Articles de revues sur le sujet « PHILIPS INDIA LIMITED »

I have the honour and privilege to welcome you to the Vol. 1 Issue 3 of Indian-Pacific Journal of Accounting and Finance. In this Issue 3, the journal emphasises on accounting information system, corporate governance and risk management, accounting regulation and financial reporting, and accounting. In the first paper with the caption “Examining AIS Software and Co-operatives Performance in Malaysia”, Mr Mohd Hadzrami Harun Rasit (Tunku Puteri Intan Safinaz School of Accountancy, Universiti Utara Malaysia) and Dr Mohammad Azhar Ibrahim (Tunku Puteri Intan Safinaz School of Accountancy, Universiti Utara Malaysia) examine the use of Accounting Information System (AIS) software in the context of Malaysian co-operatives. The objectives of this paper are categorised into two, namely: to document the types of AIS software used by co-operatives, and to examine the relationship between the types of AIS software used and performance of the co-operatives. Furthermore, the paper draws on the resource-based view (RBV) to examine the gap issue. Findings from this study suggest that commercial and developed-in-house AIS software are mostly used by co-operatives. Also, the results reveal that co-operatives performance is not associated with the types of AIS software used by the co-operatives. The research provides valuable insights into the implementation of AIS among Malaysian co-operatives, which has received little attention thus far from academic, governmental and professional bodies. In the second paper with the title “A Review of Financial Distress Prediction Models: Logistic Regression and Multivariate Discriminant Analysis”, Mr Ehsan ul Hassan (School of Economics, Finance and Banking, Universiti Utara Malaysia), Dr Zaemah Zainuddin (School of Economics, Finance and Banking, Universiti Utara Malaysia), Dr Sabariah Nordin (School of Economics, Finance and Banking, Universiti Utara Malaysia) present a review of literature for early prediction of financial bankruptcy. The study contributes to the formation of a systematic review of the literature regarding previous studies done in the field of bankruptcy. It addresses two most commonly used financial distress prediction models, that is, multivariate discriminant analysis and logit regression. Models are discussed with their advantages and disadvantages. After methodological review, the authors advance that logit regression model (LRM) might perhaps have more advantages than multivariate discriminant analysis (MDA) for better prediction of financial bankruptcy. However, accurate prediction of bankruptcy is beneficial to improve the regulation of companies, to form policies for companies and to take any precautionary measures if any crisis is about to come in future. In the third paper captioned “Accounting Regulation and Financial Reporting Quality: Pre-and-Post IFRS Nigeria Evidence”, Philip Jehu (Federal University Kashere, Gombe, Nigeria) and Dr Mohammad Azhar Ibrahim (Tunku Puteri Intan Safinaz School of Accountancy, Universiti Utara Malaysia) examine whether accounting regulation is associated with financial reporting quality in Nigeria. The authors use accrual-based earnings management construct – abnormal accruals as a proxy for financial reporting quality. The study reveals some significant variation in abnormal accruals with the implementation of International financial reporting standards (IFRS) to regulate accounting practice. Similarly, the research finds that the control variables - firm size, leverage, and return on asset have significant effects on financial reporting quality. This study aligns and consistent with previous studies indicating the effectiveness of IFRS adoption in improving financial reporting quality. The study contributes to the discussion on IFRS adoption across reporting environments. Regulatory agencies in Nigeria might need to consider the combined effect of other corporate governance laws to ensure quality reporting. The study is limited by our sample (2009 - 2014), and by the proxies for both accounting regulation and financial reporting quality, the data of which was in most part handpicked. The authors recommend future research to consider perhaps testing the combined effect of other corporate governance variables like audit committees and board characteristics. In the fourth paper entitled “Investigating Ownership Structure, Company Characteristics and Online Environmental Disclosure in Malaysia”, Dr. Ali Saleh Ahmed Al_arussi (Xiamen University Malaysia) and Dr. Redhwan Ahmed Al_dhamari (Tunku Puteri Intan Safinaz School of Accountancy, Universiti Utara Malaysia) focus on environmental disclosure on the Internet and examine whether ownership structure and company characteristics have a significant association with the level of Internet environmental disclosure (IED) amongst Malaysian companies. Six variables – management ownership, government ownership, firm size, level of technology, industry type, and profitability – have been chosen to be examined in this study. Multiple regression analysis is used to test these relationships by analysing the data of 201 online annual reports on the websites of Malaysian companies. The results indicate that government ownership, firm size, level of technology and industry type are positively and significantly associated with IED; management ownership is negatively and significantly associated with IED, and profitability did not show a significant relationship. The results of this paper can be used by regulators to enhance and regulate online environmental reports as it is still voluntary based. In the fifth paper with the title “Examining the Livelihood Assets and Sustainable Livelihoods among the Vulnerability Groups in Malaysia”, Dr Ahmad Zubir Ibrahim (School of Government, Universiti Utara Malaysia), Dr Kalthum Hassan (School of Government, Universiti Utara Malaysia), Dr Roslina Kamaruddin (School of Economics, Finance and Banking, Universiti Utara Malaysia), and Associate Prof. Dr. Abdul Rahim Anuar (School of International Studies, Universiti Utara Malaysia) investigate the relationship between livelihood assets and sustainable livelihoods. The study is in response to the livelihood vulnerability group such as paddy farmers, coastal fishers and rubber tappers in rural areas, which are susceptible to economic shock and climate change such as flood and drought. This condition will, no doubt, jeopardise the livelihoods of this group and hence the research gap. This study adopts quantitative study with stratified sampling method to select a total of 600 respondents from rural areas in Kedah and Kelantan. The findings confirm that physical asset, natural asset and social asset are significantly related to the achievement of sustainable livelihoods. Some recommendations have been highlighted to assist the concerned parties in improving sustainable livelihoods among the vulnerable group in rural areas. As you read through this Vol. 1 Issue 3 of IPJAF, I would like to summarise that the success of the journal depends on your active participation and those of your colleagues and friends through submission of high-quality articles within the journal scope for review and publication. I beseech our revered authors to enjoy the benefits IPJAF provides about mentoring nature of the unique review process that offers high quality and helpful reviews tailored to improving their manuscripts. I acknowledge your support as we endeavour to make IPJAF the most authoritative journal on accounting and finance for the community of academic, professional, industry, society and government.

Objetivo: Describir los conocimientos sobre transmisión, sintomatología, acciones de prevención y control frente a dengue en la región Piura, Perú. Material y métodos: Análisis secundario de la sección 700 (salud) de la Encuesta Nacional de Programas Estratégicos 2014, realizada por el Instituto Nacional de Estadística e Informática a 113 073 habitantes de ≥14 años a nivel nacional (5 131 en Piura). Se analizaron las preguntas 701 al 704 sobre conocimientos de dengue. Las respuestas fueron analizadas según características demográficas y provincia de residencia. Además, se comparó los resultados de toda la región frente al promedio nacional. Resultados: En Piura, el 78,4% refirió que la transmisión de dengue es por la picadura de un mosquito, (solo 54,5% a nivel nacional). Hubo diferencias entre zonas urbana (84%) y rural (58,2%), y entre provincias. Los síntomas más recordados fueron fiebre (79,7%), cefalea (56,4%), dolor de huesos/articulaciones (30,3%) y escalofríos (28,7%). 96,9% acudiría a un establecimiento de salud si presentara síntomas (97,8% a nivel nacional). Conocimiento sobre control de mosquito fue menor del 50% de medidas adecuadas. Conclusiones: El conocimiento sobre algunos aspectos del dengue es aún limitado en la región Piura, siendo ésta la más endémica a nivel nacional. Se debe enfatizar en educación sanitaria a nivel poblacional para frenar el avance alarmante de este problema. 1. Guzman MG, Harris E. Dengue. Lancet. 2015;385(9966):453-65.2. Rey JR, Philip Lounibos P. Ecología de Aedes aegypti y Aedes albopictus en América y transmisión enfermedades. Biomédica. 2015;35:177-85. 3. Bouyer J, Chandre F, Gilles J, Baldet T. Alternative vector control methods to manage the Zika virus outbreak: more haste, less speed. Lancet Glob Health. 2016;4(6):e364. 4. Hermann LL, Gupta SB, Manoff SB, Kalayanarooj S, Gibbons RV, Coller BA. Advances in the understanding, management, and prevention of dengue. J Clin Virol. 2015;64:153-9. 5. Bhatt S, Gething PW, Brady OJ, Messina JP, Farlow AW, Moyes CL, et al. The global distribution and burden of dengue. Nature. 2013;496:504–507. 6. Quintero J, Brochero H, Manrique-Saide P, Barrera-Pérez M, Basso C, Romero S, Petzold M, et al. Ecological, biological and social dimensions of dengue vector breeding in five urban settings of Latin America: a multi-country study. BMC Infect Dis. 2014;21:14:38. 7. Kroeger A, Lenhart A, Ochoa M, Villegas E, Levy M, Alexander N, et al. Effective control of dengue vectors with curtains and water container covers treated with insecticide in Mexico and Venezuela: cluster randomised trials. BMJ. 2006;332:1247–1252. 8. Paz-Soldán VA, Morrison AC, Cordova Lopez JJ, Lenhart A, Scott TW, Elder JP, et al. Dengue Knowledge and Preventive Practices in Iquitos, Peru. Am J Trop Med Hyg. 2015;93(6):1330-7. 9. Cáceres-Manrique FM, Vesga-Gómez C, Perea-Florez X, Ruitort M, Talbot Y. Conocimientos, Actitudes y Prácticas sobre Dengue en Dos Barrios de Bucaramanga, Colombia. Rev. salud pública. 2009;11(1):27-38. 10. Santos SL, Parra-Henao G, Silva MB, Augusto LG. Dengue in Brazil and Colombia: a study of knowledge, attitudes, and practices. Rev Soc Bras Med Trop. 2014;47(6):783-7. 11. Egedus VL, Ortega JM, Obando AA. Knowledge, perceptions, and practices with respect to the prevention of dengue in a mid-Pacific coastal village of Costa Rica. Rev Biol Trop. 2014;62(3):859-67. 12. Wong LP, AbuBakar S. Health beliefs and practices related to dengue fever: a focus group study. PLoS Negl Trop Dis. 2013;7(7):e2310. 13. Van Benthem BH, Khantikul N, Panart K, Kessels PJ, Somboon P, Oskam L. Knowledge and use of prevention measures related to dengue in northern Thailand. Trop Med Int Health. 2002;7(11):993- 1000. 14. Sala de Situación de Salud – Semana Epidemiológica N° 11 2017 [Internet]. Lima: Centro Nacional de Epidemiología, Prevención y Control de Enfermedades - Ministerio de Salud; 2017 [citado el 10 de octubre de 2017]. Disponible en: http://www.dge.gob.pe/portal/docs/vigilancia/sala/2017/salaSE11.pdf. 15. Ferreira MC. Geographical distribution of the association between El Niño South Oscillation and dengue fever in the Americas: a continental analysis using geographical information system-based techniques. Geospat Health. 2014;9(1):141-51. 16. Encuesta Nacional de Programas Estratégicos 2011-2014 [Internet]. Lima: Instituto Nacional de estadística e Informática; 2015 [citado el 10 de octubre de 2016]. Disponible en: https://www.inei.gob. pe/media/MenuRecursivo/publicaciones_digitales/Est/Lib1291/libro.pdf 17. Palma-Pinedo H, Cabrera R, Yagui-Moscoso M. Factors behind people's reluctance towards dengue vector control actions in three districts in northern Peru. Rev Peru Med Exp Salud Publica. 2016;33(1):13-20. 18. OMS habla de una epidemia por dengue en región Piura [Internet]. Lima: CMP noticias; 2016 [citado el 10 de octubre de 2016]. Disponible en: https://cmp.org.pe/oms-habla-de-una-epidemiapor- dengue-en-la-region-piura/ 19. Gyawali N, Bradbury RS, Taylor-Robinson AW. Knowledge, attitude and recommendations for practice regarding dengue among the resident population of Queensland, Australia. Asian Pac J Trop Biomed. 2016;6(4):360–366. 20. Malhotra G, Yadav A, Dudeja P. Knowledge, awareness and practices regarding dengue among rural and slum communities in North Indian city, India. Int J Med Science and Public Health. 2014;3(3):295-299. 21. Hairi F, Ong CH, Suhaimi A, Tsung TW, Sundaraj C, Soe MM, et al. A knowledge, attitude and practices (KAP) study on dengue among selected rural communities in the Kuala Kangsar district. Asia Pac J Public Health. 2003;15(1):37-43. 22. Dhimal M, Aryal KK, Dhimal ML, Gautam I, Singh SP, Bhusal CL, et al. Knowledge, attitude and practice regarding dengue fever among the healthy population of highland and lowland communities in central Nepal. PLoS One. 2014;9(7):e102028.

A water supply canal having a length of 8.9 km, originating from Durgapur Barrage at Durgapur, West Bengal, India and terminating in a pool at a downstream distance of 8.9 km was constructed by Damodar Valley Corporation during 1957-60 to supply drinking water to the city of Durgapur, West Bengal, India and water to several industries situated at Durgapur. Durgapur Municipal Corporation withdraws its complete demand from this canal of DVC. The major industries withdrawing water from the canal is M/S Durgapur Chemical Limited, M/S Durgapur Steel Plant, M/S Phillips Carbon, M/S Durgapur Thermal Power Station. Though the canal was designed for original capacity of 900 cusecs, but now there is withdrawal of about 400 cusecs only from the canal due collapse of the cross section of the earthen canal at different chainage, silting of the canal throughout its reach resulting in failure of the function of the canal to supply water to major customers. A study was undertaken to assess the present hydraulic and environmental conditions of the existing canal and propose procedure for revival of the canal in the most economic way without disrupting the present withdrawal from the canal and also suggest measures to be undertaken for maintenance of environment along the canal to prevent canal cross section from unlawful ingress of water into the canal. In this study, present hydraulic conditions of the canal have been analyzed. Different alternatives of reviving the canal to carry a discharge of 500 cusecs were attempted by (i) designing pre-cast section of the canal capable of carrying a discharge more than 500 cusec, (ii) simply using the existing cross section with side protection with steel sheet piling and bottom protection with concrete blocks, and (iii) providing diaphragm wall on each side of the section and bottom protection with concrete blocks. Feasibility of construction under conditions of continued supply to the existing stake holders was considered while analyzing the economics of revival for all the three alternatives. Revival of the canal by option (ii) has been recommended on the basis of economics of revival amid running condition of the canal. Though the working life of the canal with sheet pile protected side wall is less than that of the canal with diaphragm wall as the side wall of the cross section but workability under running condition of the canal is much higher for the case of side protection with steel sheet piles. Measures such as diverting the unlawful ingress away from the canal, protecting the side berms with green cover has been recommended to improve the environment around the canal.

A Odontologia restauradora deve ser praticada da forma mais conservadora possível. Os laminados cerâmicos, usualmente conhecidos como lentes de contato, são considerados uma boa opção para os procedimentos estéticos, pois o seu preparo é limitado ao esmalte, o que os tornam uma abordagem conservadora. Este trabalho objetiva sintetizar informações de bases científicas que corroborem sobre os laminados cerâmicos com ênfase no seu passo a passo clínico. Em reabilitações com laminados estéticos devem ser selecionadas corretamente os casos clínicos e o tipo de cerâmica mais indicada, pois estas se diferem entre si em suas propriedades mecânicas e estéticas. Além disso, o preparo dentário, quando houver, deve ser de até 0,5mm de espessura. Para a moldagem, o material de escolha deve ser de qualidade, onde o mais indicado é a silicona de adição devido a suas propriedades superiores. No que concerne à etapa de cimentação a técnica que associa o ácido hidrofluorídrico, silano e cimento resinoso promove excelente desempenho clínico em longo prazo, podendo chegar a 90% de sucesso clínico após 13 anos de acompanhamento.Descritores: Prótese Dentária; Estética Dentária; Cerâmica; Facetas Dentárias.ReferênciasTurgut S, Bagis B. Effect of resin cement and ceramic thickness on final color of laminate veneers: An in vitro study. J Prosthet Dent. 2013;109(3):179–86.Andrade AO, Silva IVS, Vasconcelos MG, Vasconcelos RG. Cerâmicas odontológicas: classificação, propriedades e considerações clínicas. SALUSVITA. 2017;36(4):1129-52.Souza ROA, Miyashita E. Lentes de contato cerâmicas como alternativa para correção de giroversões e diastemas em área estética. Prótesenews.2014;1(1):38-50.Alhekeir DF, Al-Sarhan RA, Al Mashaan AF. Porcelain laminate veneers: Clinical survey for evaluation of failure. Saudi Dent J. 2014;26(2):63-7.Kumar GV, Poduval TS, Reddy B, Reddy S. A study on provisional cements, cementation techniques, and their effects on bonding of porcelain laminate veneers. J Indian Prosthodont Soc. 2014;14(1):42-9.Soares PV, Spini PH, Carvalho VF, Souza PG, Gonzaga RC, Tolentino AB et al. Esthetic rehabilitation with laminated ceramic veneers reinforced by lithium disilicate. Quintessence Int. 2014;45(2):129-33.Giray EF, Duzdar L, Oksuz M, Tanboga I. Evaluation of the bond strength of resin cements used to lute ceramics on laser-etched dentin. Photomed Laser Surg. 2014;32(7):413-21.Miyashita E, Oliveira GG. Odontologia estética: os desafios da clínica diária. São Paulo: Napoleão; 2014.Vieira D, Monsores VV. Metal Free - Lentes de contato e coroas totais. São Paulo: Santos; 2013.Anusavice JK, Shen C, Rawls HR. Phillips Materiais Dentários. São Paulo: Saunders Elservier; 2013.Bottino MA. Percepção: estética em próteses livres de metal em dentes naturais e Implantes. São Paulo: Artes Médicas; 2009.Greco DG, Carvalho RAC, Silva MD. Odontologia de alta performance: laminados cerâmicos ultra conservadores. São Paulo: Napoleão; 2015.Monteiro J, Polo GG. Effect of ceramic thickness and cement shade on the final shade after bonding using the 3D master system: a laboratory study. Clin Exp Dent Res. 2016;2(1):57-64.Sapata A, Costa JA, Lenza VJ, Francci CE, Witzel MF, Lodovici E. Lentes de contato: harmonização do sorriso sem desgaste dental. clin int j braz dent. 2013;9(2):154-63.Calixto LR, Bandeca MC, Andrade MF. Enceramento diagnóstico: previsibilidade no tratamento estético indireto. R dental press estét. 2011;8(4):26-37.Baratieri LN, Chain MC. Odontologia restauradora: fundamentos e possibilidades. 2.ed. São Paulo: Santos; 2015.Farias Neto A, Gomes EMCF, Sánchez Ayala A, Sánchez Ayala A, Vilanova LSR. Esthetic rehabilitation of the smile with no-prep porcelain laminates and partial veneers. Case Rep Dent. 2015; 2015: 452765Vanlıoğlu BA, Kulak-Özkan Y. Minimally invasive veneers: current state of the art. Clin Cosmet Investig dent. Cosmetic and Investigational Dentistry. 2014;6:101-7.Alves RH, Venâncio GN, Meira JF, Toda C, Conde NCO, Bandeira MFCL. Aesthetic and functional rehabilitation with Alumina: a case report. Reabilitação estética e funcional com Alumina. Braz Dent Sci. 2016;19(4):119-24.Higashi C, Silva MJ, Gomes JC. Preservação da normalidade do periodonto após procedimentos restauradores. Rev Dicas. 2012;1:20-3.Korkut B, Yanikoğlu F, Günday M. Direct Composite Laminate Veneers. J Dent Res Dent Clin Dent Prospects. 2013;7(2):105-11.Pini NP, Aguiar FHB, Lima DANL, Lovadino JR, Terada RSS, Pascotto RC. Advances in dental veneers: materials, applications, and techniques. Clin Cosmet Investig Dent. 2012; 4:9–16Van Noort R. Introdução aos materiais dentários. São Paulo: Mosby elservier 3º ed; 2010.Cardoso PC, Decurcio RA, Lopes LG, Souza JB. Importância da Pasta de Prova (Try-In) na cimentação de facetas cerâmicas – relato de caso. 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IntroductionCatastrophe surrounds us perpetually: from the Queensland floods, Christchurch earthquake, global warming, and Global Financial Crisis to social conflicts, psychological breaking points, relationship failures, and crises of understanding. As a consequence of the pervasiveness of catastrophe, its representation saturates our everyday awareness. On a daily basis we encounter stories of people impacted by and coping with natural, economic, ecological, and emotional disasters of all kinds.But what is the relationship between culture, catastrophe, and creativity? Can catastrophe be an impetus for the creative transformation of societies and individuals? Conversely, how can culture moderate, transform, and re-imagine catastrophe? And in the final analysis, how should we conceive of catastrophe; does catastrophe have a bad name? These questions and others have guided us in editing the “catastrophe” issue of M/C Journal. The word catastrophe has been associated with extreme disaster only since the 1700s. In an earlier etymological sense, catastrophe simply connoted “a reversal of what is expected” or, in Western literary history, a defining turn in a drama (Harper). Catastrophe derives from the Greek katastrophe for “an overturning; a sudden end.” As this issue clearly demonstrates, whilst catastrophes vary in scale, context, and meaning, their outcomes are life-changing inversions of the interpersonal, social, or environmental norm. In The Upside of Down: Catastrophe, Creativity, and the Renewal of Civilization, political scientist Thomas Homer-Dixon echoes this definition and argues that catastrophe “can be a source of immense creativity—a shock that opens up political, social, and psychological space for fresh ideas, actions, institutions, and technologies that weren't possible before” (23). According to Homer-Dixon and on a hopeful note, “in any complex adaptive system, breakdown, if limited, can be a key part of that system's long-term resilience and renewal” (308). Indeed, many of the articles in this issue sound a note of hope. Catastrophe and Creativity The impetus for this issue comes from the Catastrophe and Creativity symposium convened at Edith Cowan University in Perth, Western Australia, in 2012. The symposium brought together artists and researchers from around Australia to engage with the theme “catastrophe.” The organisers encouraged participants to conceptualise catastrophe broadly and creatively: from natural disasters to personal turning points, and from debilitating meltdowns to regenerative solutions. As a result, the topics explored in this issue stretch deeply and widely, and demonstrate the different forms and scales of catastrophe. Many of the 24 articles submitted for possible inclusion in this issue emerged as responses to the symposium theme. Distinct moods and meanings of catastrophe reverberate in the final selection of 12. The articles that shape the issue are intimate, collective, and geographical engagements with and reflections upon cataclysm that move from the highly personal to the global and speak of countries, communities, networks, friends, families, and colleagues. As a collection, the articles re-envision catastrophe as a pathway for creative interventions, artistic responses, community solidarities, social innovations, individual modes of survival and resilience, and environmental justices. In thinking through the relationship between catastrophe and culture, the authors challenge existing discourses and ways of knowing trauma, and offer fresh interpretations and hope. Catastrophe leads to metanoia: a change of perception after a significant crisis. The editors appreciate that there are no hierarchies between interpretations of catastrophe. Instead, the articles represent a dialogue between diverse experiences of pain, disaster, and abuse, as well as different theories about the nature of catastrophe—from the catastrophic loss of millions through genocide to the impact of trauma on an individual’s body and psyche. Part of the challenge of crafting this issue of M/C Journal has been in delineating what constitutes catastrophe. Admittedly we end up with more questions than we started with. Is catastrophe the same as trauma? Is it disaster? When is it apocalypse? Can catastrophe entail all these things? Who is silenced, and who can tell the narratives of catastrophe? How? Despite these unanswerable questions, we can be certain that catastrophe, as described by the authors, foundationally changes the fabric of human and non-human being in the world. The authors leave us with the lingering reverberations and resonances of catastrophe, revealing at the same time how catastrophic events can “reverse the expected” in the true sense of the word. The transformative potential of catastrophe is prominent in the issue. Some authors call for justice, support, inspiration, and resilience—on personal and community levels. The contributions remind us that, after catastrophe, the person, society, or planet will never be the same. Responses to Catastrophe The issue opens with the intimate nature of catastrophes. A feature article by esteemed Canadian academic and poet Lorri Neilsen Glenn takes the form of a lyric essay originally presented as the keynote address at the symposium. Composed of extracts from her book Threading Light: Explorations in Loss and Poetry (published here with kind permission of the author and Hagios Press) and reflective interludes, Neilsen combines her acute academic insights with personal experiences of loss to create evocative prose and poetry that, as she says, “grounds our grief in form […] connects us to one another and the worlds.” Her work opens for the reader “complex and nuanced understandings of our human capacities for grief.” In this piece, Neilsen speaks of personal catastrophe through lyric inquiry, a method she has described eloquently in the Sage Handbook of the Arts in Qualitative Research. The second feature article is a commentary on Neilsen’s work by the equally esteemed feminist scholar Lekkie Hopkins. In her article, Hopkins explains Neilsen’s journey from literacy researcher to arts-based social science researcher to poet and lyric inquirer. Hopkins uses her reflections on the work of Neilsen in order to draw attention, not only to Neilsen’s “ground-breaking uses of lyric inquiry,” but also to another kind of communal catastrophe which Hopkins calls “the catastrophe of the methodological divide between humanities and the social sciences that runs the risk of creating, for the social sciences, a limiting and limited approach to research.” In her article “Casualties on the Road to Ethical Authenticity,” Kate Rice applies a powerful narrative inquiry to the relationship between catastrophe and ethics. As a playwright experienced in projects dealing with personal catastrophe, Rice nevertheless finds her usual research and writing practice challenged by the specific content of her current project—a play about the murder of innocents—and its focus on the real-life perpetrator. Ambivalent regarding the fascinated human response such catastrophe draws, Rice suggests that spectacle creates “comfort” associated with “processing sympathy into a feeling of self-importance at having felt pain that isn’t yours.” She also argues against a hierarchy of grief, noting that, “when you strip away the circumstances, the essence of loss is the same, whether your loved one dies of cancer, in a car accident, or a natural disaster.” In an article tracing the reverberation of catastrophe over the course of 100 years, Marcella Polain explores the impact of the Armenian Genocide’s 1.5 million deaths. Through a purposefully fragmented, non-linear narrative, Polain evokes with exquisite sensitivity the utter devastation the Genocide wreaked upon one family—her own: “When springs run red, when the dead are stacked tree-high, when ‘everything that could happen has already happened,’ then time is nothing: ‘there is no future [and] the language of civilised humanity is not our language’” (Nichanian 142).The potentiality that can be generated in the aftermath of catastrophe also resonates in an article co-authored by Brenda Downing and Alice Cummins. (A photograph of Downing’s performance aperture is the issue’s cover image.) In their visceral evocation, the catastrophe of childhood rape is explored and enfleshed with a deft and generous touch. Downing, embodying for the reader her experience as researcher, writer, and performer, and Cummins, as Body-Mind Centering® practitioner and artistic director, explore the reciprocity of their collaboration and the performance aperture that they created together. Their collaboration made possible the realisation that “a performance […] could act as a physical, emotional, and intellectual bridge of communication between those who have experienced sexual violence and those who have not.” Maggie Phillips evokes the authoritative yet approachable voice of her 2012 symposium presentation in “Diminutive Catastrophe: Clown’s Play;” her meditation on clowns and clowning as not only a discipline and practice, but also “a state of being.” In response to large-scale catastrophe, and the catastrophic awareness of “the utter meaninglessness of human existence,” the clown offers “a tiny gesture.” As Phillips argues, however, “those fingers brushing dust off a threadbare jacket may speak volumes.” By inducing “miniscule shifts of consciousness” as they “wander across territories designated as sacred and profane with a certain insouciance and privilege,” clowns offer “glimpses of the ineffable.” In “Creativity in an Online Community as a Response to the Chaos of a Breast Cancer Diagnosis,” Cynthia Witney, Lelia Green, Leesa Costello, and Vanessa Bradshaw explore the role of online communities, such as the “Click” website, in providing support and information for women with breast cancer. Importantly, the authors show how these communities can provide a forum for the expression of creativity. Through Csikszentmihalyi’s concept of “flow” (53), the authors suggest that “becoming totally involved in the creative moment, so as to lose all track of time” allows women temporary space to “forget the trials and worries of breast cancer.” By providing a forum for women and their supporters to reach out to others in similar situations, online communities, inspired by notions of creativity and flow, can offer “some remedy for catastrophe.” A different impulse pervades Ella Mudie’s insightful examination of the Surrealist city novel. Mudie argues against the elision of historical catastrophe through contemporary practices; specifically, the current reading in the field of psychogeography of Surrealist city dérives (drifts) as playful city walks, or “an intriguing yet ultimately benign method of urban research.” Mudie revisits the Surrealist city novel, evoking the original “praxis of shock” deployed through innovative experiments in novelistic form and content. Binding the theory and practice of Surrealism to the catastrophic event from which it sprang—the Great War—Mudie argues against “domesticating movements” which “dull the awakening power” of such imaginative and desperate revolts against an increasingly mechanised society. Through discussions of natural disasters, the next three articles bring a distinctive architectural, geographical, and ecological stream to the issue. Michael Levine and William Taylor invoke Susan Sontag’s essay “The Imagination of Disaster” in conceptualising approaches to urban recovery and renewal after catastrophic events, as exemplified by Hurricane Katrina in 2005. The authors are interested explicitly in the “imagination of disaster” and the “psychology, politics, and morality of rebuilding,” which they find absent in Sontag’s account of the representation of urban cataclysms in 1950s and 60s science fiction films. Levine and Taylor’s article points to community ethics and social justice issues that—as they outline through different examples from film—should be at the centre of urban reconstruction initiatives. Interpretations of what is meant by reconstruction will vary substantially and, hence, so should community responses be wide-ranging. Extending the geo-spatial emphasis of Levine and Taylor’s article, Rod Giblett theorises the historical and environmental context of Hurricane Katrina using Walter Benjamin’s productive notion of the “Angel of History.” However, Giblett offers the analogous metaphor of the “Angel of Geography” as a useful way to locate catastrophe in both time (history) and space (geography). In particular, Giblett’s reading of the New Orleans disaster addresses the disruption of the city’s ecologically vital habitats over time. As such, according to Giblett, Katrina was the culmination of a series of smaller environmental catastrophes throughout the history of the city, namely the obliteration of its wetlands. Benjamin’s “Angel of History,” thereby, recognises the unity of temporal events and “sees a single, catastrophic history, not just of New Orleans but preceding and post-dating it.” Giblett’s archaeology of the Hurricane Katrina disaster provides a novel framework for reconceptualising the origins of catastrophes. Continuing the sub-theme of natural disasters, Dale Dominey-Howes returns our attention to Australia, arguing that the tsunami is poised to become the “new Australian catastrophe.” Through an analysis of Australian media coverage of the 2004 Indian Ocean Tsunami, Dominey-Howes asks provocatively: “Has extensive media coverage resulted in an improved awareness of the catastrophic potential of tsunami for Australians?” After speaking with more than 800 Australians in order to understand popular attitudes towards tsunami, the author responds with a definitive “no.” In his view, Australians are “avoiding or disallowing the reality; they normalise and dramaticise the event. Thus in Australia, to date, a cultural transformation about the catastrophic nature of tsunami has not occurred for reasons that are not entirely clear.” As the final article in the issue, “FireWatch: Creative Responses to Bushfire Catastrophe” gives insights into the real-world experience of managing catastrophes as they occur, in this case, bushfires in the remote Kimberley region of Western Australia. Donell Holloway, Lelia Green, and Danielle Brady detail an Australian Research Council funded project that creatively engages with Kimberley residents who “improvise in a creative and intuitive manner” when responding to catastrophe. The authors capture responses from residents in order to redesign an interface that will provide real-time, highly useable information for the management of bushfires in Western Australia. Conclusion This “catastophe” issue of M/C Journal explores, by way of the broad reach of the articles, the relationship between culture, creativity, and catastrophe. Readers will have encountered collective creative responses to bushfire or breast cancer, individual responses to catastrophe, such as childhood rape or genocide, and cultural conceptualisations of catastrophe, for example, in relation to New Orlean’s Hurricane Katrina and the 2004 Indian Ocean tsunami. The editors hope that, just like the metanoia that catastrophe can bring about (demonstrated so articulately by Downing and Cummins), readers too will experience a change of their perception of catastrophe, and will come to see catastrophe in its many fascinating iterations. References Csikszentmihalyi, Mihaly. Flow: The Psychology of Optimal Experience. New York: Harper and Row, 1990. Harper, Douglas. “catastrophe.” Online Etymology Dictionary. 22 Mar. 2013 . Homer-Dixon, Thomas. The Upside of Down: Catastrophe, Creativity, and the Renewal of Civilization. Melbourne : Text Publishing, 2007. Kazanjian, David, and Marc Nichanian. “Between Genocide and Catastrophe.” Loss. Eds. David Eng and David Kazanjian. Los Angeles: U of California P, 2003. 125–47. Neilsen Glenn, Lorri. Threading Light. Explorations in Loss and Poetry. Regina, SK: Hagios Press, 2011. Neilsen, Lorri. “Lyric Inquiry.” Handbook of the Arts in Qualitative Research. Eds. J. Gary Knowles and Ardra Cole. Thousand Oaks: Sage, 2008. 88–98.

In the 16th century Philippines, the marriage of the Church and the State was the dominant set-up by virtue of Spain’s quest for colonization and evangelization. Civil administrators and church missionaries were called to cooperate the will of the king. Inmost cases, their point of contact was also the area of friction because of their opposing intentions. The early Spanish missionaries in the 16th century Philippines were influenced by the teachings of Bartolome de Las Casas and Vitoria that ignited them to confront their civil counterparts who were after getting the wealth and resources of the natives at the expense of their dignity and rights. Since the King showed interest in protecting the rights of the Indians, Churchmen used legal procedures, reports and personaltestimonies in the Royal Court to create changes in the systems employed in the islands. The relationship between the Spaniards and the natives cannot be reduced to a monolithic relationship between the two races. The power dynamics should be viewed within the plethora of groups who were engaged in the discourse including the bishop of Manila, governor-general, encomenderos, adelantados, soldiers, religious orders, native leaders and even the common indios. Given the canvas of conflicting motives, the proponents of conquests and missionary undertakings grappled to persuade the Spanish Royal Court to take their respective stand on the disputed human rights and justice issues on the legitimacy of the conquest, tributes, slavery and forced labor. References Primary Documentary Sources Anales Ecclesiasticos de Philipinas: 1574-1682. Volume 1. Manila: Archdioceseof Manila Archives, 1994. Arancel. Quezon City: Archivo de la Provincia del Santo Rosario (APSR), MSTomo 3, Doc.3. Blair, Emma Helen and Robertson Alexander, eds. at annots. The Philippine Islands,1493-1898: Explorations by Early Navigators, Descriptions ofthe Islands and Their Peoples, their History and Records of the CatholicMissions, as related in Contemporaneous Books and ManuscriptsShowing the Political, Economic, Commercial and Religious Conditionsof Those Islands from Their Earliest Conditions with European Nationsto the Close of the Nineteenth Century. 55 Volumes. Cleveland: ArthurH Clark, 1903-1909. Hereinafter referred to as B and R. The followingprimary documents were used in this dissertation: Colin-Pastells. LaborEvangelica I. Historical Conservation Society. The Christianizationof the Philippines. Manila: Historical Conservation Society, 1965. Keen, Benjamin, Editor. Latin American Civilization: History and Society, 1492to the Present. London: Westview Press, 1986. Las Casas, Bartolome. Historia de las Indias. Mexico, 1951. __________________. The Spanish Colonie. University Microfilms Inc., 1996.Licuanan, Virginia Benitez and Mira Jose Llavador, eds and annots. PhilippinesUnder Spain. 6 Volumes. Manila: National Trust for Historical and Cultural Preservation of the Philippines, 1996. Munoz Text of Alcina’s History of the Bisayan Islands (1668). Translated byPaul S. Lietz. Chicago: Philippine Studies Program, 1960. National Historical Commission, Coleccion de Documentos Ineditos de Ultramar,Madrid, 1887. Navarette, Martin Fernandez D. Colleccion de los Viajes y descubrimientos queHicieron por mar los espanoles desde fines del siglo XV. Madrid: 1825-1837. Pastells, Pablo. Historia General de Filipinas in Catalogo de los DocumentosRelativos a las Islas Filipinas. Barcelona, 1925. Recopilacion de Leyes de los Reynos de las Indias. Tomo I. Madrid, 1943.San Agustin, Gaspar de. Conquistas de las Islas Filipinas: 1565-1615. Translatedby Luis Antonio Maneru. Bilingual Edition. Manila: San Agustin Museum, 1998. Zaide, Gregorio, eds. at annots. Documentary Sources of Philippine History. 14Volumes. Manila: National Bookstore, 1990. Secondary Sources Books Chan, Manuel T. The Audiencia and the Legal System in the Philippines (1583-1900). Manila: Progressive Printing Palace, Inc., 1998. Cunningham, Charles Henry. The Audiencia in the Spanish Colonies: AsIllustrated by the Audiencia of Manila 1583-1800. Berkeley: Universityof California Press, 1919. Cushner, Nicolas P. The Isles of the West: Early Spanish Voyages to thePhilippines, 1521-1564. Quezon City: Ateneo de Manila Press, 1966. _________________. Spain in the Philippines: From Conquest to the Revolution. Aberdeen:Cathay Press Ltd., 1971. De la Costa, Horacio. Jesuits in the Philippines. Cambridge: Harvard UniversityPress, 1961. De la Rosa, Rolando V. Beginnings of the Filipino Dominicans. Manila: USTPress, 1990. Fernandez, Pablo. History of the Church in the Philippines. Manila: NationalBookstore, 1979. Gutierrez, Lucio, O.P. Domingo Salazar, OP First Bishop of the Philippines: 1512-1594. Manila: University of Santo Tomas Press, 2001. Haring, C.H. The Spanish Empire in America. New York: Harcourt, Brace andWorld Inc., 1963. Keen, Banjamin. A History of Latin America, 5th Edition. Vol.1. Boston: HoughtonMifflin Company, 1996. Keller, Albert Galloway. Colonization. Boston: 1908. Luengo, Josemaria. A History of Manila-Acapulco Slave Trade (1565-1815). Bohol:Mater Dei Publications, 1996. Munoz, Honorio. Vitoria and the Conquest of America: A Study on the FirstReading on the Indians. Manila: UST Press, 1938. _____________. Vitoria and War: A Study on the Second Reading on the Indians oron the Right of War. Manila: UST Press, 1937. Noone, Martin. The Islands Saw It.1521-1581. Ireland: Helicon Press, 1982. Pitrie, Sir Charles. Philip II of Spain. London: Eyre and Spottiswoode, 1963. Porras, Jose Luis. The Synod of Manila of 1582. Translated by Barranco, Carballo,Echevarra, Felix, Powell and Syquia. Manila: Historical Conservation Society, 1990. Rafael. Vicente. Contracting Colonialism. Quezon City: Ateneo de Manila Press, 1998. Santiago, Luciano P.R. To Love and To Suffer: The Development of theReligious Congregations for Women in the Spanish Philippines, 1565-1898. Quezon City: Ateneo de Manila Press, 2005. Scott, J.B. Francisco de Vitoria and His Law of Nations. Oxford, 1934.Scott, William Henry. Slavery in the Spanish Philippines. Manila: De la Salle UniversityPress, 1991. Shumway, David. Michel Foucault. Virginia: G. K. Hall and Co., 1989. Simpson, Lesley Byrd. The Encomienda in New Spain: The Beginning ofSpanish Mexico. Berkeley: University of California Press, 1966. Sitoy, Valentino Jr. The Initial Encounter: a History of Christianity in the Philippines,Vol. 1. Quezon City: New Day Publishers, 1985. Zafra, Nicolas. Readings in Philippine History. Manila. University of the Philippines, 1947. Zaide, Gregorio F. The Pageant of Philippine History Vol. 1. Manila: 1979. Articles Arcilla, Jose S. S.J., The Spanish Conquest. Kasaysayan: The Story of theFilipino People Vol. 3. Hongkong: C & C Offset Printing Co., Ltd, 1998. Bernal, Rafael. “Introduction.” The Colonization and Conquest of the Philippinesby Spain: Some Contemporary Source Documents. Manila: FilipinianaBook Guild, 1965. Burkholder, Mark A. “Sepulveda, Juan Gines de.” Encyclopedia of Latin AmericanHistory and Culture Vol.5. Edited by Barbara A. Tenenbaum. NewYork: Macmillan Library Reference, 1996. Burkholder, Susanne Hiles. “Vitoria, Francisco de.” Encyclopedia of Latin AmericanHistory and Culture Vol.5 Edited by Barbara A. Tenenbaum.New York: Macmillan Library Reference, 1996. De Jesus, Edilberto. “Christianity and Conquest: The Basis of Spanish SovereigntyOver the Philippines.” The Beginnings of Christianity in the Philippines.Manila: Philippine Historical Institute, 1965. Donovan, William. “Las Casas, Bartolome.” Encyclopedia of Latin American Historyand Culture Vol.3. Edited by Barbara A. Tenenbaum. New York:Macmillan Library Reference, 1996. Gutierrez, Lucio. “Domingo de Salazar’s Struggle for Justice and Humanizationin the Conquest of the Philippines.” Philippiniana Sacra 14, 1975. ____________. “Domingo de Salazar, OP, First Bishop of the Philippines (1512-1594): Defender of the Rights of the Filipinos at the Spanish Contact”Philippiniana Sacra XX, 1979. ____________. “Domingo de Salazar’s Memorial of 1582 on the Status of the Philippines:A Manifesto for Freedom and Humanization.” Philippiniana SacraVol. 21, No. 63, 1986. ___________. “Opinion of Fr. Domingo de Salazar, O.P. First Bishop of the Philippinesand the Major Religious Superiors Regarding Slaves.” PhilippinianaSacra Vol. 22, No. 64, 1986. ___________. “The Synod of Manila: 1581-1586.” Philippiniana Sacra Vol. XXV, No.74, 1990. Keith, Robert G. “Encomienda,Hacienda and Corregimiento in Spanish America:A Structural Analysis.” Hispanic American Historical Review 51:pp.110-116. Kirkpatrick, F. A. “Repartimiento-Encomienda.” Hispanic American HistoricalReview XIX: pp.373-379. Pastrana, Apolinar. “The Franciscans and the Evangelization of the Philippines(1578-1900).” Boletin Eclesiastico de Filipinas, 29, Jan-Feb 1965:pp.83-85. Quirk, Robert E. “Some Notes on a Controversial Controversy: Juan Gines deSepulveda and Natural Servitude.” Hispanic American Historical ReviewVol.XXXIV No.3 August 1954: 358. Ramirez, Susan S. “Encomienda.” Encyclopedia of Latin American History andCulture, Vol.2 Edited by Barbara A. Tenenbaum. New York: MacmillanLibrary Reference, 1996. Schwaller, John F. “Patronato Real”. Encyclopedia in Latin American History andCulture, Vol.4. Edited by Barbara a. Tenenbaum. New York: MacmillanLibrary Reference, 1996. Scott. William Henry. “Why did Tupas betray Dagami?” Philippine Quarterly ofCulture and Society 14 (1986): p.24. Villaroel, Fidel. “The Church and the Philippine Referendum of 1599.” PhilippinianaSacra Vol.XXXV 2000: pp.89-128. Internet Source Hyperdictionary. http://www. hyperdictionary.com/dictionary/politics, accessedon 18 December 2004. Human Rights Watch World Report for Philippines, 2017 https://www.hrw.org/world-report/2017/country-chapters/philippines. General References Encyclopedia of Latin American History and Culture, Volume 1-5. Edited byBarbara A. Tenebaum. New York: Macmillan Library Reference, 1996. Kasaysayan: The Story of the Filipino People ,Vol. 3 The Spanish Conquest.Hongkong: Asia Publishing Company Limited, 1998. Unpublished Materials Cabezon, Antonio. An Introduction to Church and State Relations According toFrancisco Vitoria. Unpublished Thesis: University of Sto. Tomas, 1964. De la Costa, Horacio. Jurisdictional Conflicts in the Philippines During the XVIand the XVII Centuries. Harvard: Unpublished Dissertation, 1951.

Images 1-6: Photographs by Rachelle Viader Knowles (2012)This article discusses the cross-cultural, augmented artwork Parallel Worlds, Intersecting Moments (2012) by Rachelle Viader Knowles and Judy Anderson, that premiered at the First Nations University of Canada Gallery in Regina, on 2 March 2012, as part of a group exhibition entitled Critical Faculties. The work consists of two elements: wall pieces with black and white Quick Response (QR) codes created using traditional beading and framed within red Stroud cloth; and a series of videos, accessible via scanning the beaded QR codes. The videos feature Aboriginal and non-Aboriginal people from Saskatchewan, Canada telling stories about their own personal experiences with new technologies. A QR code is a matrix barcode made up of black square modules on a white square in a grid pattern that is optically machine-readable. Performance artist and scholar Rebecca Caines was invited by the artists to participate in the work as a subject in one of the videos. She attended the opening and observed how audiences improvised and interacted with the work. Caines then went on to initiate this collaborative writing project. Like the artwork it analyzes, this writing documents a series of curated experiences and conversations. This article includes excerpts of artist statements, descriptions of artists’s process and audience observation, and new sections of collaborative critical writing, woven together to explore the different augmented elements of the artwork and the results of this augmentation. These conversations and responses explore the cross-cultural processes that led to the work’s creation, and describe the results of the technological and social disruptions and slippages that occurred in the development phase and in the gallery as observers and artists improvised with the augmentation technology, and with each other. The article includes detail on the augmented art practices of storytelling, augmented reality (AR), and traditional beading, that collided and mutated during this project, exploring the tension and opportunity inherent in the human impulse to augment. Storytelling through Augmented Art Practices: The Creation of the WorkJUDY ANDERSON: I am a Plains Cree artist from the Gordon’s First Nation, which is located in Saskatchewan, Canada. As a Professor of Indian Fine Arts at the First Nations University of Canada, I research and continue to learn about traditional art making using traditional materials creating primarily beaded pieces such as medicine bags and drum sticks. Of particular interest to me, however, is how such traditional practices manifest in contemporary Aboriginal art. In this regard I have been greatly influenced by my colleague and friend, artist Ruth Cuthand, and specifically her Trading series, which reframed my thinking about beadwork (Art Placement), and later by the work of artists like Nadia Myer, and KC Adams (Myer; KC Adams). Cuthand’s incredibly successful series taught me that beadwork does not only beautify and “augment” our world, but it has the power to bring to the forefront important issues regarding Aboriginal people. As a result, I began to work on my own ideas on how to create beadworks that spoke to both traditional and contemporary thoughts.RACHELLE VIADER KNOWLES: At the time we started developing this project, we were both working in leadership roles in our respective Departments; Judy as Coordinator of Indian Fine Arts at First Nations University, and myself as Head of Visual Arts at the University of Regina. We began discussing ways that we could create more interconnection between our faculty members and students. At the centre of both our practices was a dialogic method of back and forth negotiation and compromise. JA: Rachelle had the idea that we should bead QR codes and make videos for the upcoming First Nations and University of Regina joint faculty exhibition. Over the 2011 Christmas holiday we visited each other’s homes, beaded together, and found out about each other’s lives by telling stories of the things we’ve experienced. I felt it was very important that our QR codes were not beaded in the exact same manner; Rachelle built up hers through a series of straight lines, whereas mine was beaded with a circle around the square QR code, which reflected the importance of the circle in my Cree belief system. It was important for me to show that even though we, Aboriginal and non-Aboriginal people, have similar experiences, we often have a different approach or way of thinking about similar things. I also suggested we frame the black and white beaded QR codes with bright red Stroud cloth, a heavy wool cloth originating in the UK that has been used in North America as trade cloth since the 1680s, and has become a significant part of First Nations fabric traditions.Since we were approaching this piece as a cross-cultural one, I chose the number seven for the amount of stories we would create because it is a sacred number in my own Plains Cree spiritual teachings. As such, we brought together seven pairs of people, including ourselves. The participants were drawn from family and friends from reserves and communities around Saskatchewan, including the city of Regina, as well as colleagues and students from the two university campuses. There were a number of different age ranges and socioeconomic backgrounds represented. We came together to tell stories about our experiences with technology, a common cross-cultural experience that seemed appropriate to the work.RVK: As the process of making the beadworks unfolded however, what became apparent to me was the sheer amount of hours it takes to create a piece of “augmentation” through beading, and the deeply social nature of the activity. We also worked together on the videos for the AR part of the artwork. Each participant in the videos was asked to write a short text about some aspect of their relationship to technology and communications. We took the short stories, arranged them into pairs, and used them to write short scripts. We then invited each pair to perform the scripts together on camera in my studio. The stories were really broad ranging. My own was a reflection of the profound discomfort of finding a blog where a man I was dating was publishing the story of our relationship as it unfolded. Other stories covered the loss of no longer being able to play the computer games from teenage years, first encounters with new technologies and social networks, secret admirers, and crank calls to emergency services. The storytelling and dialogue between us as we shared our practices became an important, but unseen layer of this “dialogical” work (Kester).REBECCA CAINES: I came along to Rachelle’s studio at the university to be a participant in a video for the piece. My co-performer was a young woman called Nova Lee. We laughed and chatted and talked and sat knee-to-knee together to film our stories about technology, both of us focusing on different types of Internet relationships. We were asked to read one line of our story at a time, interweaving together our poem of experience. Afterwards I asked her where her name was from. She told me it was from a song. She found the song on YouTube on Rachelle’s computer in the studio and played it for us. Here is a sample of the lyrics: I told my daddy I'd found a girlWho meant the world to meAnd tomorrow I'd ask the Indian chiefFor the hand of Nova LeeDad's trembling lips spoke softlyAs he told me of my life twangs then he said I could never takeThis maiden for my wifeSon, the white man and Indians were fighting when you were bornAnd a brave called Yellow Sun scalped my little boySo I stole you to get even for what he'd doneThough you're a full-blooded Indian, son I love you as much as my own little fellow that's deadAnd, son, Nova Lee is your sisterAnd that's why I've always saidSon, don't go near the IndiansPlease stay awaySon, don't go near the IndiansPlease do what I say— Rex Allen. “Don’t Go Near the Indians.” 1962. Judy explained to Rachelle and I that this was a common history of displacement in Canada, people taken away, falling in love with their relatives without knowing, perhaps sensing a connection, always longing for a home (Campbell). I thought, “What a weight for this young woman to bear, this name, this history.” Other participants also learnt about each other this way through the sharing of stories. Many had come to Canada from other places, each with different cultural and colonial resonances. Through these moments of working together, new understandings formed that deeply affected the participants. In this way, layers of storytelling form the heart of this work.JA: Storytelling holds an incredibly special place in Aboriginal people’s lives; through them we learned the laws, rules, and regulations that governed our behaviour as individuals, within our family, our communities, and our nations. These stories included histories (personal and communal), sacred teachings, the way the world used to be, creation stories, medicine stories, stories regarding the seasons and animals, and stories that defined our relationship with the environment, etc. The stories we asked for not only showed that we as Aboriginal and non-Aboriginal people have the same experiences, but also work in the way that a traditional story would. For example, Rachelle’s story taught a good lesson about how it is important to learn about the individual you are dating—had she not, her whole life could have been laid out to any who may have come across that man’s blog. My story spoke to the need to look up and observe what is around you instead of being engrossed in your own little world, because you don’t know who could be lifting your information. They all showed a common interest in sharing information, and laughing at mistakes and life lessons.Augmented Storytelling and Augmented RealityRC: This work relies on the augmented reality (AR) qualities of the QR code. Pavlik and Bridges suggest AR, even through relatively limited tools like a QR code, can have a significant impact on storytelling practices: “AR enriches an individual’s experience with the real world … Stories are put in a local context and act as a supplement to a citizen’s direct experience with the world” (Pavlik and Bridges 21). Their research shows that AR technologies like QR codes brings the story to life in a three dimensional and interactive form that allows the user a level of participation impossible in traditional, analogue media. They emphasize the different viewing possible in AR storytelling as: The new media storytelling model is nonlinear. The storyteller conceptualizes the audience member not as a consumer of the story engaged in a third-person narrative, but rather as a participant engaged in a first-person narrative. The storyteller invites the participant to explore the story in a variety of ways, perhaps beginning in the middle, moving across time, or space, or by topic. (Pavlik and Bridges 22) In their case studies, Pavlik and Bridges show AR has the “potential to become a viable storytelling format with a diverse range of options that engage citizens through sight, sound, or haptic experiences… to produce participatory, immersive, and community-based stories” (Pavlik and Bridges 39). The personal stories in this artwork were remediated a number of different ways. They were written down, then separated into one-line fragments, interwoven with our partners, and re-read again and again for the camera, before being edited and processed. Marked by the artists clearly as ‘Aboriginal’ and ‘non Aboriginal’ and placed alongside works featuring traditional beading, these stories were marked and re-inscribed by complex and fragmented histories of indigenous and non-indigenous relations in Canada. This history was emphasized as the QR codes were also physically located in the First Nations University of Canada, a unique indigenous space.To view this artwork in its entirety, therefore, two camera-enabled and internet-capable mobile devices were required to be used simultaneously. Due to the way they were accessed and played back through augmented reality technologies, stories in the gallery were experienced in nonlinear fashions, started part way through, left before completion, or not in sync with the partner they were designed to work with. The audience experimented with the video content, stopping and starting it to produce new combinations of words and images. This experience was also affected by chance as the video files online were on a cycle, after a set period of time, the scan would suddenly produce a new story. These augmented stories were recreated and reshaped by participants in dialogue with the space, and with each other. Augmented Stories and Improvised CommunitiesRC: In her 1997 study of the reception of new media art in galleries, Beryl Graham surveys the types of audience interaction common to new media art practices like AR art. She “reveals patterns of use of interactive artworks including the relation of use-time to gender, aspects of intimidation, and social interaction.” In particular, she observes “a high frequency of collective use of artworks, even when the artworks are designed to be used by one person” (Graham 2). What Graham describes as “collective” and “social,” I see as a type of improvisation engaging with difference, differences between audience members, and differences between human participants and the alien nature of sophisticated, interactive technologies. Improvisation “embodies real-time creative decision-making, risk-taking, and collaboration” (Heble). In the improvisatory act, participants participate in active listening in order to work with different voices, experiences, and practices, but share a common focus in the creative endeavour. Notions such as “the unexpected” or “the mistake” are constantly reconfigured into productive material. However, as leading improvisation studies scholar Ajay Heble suggests, “improvisation must be considered not simply as a musical or creative form, but as a complex social phenomenon that mediates transcultural inter-artistic exchanges that produce new conceptions of identity, community, history, and the body” (Heble). I watched at the opening as audience members in Parallel Worlds, Intersecting Moments paired up, successfully or unsuccessfully attempted to scan the code and download the video, and physically wrapped themselves around their partner (often a stranger) in order to hear the quiet audio in the loud gallery. The audience began to help each other through the process, to improvise together. The QR code was not always a familiar or comfortable object. The audience often had to install a QR code reader application onto their own device first, and then proceed to try to get the reader to work. Underfunded university Wi-Fi connections dropped, Apple ID logins failed, devices stalled. There were sudden loud cries when somebody successfully scanned their half of the work, and then rushes and scrambles as small groups of people attempted to sync their videos to start at the same time. The louder the gallery got, the closer the pairs had to stand to each other to hear the video through the device’s tiny speakers. Many people looked over someone else’s shoulder without their knowledge. Sometimes people were too close for comfort and behavior was negotiated and adapted. Sometimes, the pairs gave up trying; sometimes they borrowed each other’s devices, sometimes their phone or tablet was incompatible. Difference created new improvisations, or introduced sudden stops or diversions in the activities taking place. The theme of the work was strengthened every time an improvised negotiation took place, every time the technology faltered or succeeded, every time a digital or physical interaction was attempted. Through the combination of augmented bead practices used in an innovative way, and augmented technology with new audiences, new types of improvisatory responses could take place.Initially I found it difficult to not simplify and stereotype the processes taking place, to read it as a metaphor of the differing access to resources and training in Aboriginal and non-Aboriginal communities, a clear example of the ways technology-use marks wealth and status. As I moved through the space, caught up in dialogic, improvisatory encounters, cross-cultural experiences broke down, but did not completely erase, these initial markers of difference. Instead, layers of interaction and information began to be placed over the Aboriginal and non-Aboriginal identities in the gallery. My own assumptions were placed under pressure as I interacted with the artists and the other participants in the space. My identity as a relative newcomer to Saskatchewan was slowly augmented by the stories and experiences I shared and heard, and the audience members shifted back and forth between being experts in the aspects of the stories and technologies that were familiar, and asking for help to translate and activate the stories and processes that were alien.Augmented Art PracticesJA: There is an old saying, “if it doesn’t move, bead it.” I think that this desire to augment with the decorative is handed down through traditional thoughts and beliefs regarding clothing. Once nomadic we did not accumulate many goods, as a result, the goods we did keep were beautified though artistic practices including quilling and eventually beadwork (painting too). And our clothing was thought of as spiritual because it did the important act of protecting us from the elements, therefore it was thought of as sacred. To beautify the clothing was to honour your spirit while at the same time it honoured the animal that had given its life to protect you (Berlo and Phillips). I think that this belief naturally grew to include any item, after all, there is nothing like an object or piece of clothing that is beaded well—no one can resist it. There is, however, a belief that humans should not try to mimic perfection, which is reserved for the Creator and in many cases a beader will deliberately put a bead out of place.RC: When new media produces unexpected results, or as Rachelle says, when pixels “go out of place”, it can be seen as a sign that humans are (deliberately or accidently) failing to use the digital technology in the way it was intended. In Parallel Worlds, Intersecting Moments the theme of cross cultural encounters and technological communication was only enhanced by these moments of displacement and slippage and the improvisatory responses that took place. The artists could not predict the degree of slippage that would occur, but from their catalogue texts and the conversations above, it is clear that collective negotiation was a desired outcome. By creating a QR code based artwork that utilized augmented art practices to create new types of storytelling, the artists allowed augmented identities to develop, slip, falter, and be reconfigured. Through the dialogic art practices of traditional beading and participatory video work, Anderson and Knowles began to build new modes of communication and knowledge sharing. I believe there could be productive relationships to be further explored between what Judy calls the First Nations “desire to bead” whilst acknowledging human fallibility; and the ways Rachelle aims to technologically-augment conversation and storytelling through contemporary AR and video practices despite, or perhaps because of the possibility of risk and disruptions when bodies and code interact. What kind of trust and reciprocity becomes possible across cultural divides when this can be acknowledged as a common human quality? How could beads and/or pixels being “out of place” expose fault lines and opportunities in these kinds of cross-cultural knowledge transfer? As Judy suggested in our conversations, such work requires active engagement from the audience in the process that does not always occur. “In those instances, does the piece fail or people fail the piece? I'm not sure.” In crossing back and forth between these different types of augmentation impulses, and by creating improvisatory, dialogic encounters in the gallery, these artists began the tentative, complex, and vital process of cultural exchange, and invited participants and audience to take this step with them and to work “across traditional and contemporary modes of production” to “use the language and process of art to speak, listen, teach and learn” (Knowles and Anderson).ReferencesAdams, K.C. “Cyborg Hybrid \'cy·borg 'hi·brid\ n.” KC Adams, n.d. 16 Nov. 2013 ‹http://www.kcadams.net/art/arttotal.html›. Allen, Rex. “Don't Go Near the Indians.” Rex Allen Sings and Tells Tales of the Golden West. Mercury, 1962. LP and CD.Anderson, Judy, and Rachelle Viader Knowles. Parallel Worlds, Intersecting Moments. First Nations University of Canada Gallery; Slate Gallery, Regina, Saskatchewan, 2012. Art Placement. “Ruth Cuthand”. Artists. Art Placement, n.d. 16 Nov. 2013 ‹http://www.artplacement.com/gallery/artists.php›.Berlo, Janet Catherine, and Ruth B. Phillips. Native North American Art. Oxford: Oxford University Press, 1998. Campbell, Maria. Stories of the Road Allowance People. Penticton, B.C.: Theytus Books, 1995. Critical Faculties. Regina: University of Regina and First Nations University of Canada, 2012. Graham, Beryl C.E. “A Study of Audience Relationships with Interactive Computer-Based Visual Artworks in Gallery Settings, through Observation, Art Practice, and Curation”. Dissertation. University of Sunderland, 1997. Heble, Ajay. “About ICASP.” Improvisation, Community, and Social Practice. University of Guelph; Social Sciences Humanities Research Council of Canada, n.d. 16 Nov. 2011 ‹http://www.improvcommunity.ca/›.Kester, Grant. Conversation Pieces: Community and Communication in Modern Art. Berkeley: University of California Press, 2004. Knowles, Rachelle Viader. Rachelle Viader Knowles, n.d. 16 Nov. 2013 ‹http://uregina.ca/rvk›.Myre, Nadia. Nadia Myre. 16 Nov. 2013 ‹http://nadiamyre.com/NadiaMyre/home.html›. Pavlik, John G., and Frank Bridges. “The Emergence of Augmented Reality (AR) as a Storytelling Medium in Journalism.” Journalism & Communication Monographs 15.4 (2013): 4-59.

Penelitian ini bertujuan untuk mengetahui pengaruh Financial Distress memediasi Good Corporate Governance dan Return saham. Penilaian financial distress menggunakan proksi Altman Z-Score untuk EMS (Emerging Market) yang dirasakan sesuai dengan kondisi pasar modal di Indonesia. Model analisis yang digunakan adalah regresi berganda dan hasil yang ditemukan adanya pengaruh financial distress memediasi kedua variabel penelitian GCG dan return saham. Dari keseluruhan emiten yang tercatat dalam SWA (per 1 November 2018), ditemukan sejumlah 12 emiten yang dapat dijadikan sampel dalam penelitian karena konsistensi keikutsertaan dalam penilaian GCG oleh IICG. Financial Distress ditemukan memediasi Good Corporate Governance terhadap return saham, dimana hal ini sesuai dengan penelitian terdahulu seperti penelitian Jannah & Khoiruddin (2017) yang meneliti mengenai peran financial distress memediasi kepemilikan institusional, kepemilikan manajerial terhadap return saham Keputusan investor untuk berinvestasi perlu mempertimbangkan bahwa ketika investor melakukan investasi perlu menghindari gejala financial distress dan mempertimbangkan keputusan manajerial (GCG) tersebut.Kata Kunci : Financial Distress, Corporate Governance, Altman EMS Z-Score, Return SahamDAFTAR PUSTAKA Ajiwanto, A.W. dan Herawati, J., (2014), Pengaruh Good Corporate Governance Terhadap Return Saham Perusahaan yang Terdaftar di Corporate Governane Perception Index dan Bursa Efek Indonesia Periode 2010 – 2012, Jurnal Ilmiah Mahasiswa FEB, Vol. 2 No. 2.Alexander,J. G., Baptista, A.M., and Shu, Y., (2016), Portfolio selection with mental accounts and estimation risk, Journal of Empirical Finance.Almamy, Jeehan, Aston, John, Leonard Ngwa, N., An Evaluation of Altman’s Z score using Cash flow ratio to Predict Corporate Failure Amid the recent Financial Crisis: Evidence from the UK, Journal of Corporate Finance (2015), doi: 10.1016/j.jcorpfin.2015.12.009Almilia, L.S., (2004), Analisis Faktor-faktor yang Mempengaruhi Kondisi Finansial Distress suatu Perusahaan yang Terdaftar di Bursa Efek Jakarta, Jurnal Riset Akuntansi Indonesia, Vol. 7 No. 1 pp. 1-22.Al-Tamimi, H.A.H., (2012), The effects of corporate governance on performance and financial distress; The experience of UAE national banks, Journal of Financial Regulation and Compliance, Vol. 20 No. 2 pp. 169-181.Altman, E.I., (1968), Financial Ratios, Discriminant Analysis and The Prediction of Corporate Bankruptcy, The Journal of Finance, Vol. XXIII No. 4 pp. 589-609.Altman, E.I., (2000), Predicting Financial Distress of Companies: Revisiting The Z-Score and Zeta ® Models, Stern School of Business, New York University, pp. 9-12.Altman, E.I., Iwanicz-Drozdowska, M., and Laitinen, E.K., (2016), Financial Distress Prediction in an International Context: A Review and Empirical Analysis of Altman’s Z-Score Model, Journal of International Financial Management & Accounting, 28 (2), 131-171. http://dx.doi.org/10.1111/jifm.12053Ben-Nasr, Hamdi, State and foreign ownership and the value of working capital management, Journal of Corporate Finance (2016), https://doi:10.1016/j.jcorpfin.2016.09.002Bhattacharya, H., (2007), Total Management by Ratios: An Analytic Approach to Management Control and Stock Market Valuations Second Edition, Sage Publications India Pvt Ltd, New Delhi.Brigham & Houston, (2001), Manajemen Keuangan Buku 2 Edisi 2, Penerbit Erlangga, Jakarta.Budiharjo, R., (2016), Pengaruh Good Corporate Governance Terhadap Return Saham dengan Profitabilitas sebagai Variabel Intervening dan Moderating, Jurnal TEKUN, Vol. VII No. 01, pp. 80 – 98.Caesario, E.B., (2018), Kiwoom Sekuritas: Perang Dagang Jadi Sentimen Negatif IHSG, diakses dari http://market.bisnis.com/read/20180824/189/831066/kiwoom-sekuritas-perang-dagang-jadi-sentimen-negatif-ihsg.Campbell, John Y., Jens Dietrich Hilscher, and Jan Szilagyi. 2011. Predicting financial distress and the performance of distressed stocks. Journal of Investment Management 9(2): 14-34.Chiang, I.E., (2015), Modern portfolio management with conditioning information, Journal of Empirical Finance, Vol. 33 pp. 114-134.Cooper, D.R. & Schindler, P.S., (2008), Business Research Methods, McGraw-Hill International Edition, Singapore.Dastgir, M. & Honarmand, M., (2014), The Effect of ownership structure on efficiency of working capital management, Journal of Management Accounting, Vol. 7 No. 22 pp. 69-88.Fahmi, I., (2014), Manajemen Keuangan Perusahaan dan Pasar Modal, Penerbit Mitra Wacana Media, Jakarta.Fathonah, A.N., (2016), Pengaruh Penerapan Good Corporate Governance terhadap Financial Distress, Jurnal Ilmiah Akuntansi, Vol. 1 No. 2, pp. 133-150.Ferdinan, A., (2007), Metode Penelitian Manajemen: Pedoman Penelitin Untuk Penulisan Skripsi, Tesis, dan Disertasi Ilmu Manajemen, Badan Penerbit Universitas Diponegoro, Semarang.Filbeck, G., Ricciardi, V., Evensky, H.R., Fan, S.Z., Holzhauer, H.M., dan Spieler, A., (2017), “Behavioral finance: A panel discussion”, Journal of Behavioral and Experimental Finance, Vol. 15 pp. 52-58.Ghozali, H.I., (2011), Aplikasi Analisis Multivariate dengan IBM SPSS, Badan Penerbit Universitas Diponegoro, Semarang.Gitman, L.J., (2004), Principles of Managerial Finance, Harper and Row Publishers, New York, pp. 601.Griffin, J.M. dan Lemmon, M.L., (2002), Book-to-Market Equity, Distress Risk, and Stock Returns, The Jorunal of Finance, Vol. LVII No. 5 pp. 2317-2336.Harjito, A. & Martono, (2010), Manajemen Keuangan, Ekonosia, Yogyakarta.Husein, F., (2015), Analisis Pengaruh Distress Risk, Firm Size, Book to Market Ration, Return on Assets, Debt to Equity Ratio Terhadap Return Saham (Skripsi yang tidak dipublikasikan), Universitas Diponegoro Semarang, Indonesia.IDX, (2017), IDX Fact Book 2017 Research and Development Division Indonesia Stock Exchange, PT Bursa Efek Indonesia, Jakarta.Issabella, M., (2013), Pengaruh Economic Value Added, Risiko Sistematis, dan Prediksi Kebangkrutan dengan Model Altman Z-Score Terhadap Return Saham, Skripsi, Universitas Negeri Padang.Jannah, I.R. dan Khoiruddin, M., (2017), Peran Financial Distress memediasi Kepemilikan Institusional, Kepemilikan Manajerial terhadap Return Saham, Management Analysis Journal, Vol. 6 No. 3.Jędrzejczak-Gas, J., (2017), Net Working Capital Management Strategies in the Construction Enterprises Listed on the NewConnect Market, Procedia Engineering, Vol. 182 pp. 306 – 313.Jensen M.C. & Meckling W.H., (1976), Theory of the Firm: Managerial Behavior, Agency Costs and Ownership Structure, Journal of Financial Economics, Vol. 3 No. 4, pp. 305-360.Jogiyanto, H.M., (2003), Teori Portofolio dan Analisis Investasi Edisi Ketiga, BPFE UGM, Yogyakarta.Kartikasari, D. & Amdani, M., (2013), Implementasi Altman Z-Score Untuk Memprediksi Kebangkrutan Perusahaan Privat di Batam, Politeknik Negeri Batam.KNKG, (2006), Pedoman Umum Good Corporate Governance Indonesia, Jakarta.Lukason, O. & Laitinen, E. K., (2016), Failure processes of old manufacturing firms in different European countries, Investment Management and Financial Innovations, Vol. 13 No. 2pp. 310-321.Lukason, O., Journal of Business Research (2018), https://doi.org/10.1016/j.jbusres.2018.06.025Malik, U.S., Aftab, M., dan Noreen, U., (2013), Distress Risk and Stock Return in An Emerging Market, Research Journal of Finance and Accounting, Vol. 4 No. 17 pp. 81-85.Manzaneque, M., Priego, A.M., dan Merino, E., (2015), Corporate governance effect on financial distress likelihood: Evidence from Spain. Revista de Contabilidad – Spanish Accounting Review (2015). http://dx.doi.org/10.1016/j.rcsar.2015.04.001Mason R.D. & Lind D.A. (1996), Teknik Statistika untuk Bisnis & Ekonomi Edisi Kesembilan Jilid 1, Penerbit Erlangga, Jakarta.Maulana, H., (2018), Begini biasanya reaksi IHSG terhadap pengumuman bunga FOMC The Fed, diakses dari https://investasi.kontan.co.id/news/begini-biasanya-reaksi-ihsg-terhadap-pengumuman-bunga-fomc-the-fed.Naniati, (2012), Analisis Prediksi Financial Distress Dan Pengaruhnya Terhadap Return (Imbal Hasil) Saham Pada Perusahaan Real Estate dan Properti Yang Terdaftar Di BEI, Skripsi, Universitas Mercu Buana Jakarta.Nkeki, C.I., (2018), Optimal investment risks debt management with backup security in a financial crisis, Journal of Computational and Applied Mathematics, https://doi.org/10.1016/j.cam.2018.01.03 2Owala, A.C., (2010), Corporate Governance and Stock Returns: Evidence From The S&P 500, Master’s Thesis in Accounting and Finance, University of VAASA Finland.Palepu, K. G., Healy, P.M., Wright, S., Bradbury, M., dan Lee, Philip, (2000), Business Analysis & Valuation Using Financial Statements: Second Edition, South-Western College Publishing, United States of America.Paolone, F. & Rangone, A., (2015), The Application of Emerging Market Score Model in China During the Global Crisis Period: A Countertrend, Chinese Business Review, Vol. 14 No. 10 pp. 484 498 doi: 10.17265/1537-1506/2015.10.003.Paramasivan, C. & Subramanian, T., (2009), Financial Management, New Age International Limited Publishers, New Delhi.Pedoman Umum Good Corporate Governance Indonesia, 2006), On the Efficiency of internal and External Corporate Control Mechanisms, Academy of Management Review, Vol. 15 No. 1.Platt, H.E. & Platt, M.B., (1991), Industry-Relative Ratios Revisited: The Case of Financial Distress, Journal of Business and Accounting, Vol. 17 pp. 31-51.Pratiwi, Susilawati, R.A.E., dan Purwanto, N., (2016), Analisis Mekanisme Good Corporate Governance Terhadap Manajemen Laba pada Perusahaan Manufaktur yang Terdaftar di BEI, Journal Riset Mahasiswa Akuntansi, Vol. xx No. xx pp. 1-5.Putri, L.S.K., (2017), Analisis Pengaruh Good Corporate Governance dan Financial Ratio Terhadap Return Saham pada Perusahaan yang Terdaftar di Jakarta Islamic Index, Undergraduate Thesis, STIE PERBANAS Surabaya.Qayyum, A. & Idrees, S., (2018), The Impact of Financial Distress Risk on Equity Returns: A Case Study of Non-Financial Firms of Pakistan Stock Exchange, Munich Personal RePEc Archive, pp. 1- 22.Safura, A.N., (2015), Implementasi Atlman’s Z-Score Model Untuk Memprediksi Kebangkrutan Perusahaan Multinasional (Studi Pada Perusahaan Multinasional Sub Sektor Tekstil dan Garmen yang Terdaftar di Bursa Efek Indonesia Periode 2011-2014), Jurnal Administrasi Bisnis, Vol. 27 No. 1 pp. 1-10.Santoso, G.A.P., Yulianeu, dan Fathoni, A., (2018), Analysis of Effect of Good Corporate Governance, Financial Performance and Firm Size on Financial Distress in Property and Real Estate Company Listed BEI 2012-2016, Journal of Management Universitas Pandanaran, Vol. 4 No. 4Sari, R.S., (2017), Pengaruh Analisis Kebangkrutan Terhadap Return Saham Pada Perusahaan Textile dan Garment Listing di Bursa Efek Indonesia (Menggunakan Diskriminan Altman dan Springate). Skripsi, Universitas Mercu Buana Yogyakarta.Sarwono, J., (2011), Mengenal Path Analysis: Sejarah, Pengertian dan Aplikasi, Jurnal Ilmiah Manajemen Bisnis, Vol. 11 No.2 pp. 285-296.Setyardiani, D.W. & Fuadati, S.R., (2017), Pengaruh DER, Profitabilitas dan Perputaran Modal Kerja Terhadap Harga Saham, Jurnal Ilmu dan Riset Manajemen, Vol. 6 No. 7 pp. 1 – 17.Sharma, A.K., (2015), Working Capital Management Efficiency: A study on some selected Proprietary Tea Estates in Jorhat District of Assam, XVI Annual Conference Priceedings, pp. 426 – 443.Siegel, J.G. & Shim, J.K., (1999), Kamus Istilah Akuntansi, Elex Media Komputindo, Jakarta.Singh, S. & Kaur, H. 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In this issue of our journal, there are three articles reporting on tuberculosis, a disease which has historically been a big problem in our country – much longer than the current COVID-19 pandemic.It cannot be denied that COVID-19 is a big problem right now and should indeed be a priority. As of October 24, 2020,the DOH reports that there have been 367,819 cases of COVID-19 from the time it began monitoring the numbers some nearly nine months ago.1The effect of COVID-19 goes beyond these number of cases, as many of them have already died.However, against this alarming situation, even more concern lurks underneath. Just 10 days previously, the WHO released its 2020 Global Tuberculosis Report.2Among other things, prominent mention in the 2020 Report is the threat that theCOVID-19 pandemic can reverse the gains made in TB control over recent years in many countries, including the Philippines.In 2019, prior to the COVID-19 pandemic, the Philippines is reported to rank fourth in terms of the number of TB cases,contributing 6% of the total global burden of TB.3 Computing this on a per capita basis paints an even darker picture: the Philippines has 554 TB cases per 100,000 population, exceeded worldwide only by Lesotho, a small country in Southern Africa with a population of just around 2% that of the Philippines.4Identifying new TB cases is a key strategy in TB control. It is an important step in identifying and initiating treatmentfor those who need it. However, gaps in estimated incidence and notifications have long been a problem in the Philippines.2,3And with the COVID-19 pandemic, this has now become bigger. The 2020 WHO Report says that there has been a dropof 50 to 75% in the monthly notifications for the April to June period compared to January 2020 in the Philippines. Sucha trend – reported in other countries as well – is attributed to under-reporting of new TB cases during this COVID-19pandemic.5-13 The sudden drop over a few months cannot be due to any sudden improvement of TB control but more to the challenges that the pandemic has had on the TB control programs. In many TB high burden but low-income countries like the Philippines, reallocation of human, financial and other resources from TB to the COVID-19 response is happening. For example, GeneXpert™ machines are being diverted for use in COVID-19 testing.14 Staff in national TB programs as well as healthcare frontliners are being assigned to COVID-19 related duties. Similar to other countries, community lockdowns, patient concerns on getting infected, lack of public transportation, and loss of jobs and its attendant financial consequences, among others, are also serious considerations limiting access to TB diagnosis and treatment in the Philippines.15Any benefit from social distancing and wearing of face masks to reduce TB transmission are likely outweighed by health service disruption.16 As is the case with other patient co-morbidities, the interaction between COVID-19 and tuberculosis have also been looked into. However, current data do not allow any meaningful conclusions.14,17 Because of similarities in presentation symptoms such as fever, cough and difficulty of breathing, the recognition of tuberculosis may also be confused with COVID-19.18,19All of these are predicted to further worsen TB incidence due to increased transmission and along with greater diseaseseverity will have a larger negative effect on GDP per capita, undernutrition and catastrophic costs to families.2According to the model presented in the 2020 Global TB Report, assuming a more conservative 50% decrease in case detection over a six-month period could result in 700,000 excess deaths due to TB, globally.2The economic burden of additional cases has also been estimated for other countries and is quite substantial.20In an article published in this issue of our journal, drug resistance is identified as the biggest risk for unsuccessfultreatment outcomes in patients with tuberculosis.21 There are already increasing RR/MDR TB cases in the country based on the results of the 2016 National TB Prevalence Survey and other data.2,4,22 Previous unsuccessful treatment continues to be a big driver in the development of this drug resistance; and unsurprisingly, we now see that drug resistance in turn further drives even more unsuccessful TB treatment.In the latest WHO country profile report, RR/MDR TB incidence is estimated at 3.8% overall; but shoots up to 28%in previously treated cases.23 Most importantly, success of treatment was reported in only 58% of RR/MDR TB cases started on second-line drugs. As MDR-TB becomes more prevalent, and person-to-person transmission becomes more common, we may soon end up with MDR-TB as a major initial presentation of TB in our country. This is definitely undesirable as treatment of MDR-TB requires significantly more financial resources compared to DS-TB and can further strain the already limited resources allocated for TB control in our country. With the big challenges we face with the COVID-19 pandemic and the resulting effect it presents to ongoing TB control,it is reasonable to fear that we will have more unsuccessful treatment of TB in the country. Even as this potentially increases the number of TB cases in general, the even greater threat of further increasing MDR-TB should make us even more concerned.We cannot afford to lose focus and momentum in our efforts to control TB. Others have in fact stated that the currentpandemic may actually be a good opportunity to evaluate and if needed, to revise some of the programs we have in TBcontrol.24,25 The WHO has also made some recommendations which we can hopefully follow as we maintain our vigilance on TB control during this pandemic.26The 2020 WHO Global Tuberculosis Report highlights many of the gains we have made in the Philippines. Hopefully,this COVID-19 pandemic will not push it back. Joven Q. Tanchuco, MD, MHAEditor-in-ChiefActa Medica Philippina REFERENCES1. COVID 19 Case Tracker. DOH COVID 19. Case Bulletin # 224[Internet]. [cited 2020 Oct 25]. Available from: https://www.doh.gov.ph/covid-19/case-tracker2. Global tuberculosis report 2020. Geneva: World Health Organization.License: CC BY-NC-SA 3.0 IGO [Internet]. 2020 [cited 2020 Oct25]. Available from: https://www.who.int/tb/publications/global_report/en/3. Global tuberculosis report 2019. Geneva: World Health Organization;License: CC BY-NC-SA 3.0 IGO.4. Tanchuco JQ. Risk factors, molecular mechanisms and testing of drugresistance in Mycobacterium tuberculosis: Focus on the Philippines.Philipp J Intern Med. 2020; 58(3):72-105.5. Jain VK, Iyengar KP, Samy DA, Vaishya R. Tuberculosis in the eraof COVID-19 in India. Diabetes Metab Syndr. 2020 Sep-Oct;14(5):1439-43. doi: 10.1016/j.dsx.2020.07.034.6. Amimo F, Lambert B, Magit A. What does the COVID-19 pandemicmean for HIV, tuberculosis, and malaria control? Trop Med Health.2020; 48:32. https://doi.org/10.1186/s41182-020-00219-67. Ong CWM, Migliori GB, Raviglione M, Mac Gregor-Skinner G,Sotgiu G, Alffenaar J, et al. Epidemic and pandemic viral infections:impact on tuberculosis and the lung. Eur Respir J. 2020; 56(4):2001727.https://doi.org/10.1183/13993003.01727-20208. Fei H, Yinyin X, Hui C, Ni W, Xin D, Wei C, et al. The impact ofthe COVID-19 epidemic on tuberculosis control in China. The LancetRegional Health – Western Pacific. 2020; 3:100032 https://doi.org/10.1016/j.lanwpc.2020.1000329. Komiya K, Yamasue M, Takahashi O, Hiramatsu K, Kadota J, KatoS. The COVID-19 pandemic and the true incidence of Tuberculosisin Japan. J Infect. 2020; 81(3):e24–e25. https://doi.org/10.1016/j.jinf.2020.07.00410. Togun T, Kampmann B, Stoker NG, Lipman M. Anticipating theimpact of the COVID-19 pandemic on TB patients and TB controlprogrammes. Ann Clin Microbiol Antimicrob. 2020; 19(1):21.https://doi.org/10.1186/s12941-020-00363-111. Ribeiro VST, Telles JP, Tuon FF. Concerns about COVID-19 andtuberculosis in Brazil: Social and public health impacts. EnfermInfecc Microbiol Clin. 2020; S0213-005X(20)30278-0. https://doi.org/10.1016/j.eimc.2020.08.01312. Alene KA, Wangdi K, Clements ACA. Impact of the COVID-19Pandemic on Tuberculosis Control: An Overview. Trop Med InfectDis. 2020; 5(3):123. https://doi.org/10.3390/tropicalmed503012313. Magro P, Formenti B, Marchese V, Gulletta M, Tomasoni LR, CaligarisS, et al. Impact of the SARS-CoV-2 epidemic on tuberculosis treatmentoutcome in Northern Italy. Eur Respir J. 2020; 56(4):2002665.https://doi.org/10.1183/13993003.02665-202014. Karim QA, Karim SSA. COVID-19 affects HIV and tuberculosiscare. Science. 2020; 369(6502):366–8. doi: 10.1126/science.abd1072.With the big challenges we face with the COVID-19 pandemic and the resulting effect it presents to ongoing TB control,it is reasonable to fear that we will have more unsuccessful treatment of TB in the country. Even as this potentially increases thenumber of TB cases in general, the even greater threat of further increasing MDR-TB should make us even more concerned.We cannot afford to lose focus and momentum in our efforts to control TB. Others have in fact stated that the currentpandemic may actually be a good opportunity to evaluate and if needed, to revise some of the programs we have in TBcontrol.24,25 The WHO has also made some recommendations which we can hopefully follow as we maintain our vigilanceon TB control during this pandemic.26The 2020 WHO Global Tuberculosis Report highlights many of the gains we have made in the Philippines. Hopefully,this COVID-19 pandemic will not push it back.15. Adepoju P. Tuberculosis and HIV responses threatened byCOVID-19. Lancet HIV. 2020; 7(5):e319-e320. doi: 10.1016/S2352-3018(20)30109-0.16. McQuaid CF, McCreesh N, Read JM, Sumner T, Houben RMGJ,White RG, et al. The potential impact of COVID-19-relateddisruption on tuberculosis burden. Eur Respir J. 2020; 56(2):2001718.https://doi.org/10.1183/13993003.01718-202017. Crisan-Dabija R, Grigorescu C, Pavel CA, Artene B, Popa IV,Cernomaz A, et al. Tuberculosis and COVID-19: Lessons from thepast viral outbreaks and possible future outcomes. Can Respir J. 2020;2020:1401053. doi: 10.1155/2020/1401053.18. Bandyopadhyay A, Palepu S, Bandyopadhyay K, Handu S. COVID-19and tuberculosis co-infection: a neglected paradigm. MonaldiArch Chest Dis. 2020; 90(3). doi: 10.4081/monaldi.2020.143719. Wingfield T, Cuevas LE, MacPherson P, Millington KA, Squire SB.Tackling two pandemics: a plea on World Tuberculosis Day. LancetRespir Med. 2020; 8(6):536-8 https://doi.org/10.1016/S2213-2600(20)30151-X20. Reid MJA, Silva S, Arinaminpathy N, Goosby E. Building atuberculosis-free world while responding to the COVID-19 pandemic.Lancet. 2020; 396(10259):1312-3. https://doi.org/10.1016/S0140-6736(20)32138-321. Macatangay IOD, Liao SAS, Dadural JJA, Gagui FJS, Galas AJA, SanAntonio RDFA, et al. Factors Associated with Treatment Outcomeof Patients with Pulmonary Tuberculosis in the Philippines, 2015 to2016. Acta Med Philipp. 2020; 54(5):604-1122. DOH. 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IntroductionIn March 2015, I visited the Lambing Flat Folk Museum (established 1967) in the “cherry capital of Australia”, the town of Young, New South Wales, in preparation for a student excursion. Like other Australian folk museums, this museum focuses on the ordinary and the everyday of rural life, and is heavily reliant on local history, local historians, volunteers, and donated objects for the collection. It may not sound as though the Lambing Flat Folk Museum (LFFM) holds much potential for a fashion curator, as fashion exhibitions have become high points of innovation in exhibition design. It is quite a jolt to return to old style folk museums, when travelling shows such as Alexander McQueen: Savage Beauty (Metropolitan Museum of Art 2011 – V&A Museum 2015) or The Fashion World of Jean Paul Gaultier (V&A Museum 2011­ – NGV 2014) are popping up around the globe. The contrast stimulated this author to think on the role and the power of curators. This paper will show that the potential for fashion as a vehicle for demonstrating ideas other than through rubrics of design or history has been growing. We all wear dress. We express identity, politics, status, age, gender, social values, and mental state through the way we dress each and every day. These key issues are also explored in many museum exhibitions.Small museums often have an abundance of clothing. For them, it is a case of not only managing and caring for growing collections but also curating objects in a way that communicates regional and often national identity, as well as narrating stories in meaningful ways to audiences. This paper argues that the way in which dress is curated can greatly enhance temporary and permanent exhibitions. Fashion curation is on the rise (Riegels Melchior). This paper looks at why this is so, the potential for this specialisation in curation, the research required, and the sensitivity needed in communicating ideas in exhibitions. It also suggests how fashion curation skills may facilitate an increasing demand.Caring for the AudienceThe paper draws on a case study of how Chinese people at the LFFM are portrayed. The Chinese came to the Young district during the 1860s gold rush. While many people often think the Chinese were sojourners (Rolls), that is, they found gold and returned to China, many actually settled in regional Australia (McGowan; Couchman; Frost). At Young there were riots against the Chinese miners, and this narrative is illustrated at the museum.In examining the LFFM, this paper points to the importance of caring for the audience as well as objects, knowing and acknowledging the current and potential audiences. Caring for how the objects are received and perceived is vital to the work of curators. At this museum, the stereotypic portrayal of Chinese people, through a “coolie” hat, a fan, and two dolls dressed in costume, reminds us of the increased professionalisation of the museum sector in the last 20 years. It also reminds us of the need for good communication through both the objects and texts. Audiences have become more sophisticated, and their expectations have increased. Displays and accompanying texts that do not reflect in depth research, knowledge, and sensitivities can result in viewers losing interest quickly. Not long into my visit I began thinking of the potential reaction by the Chinese graduate students. In a tripartite model called the “museum experience”, Falk and Dierking argue that the social context, personal context, and physical context affect the visitor’s experience (5). The social context of who we visit with influences enjoyment. Placing myself in the students’ shoes sharpened reactions to some of the displays. Curators need to be mindful of a wide range of audiences. The excursion was to be not so much a history learning activity, but a way for students to develop a personal interest in museology and to learn the role museums can play in society in general, as well as in small communities. In this case the personal context was also a professional context. What message would they get?Communication in MuseumsStudies by Falk et al. indicate that museum visitors only view an exhibition for 30 minutes before “museum fatigue” sets in (249–257). The physicality of being in a museum can affect the museum experience. Hence, many institutions responded to these studies by placing the key information and objects in the introductory areas of an exhibition, before the visitor gets bored. As Stephen Bitgood argues, this can become self-fulfilling, as the reaction by the exhibition designers can then be to place all the most interesting material early in the path of the audience, leaving the remainder as mundane displays (196). Bitgood argues there is no museum fatigue. He suggests that there are other things at play which curators need to heed, such as giving visitors choice and opportunities for interaction, and avoiding overloading the audience with information and designing poorly laid-out exhibitions that have no breaks or resting points. All these factors contribute to viewers becoming both mentally and physically tired. Rather than placing the onus on the visitor, he contends there are controllable factors the museum can attend to. One of his recommendations is to be provocative in communication. Stimulating exhibitions are more likely to engage the visitor, minimising boredom and tiredness (197). Xerxes Mazda recommends treating an exhibition like a good story, with a beginning, a dark moment, a climax, and an ending. The LFFM certainly has those elements, but they are not translated into curation that gives a compelling narration that holds the visitors’ attention. Object labels give only rudimentary information, such as: “Wooden Horse collar/very rare/donated by Mr Allan Gordon.” Without accompanying context and engaging language, many visitors could find it difficult to relate to, and actively reflect on, the social narrative that the museum’s objects could reflect.Text plays an important role in museums, particularly this museum. Communication skills of the label writers are vital to enhancing the museum visit. Louise Ravelli, in writing on museum texts, states that “communication needs to be more explicit and more reflexive—to bring implicit assumptions to the surface” (3). This is particularly so for the LFFM. Posing questions and using an active voice can provoke the viewer. The power of text can be seen in one particular museum object. In the first gallery is a banner that contains blatant racist text. Bringing racism to the surface through reflexive labelling can be powerful. So for this museum communication needs to be sensitive and informative, as well as pragmatic. It is not just a case of being reminded that Australia has a long history of racism towards non-Anglo Saxon migrants. A sensitive approach in label-writing could ask visitors to reflect on Australia’s long and continued history of racism and relate it to the contemporary migration debate, thereby connecting the present day to dark historical events. A question such as, “How does Australia deal with racism towards migrants today?” brings issues to the surface. Or, more provocatively, “How would I deal with such racism?” takes the issue to a personal level, rather than using language to distance the issue of racism to a national issue. Museums are more than repositories of objects. Even a small underfunded museum can have great impact on the viewer through the language they use to make meaning of their display. The Lambing Flat Roll-up Banner at the LFFMThe “destination” object of the museum in Young is the Lambing Flat Roll-up Banner. Those with a keen interest in Australian history and politics come to view this large sheet of canvas that elicits part of the narrative of the Lambing Flat Riots, which are claimed to be germane to the White Australia Policy (one of the very first pieces of legislation after the Federation of Australia was The Immigration Restriction Act 1901).On 30 June 1861 a violent anti-Chinese riot occurred on the goldfields of Lambing Flat (now known as Young). It was the culmination of eight months of growing conflict between European and Chinese miners. Between 1,500 and 2,000 Europeans lived and worked in these goldfields, with little government authority overseeing the mining regulations. Earlier, in November 1860, a group of disgruntled European miners marched behind a German brass band, chasing off 500 Chinese from the field and destroying their tents. Tensions rose and fell until the following June, when the large banner was painted and paraded to gather up supporters: “…two of their leaders carrying in advance a magnificent flag, on which was written in gold letters – NO CHINESE! ROLL UP! ROLL UP! ...” (qtd. in Coates 40). Terrified, over 1,270 Chinese took refuge 20 kilometres away on James Roberts’s property, “Currawong”. The National Museum of Australia commissioned an animation of the event, The Harvest of Endurance. It may seem obvious, but the animators indicated the difference between the Chinese and the Europeans through dress, regardless that the Chinese wore western dress on the goldfields once the clothing they brought with them wore out (McGregor and McGregor 32). Nonetheless, Chinese expressions of masculinity differed. Their pigtails, their shoes, and their hats were used as shorthand in cartoons of the day to express the anxiety felt by many European settlers. A more active demonstration was reported in The Argus: “ … one man … returned with eight pigtails attached to a flag, glorifying in the work that had been done” (6). We can only imagine this trophy and the de-masculinisation it caused.The 1,200 x 1,200 mm banner now lays flat in a purpose-built display unit. Viewers can see that it was not a hastily constructed work. The careful drafting of original pencil marks can be seen around the circus styled font: red and blue, with the now yellow shadowing. The banner was tied with red and green ribbon of which small remnants remain attached.The McCarthy family had held the banner for 100 years, from the riots until it was loaned to the Royal Australian Historical Society in November 1961. It was given to the LFFM when it opened six years later. The banner is given key positioning in the museum, indicating its importance to the community and its place in the region’s memory. Just whose memory is narrated becomes apparent in the displays. The voice of the Chinese is missing.Memory and Museums Museums are interested in memory. When visitors come to museums, the work they do is to claim, discover, and sometimes rekindle memory (Smith; Crane; Williams)—-and even to reshape memory (Davidson). Fashion constantly plays with memory: styles, themes, textiles, and colours are repeated and recycled. “Cutting and pasting” presents a new context from one season to the next. What better avenue to arouse memory in museums than fashion curation? This paper argues that fashion exhibitions fit within the museum as a “theatre of memory”, where social memory, commemoration, heritage, myth, fantasy, and desire are played out (Samuels). In the past, institutions and fashion curators often had to construct academic frameworks of “history” or “design” in order to legitimise fashion exhibitions as a serious pursuit. Exhibitions such as Fashion and Politics (New York 2009), Fashion India: Spectacular Capitalism (Oslo 2014) and Fashion as Social Energy (Milan 2015) show that fashion can explore deeper social concerns and political issues.The Rise of Fashion CuratorsThe fashion curator is a relative newcomer. What would become the modern fashion curator made inroads into museums through ethnographic and anthropological collections early in the 20th century. Fashion as “history” soon followed into history and social museums. Until the 1990s, the fashion curator in a museum was seen as, and closely associated with, the fashion historian or craft curator. It could be said that James Laver (1899–1975) or Stella Mary Newton (1901–2001) were the earliest modern fashion curators in museums. They were also fashion historians. However, the role of fashion curator as we now know it came into its own right in the 1970s. Nadia Buick asserts that the first fashion exhibition, Fashion: An Anthology by Cecil Beaton, was held at the Victoria and Albert Museum, curated by the famous fashion photographer Cecil Beaton. He was not a museum employee, a trained curator, or even a historian (15). The museum did not even collect contemporary fashion—it was a new idea put forward by Beaton. He amassed hundreds of pieces of fashion items from his friends of elite society to complement his work.Radical changes in museums since the 1970s have been driven by social change, new expectations and new technologies. Political and economic pressures have forced museum professionals to shift their attention from their collections towards their visitors. There has been not only a growing number of diverse museums but also a wider range of exhibitions, fashion exhibitions included. However, as museums and the exhibitions they mount have become more socially inclusive, this has been somewhat slow to filter through to the fashion exhibitions. I assert that the shift in fashion exhibitions came as an outcome of new writing on fashion as a social and political entity through Jennifer Craik’s The Face of Fashion. This book has had an influence, beyond academic fashion theorists, on the way in which fashion exhibitions are curated. Since 1997, Judith Clark has curated landmark exhibitions, such as Malign Muses: When Fashion Turns Back (Antwerp 2004), which examine the idea of what fashion is rather than documenting fashion’s historical evolution. Dress is recognised as a vehicle for complex issues. It is even used to communicate a city’s cultural capital and its metropolitan modernity as “fashion capitals” (Breward and Gilbert). Hence the reluctant but growing willingness for dress to be used in museums to critically interrogate, beyond the celebratory designer retrospectives. Fashion CurationFashion curators need to be “brilliant scavengers” (Peoples). Curators such as Clark pick over what others consider as remains—the neglected, the dissonant—bringing to the fore what is forgotten, where items retrieved from all kinds of spheres are used to fashion exhibitions that reflect the complex mix of the tangible and intangible that is present in fashion. Allowing the brilliant scavengers to pick over the flotsam and jetsam of everyday life can make for exciting exhibitions. Clothing of the everyday can be used to narrate complex stories. We only need think of the black layette worn by Baby Azaria Chamberlain—or the shoe left on the tarmac at Darwin Airport, having fallen off the foot of Mrs Petrov, wife of the Russian diplomat, as she was forced onto a plane. The ordinary remnants of the Chinese miners do not appear to have been kept. Often, objects can be transformed by subsequent significant events.Museums can be sites of transformation for its audiences. Since the late 1980s, through the concept of the New Museum (Vergo), fashion as an exhibition theme has been used to draw in wider museum audiences and to increase visitor numbers. The clothing of Vivienne Westwood, (34 Years in Fashion 2005, NGA) Kylie Minogue (Kylie: An Exhibition 2004­–2005, Powerhouse Museum), or Princess Grace (Princess Grace: Style Icon 2012, Bendigo Art Gallery) drew in the crowds, quantifying the relevance of museums to funding bodies. As Marie Riegels Melchior notes, fashion is fashionable in museums. What is interesting is that the New Museum’s refrain of social inclusion (Sandell) has yet to be wholly embraced by art museums. There is tension between the fashion and museum worlds: a “collision of the fashion and art worlds” (Batersby). Exhibitions of elite designer clothing worn by celebrities have been seen as very commercial operations, tainting the intellectual and academic reputations of cultural institutions. What does fashion curation have to do with the banner mentioned previously? It would be miraculous for authentic clothing worn by Chinese miners to surface now. In revising the history of Lambing Flat, fashion curators need to employ methodologies of absence. As Clynk and Peoples have shown, by examining archives, newspaper advertisements, merchants’ account books, and other material that incidentally describes the business of clothing, absence can become present. While the later technology of photography often shows “Sunday best” fashions, it also illustrates the ordinary and everyday dress of Chinese men carrying out business transactions (MacGowan; Couchman). The images of these men bring to mind the question: were these the children of men, or indeed the men themselves, who had their pigtails violently cut off years earlier? The banner was also used to show that there are quite detailed accounts of events from local and national newspapers of the day. These are accessible online. Accounts of the Chinese experience may have been written up in Chinese newspapers of the day. Access to these would be limited, if they still exist. Historian Karen Schamberger reminds us of the truism: “history is written by the victors” in her observations of a re-enactment of the riots at the Lambing Flat Festival in 2014. The Chinese actors did not have speaking parts. She notes: The brutal actions of the European miners were not explained which made it easier for audience members to distance themselves from [the Chinese] and be comforted by the actions of a ‘white hero’ James Roberts who… sheltered the Chinese miners at the end of the re-enactment. (9)Elsewhere, just out of town at the Chinese Tribute Garden (created in 1996), there is evidence of presence. Plaques indicating donors to the garden carry names such as Judy Chan, Mrs King Chou, and Mr and Mrs King Lam. The musically illustrious five siblings of the Wong family, who live near Young, were photographed in the Discover Central NSW tourist newspaper in 2015 as a drawcard for the Lambing Flat Festival. There is “endurance”, as the title of NMA animation scroll highlights. Conclusion Absence can be turned around to indicate presence. The “presence of absence” (Meyer and Woodthorpe) can be a powerful tool. Seeing is the pre-eminent sense used in museums, and objects are given priority; there are ways of representing evidence and narratives, and describing relationships, other than fashion presence. This is why I argue that dress has an important role to play in museums. Dress is so specific to time and location. It marks specific occasions, particularly at times of social transitions: christening gowns, bar mitzvah shawls, graduation gowns, wedding dresses, funerary shrouds. Dress can also demonstrate the physicality of a specific body: in the extreme, jeans show the physicality of presence when the body is removed. The fashion displays in the museum tell part of the region’s history, but the distraction of the poor display of the dressed mannequins in the LFFM gets in the way of a “good story”.While rioting against the Chinese miners may cause shame and embarrassment, in Australia we need to accept that this was not an isolated event. More formal, less violent, and regulated mechanisms of entry to Australia were put in place, and continue to this day. It may be that a fashion curator, a brilliant scavenger, may unpick the prey for viewers, placing and spacing objects and the visitor, designing in a way to enchant or horrify the audience, and keeping interest alive throughout the exhibition, allowing spaces for thinking and memories. Drawing in those who have not been the audience, working on the absence through participatory modes of activities, can be powerful for a community. Fashion curators—working with the body, stimulating ethical and conscious behaviours, and constructing dialogues—can undoubtedly act as a vehicle for dynamism, for both the museum and its audiences. As the number of museums grow, so should the number of fashion curators.ReferencesArgus. 10 July 1861. 20 June 2015 ‹http://trove.nla.gov.au/›.Batersby, Selena. “Icons of Fashion.” 2014. 6 June 2015 ‹http://adelaidereview.com.au/features/icons-of-fashion/›.Bitgood, Stephen. “When Is 'Museum Fatigue' Not Fatigue?” Curator: The Museum Journal 2009. 12 Apr. 2015 ‹http://onlinelibrary.wiley.com/doi/10.1111/j.2151-6952.2009.tb00344.x/abstract›. Breward, Christopher, and David Gilbert, eds. Fashion’s World Cities. Oxford: Berg Publications, 2006.Buick, Nadia. “Up Close and Personal: Art and Fashion in the Museum.” Art Monthly Australia Aug. (2011): 242.Clynk, J., and S. Peoples. “All Out in the Wash.” Developing Dress History: New Directions in Method and Practice. Eds. Annabella Pollen and Charlotte Nicklas C. London: Bloomsbury, forthcoming Sep. 2015. Couchman, Sophia. “Making the ‘Last Chinaman’: Photography and Chinese as a ‘Vanishing’ People in Australia’s Rural Local Histories.” Australian Historical Studies 42.1 (2011): 78–91.Coates, Ian. “The Lambing Flat Riots.” Gold and Civilisation. Canberra: The National Museum of Australia, 2011.Clark, Judith. Spectres: When Fashion Turns Back. London: V&A Publications, 2006.Craik, Jennifer. The Face of Fashion. Oxon: Routledge, 1994.Crane, Susan. “The Distortion of Memory.” History and Theory 36.4 (1997): 44–63.Davidson, Patricia. “Museums and the Shaping of Memory.” Heritage Museum and Galleries: An Introductory Reader. Ed. Gerard Corsane. Oxon: Routledge, 2005.Discover Central NSW. Milthorpe: BMCW, Mar. 2015.Dethridge, Anna. Fashion as Social Energy Milan: Connecting Cultures, 2005.Falk, John, and Lyn Dierking. The Museum Experience. Washington: Whaleback Books, 1992.———, John Koran, Lyn Dierking, and Lewis Dreblow. “Predicting Visitor Behaviour.” Curator: The Museum Journal 28.4 (1985): 249–57.Fashion and Politics. 13 July 2015 ‹http://www.fitnyc.edu/5103.asp›.Fashion India: Spectacular Capitalism. 13 July 2015 ‹http://www.tereza-kuldova.com/#!Fashion-India-Spectacular-Capitalism-Exhibition/cd23/85BBF50C-6CB9-4EE5-94BC-DAFDE56ADA96›.Frost, Warwick. “Making an Edgier Interpretation of the Gold Rushes: Contrasting Perspectives from Australia and New Zealand.” International Journal of Heritage Studies 11.3 (2005): 235-250.Mansel, Philip. Dressed to Rule: Royal and Court Costumes from Louis XIV to Elizabeth II. New Haven: Yale UP, 2005.Mazda, Xerxes. “Exhibitions and the Power of Narrative.” Museums Australia National Conference. Sydney, Australia. 23 May 2015. Opening speech.McGowan, Barry. Tracking the Dragon: A History of the Chinese in the Riverina. Wagga Wagga: Museum of the Riverina, 2010.Meyer, Morgan, and Kate Woodthorpe. “The Material Presence of Absence: A Dialogue between Museums and Cemeteries.” Sociological Research Online (2008). 6 July 2015 ‹http://www.socresonline.org.uk/13/5/1.html›.National Museum of Australia. “Harvest of Endurance.” 20 July 2015 ‹http://www.nma.gov.au/collections/collection_interactives/endurance_scroll/harvest_of_endurance_html_version/home›. Peoples, Sharon. “Cinderella and the Brilliant Scavengers.” Paper presented at the Fashion Tales 2015 Conference, Milan, June 2015. Ravelli, Louise. Museum Texts: Communication Frameworks. Oxon: Routledge, 2006.Riegels Melchior, Marie. “Fashion Museology: Identifying and Contesting Fashion in Museums.” Paper presented at Exploring Critical Issues, Mansfield College, Oxford, 22–25 Sep. 2011. Rolls, Eric. Sojourners: The Epic Story of China's Centuries-Old Relationship with Australia. St Lucia: U of Queensland P, 1992.Samuels, Raphael. Theatres of Memory. London: Verso, 2012.Sandell, Richard. “Social Inclusion, the Museum and the Dynamics of Sectorial Change.” Museum and Society 1.1 (2003): 45–62.Schamberger, Karen. “An Inconvenient Myth—the Lambing Flat Riots and Birth of a Nation.” Paper presented at Foundational Histories Australian Historical Conference, University of Sydney, 6–10 July 2015. Smith, Laurajane. The Users of Heritage. Oxon: Routledge, 2006.Vergo, Peter. New Museology. Chicago: U of Chicago P, 1989.Williams, Paul. Memorial Museums: The Global Rush to Commemorate Atrocities. Oxford: Berg Publishers, 2007.

Introduction Daffodil Day, usually held in spring, raises funds for cancer awareness and research using this symbol of hope. On that day, people who donate money to this good cause are usually given a yellow daffodil pin to wear. When I lived in Auckland, New Zealand, on the last Friday in August most people walking around the city centre proudly wore a cheerful yellow flower. So many people generously participated in this initiative that one almost felt obliged to join the cause in order to wear the ‘uniform’ – the daffodil pin – as everyone else did on that day. To donate and to wear a daffodil is the social expectation, and operating in social environment people often endeavour to meet the expectation by doing the ‘appropriate things’ defined by societies or communities. After all, who does not like to receive a beam of acceptance and appreciation from a fellow daffodil bearer in Auckland’s Queen Street? States in international society are no different. In some ways, states wear ‘uniforms’ while executing domestic and foreign affairs just as human beings do within their social groups. States develop the understandings of desirable behaviour from the international community with which they interact and identify. They are ‘socialised’ to act in line with the expectations of international community. These expectations are expressed in the form of international norms, a prescriptive set of ideas about the ‘appropriate behaviour for actors with a given identity’ (Finnemore and Sikkink 891). Motivated by this logic of appropriateness, states that comply with certain international norms in world politics justify and undertake actions that are considered appropriate for their identities. This essay starts with examining how international norms can be spread to different countries through the process of ‘state socialisation’ (how the countries are ‘talked into’ wearing the ‘uniform’). Second, the essay investigates the idea of ‘cultural match’: how domestic actors comply with an international norm by interpreting and manipulating it according to their local political and legal practices (how the countries wear the ‘uniform’ differently). Lastly, the essay probes the current international normative community and the liberal values embedded in major international norms (whether states would continue wearing the ‘uniform’). International Norms and State Socialisation: Why Do States Wear the ‘Uniforms’? Norm diffusion is related to the efforts of ‘norm entrepreneurs’ using various platforms to convince a critical mass of states to embrace new norms (Finnemore and Sikkink 895-896). Early studies of norm diffusion tend to emphasise nongovernmental organisations (NGOs) as norm entrepreneurs and advocates, such as Oxfam and its goal of reducing poverty and hunger worldwide (Capie 638). In other empirical research, intergovernmental organisations (IGOs) were shown to serve as ‘norm teachers,’ such as UNESCO educating developing countries the value of science policy organisations (Finnemore 581-586). Additionally, states and other international actors can also play important roles in norm diffusion. Powerful states with more communication resources sometimes enjoy advantages in creating and promoting new norms (Florini 375). For example, the United States and Western European countries have often been considered as the major proponents of free trade. Norm emergence and state socialisation in a normative community often occurs during critical historical periods, such as wars and major economic downturns, when international changes and domestic crises often coincide with each other (Ikenberry and Kupchan 292). For instance, the norm entrepreneurs of ‘responsible power/state’ can be traced back to the great powers (mainly the United States, Great Britain, and the Soviet Union) and their management of international order at the end of WWII (see Bull). With their negotiations and series of international agreements at the Cairo, Tehran, Yalta, and Potsdam Conference in the 1940s, these great powers established a post-World War international society based on the key liberal values of international peace and security, free trade, human rights, and democracy. Human beings are not born to know what appropriate behaviour is; we learn social norms from parents, schools, peers, and other community members. International norms are collective expectations and understanding of how state governments should approach their domestic and foreign affairs. States ‘learn’ international norms while socialising with a normative community. From a sociological perspective, socialisation summarises ‘how and to what extent diverse individuals are meshed with the requirement of collective life’ at the societal level (Long and Hadden 39). It mainly consists of the process of training and shaping newcomers by the group members and the social adjustment of novices to the normative framework and the logic of appropriateness (Long and Hadden 39). Similarly, social psychology defines socialisation as the process in which ‘social organisations influence the action and experience of individuals’ (Gold and Douvan 145). Inspired by sociology and psychology, political scientists consider socialisation to be the mechanism through which norm entrepreneurs persuade other actors (usually a norm novice) to adhere to a particular prescriptive standard (Johnston, “Social State” 16). Norm entrepreneurs can change novices’ behaviour by the methods of persuasion and social influence (Johnston, “Treating International Institutions” 496-506). Socialisation sometimes demands that individual actors should comply with organisational norms by changing their interests or preferences (persuasion). Norm entrepreneurs often attempt to construct an appealing cognitive frame in order to persuade the novices (either individuals or states) to change their normative preferences or adopt new norms. They tend to use language that can ‘name, interpret and dramatise’ the issues related to the emerging norm (Finnemore and Sikkink 987). As a main persuasive device, ‘framing’ can provide a singular interpretation and appropriate behavioural response for a particular situation (Payne 39). Cognitive consistency theory found in psychology has suggested the mechanism of ‘analogy’, which indicates that actors are more likely to accept new ideas that share some similarities to the extant belief or ideas that they have already accepted (see Hybel, ch. 2). Based on this understanding, norm entrepreneurs usually frame issues in a way that can associate and resonate with the shared value of the targeted novices (Payne 43). For example, Finnemore’s research shows that when it promoted the creation of state science bureaucracies in the 1960s, UNESCO associated professional science policy-making with the appropriate role of a modern state, which was well received by the post-war developing countries in Latin America, the Middle East, and Southeast Asia (Finnemore 565-597). Socialisation can also emanate actors’ pro-norm behaviour through a cost-benefit calculation made with social rewards and punishments (social influence). A normative community can use the mechanism of back-patting and opprobrium to distribute social reward and punishment. Back-patting – ‘recognition, praise and normative support’ – is offered for a novice’s or member’s cooperative and pro-norm behaviour (Johnston, “Treating International Institutions” 503). In contrast, opprobrium associated with status denial and identity rejection can create social and psychological costs (Johnston 504). Both the reward and punishment grow in intensity with the number of co-operators (Johnston 504). A larger community can often create more criticism towards rule-breakers, and thus greatly increase the cost of disobedience. For instance, the lack of full commitment from major powers, such as China, the United States, and some other OECD countries, has arguably made global collective action towards mitigating climate change more difficult, as the cost of non-compliance is relatively low. While being in a normative environment, novice or emerging states that have not yet been socialised into the international community can respond to persuasion and social influence through the processes of identification and mimicking. Social psychology indicates that when one actor accepts persuasion or social influence based on its desire to build or maintain a ‘satisfying self-defining relationship’ to another actor, the mechanism of identification starts to work (Kelman 53). Identification among a social group can generate ‘obligatory’ behaviour, where individual states make decisions by attempting to match their perceptions of ‘who they are’ (national identity) with the expectation of the normative community (Glodgeier and Tetlock 82). After identifying with the normative community, a novice state would then mimic peer states’ pro-norm behaviour in order to be considered as a qualified member of the social group. For example, when the Chinese government was deliberating over its ratification of the Cartagena Protocol on Biosafety in 2003, a Ministry of Environmental Protection brief noted that China should ratify the Protocol as soon as possible because China had always been a country ‘keeping its word’ in international society, and non-ratification would largely ‘undermine China’s international image and reputation’ (Ministry of Environmental Protection of PRC). Despite the domestic industry’s disagreement with entering into the Protocol, the Chinese government’s self-identification as a ‘responsible state’ that performs its international promises and duties played an important role in China’s adoption of the international norm of biosafety. Domestic Salience of International Norms: How Do States Wear the ‘Uniforms’ Differently? Individual states do not accept international norms passively; instead, state governments often negotiate and interact with domestic actors, such as major industries and interest groups, whose actions and understandings in turn impact on how the norm is understood and implemented. This in turn feeds back to the larger normative community and creates variations of those norms. There are three main factors that can contribute to the domestic salience of an international norm. First, as the norm-takers, domestic actors can decide whether and to what extent an international norm can enter the domestic agenda and how it will be implemented in policy-making. These actors tend to favour an international norm that can justify their political and social programs and promote their interests in domestic policy debates (Cortell and Davis, “How Do International Institutions Matter?” 453). By advocating the existence and adoption of an international norm, domestic actors attempt to enhance the legitimacy and authority of their current policy or institution (Acharya, “How Ideas Spread” 248). Political elites can strengthen state legitimacy by complying with an international norm in their policy-making, and consequently obtain international approval with reputation, trust, and credibility as social benefits in the international community (Finnemore and Sikkink 903). For example, when the UN General Assembly adopted the Declaration on the Rights of Indigenous Peoples (UNDRIP), only four states – Australia, Canada, New Zealand, and the United States – voted against the Declaration. They argued that their constitutional and national policies were sufficiently responsive to the type of Indigenous self-determination envisioned by UNDRIP. Nevertheless, given the opprobrium directed against these states by the international community, and their well-organised Indigenous populations, the four state leaders recognised the value of supporting UNDRIP. Subsequently all four states adopted the Declaration, but in each instance state leaders observed UNDRIP’s ‘aspirational’ rather than legal status; UNDRIP was a statement of values that these states’ policies should seek to incorporate into their domestic Indigenous law. Second, the various cultural, political, and institutional strategies of domestic actors can influence the effectiveness of norm empowerment. Political rhetoric and political institutions are usually created and used to promote a norm domestically. Both state and societal leaders can make the performative speech act of an international norm work and raise its importance in a national context by repeated declarations on the legitimacy and obligations brought by the norm (Cortell and Davis, “Understanding the Domestic Impact” 76). Moreover, domestic actors can also develop or modify political institutions to incorporate an international norm into the domestic bureaucratic or legal system (Cortell and Davis, “Understanding the Domestic Impact” 76). These institutions provide rules for domestic actors and articulate their rights and obligations, which transforms the international norm’s legitimacy and authority into local practices. For example, the New Zealand Government adopted a non-nuclear policy in the 1980s. This policy arose from the non-nuclear movement that was leading the development of the Raratonga Treaty (South Pacific Nuclear Free Zone) and peace and Green party movements across Europe who sought to de-nuclearise the European continent. The Lange Labour Government’s 1984 adoption of an NZ anti-nuclear policy gained impetus because of these larger norm movements, and these movements in turn recognised the normative importance of a smaller power in international relations. Third, the characteristics of the international norm can also impact on the likelihood that the norm will be accepted by domestic actors. A ‘cultural match’ between international norm and local values can facilitate norm diffusion to domestic level. Sociologists suggest that norm diffusion is more likely to be successful if the norm is congruent with the prior values and practices of the norm-taker (Acharya, “Asian Regional Institutions” 14). Norm diffusion tends to be more efficient when there is a high degree of cultural match such that the global norm resonates with the target country’s domestic values, beliefs or understandings, which in turn can be reflected in national discourse, as well as the legal and bureaucratic system (Checkel 87; Cortell and Davis, “Understanding the Domestic Impact” 73). With such cultural consistency, domestic actors are more likely to accept an international norm and treat it as a given or as ‘matter-of-fact’ (Cortell and Davis, “Understanding the Domestic Impact” 74). Cultural match in norm localisation explains why identical or similar international socialisation processes can lead to quite different local developments and variations of international norms. The debate between universal human rights and the ‘Asian values’ of human rights is an example where some Asian states, such as Singapore and China, prioritise citizen’s economic rights over social and political rights and embrace collective rights instead of individual rights. Cultural match can also explain why one country may easily accept a certain international norm, or some aspect of one particular norm, while rejecting others. For example, when Taiwanese and Japanese governments adapted the United Nations Declaration on the Rights of Indigenous Peoples into their local political and legal practice, various cultural aspects of Indigenous rights have been more thoroughly implemented compared to indigenous economic and political rights (Gao et al. 60-65). In some extreme cases, the norm entrepreneurs even attempt to change the local culture of norm recipients to create a better cultural match for norm localisation. For example, when it tried to socialise India into its colonial system in the early nineteenth century, Britain successfully shaped the evolution of Indian political culture by adding British values and practices into India’s social, political, and judicial system (Ikenberry and Kupchan 307-309). The International Normative Community: Would States Continue Wearing ‘Uniforms’? International norms evolve. Not every international norm can survive and sustain. For example, while imperialism and colonial expansion, where various European states explored, conquered, settled, and exploited other parts of the world, was a widely accepted idea and practice in the nineteenth century, state sovereignty, equality, and individual rights have replaced imperialism and become the prevailing norms in international society today. The meanings of the same international norm can evolve as well. The Great Powers first established the post-war international norms of ‘state responsibility’ based on the idea of sovereign equality and non-intervention of domestic affairs. However, the 1980s saw the emergence of many international organisations, which built new standards and offered new meanings for a responsible state in international society: a responsible state must actively participate in international organisations and comply with international regimes. In the post-Cold War era, international society has paid more attention to states’ responsibility to offer global common goods and to promote the values of human rights and democracy. This shift of focus has changed the international expectation of state responsibility again to embrace collective goods and global values (Foot, “Chinese Power” 3-11). In addition to the nature and evolution of international norms, the unity and strength of the normative community can also affect states’ compliance with the norms. The growing size of the community group or the number of other cooperatives can amplify the effect of socialisation (Johnston, “Treating International Institutions” 503-506). In other words, individual states are often more concerned about their national image, reputation and identity regarding norm compliance when a critical mass of states have already subscribed into the international norm. How much could this critical mass be? Finnemore and Sikkink suggest that international norms reach the threshold global acceptance when the norm entrepreneurs have persuaded at least one third of all states to adopt the new norm (901). The veto record of the United Nation Security Council (UNSC) shows this impact. China, for example, has cast a UNSC veto vote 17 times as of 2022, but it has rarely excised its veto power alone (Security Council Report). For instance, though being sceptical of the notion of ‘Responsibility to Protect’, which prioritises human right over state sovereignty, China did not veto Resolution 1973 (2011) regarding the Libyan civil war. The Resolution allowed the international society to take ‘all necessary measure to protect civilians’ from a failed state government, and it received wide support among UNSC members (no negative votes from the other 14 members). Moreover, states are not entirely equal in terms of their ‘normative weight’. When Great Powers act as norm entrepreneurs, they can usually utilise their wealth and influence to better socialise other norm novice states. In the history of promoting biological diversity norms which are embedded in the Convention on Biological Diversity (CBD), the OECD countries, especially France, UK, Germany, and Japan, have been regarded as normative leaders. French and Japanese political leaders employed normative language (such as ‘need’ and ‘must’) in various international forums to promote the norms and to highlight their normative commitment (see e.g. Chirac; Kan). Additionally, both governments provided financial assistance for developing countries to adopt the biodiversity norms. In the 2011 annual review of CBD, Japan reaffirmed its US$12 million contribution to assisting developing countries (Secretariat of the Convention on Biological Diversity 9). France joined Japan’s commitment by announcing a financial contribution of €1 million along, with some additional funding from Norway and Switzerland (Secretariat of the Convention on Biological Diversity 9). Today, biological diversity has been one of the most widely accepted international environmental norms, which 196 states/nations have ratified (United Nations). While Great Powers can make more substantial contributions to norm diffusion compared to many smaller powers with limited state capacity, Great Powers’ non-compliance with the normative ‘uniform’ can also significantly undermine the international norms’ validity and the normative community’s unity and reputation. The current normative community of climate change is hardly a unified one, as it is characterised by a low degree of consensus. Major industrial countries, such as the United States, Canada, and Australia, have not yet reached an agreement concerning their individual responsibilities for reducing greenhouse emissions. This lack of agreement, which includes the amount of cuts, the feasibility and usefulness of such cuts, and the relative sharing of cuts across various states, is complicated by the fact that large developing countries, such as China, Brazil, and India, also hold different opinions towards climate change regimes (see Vidal et al.). Experts heavily criticised the major global powers, such as the European Union and the United States, for their lack of ambition in phasing out fossil fuels during the 2022 climate summit in Egypt (COP27; Ehsan et al.). In international trade, both China and the United States are among the leading powers because of their large trade volume, capacity, and transnational network; however, both countries have recently undermined the world trade system and norms. China took punitive measures against Australian export products after Australia’s Covid-19 inquiry request at the World Health Organisation. The United States, particularly under the Trump Administration, invoked the WTO national security exception in Article XXI of the General Agreement on Tariffs and Trade (GATT) to justify its tariffs on steel and aluminium. Lastly, norm diffusion and socialisation can be a ‘two-way path,’ especially when the norm novice state is a powerful and influential state in the international system. In this case, the novices are not merely assimilated into the group, but can also successfully exert some influence on other group members and affect intra-group relations (Moreland 1174). As such, the novices can be both targets of socialisation and active agents who can shape the content and outcome of socialisation processes (Pu 344). The influence from the novices can create normative contestation and thus influence the norm evolution (Thies 547). In other words, novice states can influence international society and shape the international norm during the socialisation process. For example, the ‘ASEAN Way’ is a set of norms that regulate member states’ relationships within the Association of Southeast Asian Nations (ASEAN). It establishes a diplomatic and security culture characterised by informality, consultation, and dialogue, and consensus-building in decision-making processes (Caballero-Anthony). From its interaction with ASEAN, China has been socialised into the ‘ASEAN Way’ (Ba 157-159). Nevertheless, China’s relations with the ASEAN Regional Forum (ARF) also suggest that there exists a ‘feedback’ process between China and ARF which resulted in institutional changes in ARF to accommodate China’s response (Johnston, “The Myth of the ASEAN Way?” 291). For another example, while the Western powers generally promote the norm of ‘shared responsibility’ in global environment regimes, the emerging economies, such as the BRICS countries (Brazil, Russia, India, China, and South Africa), have responded to the normative engagement and proposed a ‘Common but Differentiated Responsibilities’ regime where the developing countries shoulder less international obligations. Similarly, the Western-led norm of ‘Responsibility to Protect’, which justifies international humanitarian intervention, has received much resistance from the countries that only adhere to the conventional international rules regarding state sovereignty rights and non-intervention to domestic affairs. Conclusion International norms are shared expectations about what constitutes appropriate state behaviour. They are the ‘uniforms’ for individual states to wear when operating at the international level. States comply with international norms in order to affirm their preferred national identities as well as to gain social acceptance and reputation in the normative community. When the normative community is united and sizable, states tend to receive more social pressure to consistently wear these normative uniforms – be they the Geneva Conventions or nuclear non-proliferation. Nevertheless, in the post-pandemic world where liberal values, such as individual rights and rule of law, face significant challenges and democracies are in decline, the future success of the global normative community may be at risk. Great Powers are especially responsible for the survival and sustainability of international norms. The United States under President Trump adopted a nationalist ‘America First’ security agenda: alienating traditional allies, befriending authoritarian regimes previously shunned, and rejecting multilateralism as the foundation of the post-war global order. While the West has been criticised of failing to live up to its declared values, and has suffered its own loss of confidence in the liberal model, the rising powers have offered their alternative version of the world system. Instead of merely adapting to the Western-led global norms, China has created new institutions, such as the Belt and Road Initiatives, to promote its own preferred values, and has reshaped the global order where it deems the norms undesirable (Foot, “Chinese Power in a Changing World Order” 7). Great Power participation has reshaped the landscape of global normative community, and sadly not always in positive ways. Umberto Eco lamented the disappearance of the beauty of the past in his novel The Name of the Rose: ‘stat rosa pristina nomine, nomina nuda tenemus’ ('yesterday’s rose endures in its name, we hold empty names'; Eco 538). If the international community does not want to witness an era where global norms and universal values are reduced to nominalist symbols, it must renew and reinvigorate its commitment to global values, such as human rights and democracy. It must consider wearing these uniforms again, properly. 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Borders seem to be dropping all around us. Interdisciplinary university curricula, international free trade, wireless broadband technologies—these and many other phenomena suggest a steady decline in the rigidity and quantity of borders delimiting social interactions. In response to this apparent loss of borders, critical scholars might point out that university hiring practices remain discipline-bound, international tariffs are widespread, and technological access is uneven. But even as this critical response points out the limited extent of border-loss, it still affirms the weakening of these borders. Since the 9/11 tragedy, the world has witnessed much fortification of national and cultural borders through essentializing discourses (epitomized by America’s “us versus them” response to terror). But can critical scholars, as affirmative as they are of the dissolution and the crossing of borders, also support the building of exclusionary national and cultural borders? More importantly, can this reasoning responsibly emerge from a postmodern or postcolonial perspective that both favors marginalized voices and recognizes the routinely violent excesses of nationalism? By considering the practice of hybridity within the context of international capitalism, I will argue that maintaining the “conditions of possibility” for hybridity, and thus, maintaining the possibility of resistance to essentializing discourses, requires the strategic reinforcement of national and cultural borders. Border-Crossing as Hybrid Practice The most critical aspect of hybridity in relation to culture is the hybrid’s position as border-crosser. Postmodern theory typically affirms individual instances of border-crossing, but its overall project in regards to boundaries is more comprehensive. Henri Giroux writes: …postmodernism constitutes a general attempt to transgress the borders sealed by modernism, to proclaim the arbitrariness of all boundaries, and to call attention to the sphere of culture as a shifting social and historical construction. (Border 55) The figure of the hybrid emerges in postcolonial discourses as the embodiment of this postmodern critique of borders. Hybrid identities such as Gloria Anzaldua’s “mestiza consciousness”—a hybrid of white, Indian, and Mexican identities—creates the possibility of resisting oppression because such multiplicity disavows the reductive and essentializing binaries that colonizers employ to maintain power (Anzaldua 892). By embracing these hybrid identities, colonized people thus affirm cultural differences in ways that resist essentialism and which conceive of these differences in ways that “are not identified with backwardness” (Martín-Barbero 352). In studying the border-crossing work of critical intellectual Paulo Freire, Giroux claims that border-crossing offers the hybrid the “opportunity for new subject positions, identities, and social relations that can produce resistance to and relief from the structures of domination and oppression” (“Paulo” 18). Prior to these claims, postcolonial theorist Homi Bhabha wrote that the “third space” of hybridity surfaces as an “ambivalence” toward colonial authority and as a “strategic reversal of the process of domination through disavowal” (34). But what if we take seriously Michael Hardt and Antonio Negri’s claim in their book, Empire, that postcolonial theory, with its acclaim of the subversive potential of the hybrid, is “entirely insufficient for theorizing contemporary global power”? Or what if we admit that, unfortunately, the postcolonial hybrid is nowhere near as successful or as efficient a border-crosser as corporations have become, corporations which have made their own successful ‘runs for the borders’ by colonizing the markets of nations across the globe? In what forms can the ambivalence and disavowal identified by Bhabha emerge when cultures are now being colonized, not by other cultures, but by the influence of corporations? In the context of this new state of empire, Hardt and Negri warn that traditional hybridity becomes “an empty gesture … or worse, these gestures risk reinforcing imperial power rather than challenging it” (216–17). But in a world where “the freedom of self-fashioning is often indistinguishable from the powers of an all-encompassing control,” how can scholars approve a program of aggressive national self-fashioning (Hardt 216)? Stanley Fish suggests one answer. In Professional Correctness, Fish states that only enterprises “bent on suicide” would fail to establish their “distinctiveness.” He writes: An enterprise acquires an identity by winning a space at the table of enterprises …. Within the space that has been secured, all questions, including questions on basic concepts, remain open. Nor are the boundaries between enterprises fixed and impermeable; negotiations on the borders go on continually, and at times border skirmishes can turn into large-scale territorial disputes (19) If we substitute the word “nations” or “cultures” here for “enterprises,” Fish’s text reminds us that the building of national and cultural borders is always at best a temporary event, and that ‘openness’ is only available within a “space that has [previously] been secured.” Although nations may risk many things when they resist colonization, cultural fixity is not one of them. Cultures can thus maintain distinctiveness from other cultures without giving up their aspirations to hybridity. Pragmatically, Fish might say, one needs to secure a space at the table before one can negotiate. Essentialist border-building is just such a pragmatic effort. Building Borders That Disavow Cultural turf and national turf are inseparable. In the idealistic American view of culture as a “melting pot,” cultural identity relinquishes its substance to a greater national identity. Especially in the wake of 9/11, nationalistic maintenance of identity has prompted a host of culturally-focused turf disputes ranging from the bombing of mosques to the deliberate dumping of French champagne. Such disputes reveal cultural antagonisms that emerge from essentializing discourses. In his speech to the United Nations only two months after the September 11th attack, President George W. Bush explicitly connected the willingness of countries to form a coalition against terror (and thus to accept the essentializing “us versus them” mentality) with the ability to maintain secure borders by stating “Some nations want to play their part in the fight against terror, but tell us they lack the means to enforce their laws and control their borders” (n.pag.). Clear and manageable borders are presented here as stabilizing influences that enable the war against terror. By maintaining Western economic and political interests, these borders appear to delimit a space most unlike the subversive hybrid space that Bhabha imagines. Although essentializing discourses naturally seem to threaten the space of hybridity, it is important here to recall Bhabha’s definition of hybridity as a “strategic reversal of the process of domination” (emphasis added). Gayatri Spivak reminds us that “it’s the idea of strategy that has been forgotten” in current critiques of essentialism (5). In fact, essentialism, properly situated, can be used as a strategy against essentialism. While Spivak warns that a “strategic use of essentialism can turn into an alibi for proselytizing academic essentialisms,” she more forcefully claims that the “strategic use of a positivist essentialism in a scrupulously visible political interest” is “something one cannot not use”; a strategy that is “unavoidably useful” (4, 5). For Spivak, the critical qualities of a strategic essentialism are its “self-conscious” use (i.e. its “scrupulously visible political interest”) and its ongoing “critique of the ‘fetish-character’” of its own master terms (3–4). Three short examples will serve to highlight this strategic use of border-building in service of “scrupulously visible political interests.” While Russians may have the distinction of being the first to turn a candy bar’s name (“Snickers”) into a swear word, there have been no more visible borders that disavow multinational capitalism than those in France. Predictably, the key sites of struggle are the traditional repositories of French high culture: art, language, and food. One highly visible effort in this struggle is the ten per cent cinema tax (which, based on American dominance in the industry, affects mainly American films), the revenue from which is used to subsidize French filmmaking. Also, the controversial 1997 Toubon Law built borders by establishing fines and even prison sentences for refusal to use French language in venues such as advertising; as did the 1999 “dismantling” of a McDonald’s restaurant by José Bové, a French sheep farmer protesting U.S. sanctions, the WTO, and “Americanization” in general (Gordon 23, 35). Two nations that erected “borders of disavowal” in regards to the war on terror are Turkey and the Philippines. In March of 2003, even after being offered $6 billion in aid from the U.S., Turkey refused to allow 62,000 U.S. troops to be deployed in Turkey to facilitate the war in Iraq (Lee). While Turkey did allow the U.S. the use of airbases for certain purposes, the refusal to allow U.S. troops to cross the Turkey-Iraq border marked a significant site of cultural resistance. Even after the Philippines accepted a $78 billion increase in military aid from the U.S. to fight terrorism, public outcry there forced the U.S. to remove its “active” military presence since it violated a portion of the Philippines’s constitution that banned combat by foreign soldiers on its soil. (Klein). Also significant here is the degree to which the negotiation of national and cultural borders is primarily a negotiation of capital. As The Nation reported: For [Philippine President Arroyo], the global antiterrorist campaign is first and foremost a business proposition, and she made this very clear when she emerged from her meeting with President Bush in Washington in November and boasted to Filipino reporters that "it's $4.6 billion, and counting.” (Bello) All of these examples reinforce cultural and national borders in order to resist domination by capital. In French Foreign Minister Védrine’s words, the “desire to preserve cultural diversity in the world is in no way a sign of anti-Americanism but of antihegemonism, a refusal of impoverishment” (qtd. in Gordon 30). This “refusal of impoverishment” is the accomplishment of identities that refuse to supplant culture with capital. As these examples show, borders need not simply reinforce existing power relations, but are sites of resistance as well. But Is This Turf Really Cultural? Can one legitimately refer to the examples of Turkey and the Philippines, as well as the web of forces that structure the interactions of all nations in a system of multinational capitalism, as being “cultural”? If the subtitle of Fredric Jameson’s book, Postmodernism: Or, the Cultural Logic of Late Capitalism, does not suggest strongly enough the particularly cultural turf of these systems, Jameson makes this explicit when he states that we have witnessed . . . a prodigious expansion of culture throughout the social realm, to the point at which everything in our social life—from economic value and state power to practices and to the very structure of the psyche itself—can be said to have become ”cultural.” (48). One of Jameson’s basic arguments in his second chapter is that “every position on postmodernism in culture . . . is also at one and the same time, and necessarily, an implicitly or explicitly political stance on the nature of multinational capitalism today” (3). I would like to transpose this statement somewhat by asserting that every position on culture in postmodernism is necessarily a political stance on the nature of multinational capitalism. Therefore, actions that negotiate cultural turf and modify national identities can be methods of influencing the contours of multinational capitalism. In other words, strategic border-building maintains the space of hybridity because it seeks to disavow the dominance of cultural turf by capital. Without such protectionist and essentializing efforts, the conditions of possibility for hybrid identities would be at the mercy of market forces. The pragmatic use of essentialism as a mode of resistance is a move one can imagine Fish would approve of, and that Hardt and Negri hint at the necessity of when they state: The creative forces that sustain Empire are also capable of autonomously constructing a counter-Empire, an alternative political organization of global flows and exchanges. The struggles to contest and subvert Empire, as well as those to construct a real alternative, will thus take place on the imperial terrain itself. (xv) Essentialism is admittedly one of the “creative forces that sustain Empire.” The dangers of struggling “on the imperial terrain itself” lie in not retaining the critical self-consciousness of one’s own strategies that Spivak argues for, and in not remaining mindful of the histories of genocide and tyranny that have accompanied much modern nationalism. In constructing a “counter-Empire,” cultures can resist both the seductions of aggressive nationalism and the homogenizing forces of multinational capitalism. The turf of hybridity provides a space from which to launch this counter-Empire, but this space may only exist between cultural identities, not between multiple versions of a homogenized consumer identity maintained by corporate influence. Nations should neither be afraid to rebuild self-consciously their cultural borders nor to act strategically to maintain their distinctiveness, despite postmodern theory’s acclamation of the dissolution of borders and political appeals for global solidarity against the terrorist ‘Other.’ In order to establish resistance in the context of international capitalism, the strategic disavowal necessary to hybridity may need to emerge as a disavowal of hybridity itself. Works Cited Anzaldua, Gloria. “Borderlands/La Frontera.” Literary Theory, An Anthology. Ed. Julie Rivkin and Michael Ryan. Malden: Blackwell, 2001. 887–902. Bello, Waldo. “A ‘Second Front’ in the Philippines.” The Nation 18 Mar. 2002. 16 Feb. 2004. <http://www.thenation.com/doc.mhtml?i=20020318&s=bello>. Bhabha, Homi. K. “Signs Taken for Wonders: Questions of Ambivalence and Authority Under a Tree Outside Delhi, May 1817.” The Postcolonial Studies Reader. Ed. Bill Ashcroft, et al. New York: Routledge, 1995. 29–35. Bush, George W. “President Bush Speaks to United Nations.” The White House. 11 Jan. 2004. <http://www.whitehouse.gov/news/releases/2001/11/20011110-3.php>. Fish, Stanley. Professional Correctness: Literary Studies and Political Change. Oxford: Clarendon Press, 1995. Giroux, Henry. Border Crossings: Cultural Workers and the Politics of Education. New York: Routledge, 1992. ---. “Paulo Freire and the Politics of Postcolonialism.” JAC 12.1 (1992): 15–26. Gordon, Philip H., and Sophie Meunier. “Globalization and French Cultural Identity.”French Politics, Culture, and Society 19.1 (2001): 22–41. Hardt, Michael, and Antonio Negri. Empire. Cambridge: Harvard UP, 2000. Jameson, Fredric. Postmodernism: Or, the Cultural Logic of Late Capitalism. Durham: Duke UP, 1991. Klein, Naomi. “Mutiny in Manila.” The Nation 1 Sep. 2003. 16 Feb. 2004. <http://www.thenation.com/doc.mhtml?i=20030901&s=klein>. Lee, Matthew. “Turkey’s Refusal Stuns U.S.” Common Dreams News Center. 1 Mar. 2003. 12 Jan. 2004. <http://www.commondreams.org/headlines03/0301-10.htm>. Martín-Barbero, Jésus. “The Processes: From Nationalisms to Transnationals.” Media and Cultural Studies: Keyworks. Ed. Meenakshi Gigi Durham and Douglas M. Kellner. Oxford: Blackwell, 2001. 351–84. Spivak, Gayatri Chakravorty. Outside in the Teaching Machine. New York: Routledge, 1993. Citation reference for this article MLA Style Mason's, Eric D. "Border-Building" M/C: A Journal of Media and Culture <http://www.media-culture.org.au/0403/03-border-building.php>. APA Style Mason's, E. (2004, Mar17). Border-Building. M/C: A Journal of Media and Culture, 7, <http://www.media-culture.org.au/0403/03-border-building.php>

Introduction The aim of this paper is to examine whether recent catastrophic tsunamis have driven a cultural shift in the awareness of Australians to the danger associated with this natural hazard and whether the media have contributed to the emergence of “tsunami” as a new Australian catastrophe. Prior to the devastating 2004 Indian Ocean Tsunami disaster (2004 IOT), tsunamis as a type of hazard capable of generating widespread catastrophe were not well known by the general public and had barely registered within the wider scientific community. As a university based lecturer who specialises in natural disasters, I always started my public talks or student lectures with an attempt at a detailed description of what a tsunami is. With little high quality visual and media imagery to use, this was not easy. The Australian geologist Ted Bryant was right when he named his 2001 book Tsunami: The Underrated Hazard. That changed on 26 December 2004 when the third largest earthquake ever recorded occurred northwest of Sumatra, Indonesia, triggering the most catastrophic tsunami ever experienced. The 2004 IOT claimed at least 220,000 lives—probably more—injured tens of thousands, destroyed widespread coastal infrastructure and left millions homeless. Beyond the catastrophic impacts, this tsunami was conspicuous because, for the first time, such a devastating tsunami was widely captured on video and other forms of moving and still imagery. This occurred for two reasons. Firstly, the tsunami took place during daylight hours in good weather conditions—factors conducive to capturing high quality visual images. Secondly, many people—both local residents and westerners who were on beachside holidays and at the coast at multiple locations impacted by the tsunami—were able to capture images of the tsunami on their cameras, videos, and smart phones. The extensive media coverage—including horrifying television, video, and still imagery that raced around the globe in the hours and days after the tsunami, filling our television screens, homes, and lives regardless of where we lived—had a dramatic effect. This single event drove a quantum shift in the wider cultural awareness of this type of catastrophe and acted as a catalyst for improved individual and societal understanding of the nature and effects of disaster landscapes. Since this event, there have been several notable tsunamis, including the March 2011 Japan catastrophe. Once again, this event occurred during daylight hours and was widely captured by multiple forms of media. These events have resulted in a cascade of media coverage across television, radio, movie, and documentary channels, in the print media, online, and in the popular press and on social media—very little of which was available prior to 2004. Much of this has been documentary and informative in style, but there have also been numerous television dramas and movies. For example, an episode of the popular American television series CSI Miami entitled Crime Wave (Season 3, Episode 7) featured a tsunami, triggered by a volcanic eruption in the Atlantic and impacting Miami, as the backdrop to a standard crime-filled episode ("CSI," IMDb; Wikipedia). In 2010, Warner Bros Studios released the supernatural drama fantasy film Hereafter directed by Clint Eastwood. In the movie, a television journalist survives a near-death experience during the 2004 IOT in what might be the most dramatic, and probably accurate, cinematic portrayal of a tsunami ("Hereafter," IMDb; Wikipedia). Thus, these creative and entertaining forms of media, influenced by the catastrophic nature of tsunamis, are impetuses for creativity that also contribute to a transformation of cultural knowledge of catastrophe. The transformative potential of creative media, together with national and intergovernmental disaster risk reduction activity such as community education, awareness campaigns, community evacuation planning and drills, may be indirectly inferred from rapid and positive community behavioural responses. By this I mean many people in coastal communities who experience strong earthquakes are starting a process of self-evacuation, even if regional tsunami warning centres have not issued an alert or warning. For example, when people in coastal locations in Samoa felt a large earthquake on 29 September 2009, many self-evacuated to higher ground or sought information and instruction from relevant authorities because they expected a tsunami to occur. When interviewed, survivors stated that the memory of television and media coverage of the 2004 IOT acted as a catalyst for their affirmative behavioural response (Dominey-Howes and Thaman 1). Thus, individual and community cultural understandings of the nature and effects of tsunami catastrophes are incredibly important for shaping resilience and reducing vulnerability. However, this cultural shift is not playing out evenly.Are Australia and Its People at Risk from Tsunamis?Prior to the 2004 IOT, there was little discussion about, research in to, or awareness about tsunamis and Australia. Ted Bryant from the University of Wollongong had controversially proposed that Australia had been affected by tsunamis much bigger than the 2004 IOT six to eight times during the last 10,000 years and that it was only a matter of when, not if, such an event repeated itself (Bryant, "Second Edition"). Whilst his claims had received some media attention, his ideas did not achieve widespread scientific, cultural, or community acceptance. Not-with-standing this, Australia has been affected by more than 60 small tsunamis since European colonisation (Dominey-Howes 239). Indeed, the 2004 IOT and 2006 Java tsunami caused significant flooding of parts of the Northern Territory and Western Australia (Prendergast and Brown 69). However, the affected areas were sparsely populated and experienced very little in the way of damage or loss. Thus they did not cross any sort of critical threshold of “catastrophe” and failed to achieve meaningful community consciousness—they were not agents of cultural transformation.Regardless of the risk faced by Australia’s coastline, Australians travel to, and holiday in, places that experience tsunamis. In fact, 26 Australians were killed during the 2004 IOT (DFAT) and five were killed by the September 2009 South Pacific tsunami (Caldwell et al. 26). What Role Do the Media Play in Preparing for and Responding to Catastrophe?Regardless of the type of hazard/disaster/catastrophe, the key functions the media play include (but are not limited to): pre-event community education, awareness raising, and planning and preparations; during-event preparation and action, including status updates, evacuation warnings and notices, and recommendations for affirmative behaviours; and post-event responses and recovery actions to follow, including where to gain aid and support. Further, the media also play a role in providing a forum for debate and post-event analysis and reflection, as a mechanism to hold decision makers to account. From time to time, the media also provide a platform for examining who, if anyone, might be to blame for losses sustained during catastrophes and can act as a powerful conduit for driving socio-cultural, behavioural, and policy change. Many of these functions are elegantly described and a series of best practices outlined by The Caribbean Disaster Emergency Management Agency in a tsunami specific publication freely available online (CDEMA 1). What Has Been the Media Coverage in Australia about Tsunamis and Their Effects on Australians?A manifest contents analysis of media material covering tsunamis over the last decade using the framework of Cox et al. reveals that coverage falls into distinctive and repetitive forms or themes. After tsunamis, I have collected articles (more than 130 to date) published in key Australian national broadsheets (e.g., The Australian and Sydney Morning Herald) and tabloid (e.g., The Telegraph) newspapers and have watched on television and monitored on social media, such as YouTube and Facebook, the types of coverage given to tsunamis either affecting Australia, or Australians domestically and overseas. In all cases, I continued to monitor and collect these stories and accounts for a fixed period of four weeks after each event, commencing on the day of the tsunami. The themes raised in the coverage include: the nature of the event. For example, where, when, why did it occur, how big was it, and what were the effects; what emergency response and recovery actions are being undertaken by the emergency services and how these are being provided; exploration of how the event was made worse or better by poor/good planning and prior knowledge, action or inaction, confusion and misunderstanding; the attribution of blame and responsibility; the good news story—often the discovery and rescue of an “iconic victim/survivor”—usually a child days to weeks later; and follow-up reporting weeks to months later and on anniversaries. This coverage generally focuses on how things are improving and is often juxtaposed with the ongoing suffering of victims. I select the word “victims” purposefully for the media frequently prefer this over the more affirmative “survivor.”The media seldom carry reports of “behind the scenes” disaster preparatory work such as community education programs, the development and installation of warning and monitoring systems, and ongoing training and policy work by response agencies and governments since such stories tend to be less glamorous in terms of the disaster gore factor and less newsworthy (Cox et al. 469; Miles and Morse 365; Ploughman 308).With regard to Australians specifically, the manifest contents analysis reveals that coverage can be described as follows. First, it focuses on those Australians killed and injured. Such coverage provides elements of a biography of the victims, telling their stories, personalising these individuals so we build empathy for their suffering and the suffering of their families. The Australian victims are not unknown strangers—they are named and pictures of their smiling faces are printed or broadcast. Second, the media describe and catalogue the loss and ongoing suffering of the victims (survivors). Third, the media use phrases to describe Australians such as “innocent victims in the wrong place at the wrong time.” This narrative establishes the sense that these “innocents” have been somehow wronged and transgressed and that suffering should not be experienced by them. The fourth theme addresses the difficulties Australians have in accessing Consular support and in acquiring replacement passports in order to return home. It usually goes on to describe how they have difficulty in gaining access to accommodation, clothing, food, and water and any necessary medicines and the challenges associated with booking travel home and the complexities of communicating with family and friends. The last theme focuses on how Australians were often (usually?) not given relevant safety information by “responsible people” or “those in the know” in the place where they were at the time of the tsunami. This establishes a sense that Australians were left out and not considered by the relevant authorities. This narrative pays little attention to the wide scale impact upon and suffering of resident local populations who lack the capacity to escape the landscape of catastrophe.How Does Australian Media Coverage of (Tsunami) Catastrophe Compare with Elsewhere?A review of the available literature suggests media coverage of catastrophes involving domestic citizens is similar globally. For example, Olofsson (557) in an analysis of newspaper articles in Sweden about the 2004 IOT showed that the tsunami was framed as a Swedish disaster heavily focused on Sweden, Swedish victims, and Thailand, and that there was a division between “us” (Swedes) and “them” (others or non-Swedes). Olofsson (557) described two types of “us” and “them.” At the international level Sweden, i.e. “us,” was glorified and contrasted with “inferior” countries such as Thailand, “them.” Olofsson (557) concluded that mediated frames of catastrophe are influenced by stereotypes and nationalistic values.Such nationalistic approaches preface one type of suffering in catastrophe over others and delegitimises the experiences of some survivors. Thus, catastrophes are not evenly experienced. Importantly, Olofsson although not explicitly using the term, explains that the underlying reason for this construction of “them” and “us” is a form of imperialism and colonialism. Sharp refers to “historically rooted power hierarchies between countries and regions of the world” (304)—this is especially so of western news media reporting on catastrophes within and affecting “other” (non-western) countries. Sharp goes much further in relation to western representations and imaginations of the “war on terror” (arguably a global catastrophe) by explicitly noting the near universal western-centric dominance of this representation and the construction of the “west” as good and all “non-west” as not (299). Like it or not, the western media, including elements of the mainstream Australian media, adhere to this imperialistic representation. Studies of tsunami and other catastrophes drawing upon different types of media (still images, video, film, camera, and social media such as Facebook, Twitter, and the like) and from different national settings have explored the multiple functions of media. These functions include: providing information, questioning the authorities, and offering a chance for transformative learning. Further, they alleviate pain and suffering, providing new virtual communities of shared experience and hearing that facilitate resilience and recovery from catastrophe. Lastly, they contribute to a cultural transformation of catastrophe—both positive and negative (Hjorth and Kyoung-hwa "The Mourning"; "Good Grief"; McCargo and Hyon-Suk 236; Brown and Minty 9; Lau et al. 675; Morgan and de Goyet 33; Piotrowski and Armstrong 341; Sood et al. 27).Has Extensive Media Coverage Resulted in an Improved Awareness of the Catastrophic Potential of Tsunami for Australians?In playing devil’s advocate, my simple response is NO! This because I have been interviewing Australians about their perceptions and knowledge of tsunamis as a catastrophe, after events have occurred. These events have triggered alerts and warnings by the Australian Tsunami Warning System (ATWS) for selected coastal regions of Australia. Consequently, I have visited coastal suburbs and interviewed people about tsunamis generally and those events specifically. Formal interviews (surveys) and informal conversations have revolved around what people perceived about the hazard, the likely consequences, what they knew about the warning, where they got their information from, how they behaved and why, and so forth. I have undertaken this work after the 2007 Solomon Islands, 2009 New Zealand, 2009 South Pacific, the February 2010 Chile, and March 2011 Japan tsunamis. I have now spoken to more than 800 people. Detailed research results will be presented elsewhere, but of relevance here, I have discovered that, to begin with, Australians have a reasonable and shared cultural knowledge of the potential catastrophic effects that tsunamis can have. They use terms such as “devastating; death; damage; loss; frightening; economic impact; societal loss; horrific; overwhelming and catastrophic.” Secondly, when I ask Australians about their sources of information about tsunamis, they describe the television (80%); Internet (85%); radio (25%); newspaper (35%); and social media including YouTube (65%). This tells me that the media are critical to underpinning knowledge of catastrophe and are a powerful transformative medium for the acquisition of knowledge. Thirdly, when asked about where people get information about live warning messages and alerts, Australians stated the “television (95%); Internet (70%); family and friends (65%).” Fourthly and significantly, when individuals were asked what they thought being caught in a tsunami would be like, responses included “fun (50%); awesome (75%); like in a movie (40%).” Fifthly, when people were asked about what they would do (i.e., their “stated behaviour”) during a real tsunami arriving at the coast, responses included “go down to the beach to swim/surf the tsunami (40%); go to the sea to watch (85%); video the tsunami and sell to the news media people (40%).”An independent and powerful representation of the disjunct between Australians’ knowledge of the catastrophic potential of tsunamis and their “negative” behavioral response can be found in viewing live television news coverage broadcast from Sydney beaches on the morning of Sunday 28 February 2010. The Chilean tsunami had taken more than 14 hours to travel from Chile to the eastern seaboard of Australia and the ATWS had issued an accurate warning and had correctly forecast the arrival time of the tsunami (approximately 08.30 am). The television and radio media had dutifully broadcast the warning issued by the State Emergency Services. The message was simple: “Stay out of the water, evacuate the beaches and move to higher ground.” As the tsunami arrived, those news broadcasts showed volunteer State Emergency Service personnel and Surf Life Saving Australia lifeguards “begging” with literally hundreds (probably thousands up and down the eastern seaboard of Australia) of members of the public to stop swimming in the incoming tsunami and to evacuate the beaches. On that occasion, Australians were lucky and the tsunami was inconsequential. What do these responses mean? Clearly Australians recognise and can describe the consequences of a tsunami. However, they are not associating the catastrophic nature of tsunami with their own lives or experience. They are avoiding or disallowing the reality; they normalise and dramaticise the event. Thus in Australia, to date, a cultural transformation about the catastrophic nature of tsunami has not occurred for reasons that are not entirely clear but are the subject of ongoing study.The Emergence of Tsunami as a “New Australian Catastrophe”?As a natural disaster expert with nearly two decades experience, in my mind tsunami has emerged as a “new Australian catastrophe.” I believe this has occurred for a number of reasons. Firstly, the 2004 IOT was devastating and did impact northwestern Australia, raising the flag on this hitherto, unknown threat. Australia is now known to be vulnerable to the tsunami catastrophe. The media have played a critical role here. Secondly, in the 2004 IOT and other tsunamis since, Australians have died and their deaths have been widely reported in the Australian media. Thirdly, the emergence of various forms of social media has facilitated an explosion in information and material that can be consumed, digested, reimagined, and normalised by Australians hungry for the gore of catastrophe—it feeds our desire for catastrophic death and destruction. Fourthly, catastrophe has been creatively imagined and retold for a story-hungry viewing public. Whether through regular television shows easily consumed from a comfy chair at home, or whilst eating popcorn at a cinema, tsunami catastrophe is being fed to us in a way that reaffirms its naturalness. Juxtaposed against this idea though is that, despite all the graphic imagery of tsunami catastrophe, especially images of dead children in other countries, Australian media do not and culturally cannot, display images of dead Australian children. Such images are widely considered too gruesome but are well known to drive changes in cultural behaviour because of the iconic significance of the child within our society. As such, a cultural shift has not yet occurred and so the potential of catastrophe remains waiting to strike. Fifthly and significantly, given the fact that large numbers of Australians have not died during recent tsunamis means that again, the catastrophic potential of tsunamis is not yet realised and has not resulted in cultural changes to more affirmative behaviour. Lastly, Australians are probably more aware of “regular or common” catastrophes such as floods and bush fires that are normal to the Australian climate system and which are endlessly experienced individually and culturally and covered by the media in all forms. The Australian summer of 2012–13 has again been dominated by floods and fires. If this idea is accepted, the media construct a uniquely Australian imaginary of catastrophe and cultural discourse of disaster. The familiarity with these common climate catastrophes makes us “culturally blind” to the catastrophe that is tsunami.The consequences of a major tsunami affecting Australia some point in the future are likely to be of a scale not yet comprehensible. References Australian Broadcasting Corporation (ABC). "ABC Net Splash." 20 Mar. 2013 ‹http://splash.abc.net.au/media?id=31077›. Brown, Philip, and Jessica Minty. “Media Coverage and Charitable Giving after the 2004 Tsunami.” Southern Economic Journal 75 (2008): 9–25. Bryant, Edward. Tsunami: The Underrated Hazard. First Edition, Cambridge: Cambridge UP, 2001. ———. Tsunami: The Underrated Hazard. Second Edition, Sydney: Springer-Praxis, 2008. Caldwell, Anna, Natalie Gregg, Fiona Hudson, Patrick Lion, Janelle Miles, Bart Sinclair, and John Wright. “Samoa Tsunami Claims Five Aussies as Death Toll Rises.” The Courier Mail 1 Oct. 2009. 20 Mar. 2013 ‹http://www.couriermail.com.au/news/samoa-tsunami-claims-five-aussies-as-death-toll-rises/story-e6freon6-1225781357413›. CDEMA. "The Caribbean Disaster Emergency Management Agency. Tsunami SMART Media Web Site." 18 Dec. 2012. 20 Mar. 2013 ‹http://weready.org/tsunami/index.php?Itemid=40&id=40&option=com_content&view=article›. Cox, Robin, Bonita Long, and Megan Jones. “Sequestering of Suffering – Critical Discourse Analysis of Natural Disaster Media Coverage.” Journal of Health Psychology 13 (2008): 469–80. “CSI: Miami (Season 3, Episode 7).” International Movie Database (IMDb). ‹http://www.imdb.com/title/tt0534784/›. 9 Jan. 2013. "CSI: Miami (Season 3)." Wikipedia. ‹http://en.wikipedia.org/wiki/CSI:_Miami_(season_3)#Episodes›. 21 Mar. 2013. DFAT. "Department of Foreign Affairs and Trade Annual Report 2004–2005." 8 Jan. 2013 ‹http://www.dfat.gov.au/dept/annual_reports/04_05/downloads/2_Outcome2.pdf›. Dominey-Howes, Dale. “Geological and Historical Records of Australian Tsunami.” Marine Geology 239 (2007): 99–123. Dominey-Howes, Dale, and Randy Thaman. “UNESCO-IOC International Tsunami Survey Team Samoa Interim Report of Field Survey 14–21 October 2009.” No. 2. Australian Tsunami Research Centre. University of New South Wales, Sydney. "Hereafter." International Movie Database (IMDb). ‹http://www.imdb.com/title/tt1212419/›. 9 Jan. 2013."Hereafter." Wikipedia. ‹http://en.wikipedia.org/wiki/Hereafter (film)›. 21 Mar. 2013. Hjorth, Larissa, and Yonnie Kyoung-hwa. “The Mourning After: A Case Study of Social Media in the 3.11 Earthquake Disaster in Japan.” Television and News Media 12 (2011): 552–59. ———, and Yonnie Kyoung-hwa. “Good Grief: The Role of Mobile Social Media in the 3.11 Earthquake Disaster in Japan.” Digital Creativity 22 (2011): 187–99. Lau, Joseph, Mason Lau, and Jean Kim. “Impacts of Media Coverage on the Community Stress Level in Hong Kong after the Tsunami on 26 December 2004.” Journal of Epidemiology and Community Health 60 (2006): 675–82. McCargo, Duncan, and Lee Hyon-Suk. “Japan’s Political Tsunami: What’s Media Got to Do with It?” International Journal of Press-Politics 15 (2010): 236–45. Miles, Brian, and Stephanie Morse. “The Role of News Media in Natural Disaster Risk and Recovery.” Ecological Economics 63 (2007): 365–73. Morgan, Olive, and Charles de Goyet. “Dispelling Disaster Myths about Dead Bodies and Disease: The Role of Scientific Evidence and the Media.” Revista Panamericana de Salud Publica-Pan American Journal of Public Health 18 (2005): 33–6. Olofsson, Anna. “The Indian Ocean Tsunami in Swedish Newspapers: Nationalism after Catastrophe.” Disaster Prevention and Management 20 (2011): 557–69. Piotrowski, Chris, and Terry Armstrong. “Mass Media Preferences in Disaster: A Study of Hurricane Danny.” Social Behavior and Personality 26 (1998): 341–45. Ploughman, Penelope. “The American Print News Media Construction of Five Natural Disasters.” Disasters 19 (1995): 308–26. Prendergast, Amy, and Nick Brown. “Far Field Impact and Coastal Sedimentation Associated with the 2006 Java Tsunami in West Australia: Post-Tsunami Survey at Steep Point, West Australia.” Natural Hazards 60 (2012): 69–79. Sharp, Joanne. “A Subaltern Critical Geopolitics of The War on Terror: Postcolonial Security in Tanzania.” Geoforum 42 (2011): 297–305. Sood, Rahul, Stockdale, Geoffrey, and Everett Rogers. “How the News Media Operate in Natural Disasters.” Journal of Communication 37 (1987): 27–41.

Photo by 168502358© Designer491|Dreamstime.com ABSTRACT Psychiatric Advance Directives (PADs) can protect the autonomy of those living with severe mental illness (SMI) and improve their treatment outcomes. However, their uptake is low for several documented reasons. Attempts to increase patient uptake of PADs can circumvent risks of undue provider influence in the facilitation process and promote optimal mental health outcomes with a peer-support model, thereby protecting patient autonomy in accordance with the principle of beneficence. Moreover, policymakers and mental health organizations should devote sufficient resources toward establishing peer-support specialist networks to mitigate the inequities those with SMI face. Capability theory can guide state leaders and directors in justifying the distribution of scarce resources to achieve these outcomes. INTRODUCTION Since the mid-twentieth century, scholars have increasingly rejected a strong paternalistic relationship between physician and patient, emphasizing the right of patients to accept or decline medical treatment.[1] With this greater emphasis on patient autonomy, a healthcare model of shared decision-making ascended in the 1980s.[2] Considering limitations in a patient’s capacity to make informed decisions in their treatment, the US Congress passed the Patient Self-Determination Act in 1990.[3] The act legally obliged hospitals and other care facilities that participate in Medicare and Medicaid to ask patients if they have an advance directive. In the absence of such a directive, these institutions are to ask if patients would like to complete one and to abide by it if presented by the patient.[4] These directives give patients control of future medical decisions in three key areas: entrusting an individual to act as a medical decision-making proxy, preferences for and consent to future treatment, and a statement of overall personal values and preferences to help inform future medical decisions by providers.[5] Although professionals initially crafted the law with end-of-life care in mind, 27 states now have mental health-specific provisions included in advance directive statutes.[6] As a subset of advance directives, psychiatric advance directives (PADs) are meant to protect patient autonomy during the treatment of psychiatric episodes when competence is compromised. Despite their promise and protection, PADs are underutilized by those with serious mental illness (SMI). In a survey of psychiatric patients, only 4-13 percent of respondents across multiple US sites reported having completed a PAD.[7] The same study indicated that 66-77 percent of respondents were interested in completing one if given assistance.[8] Having recognized the gap between patient interest and uptake, researchers have explored the possible reasons for this disparity. Several barriers have been identified and characterized at the system, health-professional, and service-user levels.[9] Although exploring interventions targeted at each level individually may be worthwhile, several barriers may be effectively overcome with one cross-level intervention. Specifically, a network of peer-support facilitators may be able to mitigate resource concerns of the system level, provider fears, reluctance, and lack of knowledge of PADs at the health-professional level, and a lack of trust and support among those with SMI within the service-user level.[10] Although the Patient Self-Determination Act mandated protections for patient autonomy, the law did not provide a sufficient mechanism to ensure the broad use of those protections. Much of the logistical burden falls on those living with SMI to educate themselves and initiate the completion of a PAD.[11] However, many of those living with SMI already face additional burdens that prevent their successful navigation of a complex healthcare system, including poverty, marginal housing, and food insecurity.[12] In addition, individuals with SMI tend to be more socially isolated, with few others to trust besides their providers.[13] Efforts to promote the uptake of PADs by those living with SMI that neglect these additional burdens risk exacerbating health inequities faced by those with SMI. Attempts to increase patient uptake of PADs should circumvent risks of undue provider influence in the facilitation process and promote optimal mental health outcomes with a peer-support model, thereby protecting patient autonomy per the principle of beneficence. Additionally, policymakers and mental health organizations should devote sufficient resources toward establishing peer-support specialist networks to mitigate the inequities those with SMI face. Capability theory can guide state leaders and directors in justifying the distribution of scarce resources to achieve these outcomes. I. System-Level Barriers to Psychiatric Advanced Directive Uptake At least three barriers to PAD uptake exist at the system level. Still, only one can be effectively addressed by peer-support specialists: resource implications to providers and administrators.[14] In one study, 71 percent of administrators and 52 percent of clinicians believed that a shortage of time would prevent adequate facilitation of PAD completion among those with SMI.[15] Logistical difficulties, such as incorporation into routine documentation and making them easily accessible, were mentioned by 25 percent of respondents in another study.[16] Professionals should take clinical burdens seriously since they can impact care and patient outcomes. Shifting to a peer-support model would alleviate these constraints on providers, who could then focus on other aspects of patient care. II. Health Professional-Level Barriers to Psychiatric Advance Directive Uptake Barriers at the health-professional level, which include a lack of knowledge and training, fear of complete treatment refusals, and a reluctance to facilitate PAD creation, keep patient uptake of PADs low.[17] Among these barriers is a need for more knowledge and training among healthcare professionals. In one study, 55 percent of health professionals had never heard of PADs; only 11 percent claimed they were "very familiar" with PADs.[18] In a survey of professionals, 45 percent voiced concern that the potential disadvantages such as the use of PADs to refuse medications could outweigh the benefits.[19] The reluctance of providers to assist service users in completing a PAD stemmed from concerns over time constraints and the providers’ ability to facilitate the completion of a PAD without bias.[20] These concerns are serious and hint at the asymmetrical power dynamic between providers and patients. By removing the responsibility of unbiased communication from the provider and placing it with peer-support facilitators, the risk to patient autonomy would be significantly lessened. III. Service User-Level Barriers to Psychiatric Advance Directive Uptake Several barriers exist at the service-user level that prevent the widespread adoption of PADs. These include a lack of trust, support, and knowledge of PADs, as well as a lack of understanding in completing a PAD.[21] Concerning trust, one study found that 43 percent of patients did not feel they had someone they could trust to help them complete their PAD.[22] Other studies indicated that patients had limited trust in their healthcare professionals.[23] Regarding the lack of support, one survey found that 94 percent of respondents would be unable to complete a PAD without assistance or without a facilitator.[24] Many patients lack knowledge and awareness of PADs, how to complete, and what to include in them.[25] Due to their complex legal nature, over half of the respondents in one survey indicated that they had problems understanding the PAD.[26] Similarly, 79 percent of clients interviewed in one study felt that PADs posed too much of a burden.[27] Through their shared lived experience, peer-support facilitators would be in a greater position to foster trust with patients and create the environment necessary for patients to explore their values and preferences through this process. IV. Circumventing Undue Provider Influence on Patient Autonomy The risk to patient autonomy is pervasive because of the advanced nature of medical practice and the dependence of patients to providers. In their delineation of bioethical principles, Beauchamp and Childress state: "To respect autonomous agents is to acknowledge their right to hold views, to make choices, and to take actions based on their values and beliefs."[28] This duty extends through a respectful attitude toward the patient and respectful action toward the patient.[29] On average, patients with SMI take 14.6 minutes to complete a PAD, which is well within the 30-minute time limit imposed by insurance reimbursement schedules.[30] However, as other researchers have indicated, this time of completion does not take into account the time required to inform and discuss the implications of future treatment decisions adequately.[31] Given that those living with SMI are often affected by cognitive deficits, the ability of a provider to relay complex health and legal information promptly may be further hamstrung.[32] By offloading the burden of providing efficient and practical education to patients with various levels of cognitive impairment, peer-support specialists could provide the necessary space and time to obtain informed consent and protect patient autonomy. Much of the moral force behind advance directives is the respect for patient autonomy, which has been a focus of researchers over the past several years.[33] Because psychiatric episodes severely limit the ability of a patient to make well-informed treatment decisions in a crisis, PADs are a way to protect the patient from paternalistic interventions. This takes on greater weight in treating patients experiencing a psychiatric episode when the threat and use of coercive treatment options are frequent.[34] Moreover, a report in North Carolina has uncovered a "culture of commitment" whereby providers routinely and reflexively override patient PADs through the legal execution of involuntary commitment.[35] This is despite the affirmation of the autonomy of psychiatric patients by the US District Court in Vermont, which concluded in Hargrave v. Vermont that clinicians could not overrule written directives regarding mental health treatment in non-emergency situations.[36] Although the invalidation of a PAD occurs during treatment, well after discussing and creating it, providers holding the view that PADs are of little utility may not accurately or effectively discuss their relevant features with patients. However, this issue could be side-stepped entirely with peer-support specialists who would be responsible for obtaining informed consent from the patient within the value structures espoused by the patient. V. Beneficence Through Peer Support A growing amount of research indicates how peer-support facilitation of PADs can improve the mental health outcomes of those with SMI. Studies show that adults with SMI can complete legally valid PADs with appropriate assistance and that these documents faithfully represent their preferences.[37] At a minimum, service users report no bias against peer specialists in facilitating PADs.[38] Peer-support specialists use their lived experience to foster empowerment among patients, serve as role models, and promote a patient-centered process in successful PAD completion.[39] Mitigating concerns from providers that PAD creation would include complete refusal of treatment, other studies have found that peer-facilitated PADs were significantly more likely to be prescriptive than PADs facilitated by non-peer clinicians.[40] Most importantly, peer-facilitated PADs effectively decrease compulsory hospital admissions and increase mental health outcomes such as self-perceived symptoms, empowerment, and recovery.[41] Providers have a prima facie duty to prevent harm from occurring to others, remove conditions that will cause harm to others, and help persons with disabilities.[42] This is often conceptualized within the patient-provider relationship, but it need not be. Although general beneficence is controversial in ethics circles, providers can promote the welfare of those they may never meet by relinquishing the responsibility of PAD facilitation to peer-support specialists.[43] In doing so, they remove the possibility of unduly influencing patient preferences, thereby reducing the risk of harm. Additionally, providers incur no additional costs, ameliorating concerns that they do not have the time or resources to facilitate PAD creation effectively.[44] Additionally, they would be implicitly endorsing a better treatment option, allowing them to meet the prima facie obligation to help persons with disabilities. VI. Relational Autonomy and Informed Consent in PAD Creation Shifting the burden of PAD facilitation from providers to peer-support specialists may not settle questions of undue influence. However, under their own SMI, peer-support specialists have lived experiences that strongly parallel others with SMI, which may augment patient autonomy overall. In support of this relational turn, Susan H. Williams explains: "Once the social sources of our identities are recognized, it becomes apparent that someone else who shares my culture [experience] might be able to understand me better than I understand myself.” [45] Essentially, the lived experience of peer-support specialists does not necessarily impede autonomy but can effectively enhance it through facilitated support.[46] Recognizing that individuals are embedded in social relations makes it clear that conceptions of autonomy that neglect emotions, communal life, social context, interdependence, reciprocity, and the development of persons over time are exceedingly narrow.[47] Within this framework of relational autonomy, peer-support specialists can guide service users through their struggles with SMI. So long as the interaction allows service users to act intentionally, with understanding, and without external influences, professionals can respect an individual's autonomy.[48] The enhancement in service-user autonomy ultimately arises from the relationship and shared experience with the peer-support specialist. Of course, peer-support specialists would be obligated to the affirmative duties necessary to ensure service users' understanding and informed consent. Peer-support specialists can achieve informed consent through a certification procedure and a manualized structured conversation that guides the patient to understand their preferences better.[49] To achieve informed consent, "the patient must have the capacity to be able to understand and assess the information given, communicate their choices, and understand the consequences of their decision.”[50] To this end, professionals must train peer-support specialists to apply standards of competence to service users prior to PAD facilitation. Although intervening with peer-support specialists can yield substantial benefits—including fewer coercive interventions, a better-working alliance with care providers, and higher odds that individuals will receive and adhere to their preferred medications— professionals must reach informed consent during each facilitation session.[51] VII. Guiding Distributive Justice: Capability Theory Capability theory is an account of justice opportunity that places a fundamental moral significance on individuals' ability to reach proper functioning and well-being.[52] Whether or not an individual can make use of a particular set of resources and convert them into a state of functioning depends on personal, sociopolitical, and environmental conditions ("conversion factors").[53] In this sense, liberty is not the absence of restraint from others or institutions but the freedom achieved through capability-enhancing relationships.[54] Within the context of bioethics, capability theory shifts focus toward creating circumstances by which individuals can direct their lives as they choose.[55] Acting in accordance with the principle of beneficence, peer-support specialists could enhance the capability of patients to be self-determined and autonomous, which would promote patient well-being and empowerment.[56] Those living with SMI, such as schizophrenia and bipolar disorder, are among the most disadvantaged in society, experiencing social and economic hardship related to their illness.[57] These individuals are often feared and rejected by others, which increases depression, lowers self-esteem, and engenders feelings of social isolation.[58] Compounding their challenges, especially for those facing structural inequalities, is insufficient access to appropriate mental health services supporting recovery.[59] Capability theory provides a sound justification for the resource distribution necessary to create and sustain a thriving network of peer-support specialists, to which those with SMI currently do not have access. Establishing this conversion factor would increase the uptake of PADs and motivate continued engagement in treatment, which is crucial for patients with SMI.[60] Governments and private and public mental healthcare organizations should prioritize establishing peer-support facilitator networks to provide those living with SMI with this much-needed resource. Funding should be directed to train peer-support specialists so that available treatment options are clearly communicated and informed consent is achieved. NAMI Peer-to-Peer and Integral Care (Travis County) Peer Support Specialists may provide effective support models. However, policymakers should take note of Virginia's facilitation model implementation efforts and consider potential roadblocks at the state and local levels.[61] Additionally, investment should be made into a nationwide PAD repository that providers can access electronically during intake so that patient preferences are respected throughout treatment. CONCLUSION Those living with severe mental illness experience disproportional disadvantages that limit their ability to access mental health resources that protect their autonomy during a crisis. These disadvantages should be acknowledged and addressed with the creation and sufficient funding of peer-support specialist networks to help these individuals complete and execute psychiatric advance directives during treatment. Efforts that attempt to promote psychiatric advance directive facilitation through providers risk undue influence and poor mental health outcomes, despite the duties of non-maleficence and beneficence. While different models may be explored, peer-support specialists can leverage the advantages of their shared lived experience with patients within a framework of relational autonomy following the principle of beneficence. Capability theory offers state, local, and organizational leaders’ guidance in promoting and justifying peer-support specialist networks, which protect patient autonomy, increase well-being, and decrease harm. PERSONAL PERSPECTIVE As someone who has voluntarily been admitted to a psychiatric health facility twice to treat manic episodes stemming from Bipolar I Disorder, I recognize the autonomy-persevering utility of psychiatric advance directives on a theoretical and experiential level. Through my research and the benefit of hindsight, I believe that a psychiatric advance directive could have facilitated my treatment regimens and perhaps mitigated some of the depersonalization and lack of control I felt. This experience informs my approach and contribution to the academic conversation surrounding the systematic barriers and ethical dilemmas preventing the widespread use of psychiatric advance directives. - [1] Madison K. 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