a people who have traditionally in white Australian society been deemed the Other and illegitimate. Perhaps The Bullroarers will someday alter attitudes of non-Indigenous Australians to the history and political activities of this country’s first peoples, to the point even, that as Nunning warns, we witness a change in the “hegemonic discourse of history” (353). If that happens we must be thankful for our Internet-enabled information age and its concomitant possibilities for hyperlinked e-publications, for technology may be separated from the world of art, but it can nevertheless be effectively used to recreate, enhance and access that world, to the extent texts previously considered illegitimate achieve authenticity and veracity.ReferencesBanks, Glenda. A Respectable Married Woman. Melbourne: Lacuna, 2012.Banks, Glenda, and Martin Andrew. “Populating a Historical Novel: A Case Study of a Practice-led Research Approach to Historiographic Metafiction.” Bukker Tillibul 7 (2013). 19 Sep. 2014 ‹http://bukkertillibul.net/Text.html?VOL=7&INDEX=2›.Barthes, Roland. Image, Music, Text. Trans. Stephen Heath. London: Fontana Press, 1977.Booth, Wayne C. A Rhetoric of Irony. Chicago: U of Chicago P, 1974.Colao, J.J. “Apple’s Biggest (Unknown) Supplier of E-books.” Forbes 7 June 2012. 19 Sep. 2014 ‹http://www.forbes.com/sites/jjcolao/2012/06/07/apples-biggest-unknown-supplier-of-e-books/›.Coker, Mark. “Q & A with Smashwords Founder, Mark Coker.” About Smashwords 2013. 19 Sep. 2014 ‹https://www.smashwords.com/about›.Eco, Umberto. The Name of the Rose. Trans. William Weaver, San Diego: Harcourt, 1983.Forrest Gump. Dir. Robert Zemeckis. Paramount Pictures, 1994.Fraser, George MacDonald. The Flashman Papers. Various publishers, 1969-2005.Groom, Winston. Forrest Gump. NY: Doubleday, 1986.Gregory, Philippa. The Other Boleyn Girl. UK: Scribner, 2001.Hutcheon, Linda. A Poetics of Postmodernism: History, Theory, Fiction, 2nd ed. Abingdon, UK: Taylor and Francis, 1988.---. “Intertextuality, Parody, and the Discourses of History: A Poetics of Postmodernism History, Theory, Fiction.” 1988. 19 Sep. 2014 ‹http://ieas.unideb.hu/admin/file_3553.pdf›.---. “Historiographic Metafiction: Parody and the Intertextuality of History.” Eds. P. O’Donnell and R.C. Davis, Intertextuality and Contemporary American Fiction. Baltimore, Maryland: John Hopkins UP, 1989. 3-32.---. “Historiographic Metafiction.” Ed. Michael McKeon, Theory of the Novel: A Historical Approach Baltimore, Maryland: Johns Hopkins UP, 2000. 830-50.Nunning, Ansgar. “Where Historiographic Metafiction and Narratology Meet.” Style 38.3 (2004): 352-75.Rushdie, Salman. Midnight’s Children. London: Jonathan Cape, 1980.Starrs, D. Bruno. That Blackfella Bloodsucka Dance! 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I love Darwin, I love it up here, I love the north, I love the swamp. It’s the energy; it’s unpredictable, totally unpredictable. Whether that’s because people are coming and going… It’s probably because of the changeability of the weather; I love the wet season, it’s a dynamic place. I am eventually planning to move down south for a while, I have to, I’ve got family commitments and so on and the thing that worries me most is that it’s all so predictable down there. So Darwin has an energy, it’s alive, I absolutely love it, I absolutely love it. The people that come up here come here because they read that energy I believe; it’s a dynamic place, a very exciting place. Enthusiasm drives all people to make decisions and act, often without thorough thought. It is an important aspect of human life and is needed for development and risk-taking. Much has been written about the key driving role played by enthusiasm in the creative industries in enabling them to thrive (Hesmondhalgh; Leadbeater and Miller). Indeed, much of the focus around enthusiasm and the creative industries has concerned itself with the degree to which exploitation of labour is made possible by the eagerness of creatives to ‘get a foot in the door’, or simply to do the work they love; this is most often discussed in terms of ‘precarious labour’ (Kucklich; Luckman; Neilson and Rossiter; Ross; Terranova). Precarious labour practices , as explained by Neilson and Rossiter, “generate new forms of subjectivity and connection, organised about networks of communication, cognition, and affect”. However there are also other ways in which enthusiasm can be apparent in the work of creative practitioners; for example, not only in relation to their work, but how this relates to, and is inspired by, the spaces and communities within which it is undertaken. As Drake recently argued, the relationship to locality is an important part of creative practice and can, in and of itself, be “a source of aesthetic inspiration” (Drake 512). This article will explore the relationship between enthusiasm, creative industries and place, using interview transcript data generated as part of the ARC funded Linkage project ‘Creative Tropical City: Mapping Darwin’s Creative Industries’. In keeping with the migration statistics which point to Darwin as a city with considerable population turn-over, many of the people who were interviewed discussed moving to Darwin and the reasons they have stayed. This poses important questions, for example: what has enthused people to move to Darwin to practice within their creative industries, and what has motivated them to stay?The Relationship between ‘Enthusiasm’ and ‘Motivation’ Enthusiasm, defined here as “the dynamic motivator that keeps one persistently working toward his goal” (Peale 4) can be manifested in a number of ways. It can enhance creative activities, enable a move, and it can be a motivating factor in creating change. As Kant explains of enthusiasm: “The idea of the good to which affection is superadded is enthusiasm. This state of mind appears to be sublime: so much so that there is a common saying that nothing great can be achieved without it” (90). For enthusiasm to take hold there must first be a passion from which leads to an excitement that appears to be ‘sublime’ (Kant 90). It could be argued that this leads to decisions being made that may be regrettable, however the question remains, what enthuses us to make decisions that will greatly impact our life? There are many decisions that require enthusiasm for a final answer to be produced. Excitement must be present and well established for an enthused decision to be made. Cultural enthusiasm can be produced through mass motivation. As we will see here, the people of Darwin drawn upon here demonstrate such enthusiasm in regards to their creative community, especially when this has involved moving to (distant) Darwin, and leaving family, friends and existing networks. It is arguable that enthusiasm cannot exist without motivation, while motivation can exist without enthusiasm (Maslow, Toward). Motivation drives us to begin and carry through certain acts. Enthusiasm allows us the excitement and passion to create a change but motivation is needed to carry it through. Motivation is another step in the process of decision making from enthusiasm. A person can be enthused to take action, but there needs to be motivation to follow through on the decision. Max Weber argues that there is a “rational understanding of motivation, which consists in placing the act in an intelligible and more inclusive context of meaning” (Weber, Henderson & Parsons, 95). There are rational motivational factors that enable a person to participate in an activity, such as payment or reward. Motivation can be found through both paid and unpaid work, as Weber discusses “elements of the motivation of economic activity under the conditions of a market economy: … the fact that they fun the risk of going entirely without provisions, both for themselves and for those personal dependents, such as children, wives, sometimes parents” (110). Within contemporary capitalist culture there is a requirement to work to be able to provide for oneself as well as family. These opportunities require employment and/or an income. However, as the literature on precarious labour in the creative industries all too readily attests to, volunteer and unpaid work too, require forms of motivation, such a love of one’s work or the possibility of making more lucrative opportunities arise. ‘Enthusiasm’ for Darwin as a Creative Place Enthusiasm can be achieved in many ways, however, in the case of the Darwin creative industry interviewees, what enthuses them to move to, or back to, Darwin? What is attracting them to stay? While leaving one’s home and/or established place of residence is always a big move, the choice to move to and stay in a small, extremely isolated city such as Darwin is almost always circumscribed by a strong emotional connection to the place. It is in this emotional relationship to place that a sense of the sublime can start to become evident, often expressed in terms of the city’s tropical savannah climate or unique remoteness from Australia, but proximity to Asia: It’s just a marvellous place, in terms of the natural environment, I am mesmerised by it and feel a real connection to it, because it is just so marvellous. The other positives are you can't beat the lifestyle, living in shorts and t-shirts and literally outside all the time. And the other thing I love about it is, in terms of the demography of the place, there really is no such thing as the best suburb, or the best street, it is incredible mix, so you can have million dollar mansions with a housing commission block of flats right next door, that you do have black and white and all the shades in between, living in the one street. My entire professional career, has been about promoting understanding and fostering tolerance and appreciation of other cultures. … The community here consider that Asian expanse just to our north as a connecting space.So there are a number of factors connecting creative people to Darwin. On top of the more basic, yet nonetheless motivated reasons for working, there is an enthusiasm evident in peoples’ productive-creative lives. It is a remote area that allows people the time and space to be able to practice their creative activities, including architecture, painting, dance and music as well as the time to think. There are a number of locations that the 61 people who have acknowledged having moved to Darwin from. Some were born in Darwin and moved away for education only to return to practice their creative activities. For example, one acknowledged bringing her skills back with her: Originally from here, I was born in Darwin, so – and I left here when I was 21, and went to live in London, and then I lived in New Zealand for a while. I lived in Sydney … as well, and then came back again. So, bringing those skills, obviously, with me and to try and set up something that you’d find interstate. Inspiration is a vital aspect of enthusiasm. Wordsworth speaks of inspiration in relation to the bible suggesting, “it has an ever-growing adaptation to the future, as the future rises into the present” (420). This idea of inspiration can be carried through to the people of Darwin, as they are inspired to complete works and to stay in Darwin their future ideas meld with the present and are acted out. As one interviewee discusses Darwin is full of inspiration: “The whole of Darwin inspires us because of what Darwin is, because of the natural environment, because of those special characteristics that Darwin has as a city, its different to the other cities in Australia.” In the context of what motivated people to come to Darwin, for some the enthusiasm lies in the people and the situations that Darwin can offer: “One of the reasons I moved here and what I’ve discovered is …It’s less competitive …[there is a] welcoming nature [to] the arts community.” While there may be momentary excitement for an idea following an initial bout of enthusiasm, motivation is required for the idea to progress and manifest into a long-term situation. For a significant proportion of the Darwin-based creative practitioners interviewed as part of this study, this enthusiasm is sustained by the nature and environment of the city which, they believe, encourages and motivates them to stay. As one interviewee suggests: “Absolutely, I think everyone, you'd be hard-pressed to find anyone that doesn’t appreciate the beauty of living here.” There are numerous factors about Darwin that have enthused people to relocate to the area. The main themes discussed were nature, the weather and family and the opportunities that were available. Interestingly, the isolation provided by Darwin is a factor that enthused people to move to the city: I mean that’s why I came up here, not to Darwin initially; I went out bush for 5 years because isolation, I love it. Darwin’s not truly isolated but it is a long way away from the supposed centres. Darwin is in fact a centre itself but it’s just far away from the other centres. Such enthusing factors are prominent throughout the interviews. Darwin gives the creative community an opportunity to slow down and have the time and space to think, which is not offered by cities such as Melbourne or Sydney. Although some did not specify, six people moved to Darwin from Melbourne, five from Sydney and five from Adelaide. There are opportunities that are offered by Darwin that cannot be matched by such large and tightly packed cities. As will be discussed more shortly, such concepts relate to Abraham Maslow’s theories of Self-Actualisation: the need for privacy, “Independence of culture and environment; resisting enculturation” can lead to people moving to areas such as Darwin that allow for isolation and time (Monte 658). These elements allows the realisation of an individual which relies “on own judgement; trusts in self; resists pressure from others and social norms; able to ‘weather hard knocks’ with calm; resists identification with cultural stereotypes; has autonomous values carefully considered” (Monte 658). By fulfilling their ego, people are able to reach a stage of enthusiastic sublime, where enthusiasm is “an affect, the imagination unbridled” (136). Darwin has the space to allow such functions as resisting the social norms; this is not a function that towns such as Sydney or Melbourne are able to provide. The motivation to slow down and reinspire and re-energise as another interviewee discusses is an important factor that enthused some to move to Darwin: “Darwin produces the most amazing artists, you know, like it's such a wonderful place where you can feel inspired all the time. It's got that lovely country town feeling, but still being big enough to be a city, which makes it really unique.” It is important for Darwin to create enthusiasm such as this regarding the creative roles and opportunities available as for Darwin “creativity is the driving force of economic growth” (Florida xv). This is not the case for all economic growth, however, Darwin requires these creative people. As is explained by Luckman et al.: These sorts of aims (cultural flow, artistic influence, networking) appear to us more fitting reasons for seeking greater numbers of creative class professionals from southern states as ‘desirable residents’, rather than the usual emphasis on their bringing with them entrepreneurial skills, investment and cultural capital (especially given the need to find ways of accepting racial alterity). (6) Darwin’s economy depends on tourism and the creative community. Darwin’s strengths arise from the isolation and the seclusion that is available to artists of all kinds, as is discussed by one person: “I think that its strength lies in its isolation from the rest of the country and the fact that it’s a tropical city.” In regards to the weather of Darwin as an integral part of the charm the interviewee continues, “I think that’s a great selling point in that during the bleak weeks of winter down south you can actually come to a city and be part of an outdoor festival, which you’re not going to freeze, and it actually has a different feel than anywhere else in the country.” Many people have found the extreme weather conditions to be have a positive impact on their work. While some move away for the wet season others use it as time to be the most creative as it gives them time to think. For some it was the weather that enthused them to move to Darwin over any other Australian state, “I just came up for the warm weather really.” For others the wet season allows them time to be creative within different areas: “I like the wet season, I’d prefer it to the dry. It’s too dry for me at this time of the year, I like the rain and I like the humidity and all of that, that’s why I’m here.” Enthusiasm, Creativity and Maslow’s Hierarchy of Needs As in the case of one interviewee there were motivating factors that caused them to move back to Darwin, but there was not necessarily any enthusiasm involved. “I came back to Darwin actually to look after my grandmother and I’ve been back in Darwin and that’s when I’ve just been in the process of just continuing on with my choreography.” It is not to suggest that there is not enthusiasm involved in the process; however the motivating factors far outweigh the enthusing factors. Not all of the participants who have moved to Darwin have remained enthused about the decision and have very little motivation to stay. As one participant discussed, “I’m here because I’ve got my business here. That’s the only reason now.” Although some have lost their passion for the city, there is a wealth of enthusiasm amongst the majority of interviewees in regards to moving to Darwin to practice their creativity. Maslow establishes motivation as a vital factor in the human condition. There is a certain hierarchy of needs that have to be met for a person to survive and to thrive. “Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless, since they fail to fill the stomach. Such a man may fairly be said to live by bread alone” (Maslow 37). There are many needs that have to be met for a person to be happy and satisfied beyond instinctual gratifications, such as sustenance, habitation and sex. Motivation allows a person to strive for certain needs and standards. For the people of Darwin, creativity, space, isolation, weather and community can be motivating factors to stay within the city. Once one need has been met, others will emerge and motivations will shift. As Maslow explains: The physiological needs, along with their partial goals, when chronically gratified cease to exist as active determinants or organizers of behaviour. They now exist only in a potential fashion in the sense that they may emerge again to dominate the organism if they are thwarted. But a want that is satisfied is no longer a want. (38) Although somewhat simplistic, Maslow’s hierachical schema is useful to deploy amongst the complexity of contradictory gratifications of interviewees. There needs to be both long term and short enthusiasm for a new want and motivation to achieve goals. Motivation needs to be upheld in order for enthusiasm for the practices to be maintained. Within the creative industries there is a constant need for goals to be met, such as sales or delivering quality goals, and there has to be enthusiasm to do so, especially in the face of unsure or no financial return on work or it will not be achieved. Motivations in life will shift and change with the change of lifestyle, job or situation. Darwin needs to be able to motivate the Creative Industry in order to sustain enthusiasm in the long term. There are certain standards and hierarchies that are present in every person’s life. Once the basic needs of life have been met, motivation can lead to self-actualisation. By moving to Darwin, Creative Industry people are allowing for opportunities for the fulfilment of self-actualisation. As Maslow argues: So far as motivational status is concerned, healthy people have sufficiently gratified their basic needs for safety, belongingness, love, respect and self-esteem so that they are motivated primarily by trends to self-actualisation (defined as ongoing actualisation of potentials, capacities and talents, as fulfilment of mission (or call, fate, destiny, vocation), as a fuller knowledge of, and acceptance of, the person’s own intrinsic nature, as an unceasing trend toward unity, integration or synergy within the person. (25) The people who are practicing within the industry have goals and potentials that need to be met and which motivate them into action; for many of the interviewees in this project, a key action undertaken to enable this was moving to or staying in Darwin. As such Darwin is able to absorb the surplus labour of other cities and use it to enhance local industry on its own terms. Here there is an enthusiasm and passion for creative work that operates on a different level to that present in larger, more built-up cities, which cannot be matched by them. Creative work is inherently motivating through the self-actualisation it allows the creative practitioner. While Darwin allows for these aspects of the creative industries, its relatively small size, and slower pace than bigger cities works to enthuse a unique local creative community, which on a national level punches above its weight. AcknowledgementsThis research was supported under the Australian Research Council’s Linkage Project funding scheme (project number LP0667445). ReferencesDrake, Graham. “‘This Place Gives Me Space’: Place and Creativity in the Creative Industries.” Geoforum 34.4 (2003): 511-524.Florida, Richard. The Rise of the Creative Class. USA: Pluto Press, 2003.Hesmondhalgh, David. Cultural Industries. London: Sage, 2002.Leadbeater, Charles, and Paul Miller. The Pro-Am Revolution: How Enthusiasts Are Changing Our Economy and Society. London: Demos, 2004.Kant, Immanuel, Werner S. Pluhar, and Mary J. Gregor. Critique of Judgement, USA: Hackett Publishing, 1987.Kucklich, Julian. "Precarious Playbour: Modders and the Digital Games Industry." Fibreculture Journal 5 (Sep. 2005). ‹http://journal.fibreculture.org/issue5›.Luckman, Susan. “‘Unalienated Labour’ and Creative Industries: Situating Micro-Entrepreneurial Dance Music Subcultures in the New Economy.” Sonic Synergies: Music, Identity, Technology and Community. Eds. Gerry Bloustien, Margaret Peters, and Susan Luckman. Hampshire: Ashgate, 2008. 185-194.———, Chris Gibson, Tess Lea, and Chris Brennan-Horley. “Darwin as ‘Creative Tropical City’: Just How Transferable Is Creative City Thinking?” University of South Australia. ‹http://www.unisa.edu.au/soac2007/program/papers/0045.PDF›.Maslow, Abraham. Motivation and Personality. USA: Harper and Row Publishers, 1970.———. Self-Actualization. Big Sur Recordings, 1971.———. Toward a Psychology of Being. USA: Van Nostrand Reinhold, 1968.Moran, Dermot. Introduction to Phenemology. London: Routledge, 2000.Neilson, Brett, and Ned Rossiter. "From Precarity to Precariousness and Back Again: Labour, Life and Unstable Networks." Fibreculture Journal 5 (Sep. 2005). ‹http://journal.fibreculture.org/issue5›.Peale, Norman Vincent. Enthusiasm Makes the Difference. USA: Simon and Schuster, 2003.Ross, Andrew. "The Mental Labour Problem." Social Text 18.2 (2000): 1-31.Terranova, Tiziana. "Free Labour: Producing Culture for the Digital Economy." Social Text 18.2 (2000): 33-58.Walker, Ralph C.S. The Arguments and Philosophies of Kant. London: Routledge and Kegan Paul, 1978.Weber, Max, Alexander Morell Henderson, and Talcott Parsons. The Theory of Social and Economic Organization. USA: Free Press, 1997.———, Guenther Roth, and Claus Wittich. Economy and Society, USA: U of California P, 1978.Wordsworth, Christopher. Lectures on the Apocalypse; Critical, Expository, and Practical Hulsean Lects., 1848. Oxford University, 1852.

Introduction Many people interpret the word ‘cult’ through specific connotations, including, but not limited to, a community of like-minded people on the edge of civilization, often led by a charismatic leader, with beliefs that are ‘other’ to societal ‘norms’. Cults are often perceived as deviant, regularly incorporating elements of crime, especially physical and sexual violence. The adoption by some cults of a special uniform or dress code has been readily picked up by popular culture and has become a key ‘defining’ characteristic of the nature of a cult. In this article, we use the semiotic framework of myth, as discussed by Barthes, to demonstrate how cult uniforms become semiotic myths of popular culture. Narratively, the myth of the cult communicates violence, deviance, manipulation, and brainwashing. The myth of on-screen cults has derived itself from a reflexive pop culture foundation. From popular culture inspiring cults to cults inspiring popular culture and back again, society generates its cult myth through three key mechanisms: medicalisation, deviance amplification, and convergence. This means we are at risk of misrepresenting the true nature of cults, creating a definition incongruent with reality. This article traces the history of cults, the expectations of cult behaviour, and the semiotics of uniforms to start the discussion on why society is primed to accept a confusion between nature and the semiotic messaging of “what-goes-without-saying” (Barthes Mythologies 11). Semiotics and Myth Following the basic groundwork of de Saussure in the early 1900s, semiotics is the study of signs and how we use signs to derive meaning from the external world (de Saussure). Barthes expanded on this with his series of essays in Mythologies, adding a layer of connotation that leads to myth (Barthes Mythologies). Connotation, as described by Barthes, is the interaction between signs, feelings, and values. The connotations assigned to objects and concepts become a system of communication that is a message, the message becomes myth. The myth is not defined by the object or concept, but by the way society collectively understands it and all its connotations (Barthes Elements of Semiology 89-91). For scholars like Barthes, languages and cultural artifacts lend themselves to myth because many of our concepts are vague and abstract. Because the concept is vague, it is easy to impose our own values and ideologies upon it. This also means different people can interpret the same concept in different ways (Barthes Mythologies 132). The concept of a cult is no exception. Cults mean different things to different people and the boundaries between cults and religious or commercial organisations are often contested. As a pop culture artifact, the meaning of cults has been generated through repeated exposure in different media and genres. Similarly, pop culture (tv, films, news, etc.) often has the benefit of fiction, which separates itself from the true nature of cults (sensu Barthes Mythologies). Yet, through repeated exposure, we begin to share a universal meaning for the term and all the behaviours understood within the myth. Our repeated exposure to the signs of cults in pop culture is the combined effect of news media and fiction slowly building upon itself in a reflexive manner. We hear news reports of cults behaving in obscure ways, followed by a drama, parody, critique, or satire in a fictitious story. The audience then begins to see the repeated narrative as evidence to the true nature of cults. Over time the myth of the cult naturalises into the zeitgeist as concretely as any other sign, word, or symbol. Once the myth is naturalised, it is better used as a narrative device when affixed to a universally recognised symbol, such as the uniform. The uniform becomes an efficient device for communicating meaning in a short space of time. We argue that the concept of cult as myth has entered a collective understanding, and so, it is necessary to reflect on the mechanisms that drove the correlations which ultimately created the myth. Barthes’s purpose for analysing myth was “to track down, in the decorative display of what-goes-without-saying, the ideological abuse which, in my view, is hidden there” (Barthes Mythologies 11). For this reason, we must briefly look at the history of cults and their relationship with crime. A Brief History of Cults ‘Cult’ derives from the Latin root, cultus, or cultivation, and initially referred to forms of religious worship involving special rituals and ceremonies directed towards specific figures, objects, and/or divine beings. Early to mid-twentieth century sociologists adopted and adapted the term to classify a kind of religious organisation and later to signal new forms of religious expression not previously of primary or singular interest to the scholar of religion (Campbell; Jackson and Jobling; Nelson). The consequences were such that ‘cult’ came to carry new weight in terms of its meaning and reception, and much like other analytical concepts developed an intellectual significance regarding religious innovation it had not previously possessed. Unfortunately, this was not to last. By the early 1990s, ‘cult’ had become a term eschewed by scholars as pejorative, value-laden, and disparaging of its supposed subject matter; a term denuded of technical and descriptive meaning and replaced by more value-neutral alternatives (Dillon and Richardson; Richardson; Chryssides and Zeller). Results from well-published surveys (Pfeifer; Olson) and our own experience in teaching related subject matter revealed predominantly negative attitudes towards the term ‘cult’, with the inverse true for the alternative descriptors. Perhaps more importantly, the surveys revealed that for the public majority, knowledge of ‘cults’ came via media reportage of particularly the sensational few, rather than from direct experience of new religions or their members more generally (Pfeifer). For example, the Peoples Temple, Branch Davidian, and Heaven’s Gate groups featured heavily in news and mass media. Importantly, reporting of each of the tragic events marking their demise (in 1978, 1993, and 1997 respectively) reinforced a burgeoning stereotype and escalated fears about cults in our midst. The events in Jonestown, Guyana (Peoples Temple), especially, bolstered an anticult movement of purported cult experts and deprogrammers offering to save errant family members from the same fate as those who died [there]. The anticult movement portrayed all alleged cults as inherently dangerous and subject only to internal influences. They figured the charismatic leader as so powerful that he could take captive the minds of his followers and make them do whatever he wanted. (Crockford 95) While the term ‘new religious movement’ (NRM) has been used in place of cults within the academic sphere, ‘cult’ is still used within popular culture contexts precisely because of the connotations it inspires, with features including charismatic leaders, deprogrammers, coercion and mind-control, deception, perversion, exploitation, deviance, religious zealotry, abuse, violence, and death. For this reason, we still use the word cult to mean the myth of the cult as represented by popular culture. Representations of Cults and Expectations of Crime Violence and crime can be common features of some cults. Most NRMs “stay within the boundaries of the law” and practice their religion peacefully (Szubin, Jensen III, and Gregg 17). Unfortunately, it is usually those cults that are engaged in violence and crime that become newsworthy, and thus shape public ‘knowledge’ about the nature of cults and drive public expectations. Two of America’s most publicised cults, Charles Manson and the Manson Family and the Peoples Temple, are synonymous with violence and crime. Prior to committing mass suicide by poison in Jonestown, the Peoples Temple accumulated many guns as well as killing Congressman Leo Ryan and members of his party. Similarly, Charles Manson and the Manson Family stockpiled weapons, participated in illegal drug use, and murdered seven people, including Hollywood actor Sharon Tate. The high-profile victims of both groups ensured ongoing widespread media attention and continuous popular culture interest in both groups. Other cults are more specifically criminal in nature: for example, the Constanzo group in Matamoros, while presenting as a cult, are also a drug gang, leading to many calling these groups narco-cults (Kail 56). Sexual assault and abuse are commonly associated with cults. There have been numerous media reports worldwide on the sexual abuse of (usually) women and/or children. For example, a fourteen-year-old in the Children of God group alleged that she was raped when she disobeyed a leader (Rudin 28). In 2021, the regional city of Armidale, Australia, became national news when a former soldier was arrested on charges of “manipulating a woman for a ‘cult’ like purpose” (McKinnell). The man, James Davis, styles himself as the patriarch of a group known as the ‘House of Cadifor’. Police evidence includes six signed “slavery contracts”, as well as 70 witnesses to support the allegation that Mr Davis subjected a woman to “ongoing physical, sexual and psychological abuse and degradation” as well as unpaid prostitution and enslavement (McKinnell). Cults and Popular Culture The depiction of cults in popular culture is attracting growing attention. Scholars Lynn Neal (2011) and Joseph Laycock (2013) have initiated this research and identified consistent stereotypes of 'cults’ being portrayed throughout popular media. Neal found that cults began to be featured in television shows as early as the 1950s and 1960s, continually escalating until the 1990s before dropping slightly between 2000 and 2008 (the time the research was concluded). Specifically, there were 10 episodes between 1958-1969; 19 in the 1970s, which Neal attributes to the “rise of the cult scare and intense media scrutiny of NRMs” (97); 25 in the 1980s; 72 in the 1990s; and 59 between 2000 and 2008. Such academic research has identified that popular culture is important in the formation of the public perception, and social definition, of acceptable and deviant religions (Laycock 81). Laycock argues that representations of cults in popular culture reinforces public narratives about cults in three important ways: medicalisation, deviance amplification, and convergence. Medicalisation refers to the depiction of individuals becoming brainwashed and deprogrammed. The medicalisation of cults can be exacerbated by the cult uniform and clinical, ritualistic behaviours. Deviance amplification, a term coined by Leslie Wilkins in the 1960s, is the phenomenon of ‘media hype’, where the media selects specific examples of deviant behaviour, distorting them (Wilkins), such that a handful of peripheral cases appears representative of a larger social problem (Laycock 84). Following the deviance amplification, there is then often a 'moral panic' (a term coined by Stanley Cohen in 1972) where the problem is distorted and heightened within the media. Cults are often subject to deviance amplification within the media, leading to moral panics about the ‘depraved’, sexual, criminal, and violent activities of cults preying on and brainwashing innocents. Convergence “is a rhetorical device associated with deviance amplification in which two or more activities are linked so as to implicitly draw a parallel between them” (Laycock 85). An example of convergence occurred when the Branch Davidians were compared to the Peoples Temple, ultimately leading the FBI “to end the siege through an aggressive ‘dynamic entry’ in part because they feared such a mass suicide” (Laycock 85). The FBI transferred responsibility for the deaths to ‘mass suicide’, which has become the common narrative of events at Waco. Each of the three mechanisms have an important role to play in the popular culture presentation of cults to audiences. Popular media sources, fictional or not, are incentivised to present the most diabolical cult to the audience – and this often includes the medicalised elements of brainwashing and manipulation. This presentation reinforces existing deviance amplification and moral panics around the depraved activities of cults, and in particular sexual and criminal activities. And finally, convergence acts as a 'cultural script’ where the portrayal of these types of characteristics (brainwashing, criminal or violent behaviour, etc.) is automatically associated with cults. As Laycock argues, “in this way, popular culture has a unique ability to promote convergence and, by extension, deviance amplification” (85). The mechanisms of medicalisation, deviance amplification and convergence are important to the semiotic linking of concepts, signs, and signifiers in the process of myth generation. In efficiently understanding the message of the myth, the viewer must have a sign they can affix to it. In the case of visual mediums this must be immediate and certain. As many of the convergent properties of cults are behavioural (acts of violence and depravity, charismatic leaders, etc.), we need a symbol that audiences can understand immediately. Uniforms achieve this with remarkable efficiency. Upon seeing a still, two-dimensional image of people wearing matching garb it can be made easily apparent that they are part of a cult. Religious uniforms are one of the first visual images one conjures upon hearing the word cult: “for most people the word ‘cult’ conjures up ‘60s images of college students wearing flowing robes, chanting rhythmically and spouting Eastern philosophy” (Salvatore cited in Petherick 577; italics in original). The impact is especially pronounced if the clothes are atypical, anachronistic, or otherwise different to the expected clothes of the context. This interpretation then becomes cemented through the actions of the characters. In Rick and Morty, season 1, episode 10, Morty is imprisoned with interdimensional versions of himself. Despite some morphological differences, each Morty is wearing his recognisable yellow top and blue pants. While our Morty’s back is turned, five hooded, robed figures in atypical garb with matching facial markings approach Morty. The audience is immediately aware that this is a cult. The comparison between the uniform of Morty and the Morty cult exemplifies the use of cult uniform in the myth of Cults. The cult is then cemented through chanting and a belief in the “One true Morty” (Harmon et al.). Semiotics, Clothes, and Uniforms The semiotics of clothes includes implicit, explicit, and subliminal signs. The reasons we choose to wear what we wear is governed by multiple factors both within our control and outside of it: for instance, our body shape, social networks and economic status, access to fashion and choice (Barthes The Fashion System; Hackett). We often choose to communicate aspects of our identity through what we wear or what we choose not to wear. Our choice of clothing communicates aspects of who we are, but also who we want to be (Hackett; Simmel; Veblen) Uniforms are an effective and efficient communicative device. Calefato’s classification of uniforms is not only as those used by military and working groups, but also including the strictly coded dress of subcultures. Unlike other clothes which can be weakly coded, uniforms differentiate themselves through their purposeful coded signalling system (Calefato). To scholars such as Jennifer Craik, uniforms intrigue us because they combine evident statements as well as implied and subliminal communications (Craik). Theories about identity predict that processes similar to the defining of an individual are also important to group life, whereby an individual group member's conceptualisation of their group is derived from the collective identity (Horowitz; Lauger). Collective identities are regularly emphasised as a key component in understanding how groups gain meaning and purpose (Polletta and Jasper). The identity is generally constructed and reinforced through routine socialisation and collective action. Uniforms are a well-known means of creating collective identities. They restrict one’s clothing choices and use boundary-setting rituals to ensure commitment to the group. In general, the more obvious the restriction, the easier it is to enforce. Demanding obvious behaviours from members, unique to the community, simultaneously generates a differentiation between the members and non-members, while enabling self-enforcement and peer-to-peer judgments of commitment. Leaders of religious movements like cults and NRMs will sometimes step back from the punitive aspects of nonconformity. Instead, it falls to the members to maintain the discipline of the collective (Kelley 109). This further leads to a sense of ownership and therefore belonging to the community. Uniforms are an easy outward-facing signal that allows for ready discrimination of error. Because they are often obvious and distinctive dress, they constrain and often stigmatise members. In other collective situations such as with American gangs, even dedicated members will deny their gang affiliation if it is advantageous to do so (Lauger Real Gangstas). While in uniform, individuals cannot hide their membership, making the sacrifice more costly. Members are forced to take one hundred percent of the ownership and participate wholly, or not at all. Through this mechanism, cults demonstrate the medicalisation of the members. Leaders may want their members to be unable to escape or deny affiliation. Similarly, their external appearances might invite persecution and therefore breed resilience, courage, and solidarity. It is, in essence, a form of manipulation (see for instance Iannaccone). Alternatively, as Melton argues, members may want to be open and proud of their organisation, as displayed through them adopting their uniforms (15). The uniform of cults in popular media is a principal component of medicalisation, deviance amplification, and convergence. The uniform, often robes, offers credence to the medicalisation aspect: members of cults are receiving ‘treatment’ — initially, negative treatment while being brainwashed, and then later helpful/saving treatment when being deprogrammed, providing they survive a mass suicide attempt and/or, criminal, sexual, or violent escapades. Through portraying cult members in a distinctive uniform, there is no doubt for the audience who is receiving or in need of treatment. Many of the cults portrayed on screen can easily communicate the joining of a cult by changing the characters' dress. Similarly, by simply re-dressing the character, it is communicated that the character has returned to normal, they have been saved, they are a survivor. In Unbreakable Kimmy Schmidt, while three of the four ‘Mole women’ integrate back into society, Gretchen Chalker continues to believe in their cult; as such she never takes of her cult uniform. In addition, the employment of uniforms for cult members in popular culture enables an instant visual recognition of ‘us’ and ‘them’, or ‘normal’ and ‘abnormal’, and reinforces stereotypical notions of social order and marginalised, deviant (religious) groups (Neal 83). The clothing differences are obvious in The Simpsons season 9, episode 13, “Joy of Sect”: ‘Movementarian’ members, including the Simpsons, don long flowing robes. The use of cult uniform visualises their fanatical commitment to the group. It sets them apart from the rest of Springfield and society (Neal 88-89). The connection between uniforms and cults derives two seemingly paradoxical meanings. Firstly, it reduces the chances of the audience believing that the cult employed ‘deceptive recruiting’ techniques. As Melton argues, because of the association our society has with uniforms and cults, “it is very hard for someone to join most new religions, given their peculiar dress and worship practices, without knowing immediately its religious nature” (14). As such, within popular media, the presence of the uniform increases the culpability of those who join the cult. Contrarily, the character in uniform is a sign that the person has been manipulated and/or brainwashed. This reduces the culpability of the cult member. However, the two understandings are not necessarily exclusive. It is possible to view the cult member as a naïve victim, someone who approached the cult as an escape from their life but was subsequently manipulated into behaving criminally. This interpretation is particularly powerful because it indicates cults can prey on anyone, and that anyone could become a victim of a cult. This, in turn, heightens the moral panic surrounding cults and NRMs. The on-screen myth of the cult as represented by its uniform has a basis in the real-life history of NRMs. Heaven’s Gate members famously died after they imbibed fatal doses of alcohol and barbiturates to achieve their ‘final exit’. Most members were found laid out on beds covered in purple shrouds, all wearing matching black shirts, black pants, and black and white Nike shoes. The famous photos of Warren Jeffs’s polygamous Fundamentalist Church of Jesus Christ of Latter-Day Saints, the subject of Netflix’s Keep Sweet: Pray and Obey, depict multiple women in matching conservative dresses with matching hairstyles gathered around a photo of Jeffs. The image and uniform are a clear influence on the design of Unbreakable’s ‘Mole women’. A prime example of the stereotype of cult uniforms is provided by the Canadian comedy program The Red Green Show when the character Red tells Harold “cults are full of followers, they have no independent thought, they go to these pointless meetings ... they all dress the same” (episode 165). The statement is made while the two main characters Red and Harold are standing in matching outfits. Blurring Nature and Myth Importantly, the success of these shows very much relies on audiences having a shared conception of NRMs and the myth of the cult. This is a curious combination of real and fictional knowledge of the well-publicised controversial events in history. Fictional cults frequently take widely held perspectives of actual religious movements and render them either more absurd or more frightening (Laycock 81). Moreover, the blurring of fictional and non-fictional groups serves to reinforce the sense that all popular culture cults and their real-world counterparts are the same; that they all follow a common script. In this, there is convergence between the fictional and the real. The myth of the cult bleeds from the screen into real life. The Simpsons’ “The Joy of Sect” was televised in the year following the suicide of the 39 members of the Heaven’s Gate group, and the storyline in part was influenced by it. Importantly, as a piercing, satirical critique of middle-class America, the “Joy of Sect” not only parodied traditional and non-traditional religion generally (as well as the ‘cult-like’ following of mass media such as Fox); scholars have shown that it also parodied the ‘cult’ stereotype itself (Feltmate). While Heaven’s Gate influenced to a greater or lesser extent each of the TV shows highlighted thus far, it was also the case that the group incorporated into its eschatology aspects of popular culture linked primarily to science fiction. For example, group members were known to have regularly watched and discussed episodes of Star Trek (Hoffmann and Burke; Sconce), adopting aspects of the show’s vernacular in “attempts to relate to the public” (Gate 163). Words such as ‘away-team’, ‘prime-directive’, ‘hologram’, ‘Captain’, ‘Admiral’, and importantly ‘Red-Alert’ were adopted; the latter, often signalling code-red situations in Star Trek episodes, appeared on the Heaven’s Gate Website in the days just prior to their demise. Importantly, allusions to science fiction and Star Trek were incorporated into the group’s self-styled ‘uniform’ worn during their tragic ritual-suicide. Stitched into the shoulders of each of their uniforms were triangular, Star Trek-inspired patches featuring various celestial bodies along with a tagline signalling the common bond uniting each member: “Heaven’s Gate Away Team” (Sconce). Ironically, with replica patches readily for sale online, and T-shirts and hoodies featuring modified though similar Heaven’s Gate symbolism, this ‘common bond’ has been commodified in such a way as to subvert its original meaning – at least as it concerned ‘cult’ membership in the religious context. The re-integration of cult symbols into popular culture typifies the way we as a society detachedly view the behaviours of cults. The behaviour of cults is anecdotally viewed through a voyeuristic lens, potentially exacerbated by the regular portrayals of cults through parody. Scholars have demonstrated how popular culture has internationally impacted on criminological aspects of society. For instance, there was a noted, international increase in unrealistic expectations of jurors wanting forensic evidence during court cases after the popularity of forensic science in crime dramas (Franzen; Wise). After the arrest of James Davis in Armidale, NSW, Australia, the Sydney Morning Herald reported that Davis was the patriarch of the “House of Cadifor” and he was part of a “cult” (both reported in inverted commas). The article also includes an assumption from Davis's lawyer that, in discussing the women of the group, “the Crown might say ‘they’ve been brainwashed’”. Similarly, the article references the use of matching collars by the women (Mitchell). Nine News reported that the “ex-soldier allegedly forced tattooed, collared sex slave into prostitution”, bringing attention to the clothing as part of the coercive techniques of Davis. While the article does not designate the House of Cadifor as a cult, they include a quote from the Assistant Commissioner Justine Gough, “Mr Davis' group has cult-like qualities”, and included the keyword ‘cults’ for the article. Regrettably, the myth of cults and real-world behaviours of NRMs do not always align, and a false convergence is drawn between the two. Furthermore, the consistent parodying and voyeuristic nature of on-screen cults means we might be at fault of euphemising the crimes and behaviours of those deemed to be part of a ‘cult’. Anecdotally, the way Armidale locals discussed Davis was through a lens of excitement and titillation, as if watching a fictional story unfold in their own backyard. The conversations and news reporting focussed on the cult-like aspects of Davis and not the abhorrence of the alleged crimes. We must remain mindful that the cinematic semiology of cults and the myth as represented by their uniform dress and behaviours is incongruent with the nature of NRMs. However, more work needs to be done to better understand the impact of on-screen cults on real-world attitudes and beliefs. Conclusion The myth of the cult has entered a shared understanding within today’s zeitgeist, and the uniform of the cult stands at its heart as a key sign of the myth. Popular culture plays a key role in shaping this shared understanding by following the cultural script, slowly layering fact with fiction, just as fact begins to incorporate the fiction. The language of the cult as communicated through their uniforms is, we would argue, universally understood and purposeful. The ubiquitous representation of cults portrays a deviant group, often medicalised, and subject to deviance amplification and convergence. When a group of characters is presented to the audience in the same cult dress, we know what is being communicated to us. Fictional cults in popular culture continue to mirror the common list of negative features attributed to many new religious movements. Such fictional framing has come to inform media-consumer attitudes in much the same way as news media, reflecting as they do the cultural stock of knowledge from which our understandings are drawn, and which has little grounding in the direct or immediate experience of the phenomena in question. In short, the nature of NRMs has become confused with the myth of the cult. More research is needed to understand the impact of the myth of the cult. However, it is important to ensure “what-goes-without-saying” is not obfuscating, euphemising, or otherwise misrepresenting nature. References Barthes, Roland. Elements of Semiology. London: Jonathon Cape, 1967. ———. The Fashion System. U of California P, 1990. ———. Mythologies. Trans. 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