Journal articles on the topic 'Mon Hatoum'

Resumo: Este artigo se propõe a fazer uma leitura transversal do romance Relato de um certo Oriente, de Milton Hatoum, e Representações do intelectual, as Conferências Reith de 1993, de Edward Said. Entre outras coisas, o livro de Hatoum encena ficcionalmente uma série de conceitos e características do intelectual contemporâneo que podem ser lidos, no plano da teorização ensaística, nas conferências de Said. Entre as idéias que os aproximam, destaca-se a noção de intelectual como exilado, como sujeito à margem ou com distância crítica em relação às tradições e, ao mesmo tempo, como aquele que pode ocupar um espaço de mediação e intervenção pública. O interesse pelo “Oriente” como categoria de alteridade e a figura pública de ambos autores como intelectuais também são pontos comuns entre eles. Além disso, o fato de Hatoum ser o tradutor brasileiro das conferências de Said sugere uma afinidade político-intelectual com este último. Mas, Relato de um certo Oriente foi publicado quatro anos antes de Said ter proferido suas conferências, e isso indica que uma leitura inversa entre tradutor e traduzido também pode ser bastante profícua, como se, borgeanamente, já pudéssemos ler Edward Said em Milton Hatoum. Assim, num intercâmbio de vozes, conceito e prática que parece ser cara aos dois autores, tentaremos ouvir ecos de ambos na obra de um e de outro.Palavras-chave: intelectual; Milton Hatoum; Edward Said; alteridade.Abstract: This article analyzes the novel Relato de um certo Oriente, written by Milton Hatoum, and Representations of the Intellectual: The 1993 Reith Lecture, by Edward Said. Among other things, Milton Hatoum’s work presents fictionally a series of concepts and characteristics of the contemporary intellectual that could be read, on the theoretical level, in Said’s lectures. Among the concepts that bring them together is the notion of the banished intellectual, as a man on the border or with a critical thought about the tradition and, at the same time, as the one that occupies a space of mediation and public intervention. Other similarities are the interest in the Orient as a category of alterity and the public character of both authors as intellectuals. Besides, the fact that Hatoum is the Brazilian translator of Said’s conferences suggests a political-intellectual relationship among them. However, Relato de um certo Oriente was published four years before Said had conducted his conferences and this might indicate that a reverse reading between the translator and the translated author could also be fruitful, as if, like Borges, we could read Edward Said into Milton Hatoum. Thus, through an exchange of voices, concepts and practices that seems to be dear to both authors, we will try to hear one in the work of the other.Keywords: intelectual; Milton Hatoum; Edward Said; othering.

RésuméJadis, un jeune home en quête de sagesse, s’enquit auprès d’un maître taoïste : « Quelle est la forme de l’eau ? ». Le maître répondit : « L’eau n’a point de forme ; elle prend la forme qu’on lui donne ».Andrea Camilleri, un écrivain originaire de la si méditerranéenne Sicile, s’est souvenu de cette anecdote. Il avait intitulé l’un de ses premiers romans consacrés au commissaire Montalbano La Forme de l’eau. Le dialogue taoïste semble en effet apte à définir la Méditerranée : une mer dépourvue de forme au milieu de beaucoup de terres dont chacune s’efforce paradoxalement d’établir des identités stables. Dans mon article, je vais tenter de rendre ce paradoxe plus explicite. En fait, la question sera de savoir s’il peut vraiment être résolu ou s’il s’agit d’une aporie, autrement dit d’un paradoxe insoluble. Au cours de cette exploration menée le long des côtes de la Méditerranée, plusieurs questions vont émerger : Quel est le lien entre une culture européenne eurocentrique et la Méditerranée ? Combien de rivages y a-t-il ? Par ailleurs, y a-t-il une relation entre la crise européenne (pas seulement financière) et la Méditerranée ?Qu’en est-il de l’unité de la Méditerranée ? Qu’en est-il des multiples frontières qui en font un lieu hétérogène ? (Cette réflexion nous conduira à suivre le performer mexicain Francis Alÿs.)Qu’y a-t-il au-delà du mythe idyllique d’une Méditerranée bleue ensoleillée et harmonieuse ? Que dire des guerres et des tragédies qui l’endeuillent aujourd’hui ? La question sera abordée à travers le cinéma et, encore une fois, l’œuvre de Francis Alÿs.Quel est le sens de la mer aujourd’hui ? On sollicitera quelques avis autorisés, comme celui du philologue Predrag Matvejević, et l’on réfléchira à la forme liquide des visages que décrit Yoko Tawada.Quel est en outre le rôle du design dans tous ces processus ? Plusieurs questions sont soulevées à ce propos par Giò Ponti, Mona Hatoum et Francis Alÿs. Pour conclure, on se demandera si Homère aurait pu être bolivien. La Méditerranée est-elle toujours dans la Méditerranée ? Abstract Once, a young man who was in search of wisdom asked a Dao master: “What is the shape of water?” The master answered: “Water has no shape; it takes on the shape that it is given.” Andrea Camilleri, a very Mediterranean writer from Sicily, remembered this Chinese anecdote, entitling one of the first books in his Montalbano series La forma dell’acqua. Indeed, the Daoist conversation seems appropriate for defining the Mediterranean: a sea without a shape in the middle of many lands, each aspiring paradoxically to establish stable identities. Through my paper, I will try to make this paradox more explicit, exploring if it may be solved or if, on the contrary, it constitutes an aporia, i.e. a paradox without solution. During this roundtrip along the shores of the Mediterranean, some questions will emerge: What is the link between Eurocentric European culture and the Mediterranean? How many shores are there? Furthermore, is there a link between the European crisis (not only the financial one) and the Mediterranean? What about the unity of the Mediterranean? What about the multiple frontiers which make it a heterogeneous place? (This reflection will bring us to the path of the Mexican performer Francis Alÿs.) Is there something beyond the idyllic myth of a sunny and harmonious blue Mediterranean? What about today’s wars and tragedies? We will take a quick survey via cinema and, once again, Francis Alÿs. What is the meaning of the sea today? This question will be explored with the help of some friends: Mediterranean philology and Predrag Matvejević, as well as the watery shape of the face according to Yoko Tawada. What is the role of design in the above processes? More questions arise among Giò Ponti, Mona Hatoum and… Francis Alÿs. In turn, we are lead to some concluding questions: Could Homer have been a Bolivian poet? Is the Mediterranean still in the Mediterranean? Resumen Una vez, un joven que iba en busca de la sabiduría preguntó a un maestro Dao: “¿Cuál es la forma del agua?” El maestro contestó: “El agua no tiene ninguna forma; toma la forma que se le da.” Andrea Camilleri, un escritor siciliano muy mediterráneo, recordó esta anécdota china, al titular uno de sus primeros libros en la serie de Montalbano La forma dell'acqua. Efectivamente, la conversación Daoista parece apropiada para definir el Mediterráneo: un mar sin forma en el medio de muchos países, cada uno de los cuales, paradójicamente, aspira a establecer identidades firmes. Con mi ponencia trataré de hacer más explícita esta paradoja, investigando si es posible resolverla o si, por contra, se trata de una aporía, o sea de una paradoja insoluble. Durante este viaje a lo largo de las costas del Mediterráneo, surgirán algunas preguntas: 1. ¿Qué relación existe entre la cultura europea eurocentrica y el Mediterráneo? ¿Cuántas costas hay? Y además: ¿hay un nexo entre la crisis europea (no sólo la crisis financiera) y el Mediterráneo? 2. ¿Qué pasa con la unidad del Mediterráneo? ¿Y las múltiples fronteras que lo convierten en un lugar heterogéneo? (Esta reflexión nos llevará a seguir las huellas/encontrar el camino* del artista mexicano Francis Alÿs.) 3. ¿Hay algo más allá del mito idílico de un Mediterráneo azul, solar y armonioso? ¿Qué decir de las guerras y las tragedias de nuestros días? Vamos a echar un vistazo vía cinema y, una vez más, Francis Alÿs. 4. ¿Cuál es el significado del mar, hoy? Este asunto se explorará con la ayuda de algunos amigos: la filología mediterránea y Predrag Matvejević, y también la forma acuosa de la cara, según Yoko Tawada. 5. ¿Que papel cumple el diseño en los procesos citados arriba? Más preguntas se entrelazan entre Giò Ponti, Mona Hatoun y... Francis Alÿs. A nuestra vez, somos inducidos a poner unas preguntas conclusivas: ¿Homero pudiera haber sido un poeta boliviano? ¿El Mediterráneo está todavía en el Mediterráneo?

A well-known Arab man, Hatam Taei was a generous, catholic, chivalrous, bountiful man in the pre-Islam period and the Arabs set him as an example of generosity and munificence. He was one of the most generous men of that time and the reputation of his bounty and benevolence is still widespread in all corners of the world. Not only known for generosity among Arab people, but also in other nations’ literatures, his name has been welcomed by poets and used with the hospitality and magnanimity attributes, thus embellishing their works. His poems are full of descriptions for generosity and benevolence and humanitarian characteristics as well as high moral and religious teachings. In the present paper, it was attempted to investigate humanitarian and social characteristics in Hatam Taei’s poems including chastity, hospitality, good fame, tolerance and patience, forgiveness, and lack of interest in worldly commodities.

e12508 Background: Upon diagnosis of BM, cancer pts are at increased risk of serious debilitating bone complications. Of the U.S. approved bone-modifying agents (BMAs) [bisphosphonates (BPs), RANKL inhibitor] for the prevention of skeletal-related events (SREs) in these pts, BPs are nephrotoxic and may require dose adjustment or discontinuation. As low persistence to BMAs is associated with higher rates of SREs (Hatoum et al 2008), understanding the extent of RI in a real-world setting is warranted. K/DOQI guidelines recommend monitoring renal function using estimated glomerular filtration rate (eGFR) along with serum creatinine (SCr). Methods: Oncology Services Comprehensive Electronic Records (OSCER), a large electronic medical record database from U.S oncology clinics, was used. Cancer pts (age ≥ 18) with BM diagnosis in 2008 – 2012 were identified excluding acute renal failure, end-stage renal disease, and multiple myeloma. RI prevalence was examined using SCr and eGFR calculated with aMDRD and Cockroft-Gault formula. RI was defined as elevated SCr > 1.2 mg/dl or eGFR < 60 and < 90 ml/min/1.73m2. The analysis was also performed in the subgroup receiving BMAs. Results: The cohort included 15,623 pts (mean age 67.1±12.0, weight 76.5±18.5 kg; female; 56%). Using highest SCr during follow-up, 36% had elevated SCr, 87% eGFR < 90, and 47% eGFR < 60. Among pts with BM diagnosis in 2011 (n=3,839) and normal SCr (taken 1 month before or 3 months after diagnosis; n=3,192), almost 60% of the pts had mildly decreased renal function (eGFR < 90), and 8% had moderately decreased renal function (eGFR < 60) (table). Rates of RI based on eGFR estimated by both formulas were consistent. Conclusions: Nearly half of the cancer pts with BM had RI (eGFR < 60) during the course of their disease. As the risk of renal impairment is high in this population, assessment of renal function using eGFR and careful treatment consideration is imperative to achieve optimal therapeutic outcomes. [Table: see text]

El objetivo del presente estudio fue evaluar el tiempo de manejo y el comportamiento indicativo de estrés en bovinos durante su paso por una manga recta. Se utilizaron ocho hatos de 50 animales Brahman x Pardo Suizo, cada hato constituido proporcionalmente por animales jóvenes, adultos, machos y hembras. Cuatro hatos se asignaron al azar a cada uno de los dos tratamientos: en el primer tratamiento, el hato se manejó en grupos de 4-5 animales (TS), mientras que, en el segundo, se manejó en grupos de 10 a 12 animales (TG). El manejo consistió en llevar los animales a través de una manga de 13 m de longitud donde recibieron una aplicación subcutánea de Ivermectina al 1%. Durante su paso por la manga, el tiempo promedio para manejar a los animales en cada tratamiento (42.5 ± 2.2 vs 51.04 ± 1.9 min; P<0.05), así como el número de animales que vocalizaron (5.5 ± 0.6 vs 7.7±0.2; P<0.05), se regresaron (6.3 ± 0.4 vs 9.5 ± 0.6; P<0.05) y saltaron sobre sus compañeros (2.7 ± 0.5 vs 5.2 ± 0.5; P<0.05), fue menor en TS que en TG. Sin embargo, no se encontró diferencia entre los tratamientos (P>0.05) para el número de animales que se golpearon (TS: 2.7 ± 0.4 y TG: 5.5 ± 1.7) o se cayeron (TS: 2 ± 0.4 y TG: 3.7 ± 1.0). Se concluye que el manejo de bovinos en grupos pequeños requiere menos tiempo y puede ser menos estresante y peligroso que cuando se manejan grupos más numerosos.

AbstractFaced with the possible censoring of the film adaptation ofʿImarat Yaʿqubyan, the book's author, ʿAlaʾ al-Aswani, responded, “Why aren't Italy, France, or the United States defamed by movies dealing with homosexuality?” Implicit in his defensive question is a perceived distinction between First World gay rights and social conservatism in the Third World. My paper considers this conventional coupling of gay rights and civilizational discourse in the global reception ofʿImarat Yaʿqubyan. Against the author's remarks, I argue that the story is remarkable for staging an interplay between the putatively opposed characters of Hatim Rashid, an openly gay newspaper editor, and Taha al-Shazli, a young man lured into a terrorist group. By uniting these two characters along parallel tracks,ʿImarat Yaʿqubyanqueerly couples the seemingly antagonistic forces endemic to the civilizational discourse of gay rights and offers us a means for imagining new constellations of queer politics.

It was recently suggested that the apparent biliary transport maximum (Tm, secretory maximum) for bile salts is primarily determined by their degree of cytotoxicity (the cytotoxicity hypothesis), based on experiments on male rats [Hardison, W. G., D. E. Hatoff, K. Miyai, and R. G. Weiner. Am. J. Physiol. 241 (Gastrointest. Liver Physiol. 4): G337-G343, 1981]. To confirm this hypothesis, we determined the Tm of three different bile salts, taurocholate (TC), taurochenodeoxycholate (TCDC), and tauroursodeoxycholate (TUDC) in female rats and hamsters. The order of Tm values in female rats was the same as that reported for male rats (TUDC greater than TC greater than TCDC), whereas in female hamsters it was TC greater than TCDC greater than TUDC. On the other hand, in hamsters, the order of cytotoxicity, evaluated in vivo by the biliary excretion of hepatocyte enzymes such as lactate dehydrogenase and alkaline-phosphatase and an increase in plasma lactate dehydrogenase, aspartate aminotransferase and alanine aminotransferase levels under a fixed rate infusion (0.6 and 1.2 mumol X min-1 X 100 g body wt-1) of bile salts, was inverse to the order of Tm values (TCDC greater than TC greater than TUDC) in rats, but in hamsters, too, TCDC was most cytotoxic. The order of Tm value in hamsters thus does not correspond to the order of cytotoxicity of these bile salts, suggesting that the cytotoxicity of bile salts may not be the sole determinant of bile salt Tm.

ملخص البحث: يعرض هذا البحث موضوع الخلود في الشعر الجاهلي، ودوره في تكوين شخصية الرجل المثال؛ إذ إن الجاهليين أرَّقَتهم مسألة الفناء، فبحثوا عن الخلود الجسدي وأدركوا أنه لا يمكن تحقيقه، وأمام رفضهم للفناء، اتضح لهم أن الخلود المعنوي هو السبيل الوحيد لبقاء الذكر بعد فناء الجسد، فعمد الرجل المثال في العصر الجاهلي إلى القيام بأفعالٍ حميدةٍ يذكره الشعراء في قصائدهم بها، ويفخر بها هو في أشعاره، كشهرة عنترة بالشجاعة، وحاتم بالكرم، والسموأل بالوفاء. ولإدراكهم أن أفعالهم تلك ستُبْقِي ذكرهم سائر العصور. توصل البحث إلى نماذج من أشعار الجاهليين، ليصل في النهاية إلى أنهم أدركوا أن خلودهم يتحقق معنوياً لا جسدياً. فيظهر لنا - من خلال الشعر – معنى الخلود ومعنى المثال، وإدراكهم لحقيقة الفناء بعد أن لمسوه في أنفسهم وفي مشاهد الطبيعة من حولهم، وطريقتهم في البحث عن الخلود المعنوي، ودور الشعر في تحقيق هذه الغاية. ثم يتبيَّنُ لنا إدراكهم أن الخلود لا يكون إلا من خلال المُثُلِ والقِيَمِ العربية التي كانوا يأتونها ويفخرون بها. الكلمات المفتاحية: الجاهلي - الشعر - الرجل - المثال - الخلود. Abstract The paper discusses the topic of immortality in the pre-Islamic period and its role in constructing the character of an ideal man. Since the Arabs before Islam were softened by the issue of death, they dwelled on the topic of immortality though they knew it too well its impossibility. As they rejected mortality, they realized that the abstract immortality is the only way for them to be remembered after the mortality of the body that enticed the ideal man in the pre-historic period to do commendable deeds that other poets would mention them with or he would make it as a virtue in his poems; as ‘Antarah was known for his bravery, Hatim with his generosity and Samuel with his loyalty as they realized that their deeds will be remembered for the rest of the ages. The study highlighted on a number of the Pre-Islamic poems and concluded that those poets realized that their mortality was achievable in a subtle way but not physically. This seems to us- from the poems- the meaning of immortality, idealism and their realization of the meaning of mortality from what they witnessed from the natural scenes that take place around them; the means to immortalize themselves in a subtle way and the role of poems in achieving this aim. We also learned that they themselves were fully aware that immortality is possible only through the Arabic virtues that they so proudly adhered to. Keywords: Pre-Islamic period, Poem, Man, Ideal, Immortality Abstrak Makalah ini membincangkan tema keabadian hidup dalam era Jahiliah dan peranannya dalam membentuk keperibadian manusia ideal. Memandangkan bangsa Arab sebelum Islam mudah dilunakkan dengan isu kematian, mereka tetap mencanangkan tema keabadian walaupun sedar tentang kemustahilan untuk mengelaknya. Apablila mereka cuba menolak kematian, mereka menyedari bahawa keabadian secara abstrak ialah satu-satunya cara untuk mereka diingati selepas kematian dan meninggalkan legasi manusia ideal dalam era Jahiliah ialah dengan menjadikan ingatan terhadap mereka itu ialah dengan kebaikan apa yang mereka lakukan dalam sebutan penyair-penyair lain ataupun dengan mereka sendiri menyebutnya dalam karya syair mereka sendiri. Demikianlah ‘Antarah dikenali dengan keberaniannya, Hatim dengan kemurahan hatinya, Samuel dengan kesetiaannya kerana kebaikan mereka akan dikenali sehingga bila-bila. Kajian ini menumpukan kepada beberapa syair Jahiliah dan menyimpulkan bahawa penyair-penyair tersebut menyedari bahawa keabadian mereka boleh dicapai secara halus dan bukan secara fizikal. Kita dapat merumuskan daripada syair-syair tersebut bahawa pernyataan maksud keabadian dan idealisma serta penyerlahan maksud keabadian oleh mereka melalui apa yang mereka lihat berlaku di sekeliling mereka; cara untuk mengabadikan diri mereka ialah dengan melalui syair. Kami juga memperoleh maklumat bahawa mereka juga amat menyedari yang keabadian adalah sesuatu yang dapat dicapai melalui nilai-nilai budaya Arab yang amat mereka banggakan. Kata kunci: Era jahiliah, Syair, Manusia, Keabadian

Thirty-eight essays are brought together in this volume to honor HermannLandolt of the Institute of Islamic Studies at McGill University, Canada. Abroad range of participants, including former students and colleagues bothclose and distant, have contributed essays, most of which deal with aspects ofIsmaili, Ithna-ashari, or Sufi thought. Almost all of the essays are in English;four are in French, however. The range of topics is catholic, to say the least,and the rough chronological ordering of the essays can hardly contain them.The “classical” section features such figures as al-Junayd, al-Farabi, IbnTufayl, al-Qadi al-Nu`man, al-Kirmani, Abu Hatim al-Razi, and al-Waqidi;the “medieval” takes in al-Ghazzali, al-Suhrawardi, al-Qushayri, al-Shahrastani,Afdal al-Din Kashani, Jami’, Najm al-Din Kubra, Ibn Sina, and al-Sha`rani; the “pre-modern” includes Shah Tahir, Ahmad Sirhindi, MollaSadra, and Fayd al-Kashani; and the “modern” section features not so muchpeople as themes, such as dervish orders, Ginans, ulama, tradition, and modernization.It is worth noting that several articles in the last section focustheir attention on medieval as much as modern aspects (if not more so, as inthe case of Eric Ormsby’s interesting essay “The Faith of Pharaoh: ADisputed Question in Islamic Theology”). Their classification seems to bemore out of consideration for achieving balance in the book’s form than inaccurately reflecting the contents. Be that as it may, such a cornucopia (asthe editor describes it) cannot help but provide something of relevance toalmost everyone interested in Islamic thought.Two essays particularly drew my attention; they also left me wishingthat the two authors had had an opportunity to consider the conjunctionbetween their papers before they were published (but the absence of such is,of course, in the nature of most such collections). L. Clarke’s excellent paperon “The Rise and Decline of Taqiyya in Twelver Shi`ism” will reward everyreader. Clarke shows how two meanings of taqiyya – “precautionary dissimulationof belief” and “esoteric silence,” what she calls legal and esoterictaqiyya, respectively – became blended through the ages. Esoteric taqiyyawas “a necessary and integral part” of Twelver Shi`ism in early times, for the ...

This research is here to reveal how Islam views a tradition carried out by the Akit tribe community in the Berancah village, Bengkalis Regency, namely the Oath Tradition. This problem was taken from the community's perception that the tradition of curses was a taboo for some people. This taboo assumption is caused by the curse contained in expletives. Curses are defined as hopes or prayers accompanied by words that result in distress or disaster to others. From these problems the researchers formulated into several questions as follows: 1. how is the form of language use and meaning of expletive oaths of the Akit tribal community in Bengkalis Village? How is the oath of the Akit tribe of the Beralis Village in Bengkalis Regency viewed from an Islamic perspective? In connection with this question, researchers used a qualitative approach that developed a phenomenological model. Data collection methods used by researchers are observation, interview, and documentation. The findings of this study indicate that the form of language use The form of expletives in this study is the Akit language, which is translated into Indonesian. The language style used tends to be sarcasm, which is a style that contains bitterness and is not pleasant to hear. The style of sarcasm is demonstrated through the use of diction which refers to bad conditions such as being eaten by crocodiles, being struck by lightning, being eaten by a land ghost, not being saved, and being eaten by a ghost pod. Dictation contained in expletives generally contain emotive and connotative meanings because it describes the feelings of the speaker. The components of expletive speech found in the Akit tribe are among them: "Eating Boye You!", "Not Save You!" "Yeng steals, right? Eaten Land Ghost ...!". The Islamic view of curses is Islam is strictly prohibited when people say or speak that is not good to other humans. This is confirmed by the authentic proposition narrated by Imam Ahmad which reads: "Man kaana yu 'minu billahi wal yaumil Akhir, fal yaqul khoiron au li yasmut". "Whoever believes in Allah SWT, he should say good or better be quiet." Imam Abu Hatim Ibn Hibban Al Busti said in his book, Raudhah A-Uqala wa Nazhah Al-Fudhala, p. 45, "People who have reason should be more silent than talk, because of how many people are sorry for talking and few are sorry for being quiet."

The Israeli-Palestinian conflict has not existed since the beginning of time. Hatem Bazian explores the roots of the conflict, locating the Zionist movement as a settler colonial project under the tutelage of British colonial efforts. Bazian’s text is a look at and beyond first-hand accounts, an investigation of and critical analysis of settler practice in relation to similar texts such as Sari Nusseibeh’s Once Upon a Country: A Palestinian Life, Alan Dowty’s Israel/Palestine, and Ari Shavit’s My Promised Land. Hatem Bazian’s Palestine…it is something colonial is not an introduction to the Israeli-Palestinian conflict. Readers should possess a basic understanding of the conflict and history of the region over the last century. Nor does this text provide the reader with an unbiased look at the timeline of events since the inception of the Zionist movement. Palestine…it is something colonial instead is a rich critique of the Zionist movement and British colonialism. It investigates the way British colonialism influenced Zionism and how Zionism adopted colonial ideas and practices. Bazian locates Zionism as a settler colonialist movement still at work today, which historically planned and systematically executed the removal of Palestinians from their land, with the aid of the United Kingdom and (later) the United States. Bazian examines Ottoman collapse, the colonization of Palestine by the British, Israel’s biblical theology of dispossession, as well as British colonial incubation of Zionism, Zionism as a Eurocentric episteme, the building of Israel through ethnic cleansing, and the Nakba, all of these culminating in legalized dispossession. Throughout the text, Bazian is able to tie each chapter to the present state of affairs and remind the audience of the trauma of a people forcibly removed. Bazian opens with the straightforward assertion that “Palestine is the last settler-colonial project to be commissioned in the late 19th early 20th centuries and still unfolding in the 21st century with no end in sight” (17). In chapter one, “Dissecting the Ottomans and Colonizing Palestine,” Bazian navigates the biased historiography of the fall of the Ottoman empire, linking the collapse of the empire to the colonizing forces of Europe which sought to ensure access to the newly discovered oil in the region as well as to Asia and Africa. Bazian masterfully steers the reader through the history of European intervention, and in particular on behalf of Christians as ethnic minorities in the Middle East. Europe is historically anti-Jewish; at the turn of the century, Zionism was determined to solve Europe’s “Jewish Problem” and maintain a stronghold in the Middle East, he writes. In chapter two, “Israel’s Biblical Theology of Dispossession,” Bazian explores the biblical roots of Zionist ideology. The chapter opens with a discussion of a contemporary Bedouin tribe being expelled in the Negev. Bazian writes that “the biblical text gets transformed into policy by the Zionist state, by which it then normalizes or makes legal the wholesale theft of Palestinian lands and expulsion of the population”(57) using legal documents such as the Levy Report. These policies create “facts on the ground” which lead to “legalized expulsions.” The Bible was central to the historical development of the European Christian supremacist idea of the Holy Land. The loss of the territory conquered during the Crusades ruptured this notion, a break “fixed” through Zionism. In chapter three, “British Colonialism and Incubation of Zionism,”Bazian begins to address British colonialism and Zionism as complementary. Bazian uses primary texts from British political actors of the time, such as Lord Robert Cecil and Lord Balfour, to establish the anti-Semiticinspiration for British actions of the time. Bazian also successfully uses the Hussein-McMahon Correspondence and the Sykes-Picot agreement to establish the double dealings of the British in the Middle East in the early twentieth century. Bazian uses many primary texts in this chapter effectively, though their organization could leave readers confused. Chapter four, “Zionism: Eurocentric Colonial Epistemic,” continues the themes of the prior chapter as the colonial influence is cemented. In this chapter, Bazian explores the subterfuge and the genius propaganda selling Palestine as “a land without a people for a people without a land” along with “making the desert bloom”—as if the indigenous Arab people were not there. Bazian frames this chapter within the Zionist ideology of the peoples living in the land being only a barrier to a Jewish state in Palestine. Bazian uses primary sources (e.g., Herzl) to defend the assertion that the removal of the Palestinian people was always a piece of the Zionist plan. Bazian also includes Jewish critical voices (e.g., excerpts from the reporter Ella Shohat) to establish the European Jewish bias against the indigenous Arab peoples, including Sephardic Jews. Bazian that these biases and the effort to remove Palestinians from their land defined the early Zionist movement and the creation of the state of Israel in chapter five, “Building a State and Ethnic Cleansing.” This chapter draws extensively on primary sources: correspondence, reports, declarations, agreements, commissions, and maps. Bazian struggles to organize these rich resources in a clear fashion; however, his analysis matches the richness of the sources. These sources establish the “legalized” systematic removal of the Palestinians from the land by the Israelis in 1948. In chapter six, “The Nakba,” Bazian uses further legal documents and first-hand accounts to trace the forced removal of Palestinians. He pays homage to the trauma while critically dissecting the process of legalizing ethnic cleansing and peddling the innocence of the Israelis to the rest of the world. Bazian profoundly concludes his chapter with the story of a Palestinian boy who witnessed the mass executions of men and women of his village and marched away from his home. The boy, now a man, closed his story with poignant words that capture the horror of the Nakba: “The road to Ramallah had become an open cemetery” (241). After the land was emptied the new state of Israel needed to legally take possession of the Palestinian-owned property. Chapter seven, “Colonial Machination,” elaborates this process: “the State of Israel is structured to give maximum attention to fulfillment of the settler-colonial project and the state apparatus is directed toward achieving this criminal enterprise” (243). The name “Palestine” is erased as a name for the land and the peoples; former colonial and Ottoman laws were twisted to support a systematic theft of the land. Bazian concludes his book with a look to the future: “What is the way forward and Palestine’s de-colonial horizon?” (276). He lays out the options available for true and lasting peace, discounting out of hand the twostate solution as impossible due to the extent of the settlements in the West Bank. He also dismisses both the options of the removal of Palestinians and the removal of the Jewish people. He instead posits a way forward through a one-state solution, leaving how this is to be done to the reader and the people of Israel/Palestine to determine. Bazian has contributed a full-bodied analysis of primary sources to defend his assertion that Zionism has always been a settler colonial movement with its goal being a land devoid of the indigenous people. The organization of the text, the lack of sectioning in the chapters, and the technical insertion and citation of primary sources could be improved for clearer reading. Bazian thoroughly defends his thesis with tangible evidence that Zionism is something colonial, and has been something colonial from the start. This is a text that complicates the narrative of what colonialism is, what the State of Israel is, and who and what Palestine is, together establishing the book as required reading for understanding nuances of the Israeli-Palestinian conflict. Shelby Perez Master’s Divinity Candidate Chicago Theological Seminary

Green gram (Vigna radiata) is considered the chief legume in Pakistan. Thus, current study was conducted to examine the ameliorating effect of phytohormones pre-treatments under salt stress on proteome profile of green gram by sodium-dodecyl-sulphate-polyacrylamide gel electrophoresis (SDS-PAGE). The soluble green gram seedlings proteins were resolved on 4% stacking and 12% resolving gels. The SDS-PAGE resolved 24 polypeptide bands ranging from 200 to 17kDa. Among these, 12 out of 24 bands of proteins were essentials house-keeping or growth proteins of green grams. While, 120, 114.6, 51.8, 29.1, and 22.8 kDa bands were over-expressed under 50 to 350mM salt with phytohormones treatments. The others 104.5 kDa, 99.8 kDa, 95.3 kDa, 91.0 kDa, 55 kDa, 46 kDa, and 17kDa bands were related to the GAᴣ, IAA, and SA induced tolerance. Overall 120 kDa, 114.6 kDa, 104.5 kDa, 99.8, 95.3 kDa, 51.8 kDa, 29.1 kDa and 22.8kDa bands were first time identified in the current study. The information retrieved from NCBI protein database, the resolved peptides were principally belonging to 7S and 8S vicilin, 2S, 8S, 11S, and 16.5S globulins. It is determined that seed priming with SA enhanced tolerance in green gram by rapidly synthesizing stress alleviating peptides.Key word: Cluster analysis, dendrogram, mungbean, salt stress, SDS-PAGEINTRODUCTIONVarious world-wide health concerning organization recommended the use of high graded plant protein such as legumes to prevent the risk of metabolic disorder (Hou et al., 2019). Legumes are most important protein crop on the earth. Among the legumes, the green gram is the major pulses. Its seeds are rich in superior quality storage protein, which account 85% of the total protein while, another 15% have not been broadly studied (Yi-Shen et al., 2018). The soluble storage protein comprises of 60% globulins, 25% albumin and 15% prolamins. Globulins are further divided into 3.4% basic-type (7S), 7.6% legumin-type (11S), and 89% vicilin-type (8S) (Mendoza et al., 2001; Itoh et al., 2006). Other than proteins, the green gram seeds also contain starch, fiber, phenolic compound, saponins, vitamins, calcium zinc, potassium, folate, magnesium, manganese and very low in fat that made it meager man’s meat (Hou et al., 2019). It is also a good source of green manure and fodder (El-Kafafi et al., 2015). Its root has ability to fix 30 to 50 Kg/ha atmospheric nitrogen in the soil which is essential for maintaining soil fertility (Chadha, 2010). The green gram is the valuable and the major Rabi pulse crop of Pakistan. Its cultivation area in 2016-2017 was about 179,000 hectares with seed yield of 130,000 tones. In comparison during 2017-2018, it was cultivated on 161,800 hectares land with 118,800 tones seed yield (GOP, 2018). One of the reasons of this 9% decrease in both land and productivity is the shortage of irrigated land due to soil salinity. The salinity induce oxidative bust in the mungbean cells, caused by responsive oxygen species (ROS) such as hydrogen peroxide, singlet oxygen, hydroxyl radical and superoxide radical. The ROS create hindrance in various metabolic processes of plant via interacting with macromolecules like proteins (Alharby et al., 2016). However, phytohormones like gibberellic acid (GAᴣ), indole acetic acid (IAA), and salicylic acid (SA) take part in the biosynthesis of salt tolerance proteins under salinity. These salt tolerance proteins acclimate plants under salinity stress. Application of biotechnology plays a significant role in agriculture (Khan et al., 2017). Therefore, production of particular proteins under salt stress is a specific response of cell which can be analyzed by sodium dodecyl sulphate polyacrylamide gel electrophoresis (SDS-PAGE). SDS-PAGE is the simple, valid, and cost-effective biochemical marker (Mushtaq et al., 2018). This marker has been widely used to determine the extent of evolutionary variations in crops (El-Kafafi et al., 2015).OBJECTIVES The present study was directed first time with the aim to investigate the toxic effect of sodium chloride (0-350 mM) and stress acclimation by pre-treatment of GAᴣ, IAA, and SA on the proteome profile of NM-92 cultivar of a Pakistani green gram.MATERIALS AND METHODSThe present study was replicated thrice in the plant laboratory of Department of Genetics, Faculty of Science, and University of Karachi. The seeds of mung bean cultivar NM-92 were acquired from National Agricultural Research Centre (NARC), Islamabad. These freshly collected 15 seedsˉ1 treatment / replication were divided into two sets. The first was named as sodium chloride (SC) stress treatments were imbibed in sterile distilled water (DW) whereas, second set soaked in gibberellic acid (GAᴣ) (BDH Chemicals, England), indole acetic acid (IAA) (Fluka, Switzerland), and salicylic acid (SA) (J.T. Baker, Holland) in the separate beaker for 24 hours under dark condition. After 24 hours, given ample time to both the sets at room temperature. After recovery, all 20 treatments were sown in the 150 X 30 mm sized petri-dishes containing 0, 50, 150, 250, and 350 millimolar (mM) sodium chloride solution (Fisher Scientific, UK) for 72 hours.Protein extraction: Protein extraction was done by taking 0.3g of seedlings in an ice chilled mortar and crushed by adding 600µL 0.2 M Tris-HCl buffer having pH 7.5 contained 5% SDS (w/v) and 5% 2-mercaptoethanol (v/v). The homogenate was incubated at 0oC for 30 min., boiled in the water bath for 3 min. at 100oC. Samples were centrifuged in Heraeus Biofuge D-37520, Germany for 30 min. at 8000 rpm. The protein supernatant was saved at below 0°C for quantitative and qualitative determination with minor modifications. The total soluble protein content of the samples was estimated via “Bovine Serum Albumin (BSA) standard curve” and explicit in µg protein milligramˉ1 fresh weight of mung seedlings.Bovine serum albumin standard curve (2000 μg/mL): Total protein standard curve was made by dissolving 0.05g of Bovine Serum Albumin (BSA) in 25mL of distilled water. Ten serial dilutions were made from 0.1 mL to 1mL by BSA solution then performed Lowry. A standard curve of total proteins was plotted by taking BSA absorbance at Y-axis and 2000 μg BSA / mL at X-axisSample preparation for SDS-PAGE: For qualitative assessment of total proteins; the 35μL of saved protein supernatant was combined with 15μL of sample diluting buffer (SDB). The SDB was made up of 0.0625 M Tris-HCl pH 6.8 with 2% of SDS, 10% of glycerol, 0.003% of bromophenol blue dye and 5% of 2-mercaptoethanol. Boil the 50μL protein SDB supernatant at 100oC in water bath for 3 min., centrifuged at 6000 rpm for 4 min. The supernatant was loaded on SDS-PAGE gel with the given formulae. The SDS- PAGE: Total proteins were fractionated via SDS-PAGE with 4% stacking and 12% resolving gel. The resolving gel of 12% was made by taking 6mL solution A, 1.8 mL 3 M Tris 1 M HCl buffer pH 8.8, 144μL 10% SDS, 5.74 mL sterile distilled water, 720μL 1.5% ammonium persulphate (APS) in deionized water and 10μL TEMED. While, stacking was composed of 1.25mL of solution A, 2.5mL of 0.5M Tris 1M HCl buffer pH 6.8, 100μL 10% SDS, 1.8 mL of distilled water, 500μL 1.5% APS and 12μL TEMED. Solution A was prepared by conjoining 30% acrylamide and 0.8% N, N’-methylene-bisacrylamide in deionized water. To avoid polymerization in the beaker; the prepared solution was quickly poured into the 3 mm thick gel plates after adding TEMED. The stacking was lined over resolving gel, then combs were inserted between the gel plates of SCIE-PLAS TV-100 separation system, UK, and allowed to polymerize for ½ an hour. After polymerization gel was placed in the tank which were filled with Tris-Glycine buffer (electrode buffer) pH 8.4 then combs were removed. The electrode buffer contained 0.3% Tris, 1.41% Glycine and 0.1% SDS in 2000mL d/w. The gel was pre-run for 15 min. at 60 volts and 120 mA currents. The prepared SDS-PAGE samples were loaded in wells with BlueStepTM Broad Range Protein Marker, AMRESCO, USA as standard and run at 60 volts & 120 mA for about 45 min. When samples entered in resolving gel, and then gave 100 volts and 200 mA currents for around 2.5 hours. Furthermore, electrophoresis was carried out at a constant watt.The Gel was washed with 30% ethanol on Uni Thermo Shaker NTS-1300 EYELA, Japan at the constant shaking for 30 min. Then gels were placed in 10% glacial acetic acid in 50% methanol solution (Fixative) for 24 hours. SDS Gel was stained until protein bands were visible thereat placed as 5% of Methanol in 7.5% acetic acid glacial solution to destain the bands background. SDS-PAGE stain composed of 0.125% coomassie brilliant blue R-250 dissolved in 40% of Methanol and 7% acetic acid glacial solution. The stain was stirred on Magnetic stirrer & hot plate M6/1, Germany for 6-10 hours before used. Photographs were taken by Sanyo digital camera VPC-T1284BL and bands were scored through numbering pattern. Gels preserved in 10% acetic acid solution at 4°C.Interpretation of bands and data analysis: The total soluble protein bands relative mobility calculated by below formulae and Dendrogram was constructed via SPSS v. 20Where,F=(Migrated distance of protein band)/(Migrated distance of dye front)Slop=(Log MW of protein marker lower limit band–log〖MW of protein marker upper limit band )/(RF protein marker lower limit band –RF of protein marker upper limit band)RESULTS:The total soluble proteins extracted from green gram were perceived by SDS-PAGE Blue StepTm broad range biochemical markers. The protein-based marker was used to evaluate the toxic effect of sodium chloride along with pre-treatments of GAᴣ, IAA, and SA on proteome assay. In the current work, seedlings total soluble proteome resolved 24 polypeptide bands ranging from 200 to 17.1 kDa were recognized by using SDS-PAGE. The figure 1 showed Dendrogram assay, which classified the 20 treatments of SC, GAᴣ, IAA and SA into two major clusters where, the cluster I was the largest one (figure 1). Cluster I consisted of 15 treatments that further divided into I-A, and I-B. The pre-treatments of SC50+SA, SC150+SA, SC250+SA, and SC350+IAA were grouped together into C-1 of sub-cluster I-A. The C-2 of sub-cluster I-A, pre-treatment SC350+SA was most diverse among 20 treatments. The C-1 treatments showed 99% homology when compared with each other while, it was 97% similar with C-2. The sub-cluster I-B comprised another 10 treatments, SC0+GAᴣ, SC50+GAᴣ, SC150+GAᴣ, SC250+GAᴣ, SC350+GAᴣ, SC0+IAA, SC50+IAA, SC150+IAA, SC250+IAA, and SC0+SA that were also 99% similar for total proteins. Sub-cluster I-B pre-treatments was exhibiting 94% homology with the sub-cluster I-A. The second cluster was the smallest one that was divided into two sub-clusters, II-A and II-B. The II-A was comprised of SC50, SC150, and SC250 while, sub-cluster II-B consisted of SC0 and SC350. Within each sub-cluster, pre-treatments expressed 99% homology whereas, II-A was 97 different from II-B. Furthermore, cluster I showed 75% similarities with cluster II (figure 1). The seedlings storage proteome profile of green gram was shown in table 1.The results showed that 120kDa, 114.6 kDa, 51.8 kDa, 29.1 kDa and 22.8 kDa proteins bands were not induced at 0 mM SC, GAᴣ, IAA, and SA. The table 1 depicted the presence of 120 kDa and 114.6 kDa bands only at 350 mM SC level with all phytohormones treatments. Similarly, 51.8 kDa protein bands were appearing at 150SC, 250SC and 350SC stress with phytohormones. Based on the information collected from the NCBI protein database, this peptide was related to the 8S globulin alpha subunits. The two other, 7S globulins sub-units having 29.1kDa and 22.8 kDa molecular weights bands were synthesized under 50mM, 150mM, 250mM, 350mM SC stress with phytohormones. Concerning protein polypeptide of molecular weight 104.5 kDa, 99.8 kDa, 91.0 kDa, 55.0 kDa, and 46.0 kDa, those were induced by GAᴣ, IAA and SA at 0 to 350 mM SC. While, 17kDa protein band was appearing in SA, and IAA treated samples and 95.3kDa band was only present in SA treatment. Other 12 protein bands were present in all treatments proved as house-keeping proteins of green gram (table 1).DISCUSSIONThe SDS-PAGE profiling for proteome is the reliable and applied biochemical approach that has been used as biochemical marker in various crop differentiation, and characterization. In the current study, first time SDS-PAGE was utilized to investigate the impact of GAᴣ, IAA, and SA pre-soaking on green gram under salt toxicity. The salt toxicity adversely affects all seed, seedling, and plant metabolic process (Parveen et al., 2016). At salt toxicity, the endogenous GAᴣ, IAA, and SA levels markedly decrease (El-Khallal et al., 2009). In such condition, exogenous application of GAᴣ, IAA, and SA enhance seedlings survival rate by increasing synthesis of seed storage proteins. Likewise, our Dendrogram characterization based on 20 treatments showed significant diversity under 0 to 350 mM SC stress. The salicylic acid treatments were grouped together except SC0+SA treatment, exhibiting a close relationship, which proved its acclimating role under salt stress. These findings will help plant breeder toward enhancing food quality and quantity of green gram in future breeding programme on saline sodic land.The SDS-PAGE assay revealed 200. kDa, 109.4 kDa, 77 kDa, 68 kDa, 49 kDa, 38 kDa, 33 kDa, 26 kDa, 24 kDa, 22 kDa, 21 kDa and 19 kDa fractions as essential green gram proteins. Among these, 68 kDa, 49 kDa, 33 kDa, 26 kDa, 24 kDa and 21 kDa peptides were seed biotinylated isoform protein (Riascos et al., 2009), putative NADH-ubiquinone oxidoreductase subunit H (Gostinčar et al., 2019), heat shock protein 33 (Hamidian et al., 2015), globulin protein, seed coat / maturation protein (Dhaubhadel et al., 2005), and protein for dimerization. While, 22 kDa proteins belonged to the class of prolamin alpha zein Z1C1_2, Z1C1_4, and Z1C1_8 precursors, and 19kDa peptide was related with Z1A1_2, Z1A2_2, and Z1B_6 precursors (Miclaus et al., 2011). Further, the 91 kDa peptide is sucrose synthase SS1 protein, and 77kDa protein is the NADPH-cytochrome P450 reductase (Wang et al., 2004). Also, the phosphatase-associated two other proteins having 46 and 55 kDa molecular weight were reported earlier in Mucuna pruriens. Hameed et al. (2012) and Malviya et al. (2008) found 55 and 46kDa peptides as 7S vicilin small sub-units and 17kDa as 11S globulins sub-unit in the studied Vigna radiata. Some other molecular weight proteome such as 68 kDa and 49kDa are 7S vicilin, 33kDa is 8S vicilin, 38 and 26kDa 8S globulins, 24kDa 11S globulins, and 22kDa 16.5S globulins. These proteins required for germination and seed establishment of green gram plant (Hameed et al., 2012).The vast accumulation of 23kDa and 22kDa peptides under salt stress by salicylic acid, were reported previously in the mangrove Bruguiera parviffora and Zea mays (El-Khallal et al., 2009). Correspondingly, El-Kafafi et al. (2015) reported the presence of 115kDa, 23kDa, and 22kDa bands in the salt tolerant lines of green gram. These proteomes induced under salt stress may play a pivotal part in the stress acclimation and osmotic adjustment. Similarly, the induction of 104 kDa and 100kDa MW polypeptide by SC stress in the salt tolerant genotypes of green gram indicated the functional role of phytohormones in various metabolic and defense response El-Kafafi et al. (2015); Alharby et al. (2016), El-Khallal et al. (2009), Qados (2010). Ali et al. (2007), Alharby et al. (2016), and El-Kafafi et al. (2015) observed 17kDa, 26kDa, 33kDa and 77kDa bands involving in salt tolerance and can be considered as a positive biochemical marker for salt stress. Further, 26 kDa MW peptide also functions as osmotin under the salt stress that involved in enhancing the accumulation of glycine betaine and proline in the cells. Hence, proteome assay of green gram showed that GAᴣ, IAA, and SA could regulate the expression of salt stress proteins that are anticipated to play a crucial part in the salt tolerance mechanism. Likewise, the involvement of phytohormones in the induction of changes in the proteome profile pattern was attributed to their part in managing cell division by regulating some genes of apical meristems.CONCLUSIONFinally, the results revealed the presence of the ten new bands with MW of 200kDa, 120 kDa, 114.6 kDa, 109.4kDa, 104.5kDa, 99.8kDa, 95.3kDa, 51.8kDa, 29.1kDa and 22.8kDa have not reported previously under salt stress with phytohormones treatments in green gram. Furthermore, it was observed that phytohormones alleviate the negative impact of salt stress on green gram by enhancing synthesis of salt defense polypeptides. Hence, higher accumulation of proteins was observed in salicylic acid treated seedlings. Thus, present work recommended the pre-soaking of phytohormones to overcome the toxic impact of sodium chloride on green gram. Further research is needed on a biomolecular level to reveal the mechanism of signalling pathways under sever salt stress.CONFLICT OF INTERESTBoth authors have declared that no disagreement of interest regarding this research.REFERENCES Alharby, H. F., E. M. Metwali, M. P. Fuller and A. Y. Aldhebiani, 2016. The alteration of mRNA expression of sod and gpx genes, and proteins in tomato (Lycopersicon esculentum Mill) under stress of Nacl and/or ZnO nanoparticles. Saudi journal of biological sciences, 23(6): 773-781.Ali, A., M. Mageed, I. Ahmed and S. Mariey, 2007. Genetic and molecular studies on barley salt tolerance. In: African crop science conference proceedings. pp: 669-682.Chadha, M., 2010. Short duration mungbean: A new success in South Asia. Asia-Pacific association of agricultural research institutions.Dhaubhadel, S., K. Kuflu, M. C. Romero and M. Gijzen, 2005. A soybean seed protein with carboxylate-binding activity. 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Abstract Background: Studies indicate that time-restricted eating (TRE) can prevent weight gain and/or lead to weight loss [1,2]. The few human studies to date are small and/or non-randomized [3,4]. This is a prospective and randomized study in humans who are overweight and obese designed to determine if TRE leads to weight loss and to characterize the metabolic effects of TRE. Methods: 140 overweight and obese males and females with a body mass index between 27-43 kg/m2 were enrolled in the study. 100 participants completed the 12-week protocol. The study was conducted on a custom mobile study app on the Eureka Research Platform. Participants were given a Bluetooth weight scale to use daily, which was connected through the study app. Subjects were randomized to one of two eating plans and received daily reminders about their eating windows through the app. The control group was instructed to eat three structured meals per day. The TRE group was instructed to eat ad libitum from 12:00 pm until 8:00 pm and completely abstain from caloric intake from 8:00 pm until 12:00 pm the following day (16h fast:8h eat). Participants who lived within 60 miles of the study site were eligible to undergo extensive in-person metabolic testing. Results: Weight change in the TRE group was -1.3 kg compared to -0.6 kg in the control group (p=0.22). 46 (TRE n=22; control=24) of 50 participants who opted into the “in-person” visits completed all 4 visits. In that cohort, weight change in the TRE group was -1.62 kg compared to -0.57 kg in control (p=0.09). There were no significant differences in the changes in total fat mass, visceral or subcutaneous fat mass, waist or hip measurements, or resting metabolic rate. However, there was a trend towards reduced fat-free mass in the TRE group (-1.10kg) compared to controls (-0.35kg) (p=0.09). There was a significant change in the appendicular fat-free mass index of the TRE subjects compared to controls (p=0.011). This change in appendicular fat-free mass index was not associated with significant differences in strength measures. No changes were observed in plasma ketones, insulin, or glucose between treatment groups. Conclusion: These results indicate that TRE may lead to reductions in body weight in individuals who are overweight or obese. However, the majority of weight loss is attributed to reductions in fat-free mass rather than fat mass. Future analyses will determine if TRE leads to changes in metabolic blood markers or the plasma metabolome. References: 1.Hatori et al. Cell Metab. 2012 Jun 6;15(6):848-60. doi: 10.1016/j.cmet.2012.04.019. Epub 2012 May 17.2. Chaix et al. Cell Metab. 2019 Feb 5;29(2):303-319.e4. doi: 10.1016/j.cmet.2018.08.004. Epub 2018 Aug 30.3.Moro et al. J Transl Med. 2016 Oct 13;14(1):290.4.Wilkinson et al.Cell Metab. 2020 Jan 7;31(1):92-104.e5. doi: 10.1016/j.cmet.2019.11.004. Epub 2019 Dec 5.

Abstract Violence against women is a pervasive human rights violation, which is still under-recognized despite some recent progress. From sexist ubiquitous online harassment, to physical and sexual violence that affects at least 1 in 3 women in her lifetime, this prevalent and large spectrum of violence constitutes a profound health problem. It affects women's physical and mental health, making its prevention one of the most far-reaching public health objectives. Public health research on this topic is lacking, and few large epidemiological surveys and cohorts collect data on this subject. However, research is much needed to bring to light the extent of the problem, and guide the development and implementation of effective interventions, policies, and prevention strategies. In this symposium we propose to shed light on some health effects of gender-based violence and discuss methodological issues associated with conducting research on violence against women. Through the presentation of four studies, we highlight challenges in the framing of research questions, and in defining exposure variables and collecting data in standard epidemiological studies. We also reflect on barriers and enablers we encountered and brainstorm action levers for pragmatic and ethical intervention studies. Between them, the four studies cover various types of violence and health outcomes, and touch on the involvement of several health and healthcare stakeholders. First, Barbier et al describe the prevalence of physical, sexual and psychological intimate partner violence against European women, as well as perpetrator's characteristics, using data from the European Union Agency for Fundamental Rights survey on violence against women. Second, Miani et al. reflect on the potential and limitations of using standard hospital records to measure violation of a woman's integrity during childbirth (e.g. obstetric violence) in Germany. Opportunities for intersectional analyses are also assessed. Third, El-Khoury et al. present results from the French Health barometer, a general population telephone survey, which recruited more than 25,000 adults aged18 to 75 in 2017. This first analysis quantifies sex-differences in the effect of sexual violence on suicide risk. Using adjusted mediation analyses, sexual victimisation was found to explain 49% and 40% of the increased risk women have compared to men in suicidal ideation and suicidal imagery respectively. Last, Hatem et al present preliminary results of a pilot study and the protocol of a future intervention study in the French “Maison des Femmes” (House of women), a center which provides medical, social and judicial support and care for women victim of violence. We discuss pragmatic and ethical concerns, difficulties and importance of such intervention studies. We conclude the session with a discussion with the audience, providing an opportunity for interdisciplinary dialogue and feedback on international experiences. Key messages Violence against women (VAW) is a widespread phenomenon taking many forms; similar to its effect on women’s health. VAW should be accounted for in all large epidemiological studies, using appropriate terms and measurement strategies.

Introduction Ngarrindjeri futures depend on the survival of the land, waters, and other interconnected living things. The Murray-Darling Basin is recognised nationally and internationally as a system under stress. Ngarrindjeri have long understood the profound and intricate connection of land, water, humans, and non-humans (Trevorrow and Hemming). In an effort to secure environmental sustainability the Ngarrindjeri Regional Authority (NRA) have engaged in political negotiations with the State, primarily with the Department of Environment and Natural Resources (DENR), to transform natural resource management arrangements that engage with an ethics of justice, redistribution, and recognition (Hattam, Rigney and Hemming). In 1987, prior to the formation of the NRA, Camp Coorong: Race Relations and Cultural Education Centre was established by the Ngarrindjeri Lands and Progress Association in partnership with the South Australian Museum and the South Australian Education Department (Hemming) as a place for all citizens to engage with the values of a land ethic of care. The complex includes a cultural museum, accommodation, conference facilities, and workshop facilities for primary, secondary, and tertiary education students; it also serves as a base for research and course development on Indigenous and Ngarrindjeri culture and history (Hattam, Rigney and Hemming). Camp Coorong seeks to share Ngarrindjeri cultural values, knowledges, and histories with students and visitors in order to “improve relations between Aboriginal and non-Aboriginal people with a broader strategy aimed at securing a future for themselves in their own ‘Country’” (Hemming 37). The Centre is adjacent to the Coorong National Park and 200 km South-East of Adelaide. The establishment of Camp Coorong on Ngarrindjeri Ruwe/Ruwar (land/body/spirit) occurred when Ngarrindjeri Elders negotiated with the Department of Education and Children’s Services (DECS) to establish the race relations and cultural education centre. This negotiation was the beginning of many subsequent negotiations between Ngarrindjeri, local, State, and Federal governments about reclaiming ownership, management, and control of Ngarrindjeri lands, waters, and knowledge systems for a healthy Country and by implication healthy people (Hemming, Trevorrow and Rigney). As Elder Tom Trevorrow states: The waters and the seas, the waters of the Kurangh (Coorong), the waters of the rivers and lakes are all spiritual waters…The land and waters is a living body…We the Ngarrindjeri people are a part of its existence…The land and waters must be healthy for the Ngarrindjeri people to be healthy…We say that if Yarluwar-Ruwe dies, the water dies, our Ngartjis die, the Ngarrindjeri will surely die (Ngarrindjeri Nation Yarluwar-Ruwe Plan 13). Ruwe/Ruwar is an important aspect of the public pedagogy practiced at Camp Coorong and by the Ngarrindjeri Regional Authority (NRA). The NRA’s nation building activities arise from negotiated contractual agreements called KNYs: Kungan Ngarrindjeri Yunnan (Listen to Ngarrindjeri people talking). KNYs establish a vital aspect of the NRA’s strategic platform for political negotiations. However, the focus of this paper is concerned with local Indigenous experience of teaching and experience with the education system rather than the broader Ngarrindjeri educational objectives in the area. The specific concerns of this paper are the performance of storytelling and the dialectic relationship between the listener/learner (Tur and Tur). The pedagogy and place of Camp Coorong seeks to engage non-Indigenous people with Indigenous epistemologies through storytelling as a pedagogy of experience and a “pedagogy of discomfort” (Boler and Zembylas). Before detailing the relationship of these with one another, it is necessary to grasp the importance of the interconnectedness of Ruwe/Ruwar articulated in the opening statement of Ngarrindjeri Nations Yarluwar-Ruwe Plan: Caring for Ngarrindjeri Sea, Country and Culture: Our Lands, Our Waters, Our People, All Living Things are connected. We implore people to respect our Ruwe (Country) as it was created in the Kaldowinyeri (the Creation). We long for sparkling, clean waters, healthy land and people and all living things. We long for the Yarluwar-Ruwe (Sea Country) of our ancestors. Our vision is all people Caring, Sharing, Knowing and Respecting the lands, the waters, and all living things. Caring for Country The Lakes and the Coorong are dying as irrigation, over grazing, and pollution have left their toll on the Murray-Darling Basin. Camp Coorong delivers a key message (Hemming, 38) concerning the on-going obligation of Ngarrindjeri’s Ruwe/Ruwar to heal damaged sites both emotionally and environmentally. Couched as a civic responsibility, caring for County augments environmental action. However, there are epistemological distinctions between Natural Resources Management and Ngarrindjeri Ruwe/Ruwar. Ngarrindjeri conceive of the River Murray as one system that cannot be demarcated along state lines. Ngarrrindjeri Elder Uncle Matt Rigney, who recently passed away, argued that the River Murray and the Darling is embodied and that when the river is sick it impacts directly on Ngarrindjeri personhood and wellbeing (Hemming, Trevorrow and Rigney). Therefore, Ngarrindjeri have a responsibility to care for Ngarrindjeri Country and Ngarrindjeri governance systems are informed by cultural and ethical obligations to Ruwe/Ruwar of the lower Murray River, Lakes and Coorong. Transmitting knowledge of Country is imperative as Aunty Ellen Trevorrow states: We have to keep our culture alive. We want access to our special places, our lands and our waters. We need to be able to protect our places, our ngatji [totems], our Old People and restore damaged sites. We want respect for our land and our water and we want to pass down knowledge (cited in Bell, Women and Indigenous Religions 3). Ruwe/Ruwar is an ethic of care where men and women hold distinctive cultural and environmental knowledge and are responsible for passing knowledge to future generations. Knowledge is not codified into a “canon” but is “living knowledge” connected to how to live and how to understand the connection between material, spiritual, human, and non-human realms. Elders at Camp Coorong facilitate understandings of this ontology by sharing stories that evoke questions in children and adults alike. For settler Australians, the first phase of this understanding begins with an engagement with the discomfort of the colonial history of Indigenous dispossession. It also requires learning new modes of “re/inhabition” through a pedagogy informed by “place-consciousness” that centralises Indigenous connection to Country (Gruenewald Both Worlds). Many settler communities embody a dualist western epistemology that is necessarily disrupted when there is acknowledgment from whence one came (Carter 2009). The activities and stories at Camp Coorong provide a positive transformative pedagogy that transforms a possessive white logic (Moreton-Robinson) to one of shared cultural heritage. Ngarrindjeri epistemologies of connection to Country are expressed through a pedagogy of storytelling at Camp Coorong. This often occurs during weaving, making feather flowers, or walking on Ngarrindjeri Country with visitors and students. Enactments such as weaving are not simply occupational or functional. Weaving has deep cultural and metaphorical significance as Aunty Ellen Trevorrow states: There is a whole ritual in weaving. From where we actually start, the centre part of a piece, you’re creating loops to weave into, then you move into the circle. You keep going round and round creating the loops and once the children do those stages they’re talking, actually having a conversation, just like our Old People. It’s sharing time. And that’s where our stories were told (cited in Bell, Ngarrindjeri Wurruwarrin 44). At Camp Coorong learning involves listening to stories while engaging with activities such as weaving or walking on Country. The ecological changes and the history of dispossession are woven into narrative on Country and students see the impact of the desecration of the Coorong, Lower Murray and Lakes and lands. In this way the relatively recent history of colonial race relations and contemporary struggles with government bureaucracies and legislation also comprise the warp and weave of Ngarrindjeri knowledge and connection to Country. Pedagogy of Experience A pedagogy of experience involves telling the story of Indigenous peoples’ sense of “placelessness” within the nation (Watson) as a story of survival and resistance. It is through such pedagogies that Ngarrindjeri Elders at Camp Coorong reconstruct their lives and create agency in the face of settler colonialism. The experiences of growing up in Australia during the assimilation era, fighting against the State on policies that endorsed child theft, being forced to live at fringe camps, experiencing violent racisms, and, for some, living as part of a diaspora in one’s own Country is embedded in the stories of survival, resilience and agency. “Camp Coorong began as an experiment in alternative teaching methods developed largely by George Trevorrow, a local Ngarrindjeri man” (Hemming 38). Classroom malaise was experienced by Ngarrindjeri Elders from Camp Coorong, such as Uncle Tom and Aunty Ellen Trevorrow and the late Uncle George Trevorrow, Aunty Alice Abdulla, and others when interacting or employed in schools as Aboriginal Education Workers (AEWs). It was the invisibility of these Elders’ knowledges inside schools that generated the impetus to establish Camp Coorong as a counter-institution. The spatial dimension of situationality, and its attention to social transformation, connects critical pedagogy to a pedagogy of place at Camp Coorong. Both discourses are concerned with the contextual, geographical conditions that shape people, and the actions people take to shape these conditions (Gruenewald, Both Worlds). Place-based education at Camp Coorong advocates a new localism in order to stimulate community revitalisation and resistance to globalisation and commodity capitalism. It provides the space and opportunity to develop the capacity for inventiveness and adaptation to changing environments and resistance to ecological destruction. Of concern to the growing field of place-based education are how to promote care for people and places (Gruenewald and Smith, xix). For Gruenewald and Smith this requires decolonisation and developing sensitivity to forms of thought that injure and exploit people and places, and re/inhabitation by identifying, conserving, and creating knowledge that nurtures and protects people and places. Engaging in a land ethic of care on Country informs the educational paradigm at Camp Coorong that does not begin in front of bulldozers or under police batons at anti-globalisation rallies, but in the contact zones (Somerville 342) where “a material and metaphysical in-between space for the intersection of multiple and contested stories” (Somerville 342) emerge. Ngarrindjeri knowledge, environmental knowledge, scientific knowledge, colonial histories, and media representations all circulate in the contact zone and are held in productive tension (Carter). Decolonising Pedagogy and Pedagogies of Discomfort The critical and transformative aspects of decolonising pedagogies emerge from storytelling and involve the gift of narrative and the enactment of reciprocity that occurs between the listener and the storyteller. Reciprocity is based on the principles of interconnectedness, balance, and the idea that actions create corresponding action through the gift of story (Stewart-Harawira). Camp Coorong is a place for inter-cultural dialogue through storytelling. Being located on Ngarrindjeri Country the non-Indigenous listener is more able to “hear” and at the same time move along a continuum of a) disbelief and anger about the dispossession of Indigenous peoples; b) emotional confusion about their own sense of belonging in Australia; c) shock at the ways in which liberal western society’s structural privilege is built on Indigenous inequality on the grounds of race and habitus (Bordieu and Passeron); then, d) towards empathy that is framed as race cognisance (Aveling). Stories are not represented through a sanguine vision of the past, but are told of colonisation, dispossession, as well as of hope for the healing of Ngarrinjderi Country. The listener is gifted with stories at Camp Coorong. However, there is an ethical obligation to the gifting that learners may not understand until later and which concern the rights and obligations fundamental to notions of deep connection to Country. It is often in the recount of one’s experience at Camp Coorong, such as in reflective journals or in conversation, that recognition of the importance of history, social justice, and sovereignty are brought to light. In the first phase of learning, non-Indigenous students and teachers may move from uncomfortable silence, to a space where they can hear the stories and thereby become engaged listeners. They may go through a process of grappling with a range of issues and emotions. There is frustration, anger, and blame that knowledge has been omitted from their education, and they routinely ask: “How did we not know this history?” In the second stage learners tend to remain outside of the story until they are hooked by an aspect that draws them into it. They have the choice of engagement and this requires empathy. At this stage learners are grappling with the antithetical feelings of guilt and innocence; these feelings emerge when those advantaged and challenged by their complicity with settler colonialism, racism, and the structural privilege of whiteness start to understand the benefits they gain from Indigenous dispossession and ask “was it my fault?” Thirdly, learners enter a space which may disavow and dismiss the newly encountered knowledge and move back into resistance, silence, and reluctance to hear. However, it is at this point that a choice emerges. The choice to engage in the emotional labour required to acknowledge the gift of the story and thereby unsettle white Australian identity (Bignall; Boler and Zembylas). In this process “inscribed habits of attention,” as described by Boler and Zembylas (127), are challenged. These habits have been enabled by the emotional binaries of “us” and “them”. The colonial legacy of Indigenous dispossession is an emotive subject that disrupts national pride that is built on this binary. At Camp Coorong, discomfort is created during the reiteration of stories and engagement in various activities. Uncertainty and discomfort are necessary parts of restructuring the emotional habitus and reconstructing identity. The primary ethical aim of a pedagogy of discomfort is the creation of contestability. The learner comes to understand the rights and obligations of caring for Country and has to decide how to carry the story. Ngarrindjeri ethics of care inspire the learner to undertake the emotional labour necessary to relocate their understanding of identity. As a zone of cultural contestation, Camp Coorong also enables pedagogies that allow for critical reflection on common educational practices undertaken by educators and students. Conclusion The aim of the camp was to overturn racism and provide employment for Ngarrindjeri on Country (Hemming, 38). Students and teachers from around the state come to Camp Coorong and learn to weave, make feather flowers, and listen to stories about Ngarrindjeri Country whilst walking on Country (Hemming 38). Camp Coorong fosters understanding of Ngarrindjeri Ruwe/Ruwar and at the same time overturns essentialist notions developed by deficit theories that routinely remain embedded in the school curriculum. Camp Coorong’s anti-racist epistemology mobilises an Indigenous pedagogy of storytelling and experience as a decolonising methodology. Learning Ngarrindjeri history, cultural heritage, and land ethic of care deepens students’ understanding of connecting to Country through reflection on situations, histories, and shared spaces of human and non-human actors. Pedagogies of discomfort also inform practice at Camp Coorong and the intersections of theory and practice in this context disrupts identity formations that have been grounded in a white colonial construction of nationhood. Education is a means of social and cultural reproduction, as well as a key site of resistance and vehicle for social change. Although the analysis of domination is a feature of critical pedagogy, what is urgently required is a language of hope and transformation understood from a Ngarrindjeri standpoint; something that is achieved at Camp Coorong. Acknowledgments I would like to acknowledge the process of collaboration that occurred at Camp Coorong with Aunty Ellen Trevorrow, Aunty Alice Abdulla, and Deborah Rankine. The key ideas were established in conversation and the article was revised on subsequent occasions whilst at Camp Coorong with the aforementioned authors. This paper was produced as part of the Australian Research Council Discovery Project, ‘Negotiating a Space in the Nation: The Case of Ngarrindjeri’ (DP1094869). 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Boler, Megan and Michalinos Zembylas. “Discomforting Truths: The Emotional Terrain of Understanding Difference.” Pedagogies of Difference: Rethinking Education for Social Change. Ed. P. Trifonas. New York: Routledge Falmer, 2003: 110-36. Bourdieu, Pierre and Jean-Claude Passeron. Reproduction in Education, Society and Culture. London: Sage Publications, 1990. Carter, Paul. “Care at a Distance: Affiliations to Country in a Global Context.” Lanscapes and learning. Place Studies for a Global Village. Ed. Margaret. Somerville, Kerith Power and Phoenix de Carteret. Rotterdam: Sense. 2, 2009. 1-33. Gruenewald, David. “The Best of Both Worlds: A Critical Pedagogy of Place.” Educational Researcher 43.4 (2003): 3-12. ——-. “Foundations of Place: A Multidisciplinary Framework for Place-Conscious Education.” American Educational Research Journal, 40.3 (2003): 619-54. Gruenewald, David and Gregory Smith. “Making Room for the Local.” Place-Based Education in the Global Age: Local Diversity. Ed. 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IntroductionWithin Australia, the approach taken to the ways in which disabled people access television is heavily influenced by legislation and activism from abroad. This is increasingly the case as television moves to online modes of distribution where physical and legislative boundaries are more fluid. While early investigations of the intersections between television and the concept of abroad focused on the impacts of representation and national reputation (Boddy), the introduction of new media technologies saw a shifting focus towards the impact and introduction of new media technologies. Drawing on Chan’s definition of media internationalisation as “the process by which the ownership, structure, production, distribution, or content of a country’s media is influenced by foreign media interests, culture and markets” (Chan 71), this article considers the impacts of legislative and advocacy efforts abroad on Australian television audiences with disabilities accessing subscription Video on Demand (VOD).Subscription (VOD) services have caused a major shift in the way television is used and consumed in Australia. Prior to 2015, there was a small subscription VOD industry operating out of this country. Providers such as Quickflix had limited content and the bulk of VOD services used by Australians related to catch-up television, user-generated videos on YouTube or Vimeo, or accessing Netflix US illegally through virtual private networks (VPNs) and proxy services (Ryall; Lombato and Meese). VOD is distinct in that it is generally streamed over Internet-based online services and is not linear, giving viewers the opportunity to watch the video at any time once the programme is available. Unlike broadcast television, there is no particular government or corporate entity controlling the creation of VOD. These services take advantage of the time-shifted convenience of the medium. In addition, VOD is typically not terrestrial, traversing national boundaries and challenging audience expectations and legislative boundaries. This research is concerned with the subscriber model of VOD in Australia where subscribers pay a fee to gain access to large collections of content.This internationalising of television has also offered the opportunity for people with disabilities that previously excluded them from the practice of television consumption, to participate in this national pastime. On an international level, audio description is becoming more available on VOD than it is on broadcast television, thus allowing disabled people access to television. This article situates the Australian approach to VOD accessibility within a broader international framework to question whether the internationalisation of television has affected the ways in which of content is viewed, both at legislative and public levels. While providers are still governed by national regulations, these regulations are influenced by international legislation. Further, the presence and success of advocacy groups to agitate for change has exacerbated the way accessibility is viewed and defined in Australia. The role of the Accessible Netflix Project, in conjunction with changes in the 21st Century Communications and Video Accessibility Act (CVAA) in the USA, has not only reframed accessibility discourse in the US, but also, as companies such as Netflix move abroad, has potentially stimulated a shift in media accessibility standards in Australia.We focus in particular on the impact of three new services – Netflix Australia, Stan, and Presto Entertainment—which entered the Australian market in 2015. At the time, Australia was described as having entered the “streaming wars” and consumers were predicted to be the beneficiaries (Tucker). Despite international moves to improve the accessibility of VOD for disabled consumers, via legislation and advocacy, none of these providers launched with an accessibility policy in place. Even closed captions, whose provision on Australian broadcast television had been mandated via the broadcasting services act since the early 1990s, were conspicuously absent. The absence of audio description was less surprising. With the exception of a 12-week trial on the Australian Broadcasting Commission (ABC) in 2012 and a follow up trial on iView in 2015, audio description has never been available to Australian people who are vision impaired.The findings and methodology of this article are based on research into disability and streaming television in Australia, conducted in 2015 and 2016. Funded by the Australian Communications and Consumer Action Network (ACCAN), the 12-month project reviewed national and international policy; surveyed 145 people with disability; and conducted interviews with media professionals, policy advisors, accessibility advocates, and disabled Australian VOD consumers.Accessibility Abroad Impacting on Local Accessibility: The Netflix ModelDespite the lack of a clear accessibility policy, Netflix is in front in terms of accessibility, with captions available for most content. Audio description for some content became available in April 2015 shortly after its Australian launch. The introduction of this accessibility feature has been directly attributed to the advocacy efforts of the Accessible Netflix Project, an international online movement operating out of the US and advocating for improved accessibility of VOD in the US and abroad (Ellis & Kent). Similarly, Chris Mikul, author of Access on Demand, was interviewed as part of this research. He told us that Netflix’s provision of captions was due to the impacts of legislation in the USA, namely the CVAA. The CVAA, which we discuss later in the paper, while having no jurisdiction in Australia, has improved the availability of captions by mandating accessibility abroad. As a result, accessible content is imported into the Australian market. When Netflix introduced audio description on its original programming, the VOD provider described the access feature as an option customers could choose, “just like choosing the soundtrack in a different language” (Wright). However, despite successful trials, other VOD providers have not introduced audio description as a way to compete with Netflix, and there is no legislation in place regarding the provision of audio description in Australia. People with disability, including people with vision impairments, do use VOD and continue to have particular unmet access needs. As the Netflix example illustrates, both legislation and recognition of people with a disability as a key audience demographic will result in a more accessible television environment.Impact of International LegislationThe accessibility of VOD in Australia has been impacted upon by international legislation in three key ways: through comparative bench-marks, or industry expectations; via user-led expectations and awareness of differing policies and products; and also through the introduction of international providers onto the Australian VOD market, and the presence of parallel-import VOD services. While international VOD providers such as Netflix and iTunes have officially launched in Australia, Australian consumers, both prior to and after the official availability, often access the parallel USA versions of such services. Lombato and Meese theorise that the delays in content launches between the US and Australia, and the limitations caused by licensing agreements (reducing the content availability) have prompted the continued use of Netflix US and a “kind of transnational shop-front hopping” (126). This is significant for VOD content accessibility as it emphasises the effect of, and disparities in national legislation, whereby the same company provides accessible content only in locations in which it is subject to legal requirements. Our analysis of international policy regarding the accessibility of VOD has found a varied approach—from a complete absence of accessibility regulations (New Zealand), to a layering of policy through disability discrimination acts alongside new media laws (USA). Additionally, this need to address convergence and new media in media accessibility regulation is currently a subject being discussed at government levels in some countries, primarily in the UK (ATVOD). However, outside of the USA, there remains either a lack of accessibility policies for media, new or old—as is the case in Singapore—or a lack of policies that facilitate accessibility for the VOD market—such as in Australia where a level of accessibility is required for broadcasters and subscription television but not VOD.While these changes and advancements in accessibility are taking place abroad, the space that online businesses occupy is fluid. The accessibility requirements of physical spaces cross national boundaries, and operate across multiple media and technologies, and thus, multiple media laws. For example, Australian television broadcasters are subject to some captioning requirements, yet VOD is not. Furthermore, catch-up VOD services provided by mainstream Australian television broadcasters are not subject to these laws. While legislation that accommodates convergence and the new digital media landscape is logical (ACMA) there remain few examples globally that have made changes to reflect accessibility requirements in this context. The CVAA in the US is perhaps the most effective to date, specifically addressing the issue of access to modern communications for people with disability.The CVAA and CaptioningThe CVAA seeks to ensure that “accessibility laws enacted in the 1980s and 1990s are brought up to date with 21st century technologies, including new digital, broadband, and mobile innovations” (FCC). The CVAA is designed to be forward-thinking and evolve with changing technologies (Varley). As such, the Act has been distinctive in its approach to accessibility for Internet protocol delivered video programming, including VOD. While full accessibility requirements, such as the inclusion of audio description are not addressed, the Act is considered to be the most accessible globally in its requirements for captioning of all content—specifically, English and Spanish—across cable, broadcast, satellite, and VOD content. VOD apps, plug-ins and devices are also required to implement the complete captioning capabilities, with specific requirements for personalised presentation, colour, size, and fonts. This requirement is applied to video programming distributors and to video programming owners. Indeed, programmers are expected to provide captioning compliance certificates, and distributors are required to report a failure to do so. Quality standards have also been established, with an emphasis not simply on the presence of captioning, but also on accuracy, synchronicity, completeness, and appropriate placement of captions. Despite an absence of similar legislation locally, the impacts of these foreign interests will penetrate the Australian market.In Australia, the example set by the CVAA has warranted recommendations by the ACMA and Media Access Australia. In a recent interview, Chris Mikul reinforced the position that, in order for the accessibility of VOD to improve in Australia, a similar Act is needed to the one established in the US. According to Mikul, “The CVAA in the US bridges the gap to some extent with captioning, although it doesn’t venture into online audio description. […] We need something like the CVAA here” (Mikul).Beyond the impact of the CVAA on US VOD programming, the Americans with Disabilities Act (ADA) (1990) has been significant in the developing captioning requirements of the CVAA. In 2010, disability advocates seeking more accessible VOD services attempted to prosecute Netflix under the ADA. The National Association for the Deaf (NAD) argued that Netflix discriminated against those with a hearing impairment by not providing closed captions for all content. At this time, the CVAA did not include captioning requirements for VOD providers. Instead, it was argued that online businesses should be considered as a “place” of publication accommodation, and thus subject to the same standards and anti-discrimination laws. Netflix settled out of court in 2012, agreeing to caption 100% of its content by 2014 (Mullin; Wolford). However, a Federal Appeals Court later ruled that Netflix was not a place of public accommodation and therefore did not have to comply with the ruling (Hattem). Notably, during the case Netflix also argued that it should not be required to provide captions, as it was abiding by CVAA requirements at that time.Accessibility Activism and AdvocacyAdvocates for accessibility, such as the NAD, have impacted not only on the legislative framework for VOD in the USA, but also on the international public perception and expectation of accessibility. It is important to note that many of the help forums generated by international VOD providers mix customers from multiple countries, establishing a global space in which requirements, expectations and perceptions are shared. These spaces generate a transnational accessibility, providing an awareness of what provisions are being made in other countries, and where they are not. Orrego-Carmona conducted a study on subtitling for the purpose of language translation and found the globalisation of audio-visual content and international media flows have impacted on the public view of subtitling. Indeed, this finding can be extended to subtitling for people with disability. In the help forums for VOD providers, users identified an awareness of other more accessible media environments (such as whether companies provided closed captions in other countries), the impact of legislation in other countries on accessibility, and how or if international media companies were replicating accessibility standards transnationally. Social media campaigns, instigated in both the UK and the US are significant examples of consumer and public-led activism for accessibility. “LOVEFiLM hates deaf people”, #subtitleit, launched by the Action on Hearing Loss group in the UK, and #withcaptions, were all effective online campaigns launched by individuals and disability activist groups. In early 2014, comedian Mark Thomas, as part of his show 100 Acts of Minor Dissent, placed two large posters at the entrance to the offices of Amazon UK stating "LOVEFiLM hates deaf people." A subsequent petition through change.com attracted 15154 signatures, asking for rental DVDs that were subtitled to be listed, and all streamed content to be subtitled (https://www.change.org/p/lovefilm-amazon-prime-video-amazon-uk-please-list-your-subtitled-rental-dvds-and-subtitle-your-streamed-content). A year later, Amazon increased the subtitling of its content to 40 percent. As of June 2015 the company was working towards 100% subtitling. The petition turned its attention to Sky On Demand, initiated by Jamie Danjoux, a 17-year-old boy with hearing loss (https://www.change.org/p/sky-enable-subtitles-for-ondemand), has attracted 6556 signatures. The social media campaigns #subtitleit and #withcaptions similarly aimed to target both VOD providers and the government, with the aim for both consistent and compulsory captioning across all VOD content. While UK legislation is yet to specifically address VOD captioning, the subject of accessibility and VOD is currently being debated at policy level. It was also successful in gaining commitments from Sky and BT TV to improve subtitles for their VOD and catch-up VOD programming.In the USA, The Accessible Netflix Project and founder Robert Kingett have been significant advocates for the inclusion of audio description on Netflix and other US VOD providers. Further, while the Accessible Netflix Project has a focus on the United States, its prominence and effectiveness has facilitated awareness of the accessibility of VOD transnationally, and the group internally monitors and comments on international examples. This group was integral in persuading Netflix to provide audio descriptions, a move that has impacted on the level of accessibility worldwide.These advocacy efforts abroad have not only included Australian audiences via their invitations to participate in transnational online spaces, but their success also has direct impact on the availability of captions and audio description imported to Australian video on demand consumers. ConclusionThe national borders of television have always been permeable—with content from abroad influencing programming and culture. However, within Australia, borders have been erected around the television culture with long wait times between shows airing abroad and locally. In addition, licencing deals between overseas distributors and pay television have delayed the introduction of VOD until 2015. That year saw the introduction of three VOD providers to the Australian television landscape: Stan, Presto Entertainment, and Netflix Australia. With the introduction of VOD, it is not only international content that has altered television consumption. Overseas providers have established a firm place in the Australia television marketplace. Even before the formal launch of overseas VOD providers, disabled users were accessing content from providers such as Netflix USA via VPNs and tunnelling services, illustrating both the clear demand for VOD content, and demonstrating the multiple ways in which international legislation and provider approaches to accessibility have permeated the Australian television industry.The rapid increase of ways in which we watch television has increased its accessibility. The nature of video on demand—streamed online and nonlinear—means that the content accessed is no longer as restricted by space, time and television. Audiences are able to personalise and modify access, and can use multiple devices, with multiple assistive technologies and aids. This increasingly accessible environment is the result of legislative and advocacy efforts originating in other countries. Efforts to improve captions and introduce audio description, while not originating in Australia, have seen improvements to the availability of accessibility features for disabled Australian television audiences. To return to Chan’s definition of media internationalisation with which we began this article, a concern with television accessibility while not originating in Australia, has taken place due to the influence of “foreign media interests, culture and markets” (Chan 71).However, despite the increased potential for full accessibility, there remains deficits. Captions and audio description, the two main features that support the playback of online video content in an accessible way, are not consistently provided. There are no clear, applicable legislative requirements for VOD accessibility in Australia. This must change. Based on our research, change at government, industry and advocacy levels are required in order for VOD in Australia to become fully accessible. Legislation needs to be introduced that requires a minimum level of accessibility, including audio description accessibility, on broadcast television and VOD. Further, governments should work to ensure that PWD are aware of the accessibility features that are provided across all media. For VOD providers, it should be recognised that a significant portion of the consumer base could be PWD, or their families and friends may wish to share in the activity of VOD. Establishing an understanding of the different accessibility requirements may come from hiring specialised accessibility consultants to make platforms accessible and useable for PWD. 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