Journal articles on the topic 'Ethical Leadership (ELS)'

Purpose Combining two distinct streams of research studies in leadership and organizational management i.e. ethical leadership and Green human resource management (Green HRM) practices, the purpose of this paper is to investigate the impact of ethical leadership style (ELS) on employees’ job satisfaction (JS) with a mediating role of Green HRM and psychological safety in health sector organizations. Design/methodology/approach A quantitative methodology was adopted to achieve the aims of this study. Data were collected through pencil/paper questionnaires from the respondents (n=177) working in a public sector healthcare organization of Pakistan. Reliability and validity of measures were tested via AMOS (18) software. Results of proposed hypotheses were tested via Preacher and Hayes (2008) macro of mediation. Findings Contrary to the first hypothesis, no evidence of the direct impact of ELS on employees’ JS was found. However, the mediating roles of Green HRM and psychological safety were supported by the results. Originality/value Through this study, the authors have addressed three key gaps in the extant literature of ELS and corporate social responsibility, i.e. exploring the underlying mechanism through which ELS leads to important outcomes with two novel mediators, i.e. Green HRM and psychological safety, the role of ELS in promoting Green HRM in organizations and evidence from a public sector health organization in a developing country, Pakistan. Implications of the study are discussed.

Ziel des vorliegenden Beitrages ist, die Gütekriterien eines Instruments zur Erfassung von ethischer Führung zu überprüfen. Ausgangspunkt war die Übersetzung der Ethical Leadership Scale von Brown, Trevino und Harrison (2005) ins Deutsche (ELS-D). Anschließend wurde anhand dreier Stichproben (N1 = 100, N2 = 119, N3 = 507) die faktorielle Binnenstruktur des Instrumentes überprüft. Es ergaben sich zwei Faktoren (ethische Mitarbeiterführung und ethisches Rollenmodell). Es zeigten sich konvergente Validitäten zwischen den Skalen ethischer Führung und transformationaler, transaktionaler, mitarbeiter- und aufgabenorientierter Führung (positive Korrelationen) sowie Laissez-faire (negative Korrelation). Demgegenüber waren die Skalen ethischer Führung erwartungskonform überwiegend unabhängig vom Alter der geführten Mitarbeiter und vom Geschlecht der Führungskraft. Hohe Zusammenhänge zwischen ethischer Führung und der Arbeitszufriedenheit sowie dem Commitment der Mitarbeiter werden als Belege für die Konstruktvalidität gewertet. Die interne Konsistenz der ELS-D-Skalen war in allen drei empirischen Studien gut. Insgesamt steht mit der hier vorgestellten deutschen Adaptation der ELS ein ökonomisches Instrument mit ansprechenden Gütekriterien für den Einsatz bereit.

PurposeThis paper empirically addresses the question of whether the meaning of ethical leadership is constant across cultures. Drawing on the implicit leadership theory (ILT), we examine whether people in Australia and Pakistan respond to perceived ethical leadership in a similar or different manner. By comparing employees' interpretation of the key attributes associated with ethical leadership, we advance construct-specific knowledge in cross-national contexts.Design/methodology/approachSince meaningful cross-country comparisons of a research construct require an equivalent measurement of it, we examine the issue of cross-cultural measurement invariance of ethical leadership. Specifically, this study explores the configural, metric and scalar invariance of ethical leadership by obtaining data from matched international samples.FindingsThe findings broadly support cross-cultural generalisability of the construct's meaning and cross-cultural transferability of the ethical leadership scale (ELS). They suggest that measures of ethical leadership constructs should be used in different cultures with caution because significant differences may exist at the item level.Originality/valueThis study provides cross-cultural endorsement to the construal of ethical leadership by presenting evidence that supports convergence in the construct's meaning across Eastern and Western cultures. The study has enhanced the construct validity of ethical leadership through the use of the refined multiple-sample analytical approach. Previous studies have assumed that measures of ethical leadership are invariant across various contexts. However, this is the first study to employ a robust methodological technique (metric and path invariance) that demonstrates the significant difference between each item and path and generalises the validity of ethical leadership construct and its measures by using international samples.

The aim of this study is to identify how undergraduate and graduate students perceive the ethical leadership behaviors of academic staff. It is also tried to be found out whether dimensions of ethical leadership behavior (communicational ethics, climate ethics, ethics in decision making processes and behavioral ethics) show differences according to the variables of educational level, gender and age of the participant students. The study is in descriptive survey model. The sample is undergraduate and graduate students at Dicle University, Faculty of Education in 2013-2014. As data collection tool “Ethical Leadership Scale (ELS)” developed by Yılmaz (2005) was used. Mean, standard deviation, independent sample t-test and ANOVA test were used to analyze the data. It is concluded that the undergraduate and graduate students’ perceptions of ethical leadership behaviors of academic staff are at mid-level. The means concerning the ethical leadership behaviors of academic staff in terms of behavioral ethics, ethical decision making and communication ethics is 3.01, 3.00 and 2.89 respectively. The lowest mean about the perceptions of undergraduate and graduate students’ about leadership behaviors of academic staff is in climate ethics (2.83).

Aim: Affecting the attitudes and the behaviors of the employees, leaders’ ethical focused behavior is one of the most important factors affecting employee work motivation. The study was conducted with the aim of examining the relationship between ethical leadership behavior and the work motivation of Intensive Care Nurses (ICNs). Material and Methods: The study adopted a cross-sectional and descriptive design and was performed between August and October 2018 with 98 ICNs at a university hospital in Turkey. A Nurses’ Description Form, the Ethical Leadership Scale, and the Nurses’ Work Motivation Scale were used to collect data. Since the data were found to be normally distributed, to compare the total scores of ethical leadership scale and nurses’ work motivation scale for demographic information of the nurses independent t-test and analysis of variance (ANOVA) test were used. Pearson correlation analysis was used to determine the relationship between ethical leadership and work satisfaction. Results: A statistically significant positive correlation was found between the mean total score of the Ethical Leadership Scale and the mean total score of the Nurses’ Work Motivation Scale (p < 0.001). A statistically significant difference was found between the mean total score of the ELS and the number of patients for whom daily nursing care was provided (p < 0.05). Conclusions: It was concluded from this study that the perceptions of ICNs concerning ethical leadership behavior and their work motivation were at a medium level. In addition, it was found that the nurses’ ethical leadership behavior had a positive effect on their work motivation. Nursing leaders should therefore endeavor to maintain their ethical behavioral integrity in order to promote nurses’ work motivation.

The notion of corporate social responsibility (CSR) has been around for many decades. However, even in 2021, its spectrum is still evolving. Several studies addressed CSR for realizing different organizational outcomes. However, its significance in achieving employee-related consequences is relatively new to the literature. In the same manner, it is not clear from existing literature how ethical leaders can impact their followers’ CSR-related behavior, for example, employee pro-environmental behavior (EPB). With this background, the current study aims to explore the relationship of CSR at the employee level (CSR-E) with EPB through the mediating effect of ethical leadership (ELS) in the healthcare sector of a developing economy. This study also proposes a conditional indirect effect of quality of work-life (QWL) in this relationship. The data for the current study were obtained from different hospitals located in a large city through a self-administered questionnaire. The data were examined through the structural equation modeling (SEM) technique. The results validated that CSR-E positively influences EPB, and ELS partially mediates this relationship. Furthermore, the results also confirmed the presence of the conditional indirect effect of QWL in the proposed relationship of the current study. These findings will be helpful for healthcare policymakers to enhance the pro-environmental behavior of employees at the workplace through CSR-E and ELS. These results will also be helpful in reducing the overall environmental footprint of a hospital.

ObjectiveWe sought to understand ethics and education needs of emergency nurses and physicians in paediatric and adult emergency departments (EDs) in order to build ethics capacity and provide a foundation for the development of an ethics education programme.MethodsThis was a prospective cross-sectional survey of all staff nurses and physicians in three tertiary care EDs. The survey tool, called Clinical Ethics Needs Assessment Survey, was pilot tested on a similar target audience for question content and clarity.ResultsOf the 123 participants surveyed, 72% and 84% of nurses and physicians fully/somewhat agreed with an overall positive ethical climate, respectively. 69% of participants reported encountering daily or weekly ethical challenges. Participants expressed the greatest need for additional support to address moral distress (16%), conflict management with patients or families (16%) and resource issues (15%). Of the 23 reported occurrences of moral distress, 61% were associated with paediatric mental health cases. When asked how the ethics consultation service could be used in the ED, providing education to teams (42%) was the most desired method.ConclusionsNurses report a greater need for ethics education and resources compared with their physician colleagues. Ethical challenges in paediatric EDs are more prevalent than adult EDs and nurses voice specific moral distress that are different than adult EDs. These results highlight the need for a suitable educational strategy, which can be developed in collaboration with the leadership of each ED and team of hospital ethicists.

Abstract The study gathered evidence of validity based on the internal structure and relations with external variables of the Ethical Leadership Behavior Scale. The study participants were 405 workers of both sexes (64.7% female), aged 19-69 years (M = 35.7; SD = 10.9), who answered the Brazilian version of the scale and instruments to assess other constructs. The confirmatory factor analyses pointed to a final version of 35 items concentrated in a single factor, with an internal consistency index of 0.96. In the validity evidence in relation to external variables, the scale was positively and moderately correlated with work engagement, job satisfaction, and affective organizational commitment; weakly and positively with general mental health; and weakly and negatively with burnout. The future use of the scale in organizational research and diagnostics on ethical leadership behavior is recommended.

This is a review of the book A Handbook for Caring Science: Expanding the Paradigm. Leading scholars in the field of Caring Science contribute to this important work covering a range of topics. The book is divided into 10 sections, each of which is focused on areas of Caring Science including practice, research, education, and leadership. Importantly, this work considers an international perspective. A focus on nurses’ self- care is also emphasized. Grounding this work is a discussion of the philosophical, ontological, metaphysical, cosmological, and ethical ideas of Unitary Caring Science. This book is a must read for students, nurses in practice, nurse researchers, and academics who are interested in Caring Science.

A collection of critical essays on Professor Segun Gbadegesin, one of the most preeminent figures in African philosophy, is by no mean an insignificant feat. This is all the more so because the volume has the objective of achieving a multidisciplinary interrogation of Gbadegesin’s philosophical oeuvre. This is a herculean task because Gbadegesin’s philosophical outputs straddles philosophy of culture, bioethics, social and political philosophy, ethics, and African philosophy. With his African Philosophy: Traditional Yorùbá Philosophy and Contemporary African Realities (1991), Professor Gbadegesin effectively brought deep philosophical insights into significant issues in Africa’s postcolonial malaise. The 16-chapter volume has a sufficiently wide array of significant scholars whose different perspectives provide a wide context within which to situate the brilliant scholarship of Segun Gbadegesin. These chapters all attempted to unravel the core of Gbadegesin’s multifaceted philosophical framework. While some confronted some basic elements of his work, like chapter four (human personality), seven (work), and nine (destiny), other chapters took the thematic concerns of, say, communitarianism and ethics as the springboard for further reflections on corruption, nationalism and nation building, citizenship, religion, personhood, leadership, race, justice, gender and the nature of African philosophy. However, with this distribution of chapters, there is a cogent doubt whether the book actually does critical justice to the imperative of critically engagement with Segun Gbadegesin’s philosophical corpus.

This study aimed to analyze the correlation between Human Capital Sustainability Leadership style and manager resilience through a pragmatic worldview. Using explanatory sequential mixed methods research design (QUAN→qual), respondents covered were managers from the Airline Operations Group of an AIRLINE Company with at least one year of managerial experience within the organization. In the quantitative phase, Human Capital Sustainability Leadership Scale by Di Fabio and Peiro (2018) and Domain-Specific Resilient Systems Scales (DRSSWork) by Maltby, Day, Hall, and Chivers (2019) were used for the online survey. Forty-five (45) eligible respondents have participated. Mean, standard deviation, and Spearman rank correlation coefficient were employed. To further explain the quantitative results, one-on-one qualitative interviews were done with eight (8) key informants, face-toface and online. Themes were identified. Results showed that Human Capital Sustainability Leadership style was exhibited by the Airline Operations Group managers to a very high degree while resilience was exhibited to a high degree. There was a linear, positive, and highly significant correlation between Human Capital Sustainability Leadership style and resilience. Each aspect of the Human Capital Sustainability Leadership style was positively, highly, and significantly correlated with manager resilience. Through triangulation, a model of leadership styles and manager resiliency was built. To implement the model, implications for a management development program were identified.ReferencesAcosta, H., Cruz-Ortiz, V., Salanova, M., & Llorens S. (2015). Healthy organization: Analysing its meaning based on the HERO model. Revista de Psicologia Social, 30 (2), 323-350. http://dx.doi.org/10.1080/21711976.2015.1016751.Ashegi, M. & Hashemi, E. (2019). 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Purpose This paper aims to review the latest management developments across the globe and pinpoint practical implications from cutting-edge research and case studies. Design/methodology/approach This briefing is prepared by an independent writer who adds their own impartial comments and places the articles in context. Findings This research paper concentrates on forming a conceptual framework that links ethical leadership (ELS) – via the concepts of psychological safety and Green Human Resource Management (Green HRM) – to job satisfaction. Although evidence for ELS directly impacting job satisfaction was not found within the study's survey results, it was clear that Green HRM and psychological safety are both influential factors in the interrelationship of ELS and job satisfaction. Originality/value The briefing saves busy executives and researchers hours of reading time by selecting only the very best, most pertinent information and presenting it in a condensed and easy-to-digest format.

Ethical leadership emphasizes the promotion of ethical behavior through two-way communication with followers. This article introduces the development of an ethical leadership communication scale that was created based on three categories of an ethical leadership conceptual framework, namely, the leader being an example of ethics in action, the leader treating his/her followers fairly, the leader actively managing morality. Relevant items were developed and subjected to factor analysis with a sample of 175 respondents from organization A, resulting in a 1-factor solution with 15 items. Using a 522-person sample from organizations B and C, we verified the 1-factor solution with 15-item with confirmatory factor analysis. We further validated the 15-item ethical leadership communication scale by regressing outcomes with structural equation modeling (SEM) from Organization D. We then tested the ethical leadership communication scale with the ethical leadership questionnaire and ethical leadership survey (ELS), and analyzed the data using multi-level hierarchical regression. Results suggest that the ethical leadership communication scale as a construct is a unique contribution beyond the ethical leadership constructs in explaining organizational citizenship behaviors. The new ethical leadership communication scale (the Ethical Leadership Communication Scale-15) demonstrates adequate reliability, validity, and across organization generalizability. Findings of this study further the model of ethical leadership and communication behavior and help to re-conceptualize the role of dyadic communication in ethical leadership. This study paves the way for finer-grained theorizing and analysis of ethical leadership and communication dynamics in the workplace.

Purpose This study aims to propose a research model that emphasizes the moderating influence of ethical leadership (ELS) and the link between socially responsible human resource management (SRHRM) and leaders’ eco-helping behavior (LEH) in the aviation industry. Design/methodology/approach The authors used a time-lag research design. Data were gathered from 397 respondents working for aviation companies in Vietnam and analyzed using SmartPLS 4.0. Findings The findings show that SRHRM has a beneficial effect on LEH through employees’ voluntary workplace green behavior (EVB). Based on social cognitive theory, this study developed a theoretical model of how SRHRM influences LEH through EVB. The authors discovered that SRHRM increased LEH and that EVB mediated this favorable relationship. Furthermore, the results demonstrate that ELS mitigates the indirect impact of SRHRM on LEH via EVB. Research limitations/implications Future studies should assess constructs with numerous observations across time, with a larger sample size and in different industrial settings. Practical implications Volunteerism is one of the most important values in the aviation industry given that it is vulnerable to practices such as overbooking, delaying, postponing flights and pressure weather. Originality/value This study emphasized the impact of SRHRM and ELS on LEH while fulfilling their professional obligations. EVB may be best positioned to mediate the relationship between SRHRM and LEH.

Purpose The authors wanted to analyze their belief that an ethical leadership style in managers would improve both organizational citizenship behaviors (OCBs) and creative performance (CP) in their employees. Design/methodology/approach To test their hypotheses, the authors collected data from a large multinational company in Pakistan in the consumer goods sector. The HR department allowed the authors to approach the staff directly and ask them to participate. Employees were asked to fill in a questionnaire containing statements about demographics, ELS and PCF. All questionnaires were submitted in English. A total of 500 questionnaires were administered and 248 were completed. Findings The research demonstrated the effect on both organizational citizenship behaviors (OCBs) and creative performance (CP). The authors showed how psychological contract fulfilment (PCF) was the mediating mechanism that explained the link. Originality/value Managers should pay close attention to the practical implications. It was clear employees paid close attention to their leaders’ attitudes so managers needed to set the right tone. If they showed good behaviour, it encouraged followers to do the same. The research also showed that ethical leaders were better at fulfilling the “psychological contract” of employees. When this was the case, an employee’s sense of commitment was enhanced as they expected their needs to be met in the future.

This paper explores Benedictine leadership as a concept and praxis hinged on the value of charity. It underscores the tenets of Care ethics in conjunction with Benedictine Spirituality. Using philosophical and theological lens, this paper attempts to 1) present the Benedictine Leadership vis-à-vis Care ethics 2) proffer that charity or care is the driving force of a transformational leader and, 3) purport that a caring leader, directly or indirectly, can transform policies and practices as s/he carves spaces for communion. References Casey, M., St. Benedict's Teaching on the Abbot. Introducing Benedict's Rule. St.Ottilien, 2006. Chodorow, Nancy. The Reproduction of Mothering. Berkeley: University of California Press, 1978. Chodorow, Nancy. The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender. Berkeley: University of California Press, 1978. Evans, Christopher. Saint Luke Philadelphia: Trinity, 1990. Fitzmyer, Joseph A. The Gospel according to Luke. New York: Doubleday 1981. Friedman, Marilyn. “Beyond Caring: The De-Moralization of Gender,” in Marsha Hanen and Kai Nielsen, eds., Science, Morality and Feminist Theory. Calgary: University of Calgary Press, 1987. Friedman, Marilyn. “Beyond Caring: The De-moralization of Gender” in John Dienhart, Dennis Moberg, Ron Duska eds. The Next Phase of Business Ethics: Integrating Psychology and Ethics Research in Ethical Issues in Organizations, Volume 3, pp. 399-416. USA: Emerald Group Publishing Limited, 2001. Fry, Timothy OSB (ed.) The Rule of St. Benedict in English. Collegeville, Minnesota: The Liturgical Press, 1982. Gilligan, Carol. In a Different Voice: Psychological Theory and Women’s Development. Cambridge Massachusetts: Harvard University Press, 1983, 1992. Gilligan, Carol. Ward, Janie. Taylor, Jill McLean and Bardige, Betty eds., Mapping the Moral Domain: A Contribution of Women’s Thinking to Psychological Theory and Education. USA: Harvard University Press, 1988. Green, Joel B. The Gospel of Luke. Grand Rapids: Eerdmans, 1997. Held, Virginia. Feminist Morality: Transforming Culture, Society, and Politics. Chicago: University of Chicago Press, 1993. Held, Virginia. The Ethics of Care: Personal, Political and Global. New York: Oxford University Press, 2006. Hultgren, Alrand J. The Parables of Jesus: A Commentary (Grand Rapids: Eerdmans, 2000. Kant, Immanuel. Groundwork for the Metaphysics of Morals, ed. and trans. Allen W. Wood. New Haven: Yale University Press, 2002. Kardong, Terence. Benedict’s Rule: A Translation and Commentary. Collegeville, MN: Liturgical Press, 1996. Marshall, Howard I. The Gospel of Luke: A Commentary on the Greek Text Exeter: Paternoster, 1978. Mill, John Stuart. The Subjection of Women. N.p.: The Floating Press, 1869/2009. Milstein, Brian. "Habermas and Kohlberg: An Exercise in Feminist Critique." Unpublished paper. New York: New School for Social Research; http://magictheatre.panopticweb.com/aesthetics/writings/kohlberg.html / accessed 20 Oct.2013. Noddings, Nel. Caring: A Feminine Approach to Ethics and Moral Education. Berkeley: University of California Press, 1986. Noddings, Nel. Starting at Home: Caring and Social Policy. Berkeley: University of California Press, 2002. Ricouer, Paul. in “The Socius and the Neighbor,” History and Truth, trans. Charles A. Kelbley. Evanston: Northwestern University Press, 1965. Sevenhuijsen, Selma. Citizenship and the Ethics of Care: Feminist Considerations on Justice, Morality and Politics. London: Routledge, 1998. Snodgrass, Klyne. Stories with Intent: A Comprehensive Guide to the Parables of Jesus. Grand Rapids: Eerdmans, 2008. Tronto, Joan. Moral Boundaries: A Political Argument for an Ethic of Care. London: Routledge, 1993.

This paper reviews eight highly-rated books on Moral Theology to find a common ground for an ethics education program for undergraduate students. Using James Rest’s four domains of moral functioning as its frame of reference, it examined the substantive contents and determined the extent of their alignment with identified learning outcomes for an undergraduate ethics course. Although they differed in the elements of approach and method, it is evident that in terms of their overall substantive content, the eight books adequately covered what is widely considered as the foundation stones of Catholic morality. Nonetheless, it is clear that their usefulness as “tool, tutor, and guide” for ethics education would largely have to depend on the professional competence, intended outcomes, pedagogical skills/strategies, and personal qualities of the facilitator. References Armstrong, Mary Beth, Edward Ketz & Dwigth Owsenc. Ethics Education in Accounting: Moving Towards Ethical Motivation and Ethical Behavior. Available online at https://doi.org/10.1016/S0748-5751(02)00017-9, 2002. Bebeau, Michael J., Rest, James R. & Narvaez, Darcia. Beyond the Promise: A Perspective on Research in Moral Education. Volume: 28 issue: 4, 1999:18-26 https://doi.org/10.3102/0013189X028004018. Bretzke, James T. Select Bibliography on Fundamental Moral Theology, 2014. Available online at https://www2.bc.edu/...bretzke/FundamentalMoralBibliography. Callahan, Daniel. Goals in the Teaching of Ethics. In Callahan, D., Bok, S. (Eds.) Ethics Teaching in Higher Education: 61-80. Part of The Hastings Center Series in Ethics book series. Springer, Boston, MA. DOI: https://doi.org/10.1007/978-1-4613-3138-4_2. (1980). Carino, Michael. Evangelism in a Postmodern World (Part 1) Reaching a Conversational Generation. (2000). Available online at https://bible.org/article/clash-cultures-evangelism-postmodern-world-part-i. Carol Ellam, Terry Stratton, & Denise Gibson Welcoming a New Generation to College: The Millennial Students. Journal of College Admission, n195, 2007. Cavadini, John C. Why Study God? “The Role of Theology at a Catholic University,” in Commonweal, October 2013. Available online at sites.nd.edu/oblation/.../why-study-god-the-role-of-theology-at-a-catholicuniversity/. Cessario, Romanus. O.P. Introduction to Moral Theology, Catholic University of America Press, 2001. Dorran, Robert M., S.J. “A New Project in Systematic Theology,” Theological Studies 2015, Vol. 76(2): 244-246. Gula, Richard M. Reason Informed by Faith: Foundations of Catholic Morality. New York: Paulist Press, 1989. Jimenez-David, Rina. (2016). A "teen-pregnancy crisis," Philippine Daily Inquirer, July 01 2016. Available online at inquirer.net. Klinker, JoAnn & Hackman, Donald G. “An Analysis of Principals’ Ethical Decision Making Using Rest’s Four Component Model of Moral Behavior,” Journal of School Leadership, Vol. 14 July 2004, 434-448. Kulm, Gerald, Roseman, JoEllen & Treistman. Michelle. “A Benchmarks-Based Approach to Textbook Evaluation,”2004 Available online at www.project2061.org/publications/textbook/.../approach.htm Kurtines, William M. Gewirtz, Jacob L & Lamb, Sharon (Eds.) The College Experience and Moral Development from Handbook of Moral Behavior and Development: Volume 2.2014. Lasco, Gideon. “Pagkakanya-kanya” Philippine Daily Inquirer, April 5, 2018.Available online at inquirer.net. Loewenberg Ball, D. “Bridging Practices: Intertwining Content and Pedagogy inTeaching and Learning to Teach,” (2000). Available online at journalss.sagepub.com/doi/10.1177/0022487100051003013 Mattison, William, C., III. Introducing Moral Theology. Brazos Press, 2008. May, William E. An Introduction to Moral Theology. Second Edition. (Huntington, Indiana: Our Sunday Visitor Publishing Division, 1983. Myyry, Liisa, “Components of Morality: A Professional Ethics Perspective on Moral Motivation, Moral Sensitivity, Moral Reasoning and Related Constructs among University Students,” in Social Psychology Studies 9. Department of Psychology, University of Helsinki. Nucci, Larry, & Narvaez, Darcia. ((Eds.). Handbook of Moral and Character Education. New York: Routledge, 2008 O’Reilly, Kevin E. OP, “University Education Construed in the Light of Faith. A Review,” Edited by the Dominicans of the English Province. Vol. 98, No. 1076, 373-386. July 2017 https://doi.org/10.1111/nbfr.12046. Ozar, David .T. Learning Outcomes for Ethics across the Curriculum Programs. 2001. Available online at https://www.uvu.edu/.../Learning%20Outcomes%20for%20Ethics%20Across%20the. Pesche, Karl H., SVD. Christian Ethics: General Moral Theology in the Light of Vatican II. Manila: Divine Word Publications, 1996. Pieper, J. Z.T. & Vermeer, P. “Religious Consciousness of Dutch Youth: Consequences for Religious Education,” in Journal of Empirical Theology, 2011: 14, 2, 56. Pinckaers, Servais, O.P. The Sources of Christian Ethics. Translated by Sr. Mary Thomas Noble, O.P.Washington, D.C.: Catholic University of America Press. 3rd Edition, 1995. Prummer, Dominic M. Handbook of Moral Theology. Roman Catholic Books, 1995. Radcliffe, Timothy, O.P. What is the Point of Being a Christian? New York: Burns and Oates, 2005. Ratzinger, Joseph. Principles of Catholic Theology. San Francisco: Ignatius Press, 1987. Rest, James R. “A Psychologist Looks at the Teaching of Ethics, “in Moral Development and Moral Education. Hastings Center Report, 12:29-36. February 1982. https://doi.org/10.2307/3560621. Sanks, T.Howland, S.J. “A Church That Can and Cannot Change: The Dynamics of Tradition,” in Theological Studies, 2015, Vol. 76 (2): 298-299. Schweigert Francis J. “Moral Formation in Four Essential Components: Sensitivity, Judgment, Motivation, and Character. In: Business Ethics Education and the Pragmatic Pursuit of the Good. Advances in Business Ethics Research,” in A Journal of Business Ethics Book Series), Vol. 6. 2016. Springer, Cham.DOI https://doi.org/10.1007/978-3-319-33402-8_10 Sharkey, Stephen. “A Critical Review of Some Best Selling Textbooks in Catholic Social Teaching. In The Catholic Social Science Review, Vol. IX: 2004: 317-337. Sommers, Christina H. “Are we living in a moral stone age?” in Imprimis, 1998. Available online at https://books.google.com.ph/books?isbn=0295800763 Strauss, William & Howe, Neil. Millennials Rising: The Next Great Generation (New York: Vintage Original, 2000). Vermeer, Paul & Van der Ven, Johanne. “Students' Moral Consciousness," in Journal of Empirical Theology 15 (2002): 57. Villegas, Diana. The Christian Path in a Pluralistic World and the Study of Spirituality (Maryland: Lexington Books, 2012).

This paper examines the manner of reconciling the concepts of Public Administration as a discipline and the contemporary actual realities in the Philippines as carried out by the National College of Public Administration and Governance of the University of the Philippines, Diliman. As a center of academic excellence and bestowed with the mandate of advancing nation-building into which utterance of identity is an implicit element, there is no other academic institution where expectations to advance the development of a ‘grounded’ public policy is so high than the said College. The paper studies the research direction of the NCPAG vis a vis its role in strengthening Philippine Public Administration both as discipline and praxis by developing approaches that are culturally and socially grounded in the Philippine society. The paper however limited its scrutiny to the epistemological element of the researches. Through content analysis, the article analyzed the theoretical frameworks used in the dissertations covered by the study and tries to answer the question of whether or not there is an attempt to develop, let alone to utilize in its analysis of phenomena, an indigenous theory. Initial results of the study had been juxtaposed to the academic orientation, research interests, and history of the College. References Books: Abueva, J. (1995). The Presidency and the Nation-State. In P. Tapales & N. Pilar (Eds.), Public Administration by the Year 2000: Looking Back into the Future (pp. 575-582). Quezon City: College of Public Administration. Abueva, J. (2007). From IPA to NCPAG: Some Reflections. In C. Alfiler (Ed.), Public Administration plus Governance: Assessing the Past, Addressing the Future (pp. 675-684). Quezon City: National College of Public Administration and Governance. Alfiler, M. C. Public Administration plus Governance: Assessing the Past, Addressing the Future. Quezon City: National College of Public Administration and Governance, 2007. Cariño, L. (2007). Traditional Public Administration to Governance: Research in NCPAG, 1952-2002, Public Administration plusGovernance: Assessing the Past, Addressing the Future (pp. 685-706). Quezon City:National College of Public Administration and Governance. Reyes, D. (1995). Life Begins at Forty: An Inquiry on Administrative Theory in the Philippines and the Structure of Scientific Revelations. In P. Tapales & N. Pilar (Eds.), Public Administration by the Year 2000: Looking Back into the Future (pp. 18-73). Quezon City: College of Public Administration. Tapales, P. & Pilar, N. Public Administration by the Year 2000: Looking Back into the Future. Quezon City: National College of Public Administration and Governance, 1995. Journal Articles: Abueva, J. “Ideals and Practice in the Study of Public Administration and Governance.” Philippine Journal of Public Administration 52, nos. 2-4 (2008): 119-138. Brillantes, A. & Fernandez, M. “Is There a Philippine Public Administration? Or Better Still For Whom is Philippines Public Administration.” Philipine Journal of Public Administration 52, nos. 2-4 (2008). Brillantes, A. & Fernandez, M. “Theory and Practice of Public Administration in the Philippines: Concerns for an Identity Crisis.” Asian Journal of Political Science 21, no. 1 (2013): 80-101. Brillantes, A. & Montes, R. “Federalism: Logical Step After Devolution?” Philippine Journal of Public Administration 51, nos. 1-4 (2007): 1-32. Cariño, L. “From Traditional Public Administration to Governance Tradition.” Philippine Journal of Public Administration 50, nos. 1-4 (2006): 1-22. Cariño, L. “Is There a Philippine Public Administration?” Philippine Journal of Public Administration 30, no. 4 (1986): 375-381. Corpuz, O. “Is There a Philippine Public Administration?” Philippine Journal of Public Administration 30, no. 4 (1986): 368-374. Dela Cruz, L. “Research Directions and Trajectory of the University of the Philippines Asian Center.” Scientia 4, no. 1 (2015): 48-67. Dela Cruz, L. “The Language of the Self: A Critical Assessment of Filipino Philosophy Theses Exploring the Filipino Self in University of the Philippines – Diliman.” Scientia 4, no. 2 (2015): 144-171. De Guzman, R. “Is There a Philippine Public Administration?.” Philippine Journal of Public Administration, 30, no. 4 (1986): 375-382. Domingo, M.O. “Indigenous Leadership and Governance.” Philippine Journal of Public Administration 48, nos. 1 & 2 (2004): 1-32. Englehart, J. “The Marriage between Theory and Practice.” Public Administration Review 61, no. 3 (2001): 371-374. Haque, M. S. “Theory and Practice of Public Administration in Southeast Asia: Traditions, Directions, and Impacts.” International Journal of Public Administration 30 (2007): 1297-1326. Hodder, R. “The Philippine Legislature and Social Relationships: Toward the Formalization of the Polity?” Philippine Studies 53, no. 4 (2005): 563-598. Llanera, T. “Ethnocentrism: Lessons from Richard Rorty to Randy David.” Philippine Sociological Review 65, special issue (2017): 135-149. Nolasco, L. “Prehistory and Early History of Philippine Public Administration.” Philippine Journal of Public Administration 55, nos. 1 & 2 (2011): 21-46. Penalosa, M. C. “Administrative Reform and Indigenization.” Philippine Journal of Public Administration 58, no. 2 (2014): 195-223. Rafael, E. “Philippine Problems are Problems of Modernity, Not of Transition.” Philippine Sociological Review 65, special issue (2017): 151-175. Reyes, D. “The Identity Crisis in Philippine Public Administration Revisited.” Philippine Journal of Public Administration 23, no. 1 (1979): 1-19. Reyes, D. “The Study of Administrative History: Philippine Public Administration as an Historical Discipline.” Philippine Journal of Public Administration 52, nos. 2-4 (2008). Ricote, E. “Philippine Public Administration as a Field of Study, Enduring and Emerging Areas, Challenges, and Prospects.” Philippine Journal of Public Administration 52, nos. 2- 4 (2008): 167-194. Sampaco-Baddiri, M. “New Institutionalism and Public Administration.” Philippine Journal of Public Administration 55, nos. 1 & 2 (2011): 1-20. Sto. Tomas, P. & Mangahas, J. “Public Administration and Governance.” Philippine Journal of Public Administration 50, nos. 1-4 (2006): 54-89. Thornhill, C. & Van Dijk, G. “Public Administration Theory: Justification for Conceptualisation.” Journal of Public Administration 45, no. 1.1 (2010): 95-110. Wilson, W. “The Study of Administration.” Political Science Quarterly 2, no. 2 (1887): 197-222. Unpublished Dissertations Abad-Sarmiento, L. (2005). An Assessment of the Administrative Capability of Local Governments in the National Capital Region in Implementing the Gender Mainstreaming Policy. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Abdon Jr., N.B. (November 2000). Religiosity, Ethical Practice and Performance: The Case of the Bureau of Internal Revenue. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Abdulrachman, S.M. (June 1991). The Relationship Between Religious Beliefs and Public Responsibility: A Case Study Among Maranao Muslim Public Administrators. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Alcid, R.G. (March 2007). E-Governance Perspective to Strengthen the Policy and Institutional Framework for ICT in the Philippines. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Ati, M.P. (December 1996). Process Assessment of the Implementation of Integrated Approach to Local Development Management in Davao City. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Bajao, A.R. (2009). Philippine Counterinsurgency Programs From Marcos to Arroyo: A Study in National Security Administration. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Bambalan, G.C. (2005). Elements of Sustainability in Philippine Forest Governance: An Analysis of the Community-Based Forest Management and Integrated Forest Management Programs in Isabela, Quirino, Aurora, and Negros Oriental, Philippines. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Bautista-Cruz, C. (April 2007). Strengthening Institutional Capacity for Disaster Reduction: The Cases of the Local Governments of Marikina, Pasig, and Pateros. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Boceta, N.M. (March 2003). The Development and Regulatory Functions of the Philippine Coconut Authority: 1973-2000. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Buendia, E.E. (May 2001). Democratizing Governance in the Philippines: Redefining and measuring the State of People’s Participation in Governance. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Caraan, H.S. (2010). Public-Private Sectors’ Role in the Clean Administration of Labor Justice: Transforming a Problematic Confluence into a Confluent Solution. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Carmona, C.V. (November 2003). Judicial Review of Economic Policies: Implications on Policymaking and Implementation. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Clavejo, L.A. (April 2008). Strategies for Crisis Management: The Responses of China to SARS and Avian Flu Pandemics and Lessons for the Philippines. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Co, E.A. (July 1997). Management Policy Formulation: The Generics Act of 1988. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Cuaresma, J.C. (April 13, 2008). Institutionalization of Geographic Information System for RPTA in Seven Philippine Local Government Units: Enabling and Hindering Factors. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Dimzon, C. (October 2003). An Evaluation of the Pre-Departure Orientation Seminar Program for Women Overseas Household Workers: Implications for Good Governance. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. De Vera III, J.E. (July 1999). A Comparative Study of Policy Decisions on Population Management in Selected Local Legislative Bodies in Pangasinan and Cebu. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Domingo, M.Z. (November 2004). Good Governance of Civil Society Organizations and the Role of Boards. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Domingo-Almase, A.D. (March 2007). A Saga of Administrative Thought in Presidential Rhetoric: An Analysis of the State of the Nation Addresses and Speeches of Philippine Presidents, 1935-2006. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Doncillo, H.V. (June 1995). Beneficiaries and Business Sector Participation, Administrative Capability and Effectiveness of a Solid Waste Management Service: The Case of Metro Cebu. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Dumrichob, S. (June 1990). An Assessment of a Rural Employment Program: The Case of the Program for Rural Employment Creation in Thailand. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Eclar, V.B. (April 1991). Analysis of Policies and Factors Affecting Successful Commercialization of Technologies. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Espinoza-Abadingo, L.M. (April 1990).The Administration of Elections in the Philippines: A Study of the Commission on Elections. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Ferrer, O.P. (May 2006). Community Governance: Understanding Community Processes and Initiatives. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Francisco, R.B. (March 2007). Sound Development Management in Urban Renewal and Slum Upgrading: The Case of National Government Center (West Side) Commonwealth Avenue, Quezon City. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Gaffud, R.B. (March 1995). Strengthening Market Leverage of People’s Enterprise and Promoting Self-Reliance: A Framework for Collaboration Between Cooperatives and Local Governments. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Garcia, J.G. (November 1995). Academe-Based Extension Services for Agricultural Development: A Study of the Administration of a Comprehensive UPLB Project. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Garcia Jr., M.F. (November 1995). Reorganization of the Philippine Fisheries Research System. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Gavino Jr., J.C. (1992). A Critical Study of the Regulation of the Telephone Utility: Some Options for Policy Development. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Genato-Rebullida, M.G. (April 1990). Church Development Perspective: Policy Formulation and Implementation. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Gonzales, B.V. (2009). The Development Promise of Corporate Social Responsibility in Education: Energy Development Corporation’s Role in Improving School Performance. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Gonzales, E. (1972-1990). The Philippine Agrarian Reform Program. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Hofer, D.K. (April 2005). Local Government Unit Bond Flotation for Financing Development in the Philippine Setting: Case Studies and Vital Lessons Learned. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Imdad, M.P. (2010). Dynamics and Perspectives of Aid Management in the Philippines: Achievements, Challenges, and the Way Forward. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Jimenez, G.P. (2005). Selected Credit Programs for Farmer-Based Postharvest Enterprise: An Assessment. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Lamarca, F.J. (April 1992). The Tobacco Contract Growing Project of the National Tobacco Administration in the Province of La Union: An Assessment of Administrative Capability, Participation, Trading Practices and Effectiveness. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Legaspi, P.E. (March 1990). The Genesis, Viability, and Effectiveness of Community Organizations: The Case of Pangasinan Credit Cooperatives. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Legayada, B.L. (October 1992). Career Advancement of Women Managers in the Philippine Bureaucracy: A Case Study of Region VI. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Librea, R.C. (January 2010). Mainstreaming Human Rights-Based Approach in Selected Development and Governance Projects. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Macaayong, H.W. (May 1992). Small and Medium Enterprises Development: A Study on Program Administration and Effectiveness in the Province of Lanao Del Sur. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Mallari, N.H. (1994). Political Economy of Philippine Public Enterprises. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Maxino-Yorobe, G.A. (November 1995). Administrative Factors in Agricultural R and D Projects. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Legaspi, P.E. (March 1990). The Genesis, Viability, and Effectiveness of Community Organizations: The Case of Pangasinan Credit Cooperatives. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Morato, E.A. (2004). Policies and Strategies for Promoting Entrepreneurship and Enterprise Development. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Moreno, F. (2004). Good Governance in Microcredit Strategy for Poverty Reduction: Focus on Western Mindanao. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Navarro, R.L. (April 1992). Public-Private Partnership in Development Administration: GO-NGO Collaboration in Agricultural Development. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Noval, M.G. (June 1994). Measuring and Accessing the Quality, Equity, and Efficiency of Public Hospitals in the Philippines. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Ogbinar, E.R. (1990). The Role of Government in the Development of the Philippine Maritime Industry and in the Promotion of Maritime Safety. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Oguejiofor, A.C. (March 2010). Challenges to Microfinance as a Poverty Reduction Strategy: Evidences from the Philippines. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Ortiz, J.I. (March 2002). Participatory Development Planning; The Bondoc Development Program Experience. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Paje, R.P. (June 1999). Decentralizing Philippine Environment and Natural Resources Management: An Analysis of the Devolution of Community-Based Upland Development Programs. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Panganiban, E.M. (1990). Toward a Democratic-Efficient Framework of Local Government in the Philippines: Some Policy Criteria. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Prakash, I.G. (October 2006). Partnership Among Government, Private Sector and Civil Society: Improving Services in the Philippine Disability Sector. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Pujiono (1998). An Assessment of the Administrative Capability for Disaster Preparedness of Three Municipalities. (Unpublished doctoral dissertation). University of the Philippines, Quezon City, Philippines. Reyes, D. (June 1995). A Search for Heritage. 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Abstract STUDY QUESTION How should endometriosis be diagnosed and managed based on the best available evidence from published literature? SUMMARY ANSWER The current guideline provides 109 recommendations on diagnosis, treatments for pain and infertility, management of disease recurrence, asymptomatic or extrapelvic disease, endometriosis in adolescents and postmenopausal women, prevention and the association with cancer. WHAT IS KNOWN ALREADY Endometriosis is a chronic condition with a plethora of presentations in terms of not only the occurrence of lesions, but also the presence of signs and symptoms. The most important symptoms include pain and infertility. STUDY DESIGN, SIZE, DURATION The guideline was developed according to the structured methodology for development of ESHRE guidelines. After formulation of key questions by a group of experts, literature searches and assessments were performed. Papers published up to 1 December 2020 and written in English were included in the literature review. PARTICIPANTS/MATERIALS, SETTING, METHODS Based on the collected evidence, recommendations were formulated and discussed within specialist subgroups and then presented to the core guideline development group (GDG) until consensus was reached. A stakeholder review was organized after finalization of the draft. The final version was approved by the GDG and the ESHRE Executive Committee. MAIN RESULTS AND THE ROLE OF CHANCE This guideline aims to help clinicians to apply best care for women with endometriosis. Although studies mostly focus on women of reproductive age, the guideline also addresses endometriosis in adolescents and postmenopausal women. The guideline outlines the diagnostic process for endometriosis, which challenges laparoscopy and histology as gold standard diagnostic tests. The options for treatment of endometriosis-associated pain symptoms include analgesics, medical treatments and surgery. Non-pharmacological treatments are also discussed. For management of endometriosis-associated infertility, surgical treatment and/or medically assisted reproduction are feasible. While most of the more recent studies confirm previous ESHRE recommendations, there are five topics in which significant changes to recommendations were required and changes in clinical practice are to be expected. LIMITATIONS, REASONS FOR CAUTION The guideline describes different management options but, based on existing evidence, no firm recommendations could be formulated on the most appropriate treatments. Also, for specific clinical issues, such as asymptomatic endometriosis or extrapelvic endometriosis, the evidence is too scarce to make evidence-based recommendations. WIDER IMPLICATIONS OF THE FINDINGS The guideline provides clinicians with clear advice on best practice in endometriosis care, based on the best evidence currently available. In addition, a list of research recommendations is provided to stimulate further studies in endometriosis. STUDY FUNDING/COMPETING INTEREST(S) The guideline was developed and funded by ESHRE, covering expenses associated with the guideline meetings, with the literature searches and with the dissemination of the guideline. The guideline group members did not receive payments. C.M.B. reports grants from Bayer Healthcare and the European Commission; Participation on a Data Safety Monitoring Board or Advisory Board with ObsEva (Data Safety Monitoring Group) and Myovant (Scientific Advisory Group). A.B. reports grants from FEMaLE executive board member and European Commission Horizon 2020 grant; consulting fees from Ethicon Endo Surgery, Medtronic; honoraria for lectures from Ethicon; and support for meeting attendance from Gedeon Richter; A.H. reports grants from MRC, NIHR, CSO, Roche Diagnostics, Astra Zeneca, Ferring; Consulting fees from Roche Diagnostics, Nordic Pharma, Chugai and Benevolent Al Bio Limited all paid to the institution; a pending patent on Serum endometriosis biomarker; he is also Chair of TSC for STOP-OHSS and CERM trials. O.H. reports consulting fees and speaker’s fees from Gedeon Richter and Bayer AG; support for attending meetings from Gedeon-Richter, and leadership roles at the Finnish Society for Obstetrics and Gynecology and the Nordic federation of the societies of obstetrics and gynecology. L.K. reports consulting fees from Gedeon Richter, AstraZeneca, Novartis, Dr KADE/Besins, Palleos Healthcare, Roche, Mithra; honoraria for lectures from Gedeon Richter, AstraZeneca, Novartis, Dr KADE/Besins, Palleos Healthcare, Roche, Mithra; support for attending meetings from Gedeon Richter, AstraZeneca, Novartis, Dr KADE/Besins, Palleos Healthcare, Roche, Mithra; he also has a leadership role in the German Society of Gynecological Endocrinology (DGGEF). M.K. reports grants from French Foundation for Medical Research (FRM), Australian Ministry of Health, Medical Research Future Fund and French National Cancer Institute; support for meeting attendance from European Society for Gynaecological Endoscopy (ESGE), European Congress on Endometriosis (EEC) and ESHRE; She is an advisory Board Member, FEMaLe Project (Finding Endometriosis Using Machine Learning), Scientific Committee Chair for the French Foundation for Research on Endometriosis and Scientific Committee Chair for the ComPaRe-Endometriosis cohort. A.N. reports grants from Merck SA and Ferring; speaker fees from Merck SA and Ferring; support for meeting attendance from Merck SA; Participation on a Data Safety Monitoring Board or Advisory Board with Nordic Pharma and Merck SA; she also is a board member of medical advisory board, Endometriosis Society, the Netherlands (patients advocacy group) and an executive board member of the World Endometriosis Society. E.S. reports grants from National Institute for Health Research UK, Rosetrees Trust, Barts and the London Charity; Royalties from De Gruyter (book editor); consulting fees from Hologic; speakers fees from Hologic, Johnson & Johnson, Medtronic, Intuitive, Olympus and Karl Storz; Participation in the Medicines for Women’s Health Expert Advisory Group with Medicines and Healthcare Products Regulatory Agency (MHRA); he is also Ambassador for the World Endometriosis Society. C.T. reports grants from Merck SA; Consulting fees from Gedeon Richter, Nordic Pharma and Merck SA; speaker fees from Merck SA, all paid to the institution; and support for meeting attendance from Ferring, Gedeon Richter and Merck SA. The other authors have no conflicts of interest to declare. DISCLAIMER This guideline represents the views of ESHRE, which were achieved after careful consideration of the scientific evidence available at the time of preparation. In the absence of scientific evidence on certain aspects, a consensus between the relevant ESHRE stakeholders has been obtained. Adherence to these clinical practice guidelines does not guarantee a successful or specific outcome, nor does it establish a standard of care. Clinical practice guidelines do not replace the need for application of clinical judgement to each individual presentation, nor variations based on locality and facility type. ESHRE makes no warranty, express or implied, regarding the clinical practice guidelines and specifically excludes any warranties of merchantability and fitness for a particular use or purpose (Full disclaimer available at www.eshre.eu/guidelines.).

Penelitian ini bertujuan untuk menguji dan menganalisa pengaruh konflik peran dan ambiguitas terhadap kinerja melalui kepuasan kerja pada tenaga fungsional RSUD Sekadau. Metode penelitian yang digunakan merupakan jenis penelitian non-eksperimental dengan pendekatan kuantitatif, deskriptif korelasi dan desain cross-sectional. Populasi dalam penelitian ini adalah seluruh tenaga fungsional RSUD Sekadau yang berjumlah 181 orang dengan sampel yang diambil adalah 123 orang tenaga fungsional RSUD Sekadau. Alat analisis yang digunakan adalah analisis jalur (path analysis) dengan metode SEM (structural equation modelling) menggunakan WarpPLS versi 6.0. Hasil penelitian menunjukkan terdapat pengaruh positif signifikan konflik peran terhadap kinerja, terdapat pengaruh negatif signifikan ambiguitas terhadap kinerja, terdapat pengaruh negatif signifikan antara konflik peran dan ambiguitas terhadap kepuasan kerja, terdapat pengaruh negatif signifikan kepuasan kerja terhadap kinerja, terdapat pengaruh positif signifikan antara konflik peran dan ambiguitas terhadap kinerja melalui kepuasan kerja. Nilai profesionalisme menjadi penting untuk variabel konflik peran, tanggung jawab menjadi faktor penting untuk variabel ambiguitas, hubungan yang baik dengan profesi lain di Rumah Sakit menjadi penting untuk variabel kepuasan kerja dan karyawan memahami harapan pekerjaan dan tetap melaksanakannya sesuai dengan tanggung jawab merupakan nilai penting untuk variabel kinerja. Kata kunci : Konflik Peran, Ambiguitas, Kepuasan Kerja, KinerjaDAFTAR PUSTAKAAhmed, S., Manaf, N.H.A., & Islam, R. (2017). 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This article explores the theme of collaboration in relation to biochemist Rupert Sheldrake’s concept of morphogenic fields. We contend that this idea, with its emphasis on the role of resonance in generating self-organising systems and cooperative action, has application for our research into the culture and educational experiences of Australian travelling communities. One of the emerging trends within cultural studies has been an engagement with the concepts generated from new scientific philosophies such as chaos and complexity theory. One such scientific concept is Sheldrake’s concept of morphogenic fields, which he sees as being present in biological processes, governing the behaviour of species. Such fields possess very little energy, but are able to absorb energy from other sources (for example, by sensing the presence of gravity) and shape it, so as to transform a physical system from chaotic disorder to dynamic order. The field acts as a geometric influence that generates resonances that affect the behaviour of a species in other sites, such that morphogenic fields are built up through the accumulated behaviour of species’ members (Sheldrake 60). As information systems theorist Margaret Wheatley comments of Sheldrake’s idea, “After part of the species has learned a behaviour, such as bicycle riding, others will find it easier to learn that skill” (51). We argue that the principle of morphogenic fields can help to make sense of work within a cultural field such as academia. In this case we can relate it to our research into Australian travelling communities, such as the circus and travelling showmen. There are particular implications drawn from the concept of morphogenic fields that seem especially significant in considering the practice of collaborative research. Here we focus specifically on the idea that a group of practitioners can absorb energy from other sites in order to self-organise into a dynamic partnership—that is, that the acquisition of the skills of collaborative partnerships is made easier for one group when another has already acquired those skills. In relation to this idea, research into collaborative or cooperative communities is well established but an emerging area of interest that is an extension of this field relates to collaboration between groups from different organisations. The focus on collaborative efforts between entities that represent different systems highlights an exponential increase in both possibilities and problems. As Moriarty has demonstrated, when groups from two different organisations collaborate, ethical and political dimensions become important considerations impacting on the degree of success of the partnership. The focus in this paper, however, is on the possibilities, rather than the problems. We take a step back and look at how the energy behind a productive group or system emerges and then influences the new partnership. In the case of this collaboration between our research team and the show and circus groups, the emergence of a resonant relationship happened through three stages, analogous to the way in which within physical systems the morphogenic field enacts its influence at different levels. In the first stage, happenstance played a part in the emergence of a Traveller education research group at Central Queensland University (CQU). At the same time as the then Dean of Education was encouraging greater research productivity within the former College of Advanced Education by suggesting the formation of collaborative teams, the agricultural show was on in the local area. This circumstance sparked a ‘corridor discussion’ speculating on how the show children were schooled, providing the impetus for the formation of a research collaboration that has continued for 15 years. The second stage involved the forging of links between this research team and the travelling communities. The process of attaining ethical clearance, making contact with the communities, and arranging semi-structured interviews was part of this process. In the case of the travelling show community, these interviews coincided with a period when members of the community, particularly mothers, were coming together to seek mechanisms for improving the school opportunities for their children. While established traditions of home tutoring, correspondence classes, and boarding schools had provided some level of educational access for show children, the long-term uncertainties of the business, and the increasing emphasis on formal education as a pathway to maximising life opportunities, helped to generate a determination within the show community to seek other options. Through a process of consultation with teachers and educational bureaucrats and lobbying of different levels of government, the community succeeded in having established a dedicated travelling school taught through specialised state-of-the-art classrooms transported on semi-trailers. Thus the Queensland School for Travelling Show Children (QSTSC) was launched as a joint federal and state initiative in 2000. The excitement of these moves within the community to improve their educational outcomes communicated itself to the university research team, who at the same time were generating links with international scholars in Traveller education. One of these, a former head of an Irish Traveller school in Dublin, has conducted research with the CQU team and conducted interviews with the QSTSC. Thus we can see how the energy within one site has communicated itself within another, such as to generate collaborative resonances beginning at the local level and extending internationally. The third stage of this collaborative process has been marked by the principal of the QSTSC co-writing academic papers with the CQU research team. Likewise, a leading member of the circus community has run workshops for academics and teachers, showcasing the role of circus tricks as pedagogical instruments. We contend that the concept of morphogenic fields offers rich possibilities for making sense of such collaborative enterprises. In its focus on such procedures as happenstance, self-generating mechanisms, absorption of energy flows, and the influence of one site within a field upon another, morphogenic fields offer a vision of collaboration that extends beyond observations of others’ practices and immersion in their world. Happenstance played a role in the CQU research team coming together at the same time that the show community was becoming particularly concerned with greater options in schooling. These groups have self-organised in response to particular needs: to increase research performance, on the one hand, and to agitate for improved educational access, on the other. The energy generated by the show community in its lobbying for a dedicated school has certainly provided impetus for the research group, while the international collaborations emerging within this research context have helped energise members of the show school in seeking opportunities to make themselves felt within the field of academia. Indeed, there has been a blending of the fields of academia and of occupational Travellers as they play off the resonances that each has generated. Certainly many aspects of our approach to researching Traveller education have been learned from, and made easier to practise by, interacting with Travellers and have extended our thinking and skill base—in this case in relation to negotiation and expanding collaborations with other groups with separate but shared interests. This kind of skill acquisition is more than the observation and immersion highlighted by conventional pedagogical models; it is also facilitated by the morphogenic resonance arising from interactions among groups with such common interests. At the same time, while crucial elements of these collaborations have been intuitive, serendipitous, and unconscious, it is important to note that both the Travellers and we have engaged in systematic reflection, decision-making, and strategic planning about their and our respective directions. Deviating from the ‘norm’ of permanent residence, the show and circus people have had to devise ways of identifying, lobbying, and communicating effectively with policy-makers with the power to create new structures for the provision of schooling. In doing so, they have highlighted the education of occupational Travellers as a morphogenic field—possessing very little energy in its own right, precisely because it is marginalised from the power of the educational centre or mainstream, it has had to absorb energy from, and to attain resonance with, representatives of that centre or mainstream. “Riding waves of resonance” is thus an appropriate metaphor for this particular ‘take’ on collaboration. In particular, both the Travellers and the researchers can be likened to surfers expending and expanding energy as they interact with the far more powerful ocean and sustaining other members of the surfing community and themselves as they do so. So too the Travellers and the researchers absorb energy from one another and others and self-organise in further dynamic and resonant collaborations and partnerships. References Moriarty, Beverley. “Inter-systemic Research and Collaboration: Ethical and Political Dimensions and Elements of Risk Among Cooperative Communities.” Strategic Uncertainties: Ethics, Politics and Risk in Contemporary Educational Research. Eds. Phyllida Coombes, Mike Danaher, and Patrick Alan Danaher. Flaxton: Post Pressed, 2004. 143-154. Sheldrake, Rupert. A New Science of Life. Los Angeles: Jeremy Tarcher, 1981. Wheatley, Margaret. Leadership and the New Science: Learning about Organisation from an Orderly Universe. San Francisco: Berrett-Koehler, 1992. Citation reference for this article MLA Style Danaher, Geoff, Beverley Moriarty, and P.A. Danaher. "Riding Waves of Resonance: Morphogenic Fields and Collaborative Research with Australian Travelling Communities." M/C Journal 9.2 (2006). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0605/06-danahermoriarty.php>. APA Style Danaher, G., B. Moriarty, and P. Danaher. (May 2006) "Riding Waves of Resonance: Morphogenic Fields and Collaborative Research with Australian Travelling Communities," M/C Journal, 9(2). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0605/06-danahermoriarty.php>.

IntroductionIn 2011, Four Corners — the flagship current affairs program of the Australian national broadcaster, ABC (Australian Broadcasting Corporation) — aired an investigative report on the conditions in Indonesian slaughterhouses. Central to the report was a focus on how Australian cows were being killed for human consumption. Moral outrage ensued. The Federal Government responded with a temporary ban on the live export of cattle to Indonesia. In 2010 the Australian Government initiated legal action in the International Court of Justice (ICJ) opposing Japanese whaling in the Southern Ocean, following a sustained period of public opposition. This article pays close attention to expressions of public opposition to the killing of what have come to be referred to as our cows and our whales, and the response of the Federal Government.Australia’s recent history with the live export of farmed animals and its transformation into an anti-whaling nation provides us with a foundation to analyse these contemporary disputes. In contrast to a focus on “Australian cow making” (Fozdar and Spittles 76) during the live export controversy, this article investigates the processes through which the bodies of cows and whales became sites for the mapping of Australian identity and nationhood – in other words, a relational construction of Australianness that we can identify as a form of animal nationalism (Dalziell and Wadiwel). What is at stake are claims about desired national self-image. In what we might consider as part of a history of cows and whales is in many ways a ‘history of people with animals in it” (Davis 551). In other words, these disputes are not really about cows and whales.The Live Export IndustryAustralia is the largest exporter of live farmed animals, primarily sheep and cows, to the Middle East and Southeast Asia respectively (Phillips and Santurtun 309). The live export industry is promoted and supported by the Federal Government, with an explicit emphasis on the conditions experienced by these farmed animals. According to the Government, “Australia leads the world in animal welfare practices … [and] does not tolerate cruelty towards animals and will not compromise on animal welfare standards” (Department of Agriculture and Water Resources). These are strong and specific claims about Australia’s moral compass. What is being asserted is the level of care and concern about how Australia’s farmed animals are raised, transported and killed.There is an implicit relationality here. To be a ‘world leader’ or to claim world’s best practice, there must be some form of moral or ethical measure to judge these practices against. We can locate these more clearly and directly in the follow-up sentence on the above claim: “Our ongoing involvement in the livestock export trade provides an opportunity to influence animal welfare conditions in importing countries” (Department of Agriculture and Water Resources). The enthusiasm expressed in this statement manifests in explicitly seeking to position Australia as an exporter of moral progress (see Caulfield 76). These are cultural claims about us.In its current form the Australian live export industry dates back to the early 1960s, with concerns about the material conditions of farmed animals in destination countries raised from the outset (Caulfield 72; Villanueva Pain 100). In the early 1980s animal activists formed the Australian Federation of Animal Societies to put forward a national unified voice. Protests and political lobbying lead to the formation of a Senate Select Committee on Animal Welfare, reflecting what Gonzalo Villanueva has referred to as a social and political landscape that “appeared increasingly favourable to discussing animal welfare” (Transnational 89-91).The Select Committee’s first report focussed on live export and explicitly mentioned the treatment of Australian farmed animals in the abattoirs of destination countries. The conditions in these facilities were described as being of a lower “standard of animal welfare” to those in Australia (Senate Select Committee on Animal Welfare xiii). These findings directly mirror the expressions of concern in the wake of the 2011 controversy.“A Bloody Business”On 30 May 2011, Four Corners aired a report entitled ‘A Bloody Business’ on the conditions in Indonesian slaughterhouses. The investigation followed-up on footage provided by Animals Australia and Royal Society for the Prevention of Cruelty to Animals (RSPCA Australia). Members from these groups had travelled to Indonesia in order to document conditions in slaughterhouses and prepare briefing notes which were later shared with the ABC. Their aim was to increase public awareness of the conditions Australian farmed cattle faced in Indonesia, provide a broader indictment of the live export industry, and call for an end the practice. The nationwide broadcast which included graphic footage of our cows being killed, enabled broader Australia to participate from the comfort of their own homes (see Della Porta and Diani 177-8).The program generated significant media coverage and public moral outrage (Dalziell and Wadiwel 72). Dr Bidda Jones, Chief Scientist of RSPCA Australia, referred to “28,000 radio stories, 13,000 TV mentions and 3,000 press stories” making it one of the top five national issues in the media for five weeks. An online petition created by the activist organisation GetUp! collected more than 260,000 signatures over a period of three days and $300,000 was raised for campaign advertising (Jones 102). Together, these media reports and protest actions influenced the Federal Government to suspend live exports to Indonesia. A front-page story in The Age described the Federal Government as having “caved in to public and internal party pressure” (Willingham and Allard). In her first public statement about the controversy, Prime Minister Julia Gillard outlined the Government’s intent: “We will be working closely with Indonesia, and with the industry, to make sure we can bring about major change to the way cattle are handled in these slaughter houses” (Willingham and Allard).The Prime Minister’s statement directly echoed the claims made on the Department of Agriculture and Water Resources website introduced above. Implicit is these statements is a perceived ability to bring about “major change” and an assumption that we kill better. Both directly align with claims of leading the world in animal welfare practices and the findings of the 1985 Select Committee report. Further, the controversy itself was positioned as providing an “opportunity to influence animal welfare conditions in importing countries” (Department of Agriculture and Water Resources).Four Corners provided a nationwide platform to influence decision-makers (see Della Porta and Diani 168-9). White, Director of Strategy for Animals Australia, expressed this concisely:We should be killing the animals here under Australian conditions, under our control, and then they should only be shipped as meat products, not live animals. (Ferguson, Doyle, and Worthington)Jones provided more context, describing the suffering experienced by “Australian cattle” in Indonesia as “too much,” especially when “a clear, demonstrated and successful alternative to the live export of animals” was already available (“Broader”; Jones 188). Implicit in these calls for farmed cows to be killed in Australia was an inference to technical and moral progress, evoking Australia’s “national self-image” as “a modern, principled culture” (Dalziell and Wadiwel 84). The clean, efficient and modern processes undertaken in Australia were relationally positioned against the bloody practices conducted in the Indonesian facilities. In other words, we kill cows in a nicer, more humane and better way.Australia and WhalingAustralia has a long and dynamic history with whaling (Salter). A “fervently” pro-whaling nation, the “rapidly growing” local industry went through a modernisation process in the 1950s (Day 19; Kato 484). Operations became "clean and smooth,” and death became "instant, swift and painless”. As with the live export controversy, an inference of a nicer, more humane and better way of killing was central the Australian whaling industry (Kato 484-85). Enthusiastic support for an Australian whaling industry was superseded within three decades by what Charlotte Epstein describes as “a dramatic historical turnabout” (Power 150). In June 1977, the International Whaling Commission (IWC) came to Canberra, and protests were organised across Australia to coincide with the meeting.The IWJ meeting was seen as a political opportunity. An IWC meeting being held in the last English-as-first-language nation with a commercial whaling operation provided an ideal target for the growing anti-whaling movement (Epstein, Power 149). In parallel, the opportunity to make whaling an electoral issue was seen as a priority for locally based activists and organisations (Pash 31). The collective actions of those campaigning against the backdrop of the IWC meeting comprised an array of performances (Tarrow 29). Alongside lobbying delegates, protests were held outside the venue, including the first use of a full-sized replica inflatable sperm whale by anti-whaling activists. See Image 1. The symbol of the whale became a signifier synonymous for the environment movement for decades to follow (see Epstein, Power 110-11). The number of environmental organisations attending exceeded those of any prior IWC meeting, setting in place a practice that would continue for decades to follow (M’Gonigle 150; Pash 27-8).Image 1: Protest at Australia’s last whaling station August 28, 1977. Photo credit: Jonny Lewis Collection.Following the IWC meeting in Canberra, activists packed up their equipment and prepared for the long drive to Albany in Western Australia. Disruption was added to their repertoire (Tarrow 99). The target was the last commercial whaling operation in Australia. Two months later, on August 28, demonstrations were held at the gates of the Cheynes Beach Whaling Company. Two inflatable Zodiac boats were launched, with the aim of positioning themselves between the whales being hunted and the company’s harpoon vessels. Greenpeace was painted on the side — the first protest action in Australia under the organisation’s banner (Pash 93-94).In 1978, Prime Minister Fraser formally announced an Inquiry into the future of whaling in Australia, seeking to position Australia as being on the right side of history, “taking a decisive step forward in the human consciousness” (Epstein, World 313). Underpinning announcement was a (re)purposing of whales bodies as a site for the mapping of relational constructions of Australian identity and nationhood:Many thousands of Australians — and men, women and children throughout the world — have long felt deep concern about the activities of whalers… I abhor any such activity — particularly when it is directed against a species as special and intelligent as the whale.(Qtd. in Frost vii)The actions of those protesting against whaling and the language used by Fraser in announcing the Inquiry signalled Australia’s becoming as the first nation in which “ethical arguments about the intrinsic value of the whale” displaced “scientific considerations of levels of endangerment” (Epstein, Power 150). The idea of taking action for whales had become about more than just saving their lives, it was an ethical imperative for us.Standing Up for (Our) WhalesThe Inquiry into “whales and whaling” provided specific recommendations, which were adopted in full by Prime Minister Fraser:The Inquiry’s central conclusion is that Australian whaling should end, and that, internationally, Australia should pursue a policy of opposition whaling. (Frost 206)The inquiry found that the majority of Australians viewed whaling as “morally wrong” and as a nation we should stand up for whales internationally (Frost 183). There is a direct reference here to the moral values of a civilised community, what Arne Kalland describes as a claim to “social maturity” (130). By identifying itself as a nation on the right side of the issue, Australia was pursuing a position of moral leadership on the world stage. The Whale Protection Act (1980) replaced the Whaling Act (1960). Australia’s policy of opposition to whaling was “pursued both domestically and internationally though the IWC and other organizations” (Day 19).Public opposition to whaling increased with the commencement of Japan’s scientific research whaling program in the Southern Ocean, and the dramatic actions of Greenpeace and Sea Shepherd Conservation Society. The Daily Telegraph which ran a series of articles under the banner of “our whales” in June 2005 (see, for example, Hossack; Rehn). The conservative Federal Government embraced the idea, with the Department of the Environment and Heritage website including a “Save Our Whales” page. Six months out from the 2007 federal election, opposition leader Kevin Rudd stated “It's time that Australia got serious when it comes to the slaughter of our whales” (Walters). As a “naturally more compassionate, more properly developed” people, we [Australians] had a duty to protect them (Dalziell and Wadiwel 84).Alongside oft-repeated claims of Australia’s status as a “world leader” and the priority placed on the protection of whales nationally and internationally, saveourwhales.gov.au wristbands were available for order from the government website — at no charge. By wearing one of these wristbands, all Australians could “show [their] support for the protection of whales and dolphins” (Department of the Environment and Heritage). In other words, the wearer could join together with other Australians in making a clear moral and ethical statement about both how much whales mean to us and that we all should stand up for them. The wristbands provided a means to individually and collectively express this is what we do in unobtrusive everyday way.Dramatic actions in the Southern Ocean during the 2008/09 whaling season received a broader audience with the airing of the first season of the reality TV series Whale Wars, which became Animal Planets most viewed program (Robé 94). As with A Bloody Business, Whale Wars provided an opportunity for a manifestly larger number of people to eyewitness the plight of whales (see Epstein, Power 142). Alongside the dramatised representation of the risky and personally sacrificial actions taken by the crew, the attitudes expressed reflected those of Prime Minister Fraser in 1977: protecting special and intelligent whales was the right and civilised thing to do.These sentiments were framed by the footage of activists in the series. For example, in episode four of season two, Lockhart McClean, Captain of the MV Gojira referred to Japanese whalers and their vessels as “evil” and “barbaric”, and their practices outdated. The drama of the series revolved around Sea Shepherd patrolling the Southern Ocean, their attempts to intervene against the Japanese fleet and protect our whales. The clear undercurrent here is a claim of moral progress, situated alongside an enthusiasm to export it. Such sentiments were clearly echoed by Bob Brown, a respected former member of federal parliament and spokesperson for Sea Shepherd: “It’s just a gruesome, bloody, medieval, scene which has no place in this modern world” (Japanese Whaling).On 31 May 2010 the Federal Government initiated proceedings against Japan in the ICJ. Four years later, the Court found in their favour (Nagtzaam, Young and Sullivan).Conclusion, Claims of Moral LeadershipHow the 2011 live export controversy and opposition to Japanese whaling in the Southern Ocean have unfolded provide us with an opportunity to explore a number of common themes. As Dalziell and Wadiwell noted with regard to the 2011 live export controversy, our “national self-image” was central (84). Both disputes encompass claims about us about how we want to be perceived. Whereas our cows and whales appear as key players, both disputes are effectively a ‘history of people with animals in it” (Davis 551). In other words, these disputes were not really about the lives of our farmed cows or whales.The Federal Government sought to reposition the 2011 live export controversy as providing (another) opportunity "to influence animal welfare conditions in importing countries,” drawing from our own claimed worlds-best practices (Department of Agriculture and Water Resources). The “solution” put forward by White and Jones solution was for Australian farmed cows to be killed here. Underpinning both was an implicit claim that we kill cows in a nicer, more humane and better way: "Australians are naturally more compassionate, more properly developed; more human” (Dalziell and Wadiwel 84).Similarly, the Federal Government’s pursuit of a position of world-leadership in opposing whaling was rooted in claims of our moral progress as a nation. Having formally recognised the specialness of whales in the 1970s, it was our duty to pursue their protection internationally. We could individually and collectively express national identity on our wrists, through wearing a government-provided saveourwhales.gov.au wristband. Collectively, we would not stand by and let the "gruesome, bloody, medieval” practice of Japanese whaling continue in our waters (“Japanese”). Legal action undertaken in the ICJ was the penultimate pronouncement.In short, expressions of concerns for our cows whales positioned their bodies as sites for the mapping of relational constructions of our identity and nationhood.Author’s NoteFor valuable comments on earlier drafts, I thank Talei Vulatha, Ben Hightower, Scott East and two anonymous referees.References“Broader Ban the Next Step: Animal Group.” Sydney Morning Herald, 8 June 2011. 11 July 2018 <https://www.smh.com.au/environment/conservation/broader-ban-the-next-step-animal-group-20110608-1frsr.html>.Caulfield, Malcolm. Handbook of Australian Animal Cruelty Law. North Melbourne: Animals Australia, 2009.Dalziell, Jacqueline, and Dinesh Joseph Wadiwel. “Live Exports, Animal Advocacy, Race and ‘Animal Nationalism’.” Meat Culture. Ed. Annie Potts. Brill Academic Pub., 2016. 73-89.Day, David. The Whale War. Random House, Inc., 1987.Della Porta, Donatella, and Mario Diani. Social Movements: An Introduction. 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Introduction Since his election to the papacy in 2013, Pope Francis has garnered international headlines for his environmental activism. His decision to adopt Francis as his papal name communicated to the public how his papacy would be advocating the environmental ethics associated with his namesake Saint Francis of Assisi. As part of his environmental activism and commitment to centring the socioeconomic injustices faced by the poor in public messages, Pope Francis deliberately incorporates modest, rather bare vestments into his papal uniform. He has emerged as a men’s fashion icon primarily due to his humble institutional uniform and public critiques of the wasteful consumerism commonly associated with contemporary consumer culture and the fashion industry. Pope Francis’s individualised approach to the papal uniform is not unique to his papacy. His selection of vestments and regalia is situated within a larger visual history of pontiffs selecting their religious uniform to brand and circulate their papal persona in public discourse and popular culture, evident through the actions of Pope John Paul II and Pope Benedict XVI. As the leader of the Catholic Church, the pontiff represents the institution’s brand identity. Following Naomi Klein’s analysis of institutional branding, the characteristics associated with a pontiff’s public image provide an opportunity for the Catholic Church to revitalise its image for global audiences (Klein “How Corporate”). Through a textual analysis of select media coverage of pontiffs and their approach to the papal uniform, this article discusses how Pope Francis’s religious uniform functions as a mechanism to extend the symbolic institutional power of the Catholic Church as a brand in popular culture by negotiating ideas of austerity. The Institutional Politics of the Uniform as a Form of Communication Fashion and clothing are important modes of communication that enable an individual to nonverbally signal their identity and belonging to various social groups, causes, and institutions (Barnard; Coghlan; Craik). An understudied but widespread element of everyday life, the uniform is a powerful signifier of the ideological and discursive formations reproduced by social institutions (Craik). Uniforms played not only an essential role for social organisation within modernity, but for Jane Tynan and Lisa Godson their materiality has significantly shaped the imagery of visual culture (8). Scholars including Jennifer Craik, William Keenan, and Q. Colville have addressed how uniforms negotiate gendered politics due to the prevalence of such garments within institutional spheres such as the military, healthcare, and religion. Influenced by Foucault’s view of the uniform as a mechanism to brand the body as under the power, authority, and control of the institution, Tynan and Godson have extended this argument to identify the relationship between uniforms, social structures, and violent practices of colonisation and imperial dominance (10-15). The institutional power of the uniform also extends to the papacy and the Catholic Church. In her historical analysis of papal regalia, Maureen C. Miller argues that during the thirteenth and fourteenth centuries the uniform may not have been viewed by large audiences, but popes were beginning to understand how their vestments were a powerful communicative tool shaping their public image. Combined with the increasing theatrically of the pontiff, Miller argues that “performative uses of clothing were significant not for the complexity of the messages they conveyed but for their strategic aim to make simple points memorably and to promote their diffusion” (293). Her analysis underscores how the papal uniform – and the individual way in which different pontiffs have approached donning vestments – represents a significant visual communicative history which continues to intensify in contemporary media culture. In a retrospective discussing papal regalia, Vanity Fair alluded to this extensive history. Evoking the theatricality discussed by Miller, Vanity Fair compared previous popes’ uniform choices to rap artists and the individuality of Sex and the City characters, noting that the Catholic Church’s leaders “have historically exhibited a daring sense of style over their 2,000 years in the high office” (Miller). Following Miller’s argument, Pope Francis’s approach to his papal uniform is purposefully designed to memorably communicative his environmental message, a core aspect of his brand identity. The message of his simple approach to the papal uniform cannot be adequately addressed without placing it within the sartorial choices of his predecessors, especially Pope Benedict XVI and his preference for communicating authority and power through opulence. Approaches to the Papal Uniform since the 1960s Fashion has always played a significant role in communicating the institutional power and brand identity of the Catholic Church. Beginning in the mid-1960s with the creation of the Second Vatican Council by Pope Paul VI, the vestments comprising the papal uniform became the subject of increased media attention. Pope Paul VI’s move towards eliminating the more ostentatious robes and accessories associated with the papacy included his “dramatic gesture” to auction a papal tiara – which The New York Times estimated was worth roughly $80,000 in 1964 – with proceeds donated to charities and organisations assisting the poor (“Pope Paul Donates His Jeweled Tiara to Poor of World”). In a sociohistorical analysis of papal fashion, The Guardian argued that the decision by Pope Paul VI to auction the accessories of the papal uniform that were intended to mediate the Catholic Church’s institutional power represented his mandate to appear “more in touch with the people” (Conway). Pope Paul VI’s understanding of the communicative power of the papal uniform to symbolise the institutional values of the Catholic Church’s brand identity draws parallels to Pope Francis. The strategic curation of papal vestments and accessories demonstrates that the role of institutional uniforms for practices of brand and image management is not unique to the contemporary cultural moment. Although Pope John Paul II was known to enjoy a fondness for Rolex watches (which Teen Vogue cites as an iconic papal fashion moment), the papacy of Pope Benedict XVI coincided with a drastic resurgence in the grandiose garments neglected by his predecessors (Webster). With a preference for pre-Vatican II luxurious self, velvet, and fur pieces like the cape-style mozzetta, The Guardian contends that Pope Benedict XVI’s papal uniform represented a shift away from the communal emphasis of Pope Paul VI towards reviving the Catholic Church’s hegemonic heritage and tradition within visual culture. The Guardian argues that “at a time of global economic uncertainty, and with the Church struggling to retain its flock in an increasingly secularised world, reinforcing tradition and underlining the continuity of ritual was a bold and, Benedict felt, necessary direction” (Conway). The newspaper situates Pope Benedict XVI’s sartorial preference for his papal uniform within the larger trend of couture houses like Alexander McQueen and Chanel revisiting their archives. Pope Benedict XVI’s papacy oversaw the Catholic Church experiencing a significant decline in global authority and symbolic power due to the continued fallout from numerous scandals, including the longstanding history of sexual abuse allegations and charges of embezzlement at the Institute for the Works of Religion, the official bank of the Vatican. Combined with his highly conservative doctrinal approach and unwillingness to adapt the church’s position on key human rights and social justice issues, including LGBQT+ acceptance within the institution, Pope Benedict XVI’s conspicuous taste and approach to the papal uniform was symbolic of his leadership. His regalia and vestments mediated an undesirable brand identity as a pontiff largely disconnected from the realities of his public. Pope Benedict was also reported by the press to enjoy conspicuous designer accessories, in particular his Gucci sunglasses and, most notably, allegedly preferred to wear Prada for his papal shoes. In line with his symbolic approach to the papacy, Benedict revived the wearing of red shoes by the pope (with red a signifier of martyrs’ blood). Esquire labelled Pope Benedict XVI as their 2007 “Accessorizer of the Year”, primarily for incorporating a signature “ornate” footwear into his institutional religious uniform (“Best Dressed Men in America”). Conversely, Pope John Paul II’s papacy signified a shift away from this aspect of the papal uniform, preferring burgundy over a blood red colouring. The Vatican subsequently corrected that Pope Benedict XVI’s red papal shoes were not Prada but rather commissioned specifically for him by Italian cobblers (Fetters Maloy). However, the idea that Benedict incorporated Prada shoes into the institutional papal uniform had become repeated by numerous cultural intermediaries ranging from the Associated Press to Women’s Wear Daily,to the extent that it is now entrenched into the popular imaginary. Upon his retirement in 2013, The Cut argued Pope Benedict would be primarily remembered for the “pair of bright red Prada loafers that he almost always wore beneath his robes” (Cowles). When Pope Francis arrived in Washington, D.C. for his 2015 visit to the United States, USA Today celebrated the event with the brazen headline, “Pope Francis arrives and he’s not the ‘Prada Pope’” (Puente). Reflecting upon his divisive legacy after his death in December 2022, The Daily Beast continued circulating this narrative, writing that when Benedict XVI was elected to the papacy, he donned “Prada slippers and stumbled his way through a papacy fraught with controversy” (Latza Nadeau). It is within this context of Pope Benedict’s hegemonically ornate approach to the papal uniform that Pope Francis’s modest and humble styling of his vestments registered with the public as a mechanism for branding his public image. The Role of the Uniform for Pope Francis’s Brand Identity For his public introduction after the 2013 papal conclave to those pilgrims gathered in St. Peters Square, Pope Francis shaped the tone, narrative, and messaging of his papacy through his unique and calculated approach to the Church’s institutional uniform. His decision to appear on the balcony wearing a basic white cassock with an unadorned crucifix around his neck exemplifies Tynan and Godson’s argument that uniforms can act as a form of “self-preservation” within the context of institutional power (18). Pope Francis is not only the pontiff, but his image and persona work to maintain the institutional brand identity of the Catholic Church (Moir). His selection and wearing of a cassock demonstrate that Pope Francis is aware of how his image and persona will be critiqued by the public and cultural intermediaries. Pope Francis’s first encyclical published in 2015, Laudato Si’, argues that the environmental crisis (which he blames on wasteful consumerism) disproportionally impacts on the planet’s most socioeconomically marginalised communities. The correlation of climate change with the injustices faced by the poor is highlighted by scholars including Bruno Latour and Anne F. MacLennan for exemplifying Pope Francis’s radical approach prioritising empathy to the papacy. Pope Francis’s uniform performs his environmental activism by signifying how discourses of sustainability and ethical consumption are core social justice issues for the Church. Through rejecting the opulent vestments for a modest white cassock and wearing sandals rather than red shoes, sartorial decisions were strategically made to communicate his symbolic approach to the papacy through the power of the uniform. His sartorial approach to the papal regalia comprising his religious uniform ignited extensive public conversations concerning how Pope Francis’s image – humble, modest, advocating for the poor, environmental activist – would improve the Catholic Church’s brand identity amidst numerous scandals. Fashion critic Vanessa Friedman’s discussion of Pope Francis is a potent example of the type of public commentary from cultural intermediaries that framed the symbolic power of his papal uniform for the Church’s re-branding efforts: Pope Francis hasn’t really had a chance to do anything in terms of influencing doctrine – except appear in moments broadcast to millions … they can all make their own assumption based on how he looks. There was a very clear rationale behind his decision to eschew the more fancy, ermine-trimmed red and purple robes of Pope Benedict in favour of plain white vestments; to swap the fold cross for an iron version. The choices telegraphed the importance of humility; the importance of recognizing and working with the poor; and the need, in a time of austerity, to acknowledge the suffering and deprivations of others. It was a discreet but unmistakable announcement of a new agenda, using the tools most immediately and least aggressively available. (“Pope and Circumstance”) Friedman’s analysis is particularly noteworthy because she underlines how the papal uniform has always been subject to personal interpretation based upon the brand identity of the pontiff. More significantly, she connects Pope Francis’s selection of papal regalia to his environmental politics and social justice activism. The uniform possesses greater symbolic power than Pope Francis’s actions. His uniform emphasises the frames, narratives, and discursive schemas grounding his brand identity that is then circulated by cultural intermediaries as in the example of Friedman’s analysis. In a feature detailing the impact of Pope Francis’s papacy on the fashion industry, The New York Times highlighted the cultural impact of the pontiff’s religious uniform. Italian fashion designer Silvia Venturini Fendi is cited by The New York Times as recognising the rise of sustainability in high fashion, making a direct association to Pope Francis’s criticism of wasteful consumerism: “we have a new pope going back to real Christianity, which lately was far from the church … . People are looking for meaning, and the real meaning of fashion is as a tool to express yourself. Sometimes fashion hides your language, but we look for meaning in materials and fabrics to allow true personality to come out” (Menkes). Esquire named Pope Francis their “Best Dressed Man of 2013”, an honour bestowed upon the pontiff for how his sartorial approach to the papal uniform signified the Catholic Church’s rebranding efforts. Justifying their selection over other candidates like Bradley Cooper and Joseph Gordon-Levitt, Esquire cites New York University professor Ann Pellegrini, who situates Pope Francis’s papal uniform as a powerful signifier of his brand identity: “the humility of his garments offers a way to visibly display his theological and material concerns for the poor. This Holy Roman emperor really does have new clothes” (Berlinger). Fendi and Esquire’s positioning of Pope Francis’s papal regalia as an institutional yet personal communicative tool underscores how his religious uniform performs a critical function to reshape the public narratives and discourses shaping judgements on the Catholic Church. Pope Francis’s celebrity status and the deliberate rejection of lavish vestments helped initiate a wider discourse on the politics of the papal uniform in media and popular culture. In 2018, the Metropolitan Museum of Art’s Costume Institute debuted their annual fashion exhibit Heavenly Bodies: Fashion and the Catholic Imagination, showcasing both the influence of Catholicism for numerous designers (such as Alexander McQueen and Versace) as well as the visual politics of the Church’s institutional uniform (Bolton). The debut of Heavenly Bodies was the focus of the 2018 Costume Institute Gala, the prestigious – and highly exclusionary – annual fundraiser for the Metropolitan Museum of Art. Rihanna attended wearing a papal-inspired Margiela bejewelled minidress with a matching jacket and mitre (Syme). Proclaimed as “Pope Rihanna” by Twitter users, her choice of embodying an opulent imagination of the papal uniform received extensive attention by the press and the public on social media (“The Most Hilarious Twitter Reactions to Rihanna’s Met Gala Look”). Teen Vogue argued that Rihanna’s thematic outfit functioned as a form of activism by highlighting the gender discrimination within the organisational structure of the Catholic Church (Papisova). Despite advocating against social injustices, Pope Francis’s continued denial of women becoming priests remains one of the major criticisms of his papacy. Although Pope Francis has employed his papal vestments and regalia to perform a social justice-oriented mandate for his papacy, there are limits to the advocacy of his institutional uniform which must balance and negotiate the complex politics of the Catholic Church. Conclusion Papal vestments and regalia play an important communicative role in visual culture. Prior to 2018’s Met Gala, Vox argued that “instead of watching celebrities at the MET Gala Monday night, pay attention to what the pope wears everyday” (Burton). Vox highlights the symbolic power of the pontiff as an institutional figure to negotiate various trends and social shifts circulating in public discourse. Heavenly Bodies and the larger discussions by cultural intermediaries analysing papal fashion exemplifies how the papal uniform contributes to the symbolic power of the Catholic Church in public discourse and media culture. The papal vestments comprising the pontiff’s institutional uniform is a critical element of Pope Francis’s public persona, and his sartorial tactics signify a larger visual history of institutional branding through fashion. Pope Francis is an intriguing example of a celebrated public figure utilising the iconicity of his institutional uniform to mediate ideas about sustainability, environmental ethics, austerity, and consumption. However, cultural intermediaries focussing on the symbolism of such regalia shift attentions away from the Catholic Church’s institutional power and reduce opportunities to critique Pope Francis on key social justice issues, such as the treatment of women, the role of the Church in colonisation, and continued sexual abuse allegations. References Barnard, Malcolm. “Fashion as Communication Revisited.” Popular Communication 18.4 (2020): 259-271. Berlinger, Max. “The Best Dressed Man of 2013: Pope Francis.” Esquire, 27 Dec. 2013. 25 Jan. 2023 <https://www.esquire.com/style/mens-fashion/a26527/pope-francis-style-2013/>. “Best Dressed Men in America: The Awards.” Esquire, 20 Aug. 2007. 25 Jan. 2023 <https://www.esquire.com/style/a3312/bestdressedawards0907/>. Bolton, Andrew. Heavenly Bodies: Fashion and the Catholic Imagination. New York: Metropolitan Museum of Art, 2018. Coghlan, Jo. “Dissent Dressing: The Colour and Fabric of Political Rage.” M/C Journal 22.1 (2019). 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Introduction This article arises from recent industry-partner research between the ARC Centre of Excellence for the Digital Child, the LEGO Group, and Edith Cowan University (ECU), examining new ways of communicating children’s perspectives of digital citizenship to policy makers and industry in a project called Digital Safety and Citizenship Roundtables: Using Consultation and Creativity to Engage Stakeholders (Children, Policy Influencers, Industry) in Best Practice in India, South Korea, and Australia. We posed the research question: What are children’s everyday experiences of digital citizenship in these countries, and how might these contribute to digital citizenship policy and practice? In research roundtables, we immersed children aged 3 to 13 in a three-pronged child-centred multimodal methodology that included drawing, show-and-tell discussion, and a block building activity. It is this third block-related method that this article investigates: the project’s adoption of an activity using the LEGO® brick whereby the children expressed their views about their everyday digital worlds via brick toy constructions. In this article, we explain how such toy play can be used as a communicative strategy to give children agency so that they can creatively interject their voices into ongoing discussions about children’s digital citizenship. Such an approach takes a children’s rights perspective and considers the ethics of research with children, whereby “young children have rights; [and] they are agents and active constructors of their social worlds” (Sun et al.). The project was also subject to a rigorous human ethics approval process at ECU. This article highlights the benefits of the brick toy as a communicative device for amplifying children’s voices about their everyday experiences of media and digital cultures and ends by illustrating some of the children’s views depicted in their brick toy creations. Rationale Taking a child-centred approach using play-based participatory methods provides a window into children’s everyday media and digital cultures that may not be accessed through traditional qualitative techniques. Gennaro and Miller (xxxi) argue that “the impact of technology upon children remains so complicated to grasp, assessing the extent to which digital – and specifically social media – plays a role in the lives of youth is still a prerequisite for our discourse”. This provided an imperative for our research to find a child-centred method to grasp this complication. Furthermore, asking children about their experiences of media and digital cultures is a key aim of the Centre for the Digital Child researchers who led this project. It is also emphasised as a research imperative by the ‘Growing Up in a Connected World’ study conducted for UNICEF and the Global Kids Online team led by Sonia Livingstone in 2019. They identify that, if we are going to understand children’s media and digital cultures, we need to ask children about this: The starting point must be children themselves – asking about the barriers they face in accessing the internet, the opportunities they are discovering online and the digital skills they are acquiring. Children can also report on the online risks they have encountered and the possible harms, as well as on the support and protection they receive from family, friends, teachers, and wider society. (UNICEF 7) The Project: What We Did In 2022, ECU and Digital Child researchers conducted a series of research roundtables with a total of 45 children in India, the Republic of Korea, and Australia with the intention of gathering children’s perspectives of digital safety and citizenship. Subsequent adult roundtables were held in which the children’s views along with findings from a deep literature review were conveyed to the adult policy, education, and academic stakeholders. In the research, children were positioned as key stakeholders in conversations about their digital citizenship. Three children’s roundtables were held in each country: one for pre-primary school children (3-5 years of age), one for early primary school children (6-10 years of age), and one for late primary school children (10-13 year of age). The roundtables included three activities: first, the use of ten image cards depicting digital activities as icebreakers and as prompts for a drawing activity; second, a talking activity in which children explained their drawings and then talked about their experiences of digital citizenship; and third, a toy play activity in which children had access to a table of LEGO brick toys where they were asked to make a construction that showed the roundtable participants and facilitators something about their existing knowledges and comprehension of digital citizenship. It is the latter activity with brick toys that this article will explore. Multiple Play-Based, Child-Friendly Participatory Methods Play-based participatory methods such as visual prompts, drawing, and toy play, unlike a traditional qualitative focus group that centres on discussion, establish a less formal atmosphere for the children more akin to their recreational play activities. Not only do these methods build rapport, but they also elicit a more authentic reflective response from children. (For a review of participatory research with children, see Montreuil et al.) As Literat (88) argues about child-friendly methods, “unlike in interviews or focus group sessions where an instantaneous response is expected, the research participants are given time to reflect on their responses, which encourages active conceptualization and contemplation”. This additional time for reflection through multiple modes of communication – drawing, show and tell, talking, block play – also gives the child participants an opportunity to craft a more complete depiction of their digital lives, with the added advantage of more easily navigating age-defined literacy, language, and cultural boundaries. The variation and combination of three visual play-based activities along with the children’s verbal explanations of their creations attended to how “visual images and the verbal exchanges are central to the children’s meaning making process” (Tay-Lim and Lim 65). This approach aided in amplifying the children’s authentic voices in the research data gathered in the roundtables. The LEGO brick toy proved to be particularly effective as a mechanism for the children to communicate their views, as it had done in a preceding context, because it gave them a visual mode of expressing tacit experiences of media and digital cultures that had become embedded in their everyday lives. The Precedent of the Brick Toy to Communicate Children’s Views The inspiration for employing LEGO brick toys to communicate children’s views in the digital citizenship roundtables project came from work done by the LEGO Group itself. In 2021, the LEGO Group collated workshop feedback and survey data concerning climate change from over 6,000 children aged 8–18. The resulting ten requests depicted through brick constructions were conceptualised as Building Instructions for a Better World and were presented to climate and government policymakers who attended the COP26 climate conference in Glasgow in 2021 (LEGO, Children Call; Building Instructions). Affirming our project’s adoption in January 2022 of LEGO toy play for children to communicate important perspectives of digital citizenship to adult stakeholders, LEGO subsequently developed their COP26 approach into the more general Build the Change strategy: “a powerful way for children to express their hopes and dreams for the future with LEGO bricks and other creative materials, plus their own imagination” (LEGO, Building the Change). This child-led and play-based pedagogical approach exemplifies the LEGO group’s ongoing remit for social good via its child-led brand framework and how the company is conscious of the leadership role it possesses in regard to education and its environmental footprint (Wood). It also demonstrated to the researchers of the Digital Safety and Citizenship Roundtables research project, though not concerning climate change activism, how the LEGO brick toy is a highly effective communicative tool through which children aged 3 to 13 can express their views about their digital lives to adults. Thus, we employed a LEGO brick toy building activity in our project’s play-based participatory research methods. As a creative visual method, such a way to capture a range of children’s views also aligned with the international research network, Global Kids Online, which advocates in its ‘Method Guide 8’ that creative visual methods are “useful for engaging children in joint knowledge production, as literacy is not required, and such methods are less associated with formal settings such as school” (Kleine et al. 9). Toy Play as a Research Method When children symbolise their experiences of digital contexts in brick toys, this is a form of symbolic play, a foundational element of children’s developing meaning-making (Vygotsky). The children’s representation of their lives in such play involves three things, as discussed by Bruner in his analysis of culture and education: thought and emotion enacted through physical action; expression through imagery; and the construction of symbols. LEGO brick toy play as a research method in the children’s digital citizenship project involves all three of these: firstly, children are actively enacting their thoughts about their digital lives through physical toy play; secondly, they create visual images via brick toy constructions as representations of their digital experiences; and thirdly, they are using the brick toys to symbolically express their inner worlds. In discussing their similar use of small world toys, which are “scaled down items for children to create and play with small-scale scenarios or world, typically toy animals and people”, Gripton and Vincent (226) identified that such methodological toy play has the “advantage of being within the child’s world and harnessing the children’s ability to communicate through symbolic representation and natural affinity to play” (238). In this way, the toy is a communicative device that does not require a dependence on written or verbal literacies, but rather multiliteracies common in the arts (Wright) that transcend age barriers and reflect children’s everyday cultures, including media and digital cultures. A Convergence of Children’s Cultures and Media Cultures Whilst it could be suggested that the use of the LEGO brick toys as a communicative tool too closely aligns with growing commercialisation of children’s play, reflecting the convergence of children’s cultures and media cultures (Ponte and Aroldi), we would argue that a project which attends to children’s perspectives of their digital lives needs to reflect the worlds, and the toy play in those worlds, that children currently inhabit. Indeed, it is children’s familiarity with LEGO that created a communicative shortcut that quickly facilitated the children’s expressiveness in the project across the age range 3 to 13. (DUPLO was used with the 3-5 year old age group; smaller LEGO bricks were used in groups 6-13.) This is not a commercial endorsement of the brick but an attempt to meet the children in their own play worlds. Our experience of children’s familiarity with LEGO echoed other research: “as a familiar medium, LEGO allows participants to express thoughts, share and reflect without relying on technical ability” (Hickman-Dunne and Pimlott-Wilson 94). LEGO has proved to be a ubiquitous element of toy play in the contemporary child’s life, not just in European cultures where the toy originated but across cultures. Certainly, the children in India and Korea were as familiar with LEGO as the children in Australia. Ponte and Aroldi (9) argue that “the connection between children’s cultures and media cultures can be considered a privileged area of innovation … [and] research into children’s and digital media is also an area of methodological innovation”. We see the use of LEGO brick toys in research as one such innovative method that attends to children’s authentic perspectives through participatory approaches. Children’s Rights Perspective Taking a participatory approach in the research method design of the Digital Safety and Citizenship Roundtables project meant that the researchers were not just attending to child-friendly methods whereby researchers “adopt practices that resonate with children’s cultures of communication, their own concerns and fit in to their everyday routines” (Christensen and James 2) but also paid due respect to “a global agenda of children’s rights in the digital age” (Livingstone and Bulger 1). Such rights around children’s digital lives came to further prominence in 2021 when the United Nations Committee for the Rights of the Child released General Comment No. 25 on Children’s Rights in Relation to the Digital Environment, “encouraging innovation in digital play and related activities that support children’s autonomy, personal development and enjoyment” (UNCRC 18). Whilst specifically referring to rights in digital contexts, as researchers from the Centre for the Digital Child we felt it was important to reflect in our research design this approach to children’s rights, and respect for children’s autonomy and enjoyment. We also were committed to the General Comment 25 principle of “children’s right to participate in the decision making that impacts their lives” (Third and Moody 9). Thus, we communicated the children’s perspectives including their LEGO brick toy creations to adult stakeholders and we also produced a children’s version of the final report for the project (See et al.). An Ethic of Empowerment When Researching Young Children In addition to this children’s rights perspective, we paid heed to the Early Childhood Australia (ECA) principle that research with young children should amplify their voices, ensuring they are afforded “the right to be heard”; thus the researchers were committed to ECA’s principle of “promoting children’s voice and participation in decision-making processes, and enabling greater opportunities to hear from children about their concerns” (ECA 3). Our child-participatory research about children’s experiences of digital safety and citizenship that employed the toy brick as a communicative device for amplifying children’s voices by contributing these perspectives back to policy making and influencing stakeholders is also aligned with moves for child participation in decision-making over recent years. For example, in 2015 the Irish Department of Youth Affairs released a National Strategy on Children and Young People’s Participation in Decision-Making, 2015 – 2020; in 2021, Save the Children released their publication Together We Decide about strengthening child participation in UN decision-making processes (Diop, Keating, and Trapp); and in 2022, the Council for Europe released Listen – Act – Change: Handbook on Children’s Participation for Professionals Working for and with Children (Crowley, Larkins, and Pinto). What all these child participation approaches have in common is a need to heed the voices of children and to amplify these voices so children can contribute to decisions being made about their digital and everyday lives. The researchers of the Digital Safety and Citizenship Roundtables project, through our adoption of the LEGO brick toy as a communicative device, agreed with Iivari (290) in ensuring that “children of today should be empowered in and through their digital technology education to switch from mere users of digital technologies created by adults to makers and shapers of such technologies and, along these lines, to transformers of culture”. Exemplars of the Children’s Toy Brick Creations It is not in the scope of this article to provide a complete analysis of the children’s brick creations; this can be found in the full report of the children’s digital citizenship roundtables project, which is available open access (Stevenson et al.), and the project final report (Jayakumar et al.). However, below we have included in this article a gallery of some of the children’s brick toy creations that exemplify the communicative outcomes of children across the age groups using the toy brick to convey their experiences of their digital and everyday lives. To amplify the children’s voices, we have included the children’s verbatim explanation of their creation. As mentioned previously, the toy brick creations for the 3-5-year-old roundtables used DUPLO, and the roundtables of age groups 6-10 and 11-13 used LEGO bricks. You will note that the youngest age group, 3-5 years of age (whose parents were often present in the roundtable groups), conveyed less about the digital in their toy creations and more about their everyday lives and loves. Interestingly, this young age group was able to convey their digital experiences more clearly via the drawing activities than the LEGO toy brick activity. (All names and identifying characteristics have been deidentified and/or removed.) Figure 1 (3–5 age group): Nabha explained that “Here are two cameras, and I’ve added flowers for decoration. Here is my window, and you can enter from here … there’s a bird which can fly … My castle!” Figure 2 (3–5 age group): Noah explained that “I’m going to do a Brontosaurus … I’m doing a dinosaur with a very long neck”. Figure 3 (6–10 age group): Mia conveyed her sense of digital safety and explained that “I’ve made a device that means there’s like a lock on it”. Figure 4 (6–10 age group): Jack also conveyed something about digital safety and explained that “it’s basically a[n] eye monster thing ... So, it’s supposed to symbol what you have to face when you do something wrong that you know you’re not supposed to do.” Figure 5 (11–13 age group): Han-Na, who was passionate building games, explained that “I mostly play Minecraft, and this is the character, and there’s a diamond underground … here … It’s difficult to find a diamond in the wild, but I found it.” Figure 6 (11–13 age group): Inesh conveyed nuanced ideas about digital safety and citizenship and made a LEGO representation of “a firewall to keep you safe online”. Figure 7 (11–13 age group): Gitali, who enjoyed a rich gaming life, explained that “I know it’s cute and not even scary. This monster has been inspired by the game Roblox.” Figure 8 (11–13 age group): Will, who recounted an experience of being cyber-stalked, explained that his creation represents “this person [who] tried to stalk me and I just decided to leave the game and then they somehow managed to find me all over again”. Figure 9 (11–13 age group): Nirav explained about his creation reflecting his room at home, “this is a PS5. This is a gaming setup - mouse, mouse pad, two speakers, computer, keyboard and CPU”. Figure 10 (11–13 age group): Sophia, who told us about an experience of online and offline bullying, explained that “this is my bully detector for online... If you aren’t a bully, it will turn the green bit but if you are a bully, it will turn to the pink and then it will kick you out.” Limitations There are limitations in both the application of the toy brick as a method and in what this article itself can address. Firstly, as a method, there is further work awaiting those interested in using toy play, particularly brick toy play, to apply this method in contexts that explore children’s everyday experiences in general, not just their experiences of the focus of this research project, children’s digital citizenship. Secondly, it is not possible in an article of this length to present a complex testing of the LEGO brick toy method against other forms of brick toy – that would be an entirely different project to the children’s digital citizenship project that we conducted. Furthermore, word limits mean it is not possible to present the full analysis of the children’s brick toy creations, and the authors would encourage those interested in more in-depth findings and more images of the children’s brick creations and drawings to seek these, as noted previously, in the report authored by Stevenson et al. Conclusion This article has explained the rationale for using the LEGO brick toy as part of participatory play-based methods in our recent research project, Digital Safety and Citizenship Roundtables: Using Consultation and Creativity to Engage Stakeholders (Children, Policy Influencers, Industry) with industry partner the LEGO Group, the ARC Centre of Excellence for the Digital Child, and Edith Cowan University. This rationale placed the child as the expert informant about the media and digital cultures in their everyday experiences of digital citizenship. Through multiple play-based, child-friendly participatory methods, following the precedent of the brick toy being used to communicate children’s views about climate change to adult climate policymakers, we sought the views about digital safety and citizenship of children aged 3 to 13 years in three Asia-Pacific countries – India, Korea, and Australia. We then conveyed these to adult stakeholders who contribute to and influence children’s digital citizenship policy in these countries. It is our view that such a participatory, play-centred approach respects children’s rights to express themselves in authentic and creative ways and is in keeping with the turn to children’s participatory frameworks that provide the steps for children to contribute to policy that impacts on their digital and everyday lives. From the experience of conducting the children’s roundtables in the project, we encourage other researchers to take a children’s rights approach and embed an ethic of empowerment through toy play-based methods when researching young children. We argue that such toy play in research provides vivid windows into children’s media and digital cultures, whilst at the same time empowering today’s digital child to be agentic in discussion that impact their digital futures. 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“People live here, they die here so they must leave traces.” (Read 140) “Whatever colonialism was and is, it has made this place unsettling and unsettled.” (Gibson, Badland 2) Introduction What does it mean for [a] country to be haunted? In much theoretical work in film and Cultural Studies since the 1990s, the Australian continent, more often than not, bears traces of long suppressed traumas which inevitably resurface to haunt the present (Gelder and Jacobs; Gibson; Read; Collins and Davis). Felicity Collins and Therese Davis illuminate the ways Australian cinema acts as a public sphere, or “vernacular modernity,” for rethinking settler/indigenous relations. Their term “backtracking” serves as a mode of “collective mourning” in numerous films of the last decade which render unspoken colonial violence meaningful in contemporary Australia, and account for the “aftershocks” of the Mabo decision that overturned the founding fiction of terra nullius (7). Ray Lawrence’s 2006 film Jindabyne is another after-Mabo film in this sense; its focus on conflict within settler/indigenous relations in a small local town in the alpine region explores a traumatised ecology and drowned country. More than this, in our paper’s investigation of country and its attendant politics, Jindabyne country is the space of excessive haunting and resurfacing - engaging in the hard work of what Gibson (Transformations) has termed “historical backfill”, imaginative speculations “that make manifest an urge to account for the disconnected fragments” of country. Based on an adaptation by Beatrix Christian of the Raymond Carver story, So Much Water, So Close to Home, Jindabyne centres on the ethical dilemma produced when a group of fishermen find the floating, murdered body of a beautiful indigenous woman on a weekend trip, but decide to stay on and continue fishing. In Jindabyne, “'country' […] is made to do much discursive work” (Gorman-Murray). In this paper, we use the word as a metonym for the nation, where macro-political issues are played out and fought over. But we also use ‘country’ to signal the ‘wilderness’ alpine areas that appear in Jindabyne, where country is “a notion encompassing nature and human obligation that white Australia has learned slowly from indigenous Australia” (Gibson, Badland 178). This meaning enables a slippage between ‘land’ and ‘country’. Our discussion of country draws heavily on concepts from Ross Gibson’s theorisation of badlands. Gibson claims that originally, ‘badland’ was a term used by Europeans in North America when they came across “a tract of country that would not succumb to colonial ambition” (Badland 14). Using Collins and Davis’s “vernacular modernity” as a starting point, a film such as Jindabyne invites us to work through the productive possibilities of postcolonial haunting; to move from backtracking (going over old ground) to imaginative backfill (where holes and gaps in the ground are refilled in unconventional and creative returns to the past). Jindabyne (as place and filmic space) signifies “the special place that the Australian Alps occupy for so many Australians”, and the film engages in the discursive work of promoting “shared understanding” and the possibility of both Aboriginal and non-Aboriginal being “in country” (Baird, Egloff and Lebehan 35). We argue specifically that Jindabyne is a product of “aftermath culture” (Gibson Transformations); a culture living within the ongoing effects of the past, where various levels of filmic haunting make manifest multiple levels of habitation, in turn the product of numerous historical and physical aftermaths. Colonial history, environmental change, expanding wire towers and overflowing dams all lend meaning in the film to personal dilemmas, communal conflict and horrific recent crimes. The discovery of a murdered indigenous woman in water high in the mountains lays bare the fragility of a relocated community founded in the drowning of the town of old Jindabyne which created Lake Jindabyne. Beatrix Christian (in Trbic 61), the film’s writer, explains “everybody in the story is haunted by something. […] There is this group of haunted people, and then you have the serial killer who emerges in his season to create havoc.” “What’s in this compulsion to know the negative space?” asks Gibson (Badland 14). It’s the desire to better know and more deeply understand where we live. And haunting gives us cause to investigate further. Drowned, Murderous Country Jindabyne rewrites “the iconic wilderness of Australia’s High Country” (McHugh online) and replaces it with “a vast, historical crime scene” (Gibson, Badland 2). Along with nearby Adaminaby, the township of Old Jindabyne was drowned and its inhabitants relocated to the new town in the 1960s as part of the Snowy Mountains Hydro-electric Scheme. When Jindabyne was made in 2006 the scheme no longer represented an uncontested example of Western technological progress ‘taming’ the vast mountainous country. Early on in the film a teacher shows a short documentary about the town’s history in which Old Jindabyne locals lament the houses that will soon be sacrificed to the Snowy River’s torrents. These sentiments sit in opposition to Manning Clark’s grand vision of the scheme as “an inspiration to all who dream dreams about Australia” (McHugh online). With a 100,000-strong workforce, mostly migrated from war-ravaged Europe, the post-war Snowy project took 25 years and was completed in 1974. Such was this engineering feat that 121 workmen “died for the dream, of turning the rivers back through the mountains, to irrigate the dry inland” (McHugh online). Jindabyne re-presents this romantic narrative of progress as nothing less than an environmental crime. The high-tension wires scar the ‘pristine’ high country and the lake haunts every aspect of the characters’ interactions, hinting at the high country’s intractability that will “not succumb to colonial ambition” (Gibson, Badland 14). Describing his critical excavation of places haunted, out-of-balance or simply badlands, Gibson explains: Rummaging in Australia's aftermath cultures, I try to re-dress the disintegration in our story-systems, in our traditional knowledge caches, our landscapes and ecologies […] recuperate scenes and collections […] torn by landgrabbing, let's say, or by accidents, or exploitation that ignores rituals of preservation and restoration (Transformations). Tourism is now the predominant focus of Lake Jindabyne and the surrounding areas but in the film, as in history, the area does not “succumb to the temptations of pictorialism” (McFarlane 10), that is, it cannot be framed solely by the picture postcard qualities that resort towns often engender and promote. Jindabyne’s sense of menace signals the transformation of the landscape that has taken place – from ‘untouched’ to country town, and from drowned old town to the relocated, damned and electrified new one. Soon after the opening of the film, a moment of fishing offers a reminder that a town once existed beneath the waters of the eerily still Lake Jindabyne. Hooking a rusty old alarm clock out of the lake, Stuart explains to Tom, his suitably puzzled young son: underneath the water is the town where all the old men sit in rocking chairs and there’s houses and shops. […] There was a night […] I heard this noise — boing, boing, boing. And it was a bell coming from under the water. ‘Cause the old church is still down there and sometimes when the water’s really low, you can see the tip of the spire. Jindabyne’s lake thus functions as “a revelation of horrors past” (Gibson Badland 2). It’s not the first time this man-made lake is filmically positioned as a place where “violence begins to seem natural” (Gibson, Badland 13). Cate Shortland’s Somersault (2004) also uses Lake Jindabyne and its surrounds to create a bleak and menacing ambience that heightens young Heidi’s sense of alienation (Simpson, ‘Reconfiguring rusticity’). In Somersault, the male-dominated Jindabyne is far from welcoming for the emotionally vulnerable out-of-towner, who is threatened by her friend’s father beside the Lake, then menaced again by boys she meets at a local pub. These scenes undermine the alpine region’s touristic image, inundated in the summer with tourists coming to fish and water ski, and likewise, with snow skiers in the winter. Even away from the Lake, there is no fleeing its spectre. “The high-tension wires marching down the hillside from the hydro-station” hum to such an extent that in one scene, “reminiscent of Picnic at Hanging Rock (Peter Weir, 1975)”, a member of the fishing party is spooked (Ryan 52). This violence wrought upon the landscape contextualises the murder of the young indigenous woman, Susan, by Greg, an electrician who after murdering Susan, seems to hover in the background of several scenes of the film. Close to the opening of Jindabyne, through binoculars from his rocky ridge, Greg spots Susan’s lone car coursing along the plain; he chases her in his vehicle, and forces her to stop. Before (we are lead to assume) he drags her from the vehicle and murders her, he rants madly through her window, “It all comes down from the power station, the electricity!” That the murder/murderer is connected with the hydro-electric project is emphasised by the location scout in the film’s pre-production: We had one location in the scene where Greg dumps the body in some water and Ray [Lawrence] had his heart set on filming that next to some huge pipelines on a dam near Talbingo but Snowy Hydro didn’t […] like that negative content […] in association with their facility and […] said ‘no’ they wouldn’t let us do it.” (Jindabyne DVD extras) “Tales of murder and itinerancy in wild country are as old as the story of Cain in the killing fields of Eden” (Badlands 14). In Jindabyne we never really get to meet Greg but he is a familiar figure in Australian film and culture. Like many before him, he is the lone Road Warrior, a ubiquitous white male presence roaming the de-populated country where the road constantly produces acts of (accidental and intentional) violence (Simpson, ‘Antipodean Automobility’). And after a litany of murders in recent films such as Wolf Creek (Greg McLean, 2005) and Gone (Ringan Ledwidge, 2007) the “violence begins to seem natural” (Gibson Transformations 13) in the isolating landscape. The murderer in Jindabyne, unlike those who have migrated here as adults (the Irish Stuart and his American wife, Claire), is autochthonous in a landscape familiar with a trauma that cannot remain hidden or submerged. Contested High Country The unsinkability of Susan’s body, now an ‘indigenous murdered body’, holds further metaphorical value for resurfacing as a necessary component of aftermath culture. Such movement is not always intelligible within non-indigenous relations to country, though the men’s initial response to the body frames its drifting in terms of ascension: they question whether they have “broken her journey by tying her up”. The film reconfigures terra nullius as the ultimate badland, one that can never truly suppress continuing forms of physical, spiritual, historical and cultural engagement with country, and the alpine areas of Jindabyne and the Snowy River in particular. Lennon (14) points to “the legacy of biased recording and analysis” that “constitutes a threat to the cultural significance of Aboriginal heritage in alpine areas” (15). This significance is central to the film, prompting Lawrence to state that “mountains in any country have a spiritual quality about them […] in Aboriginal culture the highest point in the landscape is the most significant and this is the highest point of our country” (in Cordaiy 40). So whilst the Jindabyne area is contested country, it is the surfacing, upward mobility and unsinkable quality of Aboriginal memory that Brewster argues “is unsettling the past in post-invasion Australia” (in Lambert, Balayi 7). As the agent of backfill, the indigenous body (Susan) unsettles Jindabyne country by offering both evidence of immediate violence and reigniting the memory of it, before the film can find even the smallest possibility of its characters being ‘in country’. Claire illustrates her understanding of this in a conversation with her young son, as she attempts to contact the dead girls’ family. “When a bad thing happens,” she says, “we all have to do a good thing, no matter how small, alright? Otherwise the bad things, they just pile up and up and up.” Her persistent yet clumsy enactment of the cross-cultural go-between illuminates the ways “the small town community move through the terms of recent debate: shame and denial, repressed grief and paternalism” (Ryan 53). It is the movement of backfill within the aftermath: The movement of a foreign non-Aboriginal woman into Aboriginal space intertextually re-animates the processes of ‘settlement’, resolution and environmental assimilation for its still ‘unsettled’ white protagonists. […] Claire attempts an apology to the woman’s family and the Aboriginal community – in an Australia before Kevin Rudd where official apologies for the travesties of Australian/colonial history had not been forthcoming […] her movement towards reconciliation here is reflective of the ‘moral failure’ of a disconnection from Aboriginal history. (Lambert, Diasporas) The shift from dead white girl in Carver’s story to young Aboriginal woman speaks of a political focus on the ‘significance’ of the alpine region at a given moment in time. The corpse functions “as the trigger for crisis and panic in an Australia after native title, the stolen generation and the war-on-terror” (Lambert, Diasporas). The process of reconnecting with country and history must confront its ghosts if the community is to move forward. Gibson (Transformations) argues that “if we continue to close our imaginations to the aberrations and insufficiencies in our historical records. […] It’s likely we won’t dwell in the joy till we get real about the darkness.” In the post-colonial, multicultural but still divided geographies and cultures of Jindabyne, “genocidal displacement” comes face to face with the “irreconciled relation” to land “that refuses to remain half-seen […] a measure of non-indigenous failure to move from being on the land to being in country” (Ryan 52), evidenced by water harvesting in the Snowy Mountains Scheme, and the more recent crises in water and land management. Aftermath Country Haunted by historical, cultural and environmental change, Jindabyne constitutes a post-traumatic screen space. In aftermath culture, bodies and landscapes offer the “traces” (Gibson, Transformations) of “the social consequences” of a “heritage of catastrophe” that people “suffer, witness, or even perpetrate” so that “the legacy of trauma is bequeathed” (Walker i). The youth of Jindabyne are charged with traumatic heritage. The young Susan’s body predictably bears the semiotic weight of colonial atrocity and non-indigenous environmental development. Evidence of witnesses, perpetrators and sufferers is still being revealed after the corpse is taken to the town morgue, where Claire (in a culturally improper viewing) is horrified by Susan’s marks from being secured in the water by Stuart and the other men. Other young characters are likewise haunted by a past that is environmental and tragically personal. Claire and Stuart’s young son, Tom (left by his mother for a period in early infancy and the witness of his parents strained marital relations), has an intense fear of drowning. This personal/historical fear is played with by his seven year old friend, Caylin-Calandria, who expresses her own grief from the death of her young mother environmentally - by escaping into the surrounding nature at night, by dabbling in the dark arts and sacrificing small animals. The two characters “have a lot to believe in and a lot of things to express – belief in zombies and ghosts, ritual death, drowning” (Cordaiy 42). As Boris Trbic (64) observes of the film’s characters, “communal and familial harmony is closely related to their intense perceptions of the natural world and their often distorted understanding of the ways their partners, friends and children cope with the grieving process.” Hence the legacy of trauma in Jindabyne is not limited to the young but pervades a community that must deal with unresolved ecologies no longer concealed by watery artifice. Backfilling works through unsettled aspects of country by moving, however unsteadily, toward healing and reconciliation. Within the aftermath of colonialism, 9/11 and the final years of the Howard era, Jindabyne uses race and place to foreground the “fallout” of an indigenous “condemnation to invisibility” and the “long years of neglect by the state” (Ryan 52). Claire’s unrelenting need to apologise to the indigenous family and Stuart’s final admission of impropriety are key gestures in the film’s “microcosm of reconciliation” (53), when “the notion of reconciliation, if it had occupied any substantial space in the public imagination, was largely gone” (Rundell 44). Likewise, the invisibility of Aboriginal significance has specificity in the Jindabyne area – indigeneity is absent from narratives recounting the Snowy Mountains Scheme which “recruited some 60,000 Europeans,” providing “a basis for Australia’s postwar multicultural society” (Lennon 15); both ‘schemes’ evidencing some of the “unrecognised implications” of colonialism for indigenous people (Curthoys 36). The fading of Aboriginal issues from public view and political discourse in the Howard era was serviced by the then governmental focus on “practical reconciliation” (Rundell 44), and post 9/11 by “the broad brushstrokes of western coalition and domestic political compliance” (Lambert, CMC 252), with its renewed focus on border control, and increased suspicion of non-Western, non-Anglo-European difference. Aftermath culture grapples with the country’s complicated multicultural and globalised self-understanding in and beyond Howard’s Australia and Jindabyne is one of a series of texts, along with “refugee plays” and Australian 9/11 novels, “that mobilised themselves against the Howard government” (Rundell 43-44). Although the film may well be seen as a “profoundly embarrassing” display of left-liberal “emotional politics” (44-45), it is precisely these politics that foreground aftermath: local neglect and invisibility, terror without and within, suspect American leadership and shaky Australian-American relations, the return of history through marked bodies and landscapes. Aftermath country is simultaneously local and global – both the disappearance and the ‘problem’ of Aboriginality post-Mabo and post-9/11 are backfilled by the traces and fragments of a hidden country that rises to the surface. Conclusion What can be made of this place now? What can we know about its piecemeal ecology, its choppy geomorphics and scarified townscapes? […] What can we make of the documents that have been generated in response to this country? (Gibson, Transformations). Amidst the apologies and potentialities of settler-indigenous recognition, the murdering electrician Gregory is left to roam the haunted alpine wilderness in Jindabyne. His allegorical presence in the landscape means there is work to be done before this badland can truly become something more. Gibson (Badland 178) suggests country gets “called bad […] partly because the law needs the outlaw for reassuring citizens that the unruly and the unknown can be named and contained even if they cannot be annihilated.” In Jindabyne the movement from backtracking to backfilling (as a speculative and fragmental approach to the bodies and landscapes of aftermath culture) undermines the institutional framing of country that still seeks to conceal shared historical, environmental and global trauma. The haunting of Jindabyne country undoes the ‘official’ production of outlaw/negative space and its discursively good double by realising the complexity of resurfacing – electricity is everywhere and the land is “uncanny” not in the least because “the town of Jindabyne itself is the living double of the drowned original” (Ryan 53). The imaginative backfill of Jindabyne reorients a confused, purgatorial Australia toward the “small light of home” (53) – the hope of one day being “in country,” and as Gibson (Badland 3) suggests, the “remembering,” that is “something good we can do in response to the bad in our lands.” References Baird, Warwick, Brian Egloff and Rachel Lenehan. “Sharing the mountains: joint management of Australia’s alpine region with Aboriginal people.” historic environment 17.2 (2003): 32-36. Collins, Felicity and Therese Davis. Australian Cinema after Mabo. Cambridge: Cambridge UP, 2005. Cordaiy, Hunter. “Man, Woman and Death: Ray Lawrence on Jindabyne.” Metro 149 (2006): 38-42. Curthoys, Anne. “An Uneasy Conversation: The Multicultural and the Indigenous.” Race Colour and Identity in Australia and New Zealand. Ed. John Docker and Gerhard Fischer. Sydney, UNSW P, 2000. 21-36. Gelder, Ken and Jane M. Jacobs. Uncanny Australia: Sacredness an Identity in a Postcolonial Nation. Carlton: Melbourne UP, 1998. Gibson, Ross. Seven Versions of an Australian Badland. St Lucia: U of Queensland P, 2002. Gibson, Ross. “Places, Past, Disappearance.” Transformations 13 (2006). Aug. 11 2008 transformations.cqu.edu.au/journal/issue_13/article_01.shtml. Gorman-Murray, Andrew. “Country.” M/C Journal 11.5 (this issue). Kitson, Michael. “Carver Country: Adapting Raymond Carver in Australia.” Metro150 (2006): 54-60. Lambert, Anthony. “Movement within a Filmic terra nullius: Woman, Land and Identity in Australian Cinema.” Balayi, Culture, Law and Colonialism 1.2 (2001): 7-17. Lambert, Anthony. “White Aborigines: Women, Mimicry, Mobility and Space.” Diasporas of Australian Cinema. Eds. Catherine Simpson, Renata Murawska, and Anthony Lambert. UK: Intellectbooks, 2009. Forthcoming. Lambert, Anthony. “Mediating Crime, Mediating Culture.” Crime, Media, Culture 4.2 (2008): 237-255. Lennon, Jane. “The cultural significance of Australian alpine areas.” Historic environment 17.2 (2003): 14-17. McFarlane, Brian. “Locations and Relocations: Jindabyne & MacBeth.” Metro Magazine 150 (Spring 2006): 10-15. McHugh, Siobhan. The Snowy: The People Behind the Power. William Heinemann Australia, 1999. http://www.mchugh.org/books/snowy.html. Read, Peter. Haunted Earth. Sydney: UNSW Press, 2003. Rundle, Guy. “Goodbye to all that: The end of Australian left-liberalism and the revival of a radical politics.” Arena Magazine 88 (2007): 40-46. Ryan, Matthew. “On the treatment of non-indigenous belonging.” Arena Magazine 84 (2006): 52-53. Simpson, Catherine. “Reconfiguring Rusticity: feminizing Australian Cinema’s country towns’. Studies in Australasian Cinemas 2.1 (2008): forthcoming. Simpson, Catherine. “Antipodean Automobility & Crash: Treachery, Trespass and Transformation of the Open Road.” Australian Humanities Review 39-40 (2006). http://www.australianhumanitiesreview.org/archive/Issue-September-2006/simpson.html. Trbic, Boris. “Ray Lawrence’s Jindabyne: So Much Pain, So Close to Home.” Screen Education 44 (2006): 58–64. Walker, Janet. Trauma Cinema: Documenting Incest and the Holocaust. Berkley, Los Angeles and London: U of California P, 2005.

In Australia the “intimacy” of citizenship (Berlant 2), is often used to reinforce subscription to heteronormative romantic and familial structures. Because this framing promotes discourses of moral failure, recent political attention to sexuality and same-sex couples can be filtered through insights into coalitional affiliations. This paper uses contemporary shifts in Australian politics and culture to think through the concept of coalition, and in particular to analyse connections between sexuality and governmentality (or more specifically normative bias and same-sex relationships) in what I’m calling post-coalitional Australia. Against the unpredictability of changing parties and governments, allegiances and alliances, this paper suggests the continuing adherence to a heteronormatively arranged public sphere. After the current Australian Prime Minister Julia Gillard deposed the previous leader, Kevin Rudd, she clung to power with the help of independents and the Greens, and clichés of a “rainbow coalition” and a “new paradigm” were invoked to describe the confused electorate and governmental configuration. Yet in 2007, a less confused Australia decisively threw out the Howard–led Liberal and National Party coalition government after eleven years, in favour of Rudd’s own rainbow coalition: a seemingly invigorated party focussed on gender equity, Indigenous Australians, multi-cultural visibility, workplace relations, Austral-Asian relations, humane refugee processing, the environment, and the rights and obligations of same-sex couples. A post-coalitional Australia invokes something akin to “aftermath culture” (Lambert and Simpson), referring not just to Rudd’s fall or Howard’s election loss, but to the broader shifting contexts within which most Australian citizens live, and within which they make sense of the terms “Australia” and “Australian”. Contemporary Australia is marked everywhere by cracks in coalitions and shifts in allegiances and belief systems – the Coalition of the Willing falling apart, the coalition government crushed by defeat, deposed leaders, and unlikely political shifts and (re)alignments in the face of a hung parliament and renewed pushes toward moral and cultural change. These breakdowns in allegiances are followed by swift symbolically charged manoeuvres. Gillard moved quickly to repair relations with mining companies damaged by Rudd’s plans for a mining tax and to water down frustration with the lack of a sustainable Emissions Trading Scheme. And one of the first things Kevin Rudd did as Prime Minister was to change the fittings and furnishings in the Prime Ministerial office, of which Wright observed that “Mr Howard is gone and Prime Minister Kevin Rudd has moved in, the Parliament House bureaucracy has ensured all signs of the old-style gentlemen's club… have been banished” (The Age, 5 Dec. 2007). Some of these signs were soon replaced by Ms. Gillard herself, who filled the office in turn with memorabilia from her beloved Footscray, an Australian Rules football team. In post-coalitional Australia the exile of the old Menzies’ desk and a pair of Chesterfield sofas works alongside the withdrawal of troops from Iraq and renewed pledges for military presence in Afghanistan, apologising to stolen generations of Indigenous Australians, the first female Governor General, deputy Prime Minister and then Prime Minister (the last two both Gillard), the repealing of disadvantageous workplace reform, a focus on climate change and global warming (with limited success as stated), a public, mandatory paid maternity leave scheme, changes to the processing and visas of refugees, and the amendments to more than one hundred laws that discriminate against same sex couples by the pre-Gillard, Rudd-led Labor government. The context for these changes was encapsulated in an announcement from Rudd, made in March 2008: Our core organising principle as a Government is equality of opportunity. And advancing people and their opportunities in life, we are a Government which prides itself on being blind to gender, blind to economic background, blind to social background, blind to race, blind to sexuality. (Rudd, “International”) Noting the political possibilities and the political convenience of blindness, this paper navigates the confusing context of post-coalitional Australia, whilst proffering an understanding of some of the cultural forces at work in this age of shifting and unstable alliances. I begin by interrogating the coalitional impulse post 9/11. I do this by connecting public coalitional shifts to the steady withdrawal of support for John Howard’s coalition, and movement away from George Bush’s Coalition of the Willing and the War on Terror. I then draw out a relationship between the rise and fall of such affiliations and recent shifts within government policy affecting same-sex couples, from former Prime Minister Howard’s amendments to The Marriage Act 1961 to the Rudd-Gillard administration’s attention to the discrimination in many Australian laws. Sexual Citizenship and Coalitions Rights and entitlements have always been constructed and managed in ways that live out understandings of biopower and social death (Foucault History; Discipline). The disciplining of bodies, identities and pleasures is so deeply entrenched in government and law that any non-normative claim to rights requires the negotiation of existing structures. Sexual citizenship destabilises the post-coalitional paradigm of Australian politics (one of “equal opportunity” and consensus) by foregrounding the normative biases that similarly transcend partisan politics. Sexual citizenship has been well excavated in critical work from Evans, Berlant, Weeks, Richardson, and Bell and Binnie’s The Sexual Citizen which argues that “many of the current modes of the political articulation of sexual citizenship are marked by compromise; this is inherent in the very notion itself… the twinning of rights with responsibilities in the logic of citizenship is another way of expressing compromise… Every entitlement is freighted with a duty” (2-3). This logic extends to political and economic contexts, where “natural” coalition refers primarily to parties, and in particular those “who have powerful shared interests… make highly valuable trades, or who, as a unit, can extract significant value from others without much risk of being split” (Lax and Sebinius 158). Though the term is always in some way politicised, it need not refer only to partisan, multiparty or multilateral configurations. The subscription to the norms (or normativity) of a certain familial, social, religious, ethnic, or leisure groups is clearly coalitional (as in a home or a front, a club or a team, a committee or a congregation). Although coalition is interrogated in political and social sciences, it is examined frequently in mathematical game theory and behavioural psychology. In the former, as in Axelrod’s The Evolution of Cooperation, it refers to people (or players) who collaborate to successfully pursue their own self-interests, often in the absence of central authority. In behavioural psychology the focus is on group formations and their attendant strategies, biases and discriminations. Experimental psychologists have found “categorizing individuals into two social groups predisposes humans to discriminate… against the outgroup in both allocation of resources and evaluation of conduct” (Kurzban, Tooby and Cosmides 15387). The actions of social organisation (and not unseen individual, supposedly innate impulses) reflect the cultural norms in coalitional attachments – evidenced by the relationship between resources and conduct that unquestioningly grants and protects the rights and entitlements of the larger, heteronormatively aligned “ingroup”. Terror Management Particular attention has been paid to coalitional formations and discriminatory practices in America and the West since September 11, 2001. Terror Management Theory or TMT (Greenberg, Pyszczynski and Solomon) has been the main framework used to explain the post-9/11 reassertion of large group identities along ideological, religious, ethnic and violently nationalistic lines. Psychologists have used “death-related stimuli” to explain coalitional mentalities within the recent contexts of globalised terror. The fear of death that results in discriminatory excesses is referred to as “mortality salience”, with respect to the highly visible aspects of terror that expose people to the possibility of their own death or suffering. Naverette and Fessler find “participants… asked to contemplate their own deaths exhibit increases in positive evaluations of people whose attitudes and values are similar to their own, and derogation of those holding dissimilar views” (299). It was within the climate of post 9/11 “mortality salience” that then Prime Minister John Howard set out to change The Marriage Act 1961 and the Family Law Act 1975. In 2004, the Government modified the Marriage Act to eliminate flexibility with respect to the definition of marriage. Agitation for gay marriage was not as noticeable in Australia as it was in the U.S where Bush publicly rejected it, and the UK where the Civil Union Act 2004 had just been passed. Following Bush, Howard’s “queer moral panic” seemed the perfect decoy for the increased scrutiny of Australia’s involvement in the Iraq war. Howard’s changes included outlawing adoption for same-sex couples, and no recognition for legal same-sex marriages performed in other countries. The centrepiece was the wording of The Marriage Amendment Act 2004, with marriage now defined as a union “between a man and a woman to the exclusion of all others”. The legislation was referred to by the Australian Greens Senator Bob Brown as “hateful”, “the marriage discrimination act” and the “straight Australia policy” (Commonwealth 26556). The Labor Party, in opposition, allowed the changes to pass (in spite of vocal protests from one member) by concluding the legal status of same-sex relations was in no way affected, seemingly missing (in addition to the obvious symbolic and physical discrimination) the equation of same-sex recognition with terror, terrorism and death. Non-normative sexual citizenship was deployed as yet another form of “mortality salience”, made explicit in Howard’s description of the changes as necessary in protecting the sanctity of the “bedrock institution” of marriage and, wait for it, “providing for the survival of the species” (Knight, 5 Aug. 2003). So two things seem to be happening here: the first is that when confronted with the possibility of their own death (either through terrorism or gay marriage) people value those who are most like them, joining to devalue those who aren’t; the second is that the worldview (the larger religious, political, social perspectives to which people subscribe) becomes protection from the potential death that terror/queerness represents. Coalition of the (Un)willing Yet, if contemporary coalitions are formed through fear of death or species survival, how, for example, might these explain the various forms of risk-taking behaviours exhibited within Western democracies targeted by such terrors? Navarette and Fessler (309) argue that “affiliation defences are triggered by a wider variety of threats” than “existential anxiety” and that worldviews are “in turn are reliant on ‘normative conformity’” (308) or “normative bias” for social benefits and social inclusions, because “a normative orientation” demonstrates allegiance to the ingroup (308-9). Coalitions are founded in conformity to particular sets of norms, values, codes or belief systems. They are responses to adaptive challenges, particularly since September 11, not simply to death but more broadly to change. In troubled times, coalitions restore a shared sense of predictability. In Howard’s case, he seemed to say, “the War in Iraq is tricky but we have a bigger (same-sex) threat to deal with right now. So trust me on both fronts”. Coalitional change as reflective of adaptive responses thus serves the critical location of subsequent shifts in public support. Before and since September 11 Australians were beginning to distinguish between moderation and extremism, between Christian fundamentalism and productive forms of nationalism. Howard’s unwavering commitment to the American-led war in Iraq saw Australia become a member of another coalition: the Coalition of the Willing, a post 1990s term used to describe militaristic or humanitarian interventions in certain parts of the world by groups of countries. Howard (in Pauly and Lansford 70) committed Australia to America’s fight but also to “civilization's fight… of all who believe in progress and pluralism, tolerance and freedom”. Although Bush claimed an international balance of power and influence within the coalition (94), some countries refused to participate, many quickly withdrew, and many who signed did not even have troops. In Australia, the war was never particularly popular. In 2003, forty-two legal experts found the war contravened International Law as well as United Nations and Geneva conventions (Sydney Morning Herald 26 Feb. 2003). After the immeasurable loss of Iraqi life, and as the bodies of young American soldiers (and the occasional non-American) began to pile up, the official term “coalition of the willing” was quietly abandoned by the White House in January of 2005, replaced by a “smaller roster of 28 countries with troops in Iraq” (ABC News Online 22 Jan. 2005). The coalition and its larger war on terror placed John Howard within the context of coalitional confusion, that when combined with the domestic effects of economic and social policy, proved politically fatal. The problem was the unclear constitution of available coalitional configurations. Howard’s continued support of Bush and the war in Iraq compounded with rising interest rates, industrial relations reform and a seriously uncool approach to the environment and social inclusion, to shift perceptions of him from father of the nation to dangerous, dithery and disconnected old man. Post-Coalitional Change In contrast, before being elected Kevin Rudd sought to reframe Australian coalitional relationships. In 2006, he positions the Australian-United States alliance outside of the notion of military action and Western territorial integrity. In Rudd-speak the Howard-Bush-Blair “coalition of the willing” becomes F. Scott Fitzgerald’s “willingness of the heart”. The term coalition was replaced by terms such as dialogue and affiliation (Rudd, “Friends”). Since the 2007 election, Rudd moved quickly to distance himself from the agenda of the coalition government that preceded him, proposing changes in the spirit of “blindness” toward marginality and sexuality. “Fix-it-all” Rudd as he was christened (Sydney Morning Herald 29 Sep. 2008) and his Labor government began to confront the legacies of colonial history, industrial relations, refugee detention and climate change – by apologising to Aboriginal people, timetabling the withdrawal from Iraq, abolishing the employee bargaining system Workchoices, giving instant visas and lessening detention time for refugees, and signing the Kyoto Protocol agreeing (at least in principle) to reduce green house gas emissions. As stated earlier, post-coalitional Australia is not simply talking about sudden change but an extension and a confusion of what has gone on before (so that the term resembles postcolonial, poststructural and postmodern because it carries the practices and effects of the original term within it). The post-coalitional is still coalitional to the extent that we must ask: what remains the same in the midst of such visible changes? An American focus in international affairs, a Christian platform for social policy, an absence of financial compensation for the Aboriginal Australians who received such an eloquent apology, the lack of coherent and productive outcomes in the areas of asylum and climate change, and an impenetrable resistance to the idea of same-sex marriage are just some of the ways in which these new governments continue on from the previous one. The Rudd-Gillard government’s dealings with gay law reform and gay marriage exemplify the post-coalitional condition. Emulating Christ’s relationship to “the marginalised and the oppressed”, and with Gillard at his side, Rudd understandings of the Christian Gospel as a “social gospel” (Rudd, “Faith”; see also Randell-Moon) to table changes to laws discriminating against gay couples – guaranteeing hospital visits, social security benefits and access to superannuation, resembling de-facto hetero relationships but modelled on the administering and registration of relationships, or on tax laws that speak primarily to relations of financial dependence – with particular reference to children. The changes are based on the report, Same Sex, Same Entitlements (HREOC) that argues for the social competence of queer folk, with respect to money, property and reproduction. They speak the language of an equitable economics; one that still leaves healthy and childless couples with limited recognition and advantage but increased financial obligation. Unable to marry in Australia, same-sex couples are no longer single for taxation purposes, but are now simultaneously subject to forms of tax/income auditing and governmental revenue collection should either same-sex partner require assistance from social security as if they were married. Heteronormative Coalition Queer citizens can quietly stake their economic claims and in most states discreetly sign their names on a register before becoming invisible again. Mardi Gras happens but once a year after all. On the topic of gay marriage Rudd and Gillard have deferred to past policy and to the immoveable nature of the law (and to Howard’s particular changes to marriage law). That same respect is not extended to laws passed by Howard on industrial relations or border control. In spite of finding no gospel references to Jesus the Nazarene “expressly preaching against homosexuality” (Rudd, “Faith”), and pre-election promises that territories could govern themselves with respect to same sex partnerships, the Rudd-Gillard government in 2008 pressured the ACT to reduce its proposed partnership legislation to that of a relationship register like the ones in Tasmania and Victoria, and explicitly demanded that there be absolutely no ceremony – no mimicking of the real deal, of the larger, heterosexual citizens’ “ingroup”. Likewise, with respect to the reintroduction of same-sex marriage legislation by Greens senator Sarah Hanson Young in September 2010, Gillard has so far refused a conscience vote on the issue and restated the “marriage is between a man and a woman” rhetoric of her predecessors (Topsfield, 30 Sep. 2010). At the same time, she has agreed to conscience votes on euthanasia and openly declared bi-partisan (with the federal opposition) support for the war in Afghanistan. We see now, from Howard to Rudd and now Gillard, that there are some coalitions that override political differences. As psychologists have noted, “if the social benefits of norm adherence are the ultimate cause of the individual’s subscription to worldviews, then the focus and salience of a given individual’s ideology can be expected to vary as a function of their need to ally themselves with relevant others” (Navarette and Fessler 307). Where Howard invoked the “Judaeo-Christian tradition”, Rudd chose to cite a “Christian ethical framework” (Rudd, “Faith”), that saw him and Gillard end up in exactly the same place: same sex relationships should be reduced to that of medical care or financial dependence; that a public ceremony marking relationship recognition somehow equates to “mimicking” the already performative and symbolic heterosexual institution of marriage and the associated romantic and familial arrangements. Conclusion Post-coalitional Australia refers to the state of confusion borne of a new politics of equality and change. The shift in Australia from conservative to mildly socialist government(s) is not as sudden as Howard’s 2007 federal loss or as short-lived as Gillard’s hung parliament might respectively suggest. Whilst allegiance shifts, political parties find support is reliant on persistence as much as it is on change – they decide how to buffer and bolster the same coalitions (ones that continue to privilege white settlement, Christian belief systems, heteronormative familial and symbolic practices), but also how to practice policy and social responsibility in a different way. Rudd’s and Gillard’s arguments against the mimicry of heterosexual symbolism and the ceremonial validation of same-sex partnerships imply there is one originary form of conduct and an associated sacred set of symbols reserved for that larger ingroup. Like Howard before them, these post-coalitional leaders fail to recognise, as Butler eloquently argues, “gay is to straight not as copy is to original, but as copy is to copy” (31). To make claims to status and entitlements that invoke the messiness of non-normative sex acts and romantic attachments necessarily requires the negotiation of heteronormative coalitional bias (and in some ways a reinforcement of this social power). As Bell and Binnie have rightly observed, “that’s what the hard choices facing the sexual citizen are: the push towards rights claims that make dissident sexualities fit into heterosexual culture, by demanding equality and recognition, versus the demand to reject settling for heteronormativity” (141). The new Australian political “blindness” toward discrimination produces positive outcomes whilst it explicitly reanimates the histories of oppression it seeks to redress. The New South Wales parliament recently voted to allow same-sex adoption with the proviso that concerned parties could choose not to adopt to gay couples. The Tasmanian government voted to recognise same-sex marriages and unions from outside Australia, in the absence of same-sex marriage beyond the current registration arrangements in its own state. In post-coalitional Australia the issue of same-sex partnership recognition pits parties and allegiances against each other and against themselves from within (inside Gillard’s “rainbow coalition” the Rainbow ALP group now unites gay people within the government’s own party). Gillard has hinted any new proposed legislation regarding same-sex marriage may not even come before parliament for debate, as it deals with real business. Perhaps the answer lies over the rainbow (coalition). As the saying goes, “there are none so blind as those that will not see”. References ABC News Online. “Whitehouse Scraps Coalition of the Willing List.” 22 Jan. 2005. 1 July 2007 ‹http://www.abc.net.au/news/newsitems/200501/s1286872.htm›. Axelrod, Robert. The Evolution of Cooperation. New York: Basic Books, 1984. Berlant, Lauren. The Queen of America Goes to Washington City: Essays on Sex and Citizenship. Durham: Duke University Press, 1997. Bell, David, and John Binnie. The Sexual Citizen: Queer Politics and Beyond. Cambridge, England: Polity, 2000. Butler, Judith. Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge, 1990. Commonwealth of Australia. Parliamentary Debates. House of Representatives 12 Aug. 2004: 26556. (Bob Brown, Senator, Tasmania.) Evans, David T. Sexual Citizenship: The Material Construction of Sexualities. London: Routledge, 1993. Foucault, Michel. Discipline and Punish: The Birth of the Prison. Trans. A. Sheridan. London: Penguin, 1991. ———. The Will to Knowledge: The History of Sexuality. Vol. 1. Trans. Robert Hurley. London: Penguin, 1998. Greenberg, Jeff, Tom Pyszczynski, and Sheldon Solomon. “The Causes and Consequences of the Need for Self-Esteem: A Terror Management Theory.” Public Self, Private Self. Ed. Roy F. Baumeister. New York: Springer-Verlag, 1986. 189-212. Human Rights and Equal Opportunity Commission. Same-Sex: Same Entitlements Report. 2007. 21 Aug. 2007 ‹http://www.hreoc.gov.au/human_rights/samesex/report/index.html›. Kaplan, Morris. Sexual Justice: Democratic Citizenship and the Politics of Desire. New York: Routledge, 1997. Knight, Ben. “Howard and Costello Reject Gay Marriage.” ABC Online 5 Aug. 2003. Kurzban, Robert, John Tooby, and Leda Cosmides. "Can Race Be Erased? Coalitional Computation and Social Categorization." Proceedings of the National Academy of Sciences 98.26 (2001): 15387–15392. Lambert, Anthony, and Catherine Simpson. "Jindabyne’s Haunted Alpine Country: Producing (an) Australian Badland." M/C Journal 11.5 (2008). 20 Oct. 2010 ‹http://journal.media-culture.org.au/index.php/mcjournal/article/view/81›. Lax, David A., and James K. Lebinius. “Thinking Coalitionally: Party Arithmetic Process Opportunism, and Strategic Sequencing.” Negotiation Analysis. Ed. H. Peyton Young. Michigan: University of Michigan Press, 1991. 153-194. Naverette, Carlos, and Daniel Fessler. “Normative Bias and Adaptive Challenges: A Relational Approach to Coalitional Psychology and a Critique of Terror Management Theory.” Evolutionary Psychology 3 (2005): 297-325. Pauly, Robert J., and Tom Lansford. Strategic Preemption: US Foreign Policy and Second Iraq War. Aldershot: Ashgate, 2005. Randall-Moon, Holly. "Neoliberal Governmentality with a Christian Twist: Religion and Social Security under the Howard-Led Australian Government." Eds. Michael Bailey and Guy Redden. Mediating Faiths: Religion and Socio- Cultural Change in the Twenty-First Century. Farnham: Ashgate, in press. Richardson, Diane. Rethinking Sexuality. London: Sage, 2000. Rudd, Kevin. “Faith in Politics.” The Monthly 17 (2006). 31 July 2007 ‹http://www.themonthly.com.au/monthly-essays-kevin-rudd-faith-politics--300›. Rudd, Kevin. “Friends of Australia, Friends of America, and Friends of the Alliance That Unites Us All.” Address to the 15th Australian-American Leadership Dialogue. The Australian, 24 Aug. 2007. 13 Mar. 2008 ‹http://www.theaustralian.com.au/national-affairs/climate/kevin-rudds-address/story-e6frg6xf-1111114253042›. Rudd, Kevin. “Address to International Women’s Day Morning Tea.” Old Parliament House, Canberra, 11 Mar. 2008. 1 Oct. 2010 ‹http://pmrudd.archive.dpmc.gov.au/node/5900›. Sydney Morning Herald. “Coalition of the Willing? Make That War Criminals.” 26 Feb. 2003. 1 July 2007 ‹http://www.smh.com.au/articles/2003/02/25/1046064028608.html›. Topsfield, Jewel. “Gillard Rules Out Conscience Vote on Gay Marriage.” The Age 30 Sep. 2010. 1 Oct. 2010 ‹http://www.theage.com.au/national/gillard-rules-out-conscience-vote-on-gay-marriage-20100929-15xgj.html›. Weeks, Jeffrey. "The Sexual Citizen." Theory, Culture and Society 15.3-4 (1998): 35-52. Wright, Tony. “Suite Revenge on Chesterfield.” The Age 5 Dec. 2007. 4 April 2008 ‹http://www.theage.com.au/news/national/suite-revenge-on-chesterfield/2007/12/04/1196530678384.html›.

Introduction In a 2019 report for the International Journal of Communication, Baym et al. positioned distributed blockchain ledger technology, and what would subsequently be referred to as Web3, as a convening technology. Riffing off Barnett, a convening technology “initiates and serves as the focus of a conversation that can address issues far beyond what it may ultimately be able to address itself” (403). The case studies for the Baym et al. research—early, aspirant projects applying the blockchain concept to music publishing and distribution—are described in the piece as speculations or provocations concerning music’s commercial and social future. What is convened in this era (pre-2017 blockchain music discourse and practice) is the potential for change: a type of widespread, broadly discussed, reimagination of the 21st-century music industries, productive precisely because near-future applications suggest the realisation of what Baym et al. call dreams. In this article, we aim to examine the Web3 music field as it lies some years later. Taking the latter half of 2021 as our subject, we present a survey of where music then resided within Web3, focussing on how the dreams of Baym et al. have morphed and evolved, and materialised and declined, in the intervening years. By investigating the discourse and functionality of 2021’s current crop of music NFTs—just one thread of music Web3’s far-reaching aspiration, but a potent and accessible manifestation nonetheless—we can make a detailed analysis of concept-led application. Volatility remains throughout the broader sector, and all of the projects listed here could be read as conditionally short-term and untested, but what they represent is a series of clearly evolved case studies of the dream, rich precisely because of what is assumed and disregarded. WTF Is an NFT? Non-fungible tokens inscribe indelible, unique ledger entries on a blockchain, detailing ownership of, or rights associated with, assets that exist off-chain. Many NFTs take the form of an ERC-721 smart-contract that functions as an indivisible token on the Ethereum blockchain. Although all ERC-721 tokens are NFTs, the inverse is not true. Similar standards exist on other blockchains, and bridges allow these tokens to be created on alternative networks such as Polygon, Solana, WAX, Cardano and Tezos. The creation (minting) and transfer of ownership on the Ethereum network—by far the dominant chain—comes with a significant and volatile transaction cost, by way of gas fees. Thus, even a “free” transaction on the main NFT network requires a currency and time investment that far outweighs the everyday routines of fiat exchange. On a technical level, the original proposal for the ERC-721 standard refers to NFTs as deeds intended to represent ownership of digital and physical assets like houses, virtual collectibles, and negative value assets such as loans (Entriken et al.). The details of these assets can be encoded as metadata, such as the name and description of the asset including a URI that typically points to either a file somewhere on the Internet or a file hosted via IPFS, a decentralised peer-to-peer hosting network. As noted in the standard, while the data inscribed on-chain are immutable, the asset being referred to is not. Similarly, while each NFT is unique, multiple NFTs could, in theory, point to a single asset. In this respect ERC-721 tokens are different from cryptocurrencies and other tokens like stable-coins in that their value is often contingent on their accurate and ongoing association with assets outside of the blockchain on which they are traded. Further complicating matters, it is often unclear if and how NFTs confer ownership of digital assets with respect to legislative or common law. NFTs rarely include any information relating to licencing or rights transfer, and high-profile NFTs such as Bored Ape Yacht Club appear to be governed by licencing terms held off-chain (Bored Ape Yacht Club). Finally, while it is possible to inscribe any kind of data, including audio, into an NFT, the ERC-721 standard and the underpinning blockchains were not designed to host multimedia content. At the time of writing, storing even a low-bandwidth stereo audio file on the ethereum network appears cost-prohibitive. This presents a challenge for how music NFTs distinguish themselves in a marketplace dominated by visual works. The following sections of this article are divided into what we consider to be the general use cases for NFTs within music in 2021. We’ve designated three overlapping cases: audience investment, music ownership, and audience and business services. Audience Investment Significant discourse around NFTs focusses on digital collectibles and artwork that are conceptually, but not functionally, unique. Huge amounts of money have changed hands for specific—often celebrity brand-led—creations, resulting in media cycles of hype and derision. The high value of these NFTs has been variously ascribed to their high novelty value, scarcity, the adoption of NFTs as speculative assets by investors, and the lack of regulatory oversight allowing for price inflation via practices such as wash-trading (Madeline; Das et al.; Cong et al.; Le Pennec, Fielder, and Ante; Fazil, Owfi, and Taesiri). We see here the initial traditional split of discourse around cultural activity within a new medium: dual narratives of utopianism and dystopianism. Regardless of the discursive frame, activity has grown steadily since stories reporting the failure of Blockchain to deliver on its hype began appearing in 2017 (Ellul). Early coverage around blockchain, music, and NFTs echoes this capacity to leverage artificial scarcity via the creation of unique digital assets (cf Heap; Tomaino). As NFTs have developed, this discourse has become more nuanced, arguing that creators are now able to exploit both ownership and abundance. However, for the most part, music NFTs have essentially adopted the form of digital artworks and collectibles in editions ranging from 1:1 or 1:1000+. Grimes’s February 2021 Mars NFT pointed to a 32-second rotating animation of a sword-wielding cherubim above the planet Mars, accompanied by a musical cue (Grimes). Mars sold 388 NFTs for a reported fixed price of $7.5k each, grossing $2,910,000 at time of minting. By contrast, electronic artists Steve Aoki and Don Diablo have both released 1:1 NFT editions that have been auctioned via Sotheby’s, Superrare, and Nifty Gateway. Interestingly, these works have been bundled with physical goods; Diablo’s Destination Hexagonia, which sold for 600 Eth or approximately US$1.2 million at the time of sale, proffered ownership of a bespoke one-hour film hosted online, along with “a unique hand-crafted box, which includes a hard drive that contains the only copy of the high-quality file of the film” (Diablo). Aoki’s Hairy was much less elaborate but still promised to provide the winner of the $888,888 auction with a copy of the 35-second video of a fur-covered face shaking in time to downbeat electronica as an Infinite Objects video print (Aoki). In the first half of 2021, similar projects from high-profile artists including Deadmau5, The Weekend, Snoop Dogg, Eminem, Blondie, and 3Lau have generated an extraordinary amount of money leading to a significant, and understandable, appetite from musicians wanting to engage in this marketplace. Many of these artists and the platforms that have enabled their sales have lauded the potential for NFTs to address an alleged poor remuneration of artists from streaming and/or bypassing “industry middlemen” (cf. Sounds.xyz); the millions of dollars generated by sales of these NFTs presents a compelling case for exploring these new markets irrespective of risk and volatility. However, other artists have expressed reservations and/or received pushback on entry into the NFT marketplace due to concerns over the environmental impact of NFTs; volatility; and a perception of NFT markets as Ponzi schemes (Poleg), insecure (Goodin), exploitative (Purtill), or scammy (Dash). As of late 2021, increased reportage began to highlight unauthorised or fraudulent NFT minting (cf. TFL; Stephen), including in music (Newstead). However, the number of contested NFTs remains marginal in comparison to the volume of exchange that occurs in the space daily. OpenSea alone oversaw over US$2.5 billion worth of transactions per month. For the most part, online NFT marketplaces like OpenSea and Solanart oversee the exchange of products on terms not dissimilar to other large online retailers; the space is still resolutely emergent and there is much debate about what products, including recently delisted pro-Nazi and Alt-Right-related NFTs, are socially and commercially acceptable (cf. Pearson; Redman). Further, there are signs this trend may impact on both the willingness and capacity of rightsholders to engage with NFTs, particularly where official offerings are competing with extant fraudulent or illegitimate ones. Despite this, at the time of writing the NFT market as a whole does not appear prone to this type of obstruction. What remains complicated is the contested relationship between NFTs, copyrights, and ownership of the assets they represent. This is further complicated by tension between the claims of blockchain’s independence from existing regulatory structures, and the actual legal recourse available to music rights holders. Music Rights and Ownership Baym et al. note that addressing the problems of rights management and metadata is one of the important discussions around music convened by early blockchain projects. While they posit that “our point is not whether blockchain can or can’t fix the problems the music industries face” (403), for some professionals, the blockchain’s promise of eliminating the need for trust seemed to provide an ideal solution to a widely acknowledged business-to-business problem: one of poor metadata leading to unclaimed royalties accumulating in “black boxes”, particularly in the case of misattributed mechanical royalties in the USA (Rethink Music Initiative). As outlined in their influential institutional research paper (partnered with music rights disruptor Kobalt), the Rethink Music Initiative implied that incumbent intermediaries were benefiting from this opacity, incentivising them to avoid transparency and a centralised rights management database. This frame provides a key example of one politicised version of “fairness”, directly challenging the interest of entrenched powers and status quo systems. Also present in the space is a more pragmatic approach which sees problems of metadata and rights flows as the result of human error which can be remedied with the proper technological intervention. O’Dair and Beaven argue that blockchain presents an opportunity to eliminate the need for trust which has hampered efforts to create a global standard database of rights ownership, while music business researcher Opal Gough offers a more sober overview of how decentralised ledgers can streamline processes, remove inefficiencies, and improve cash flow, without relying on the moral angle of powerful incumbents holding on to control accounts and hindering progress. In the intervening two years, this discourse has shifted from transparency (cf. Taghdiri) to a practical narrative of reducing system friction and solving problems on the one hand—embodied by Paperchain, see Carnevali —and ethical claims reliant on the concept of fairness on the other—exemplified by Resonate—but with, so far, limited widespread impact. The notion that the need for b2b collaboration on royalty flows can be successfully bypassed through a “trustless” blockchain is currently being tested. While these earlier projects were attempts to either circumvent or fix problems facing the traditional rights holders, with the advent of the NFT in particular, novel ownership structures have reconfigured the concept of a rights holder. NFTs promise fans an opportunity to not just own a personal copy of a recording or even a digitally unique version, but to share in the ownership of the actual property rights, a role previously reserved for record labels and music publishers. New NFT models have only recently launched which offer fans a share of IP revenue. “Collectors can buy royalty ownership in songs directly from their favorite artists in the form of tokens” through the service Royal. Services such as Royal and Vezt represent potentially massive cultural shifts in the traditional separation between consumers and investors; they also present possible new headaches and adventures for accountants and legal teams. The issues noted by Baym et al. are still present, and the range of new entrants into this space risks the proliferation, rather than consolidation, of metadata standards and a need to put money into multiple blockchain ecosystems. As noted in RMIT’s blockchain report, missing royalty payments … would suggest the answer to “does it need a blockchain?” is yes (although further research is needed). However, it is not clear that the blockchain economy will progress beyond the margins through natural market forces. Some level of industry coordination may still be required. (18) Beyond the initial questions of whether system friction can be eased and standards generated without industry cooperation lie deeper philosophical issues of what will happen when fans are directly incentivised to promote recordings and artist brands as financial investors. With regard to royalty distribution, the exact role that NFTs would play in the ownership and exploitation of song IP remains conceptual rather than concrete. Even the emergent use cases are suggestive and experimental, often leaning heavily on off-chain terms, goodwill and the unknown role of existing legal infrastructure. Audience and Business Services Aside from the more high-profile NFT cases which focus on the digital object as an artwork providing a source of value, other systemic uses of NFTs are emerging. Both audience and business services are—to varying degrees—explorations of the utility of NFTs as a community token: i.e. digital commodities that have a market value, but also unlock ancillary community interaction. The music industries have a longstanding relationship with the sale of exclusivity and access tailored to experiential products. Historically, one of music’s most profitable commodities—the concert ticket—contains very little intrinsic value, but unlocks a hugely desirable extrinsic experience. As such, NFTs have already found adoption as tools of music exclusivity; as gateways into fan experiences, digital communities, live events ticketing and closed distribution. One case study incorporating almost all of these threads is the Deathbats club by American heavy metal band Avenged Sevenfold. Conceived of as the “ultimate fan club”, Deathbats is, according to the band’s singer M. Shadows, “every single thing that [fans] want from us, which is our time, our energy” (Chan). At the time of writing, the Deathbats NFT had experienced expected volatility, but maintained a 30-day average sale price well above launch price. A second affordance provided by music NFTs’ ability to tokenise community is the application of this to music businesses in the form of music DAOs: decentralised autonomous organisations. DAOs and NFTs have so far intersected in a number of ways. DAOs function as digital entities that are owned by their members. They utilise smart contracts to record protocols, votes, and transactions on the blockchain. Bitcoin and Ethereum are often considered the first DAOs of note, serving as board-less venture capital funds, also known as treasuries, that cannot be accessed without the consensus of their members. More recently, DAOs have been co-opted by online communities of shared interests, who work towards an agreed goal, and operate without the need for leadership. Often, access to DAO membership is tokenised, and the more tokens a member has, the more voting rights they possess. All proposals must pass before members, and have been voted for by the majority in order to be enacted, though voting systems differ between DAOs. Proposals must also comply with the DAO’s regulations and protocols. DAOs typically gather in online spaces such as Discord and Zoom, and utilise messaging services such as Telegram. Decentralised apps (dapps) have been developed to facilitate DAO activities such as voting systems and treasury management. Collective ownership of digital assets (in the form of NFTs) has become commonplace within DAOs. Flamingo DAO and PleasrDAO are two well-established and influential examples. The “crypto-backed social club” Friends with Benefits (membership costs between $5,000 and $10,000) serves as a “music discovery platform, an online publication, a startup incubator and a kind of Bloomberg terminal for crypto investors” (Gottsegen), and is now hosting its own curated NFT art platform with work by the likes of Pussy Riot. Musical and cross-disciplinary artists and communities are also exploring the potential of DAOs to empower, activate, and incentivise their communities as an extension of, or in addition to, their adoption and exploration of NFTs. In collaboration with Never Before Heard Sounds, electronic artist and musical pioneer Holly Herndon is exploring ideological questions raised by the growing intelligence of AI to create digital likeness and cloning through voice models. Holly+ is a custom voice instrument that allows users to process pre-existing polyphonic audio through a deep neural network trained by recordings of Holly Herndon’s voice. The output is audio-processed through Holly Herndon’s distinct vocal sound. Users can submit their resulting audio to the Holly+ DAO, to whom she has distributed ownership of her digital likeness. DAO token-holders steward which audio is minted and certified as an NFT, ensuring quality control and only good use of her digital likeness. DAO token-holders are entitled to a percentage of profit from resales in perpetuity, thereby incentivising informed and active stewardship of her digital likeness (Herndon). Another example is LA-based label Leaving Records, which has created GENRE DAO to explore and experiment with new levels of ownership and empowerment for their pre-existing community of artists, friends, and supporters. They have created a community token—$GENRE—for which they intend a number of uses, such as “a symbol of equitable growth, a badge of solidarity, a governance token, currency to buy NFTs, or as a utility to unlock token-gated communities” (Leaving Records). Taken as a whole, the spectrum of affordances and use cases presented by music NFTs can be viewed as a build-up of interest and capital around the technology. Conclusion The last half of 2021 was a moment of intense experimentation in the realms of music business administration and cultural expression, and at the time of writing, each week seemed to bring a new high-profile music Web3 project and/or disaster. Narratives of emancipation and domination under capitalism continue to drive our discussions around music and technology, and the direct link to debates on ecology and financialisation make these conversations particularly polarising. High-profile cases of music projects that overstep norms of existing IP rights, such as Hitpiece’s attempt to generate NFTs of songs without right-holders’ consent, point to the ways in which this technology is portrayed as threatening and subversive to commercial musicians (Blistein). Meanwhile, the Water and Music research DAO promises to incentivise a research community to “empower music-industry professionals with the knowledge, network and skills to do more collaborative and progressive work with technology” through NFT tokens and a DAO organisational structure (Hu et al.). The assumption in many early narratives of the ability of blockchain to provide systems of remuneration that musicians would embrace as inherently fairer is far from the reality of a popular discourse marked by increasing disdain and distrust, currently centred on NFTs as lacking in artistic merit, or even as harmful. We have seen all this talk before, of course, when jukeboxes and player pianos, film synchronisation, radio, recording, and other new communication technologies steered new paths for commercial musicians and promised magical futures. All of these innovations were met with intense scrutiny, cries of inauthentic practice, and resistance by incumbent musicians, but all were eventually sustained by the emergence of new forms of musical expression that captured the interest of the public. On the other hand, the road towards musical nirvana passes by not only the more prominent corpses of the Digital Audio Tape, SuperAudio, and countless recording formats, but if you squint and remember that technology is not always about devices or media, you can see the Secure Download Music Initiative, PressPlay, the International Music Registry, and Global Repertoire Databases in the distance, wondering if blockchain might correct some of the problems they dreamed of solving in their day. The NFT presents the artistic and cultural face of this dream of a musical future, and of course we are first seeing the emergence of old models within its contours. 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