Artykuły w czasopismach na temat „Galleria Cardi”

In 2009, I was two years into my tenure as a museum employee, managing a collection of small exhibition brochures, pamphlets and gallery announcements at the National Gallery of Art Library. That summer, New York Times art critic Roberta Smith reported on a phenomenon I had also observed in my capacity as Reference Librarian for Vertical Files: the decline of the printed gallery post card. Smith's ArtsBeat blog post, ‘Gallery Card as Relic,’ is a breezy elegy surveying recent “final notice” cards mailed from commercial galleries that were “going green” by eliminating paper mailings. I, however, was feeling less light-hearted about the demise of what Smith describes as a “useful bit of art-world indicator…[and] an indispensable constant creatively deployed by artists, avidly cherished by the ephemera-obsessed and devotedly archived by museums.”

The Evolution of Wales is a permanent geological exhibition at the National Museum and Gallery in Cardiff. Opened in 1993, it makes extensive use of video, lighting and sound technology, and a wide range of specimens to show the geological and biological processes that led to the formation of Wales. In the summer of 1995, a detailed study of how visitors behave within the exhibition, and their attitudes towards it, was carried out. The survey aimed more to provide an insight into human nature in geology galleries than to be an evaluation of the exhibition. Both quantitative and qualitative methods were used, including direct observation (behavioural mapping), interviews and visitor comment cards. Using the attracting and holding powers of each display unit, a behavioural map of the gallery has been produced. Based on the survey's findings, suggestions of what factors produce displays that both attract and hold visitor attention are presented.

The Library of the Tretyakov Gallery in Moscow contains over 50,000 books on Russian and foreign art. The collections date back to the gift, in 1899, of the library of P. M. Tretyakov. From 1918, the Library and the Gallery received the benefit of State support; the Library gained books from private collections and as a result of the closure of other museums, and it continued to receive donations. From 1931, copies of Russian publications on art were received on legal deposit, and many publications are additionally acquired in exchange for copies of the Gallery’s own publications. As well as books, the Library contains collections of manuscripts, of press-cuttings, and of exhibition invitation cards and posters. The Library maintains several card indexes, on Soviet art and the participation of Soviet artists in exhibitions, and of journal articles, illustrations, illustrators, and exhibition catalogues. The Library has itself published several reference books.

THEAPPLICATION OF GALLERY WALK MODEL AND KOKAMI MEDIA TO IMPROVE STUDENTS’ ACHIEVEMENT IN BIOLOGY ON ELEVENTH GRADE STUDENTS IN SEKOLAH MENENGAH ATAS NEGERI 10 BOGORThis research is a Classroom Action Research (CAR) which aimed at to improve students’ achievement in biology using gallery walk model and mystery cards box. The samples are 35 students of the eleventh grade IPA 2. This research was done in two cycles, with each cycles consist of two meetings. There are four stages for each cycles, they are planning, treatment, observation, and reflection. Evaluation is given at the end of every cycles using calibrated instrument. The evaluation result on the first cycle is 74,48 there are 24 students reach the maximum mastery criteria with KKM achievement percentage around 68,57% from 35 students, and on the second cycle the average score increased into 81,45 with KKM achievement percentage at 82,85%. It shows that the application of gallery walk learning model and Kokami media can improve students’ achievement of the eleventh grade IPA 2 in biology subject in SMAN 10 Bogor.

This paper considers how creative research mediated by mobile devices might contribute to upending inherited notions of refugee powerlessness and passivity in galleries and museums. A collaborative project, undertaken in 2019, explored the significance of SIM cards in forging a sense of security, identity, and belonging for Syrian refugees on a resettlement program in the U.K. This “opening up” the “body” of the smartphone in the process of creating artworks reveals the urgent need for deeper appreciation of the meaning and materiality of personal digital ecosystems (Blanke & Pybus 2020) for refugees negotiating a sense of home.

Teknologi realitas maya dan dunia virtual menjadi salah satu perkembangan teknologi yang terus dikembangkan sebagai media untuk menyampakan informasi maupun konten dalam bentuk digital. Kebutuhan akan media yang inovatif di era revolusi Industri 4.0 menjadi keharusan dan tantangan baru terutama melihat potensi budaya dan sejarahnya yang harus tetap dilestarikan seiring dengan perkembangan zaman dan teknologi. Salah satu topik yang menjadi tantangan dalam inovasi media saat ini adalah model media informasi yang sebelumnya di desain konvensional dalam menampilkan informasi terutama bidang sejarah, baik itu keilmuan murni maupun sejarah untuk media pembelajaran. Informasi sejarah candi Hindu Budha pada dasarnya merupakan sejarah yang sangat menarik dan wajib diketahui oleh semua orang, baik bagi anak anak, remaja maupun masyarakat umum. Penelitian ini berfokus pada perancangan user experience (UX) untuk virtual galeri 3D menggabungkan panorama foto sebagai media informasi Candi Hindu budha di Jawa Barat berdasarkan pada kemudahan, efisiensi, dan kegunaan untuk pengguna. Metode dalam penelitian ini adalah Desain and Development (DnD). Penelitian dilakukan dengan menggunakan kuesioner sebagai instrumen penelitian. Kuesioner penelitian yang disebar terdiri atas 15 pertanyaan yang dikelompokkan menjadi lima variabel usability. Berdasarkan pengolahan data diperoleh hasil bahwa dari 5 variabel usability yang digunakan pada kuesioner, hanya 1 variabel yang signifikan digunakan untuk menganalisis usability aplikasi yaitu memorability. Dari 5 variabel tersebut aplikasi virtual gallery 3D memenuhi 4 variabel lainnya sehingga dapat disimpulkan bahwa aplikasi android belum memenuhi kriteria-kriteria Usability, Learnability 85,6 %, System Performance 76,9 %, Eficiency 79,9 %, Memorability 74,2 %, Satisfaction 85,04 %.

ABSTRACT It was recently proposed that gut bacteria are required for the insecticidal activity of the Bacillus thuringiensis-based insecticide, DiPel, toward the lepidopterans Manduca sexta, Pieris rapae, Vanessa cardui, and Lymantria dispar. Using a similar methodology, it was found that gut bacteria were not required for the toxicity of DiPel or Cry1Ac or for the synergism of an otherwise sublethal concentration of Cry1Ac toward M. sexta. The toxicities of DiPel and of B. thuringiensis HD73 Cry− spore/Cry1Ac synergism were attenuated by continuously exposing larvae to antibiotics before bioassays. Attenuation could be eliminated by exposing larvae to antibiotics only during the first instar without altering larval sterility. Prior antibiotic exposure did not attenuate Cry1Ac toxicity. The presence of enterococci in larval guts slowed mortality resulting from DiPel exposure and halved Cry1Ac toxicity but had little effect on B. thuringiensis HD73 Cry− spore/Cry1Ac synergism. B. thuringiensis Cry− cells killed larvae after intrahemocoelic inoculation of M. sexta, Galleria mellonella, and Spodoptera litura and grew rapidly in plasma from M. sexta, S. litura, and Tenebrio molitor. These findings suggest that gut bacteria are not required for B. thuringiensis insecticidal activity toward M. sexta but that B. thuringiensis lethality is reduced in larvae that are continuously exposed to antibiotics before bioassay.

The Tate Library holds an extensive collection of print ephemera that includes private invitation cards, press releases, postcards, and promotional material from artists and galleries. In 2006, library staff began to notice a trend for an increasing amount of born-digital ephemera, circulated via email and vulnerable to loss, deletion and disintegration. In 2011, they undertook an internal research project to develop a strategy for collecting, storing and providing access to born-digital ephemera. As the creation and dissemination of electronic ephemera continues to grow rapidly, we need to ask how we can bridge the gap in our technical knowledge and apply current digital preservation research to our library collections. How can we establish a low-cost working best practice for collection, storage and access? And is there future potential to create external partnerships with other institutions facing the same issues?

A survey was carried out at Chelsea College of Arts Library in 2015 to investigate the currency of printed art ephemera, and to inform the development of its collection. The questions were: 1. Does your institution produce printed exhibition ephemera (i.e. exhibition announcements, private view cards, posters, etc.)?; 2. If yes, does your institution distribute these items by post?; 3. Is your policy on the above likely to change in the foreseeable future? Do you have any comments about this or about anything else to do with exhibition ephemera? Distributed to 250 organisations, this article analyses the data gathered from the replies received.

Purpose This paper aims to investigate automated teller machine (ATM) fraud in southwest Nigeria, as extant studies have not examined the unintended consequences of ATM subscription particularly the effect of the identity of fraudsters and the strategies for defrauding. Design/methodology/approach Using sequential exploratory strand of mixed method, data were collected from both ATM users and victims of ATM fraud using multi-stage sampling procedure. This involved purposive selection of Lagos and Oyo states. Findings Results showed that fraudsters were typically lovers, friends, relatives and sometimes children of victims. Strategies for defrauding included card cloning, swapping of cards and physical attacks at ATM galleries. Research limitations/implications Because of the size of the sample which is small, the research results may lack generalizability. More expansive works are needed across Nigeria in this regard. Practical implications The paper includes implications for policy initiative concerning the deployment and use of payment systems such as ATM in Nigeria. Social implications The paper reveals the limits of trust in cashless policy. It raises salient policy issues concerning the need for the governance of trust to engender adoption. Originality/value The paper characterizes fraudsters and their strategies for defrauding.

Micro, Small, and Medium Enterprises (MSME) Ecoprint Girly Lestari is a small business that sells fashion and accessories products with ecoprint patterns. This MSME is one of the MSMEs that sells its products at the Surabaya Kriya Gallery. Established in 2019, Ecoprint Girly Lestari does not have a conceptual and consistent visual identity. It can be seen through the differences in logo usage in each media. This condition makes consumers difficult to recognize their products. Therefore, this study aims to describe the visual identity design process for Ecoprint Girly Lestari MSMEs. This research is qualitative with interview, observation, documentation, and literature study data collection techniques and uses the STP and the SWOT analysis methods. The result of visual identity design is a logo with a design concept that has been adapted to the uniqueness and target audience of MSMEs. The logo is applied to several media such as hang tags, clothing labels, paper sleeves, paper bags, business cards, neon box and stationary. There are also supporting media such as brochures and x-banners. Guidelines for logo usage are written in Graphic Standard Manual (GSM).

Harihara is the amalgamation of two great gods in Hinduism, Siva and Vishnu. During the Late Classical Era (Majapahit period, 13th-15th centuries AD) three deification statues which portrayed the kings as Harihara have been found. Out of these three, two of them are not located in Indonesia anymore, one is part of the collection of Hermitage Museum, St. Petersburg, and one is in Christie’s Auction Gallery. Since these two statues are not widely known, they are barely mentioned or studied in the field of classical archaeology and art. This research focuses on the physical attributes of those two statues, particularly the clothing elements and divine attributes, in comparation to the deification statue of Raden Wijaya as Harihara, which is originated from Candi Simping and now is located in National Museum, Jakarta. The research was conducted using a qualitative-comparative method with iconographic and historical approach. It is found that while these statues show the amalgamation of Siva and Vishnu’s attributes, the depiction of Harihara in those statues are not exactly following Harihara iconography as regulated in the canons of Silpasastra and Manasara. While the canon physical attributes of Shiva and Vishnu side by side equally, in the depiction of Harihara in Java, those attributes are mixed and not always follows a rigid pattern. It is suggested that the depiction of kings as Harihara show an attempt to project them as the unifier of different factions and religious sects. The inequal depiction of Vishnu and Siva’s attributes in king’s deification statues indicates not only the dynamics of the religion in the era, but also as mean to build king’s image in the image of the God.

This research was conducted to determine students' level of literacy and financial efficacy on their interest in investing in the capital market using a quantitative method with experimental research. The treatment in this study is the socialization of the capital market with material related to an overview of investment in the Indonesian capital market, explanation of stocks and stock trading mechanisms, explanation of investor identity cards, and explanation of opening a stock account. This research was conducted at universities in Ternate City that already have the Indonesia Stock Exchange Gallery with a sample of students who have passed intermediate financial accounting courses and have learned basic investment knowledge. The contribution of this research is to provide capital market socialization to students so that they have an interest in investing in the capital market by knowing the basics of financial literacy and efficacy. This research design is quantitative research conducted on students in North Maluku with a total sample of 150 respondents. The data were obtained through experimental tests through research questionnaires, separating the control class from the experimental class and providing the capital market socialization treatment to the experimental class. The data analysis method used is the independent sample t-test, with the Mann Whitney test. The results showed that 1). There is no significant difference in the mean score of student financial literacy in the control and experimental classes; 2). There is a significant difference in the average value of Student Financial Efficacy in the control and experimental classes; 3). There is a significant difference in the average value of student interest in investing in the capital market in the control and experimental classes.

This research was conducted to determine students' level of literacy and financial efficacy on their interest in investing in the capital market using a quantitative method with experimental research. The treatment in this study is the socialization of the capital market with material related to an overview of investment in the Indonesian capital market, explanation of stocks and stock trading mechanisms, explanation of investor identity cards, and explanation of opening a stock account. This research was conducted at universities in Ternate City that already have the Indonesia Stock Exchange Gallery with a sample of students who have passed intermediate financial accounting courses and have learned basic investment knowledge. The contribution of this research is to provide capital market socialization to students so that they have an interest in investing in the capital market by knowing the basics of financial literacy and efficacy. This research design is quantitative research conducted on students in North Maluku with a total sample of 150 respondents. The data were obtained through experimental tests through research questionnaires, separating the control class from the experimental class and providing the capital market socialization treatment to the experimental class. The data analysis method used is the independent sample t-test, with the Mann Whitney test. The results showed that 1). There is no significant difference in the mean score of student financial literacy in the control and experimental classes; 2). There is a significant difference in the average value of Student Financial Efficacy in the control and experimental classes; 3). There is a significant difference in the average value of student interest in investing in the capital market in the control and experimental classes.

The role of micro, small and medium enterprises is very important in the effort to build the economy in Indonesia in the era of disruption because of its significant contribution to job creation and improving people's welfare. Problems that often arise in micro, small and medium enterprises include limited capital, lack of innovation, inaccurate distribution/distribution (conventional marketing, inadequate innovation, inefficient in managing finances, technology ignorance so that online marketing is not optimal). The objectives of this research are (a) to describe the product branding innovation of micro, small and medium enterprises of Kampoeng batik Jetis Sidoarjo Regency; (b) describe the supporting factors and the inhibiting factors for the branding innovation of the micro, small and medium enterprises of Kampoeng Batik Jetis Sidoarjo Regency. The research, which is located in Kampoeng Batik Jetis Sidoarjo, uses qualitative research methods. The reason for choosing this topic is that the micro, small and medium enterprises of Kampoeng Batik Jetis Sidoarjo Regency are limited in the management of their business branding so that their marketing is limited. The conclusions of the present research are 1) The innovation of product branding for micro, small and medium enterprises of Kampoeng Batik Jetis Sidoarjo Regency has not been carried out optimally. Jetis batik craftsmen in Sidoarjo Regency tend to follow their predecessors. Branding is built by providing logos, opening galleries, opening batik training, giving good service, giving craftsmen business cards. 2) The factors that support the product branding innovation of Kampoeng Batik Jetis Sidoarjo Regency are (a) very high market potential; (a) The selling price is relatively affordable to the public; (c) is a unique product; (d) Has unique characteristics; (e) The government is committed to developing micro, small and medium enterprises; (f) the not yet mushrooming of batik handicrafts in Indonesia; and (g) Opened market share.

Every year the Pskov State University hosts the International scientifi c and practical conference “Mukhin readings”, which received its name in honor of the Doctor of psychological Sciences, Honorary Professor of the Department of pedagogics and psychology Yury Mikhailovich Mukhin. He would have turned 95 on July 24, 2018. He devoted many years of his life to the search and systematization of art postcards with the images of masterpieces of world art, which he used in scientifi c and pedagogical activities. The famous collection of Y.M. Mukhin includes more than 12 500 postcards; 10 994 of them were donated by the widow of the scientist to the Pskov regional universal scientifi c library (PRUSB), where they are now kept in the Department of literature on culture and art, as well as in the Regional Center for work with rare and valuable documents of PRUSB. The article describes the content and value of this collection, the main part of which is devoted to paintings, but there are series of postcards with graphics, engravings, sculpture, jewelry, arts and crafts, book illustrations and miniatures, photos, etc. The cards represent a wide variety of pictorial genres: portraits, landscapes, still life, as well as historical, military, religious, domestic genre scenes. You can see here the paintings by famous Russian and foreign artists, as well as works of little-known and unknown authors. The presented reproductions demonstrate the values that the world’s largest galleries and museums have, covering historical periods from ancient times to the end of the 20th century, and acquaint with the paintings, on which many generations were brought up. Truly, the collection of Y.M. Mukhin is the pride of the people of Pskov and is the unique encyclopedia of art, the art world in miniature.

This research employed a novel and facile approach called nanoclay aerogel masterbatch.. This innovative technique was conducted by attaching the clay layers directly onto a mobile polymer, for example, polyethylene glycol (PEG), in order to modify the clay layer through PEG-clay intercalation and PEG-hydrogen bonding. This state was maintained with a small amount of the anionic polymer hydrogel, for example, kappa-carrageenan (KC), and turning it into a highly porous and fragile structure by freeze-drying, thus a so-called nanoclay aerogel masterbatch. The facile nanoclay aerogel masterbatch was able to be attained even at high clay loadings (55–67 wt.% of the inorganic clay content) with constant PEG and KC loadings. The interlayer spacing enlargement of the nanoclay galleries was around 17 Å with the typical lamellar morphology like a house of cards structure. The density values were within 0.108–0.122 g·cm−3. The thermal stabilities were up to 270°C, revealing better thermal stability for melt mixing with the commodity plastics at a high melting temperature. The flowability and processability were certified by the melt flow index (MFI) results. The highest nanoclay loading capacity (67 wt.%) of the achieved nanoclay aerogel masterbatch was selected to prepare PS-clay nanocomposites via a melt-mixing process. The comparative nanocomposites were produced by using organoclay. The results of the X-ray diffraction (XRD) and transmission electron microscopy (TEM) exhibited that the exfoliated morphologies were obtained at all clay contents (1–3 wt.%); however, the intercalated structure was gained by using organoclay. The outstanding transparency and brightness were remarked from the specimens prepared by using the nanoclay aerogel masterbatch. The brownish specimens were observed by using organoclay. The significant improvements of tensile properties, glass transition temperature (Tg), and thermal stability were noticed from the nanocomposites prepared using the nanoclay aerogel masterbatch.

Статья посвящена творчеству петербургского художника В.Ю. Забелина (Вика) и впервые вводит в научный оборот ряд его произведений. Вячеслав Юрьевич Забелин (1953–2016) — активный участник ленинградского андеграунда 1970–1980-х годов: основал творческую группу «Алипий», был одним из создателей ТЭИИ (Товарищества экспериментального изобразительного искусства) и первых независимых петербургских галерей. Исследование предпринято с целью определить особенности художественной стратегии Вика, находящейся на пересечении традиционного, авангардного и актуального искусства. Для характеристики произведений разных периодов творчества использованы методы иконологического, формального и компаративного анализа. В статье выявлены особенности использования В.Ю. Забелиным символической системы, которая базируется на христианских символах, характерных для произведений неофициальных художников позднесоветского периода. Анализируется способ сочетания разнородных мотивов в пространстве живописных полотен, в основе которых лежит техника коллажа. Авторами выдвинута гипотеза о влиянии коллажной техники на живописный метод Вика. Рассмотрение символической системы и коллажного метода в работах Вика позволяет подтвердить многократно высказанное исследователями мнение о многомерности художественного мира этого живописца. Полученные результаты открывают путь к дальнейшему более подробному изучению творчества Вика. The article gives a general description of the main aspects of the creative method of the Saint Petersburg artist Vic, an attempt is made to introduce a wide range of the artist's works into scientific circulation. Vyacheslav Yuryevich Zabelin (1953–2016) was an active participant in the Leningrad underground of the 70s and 80s: he founded the Alipiy creative group, was one of the founders of the TEII (Fellowship of Experimental Fine Arts) and the first independent Saint Petersburg galleries. The goal is to highlight the features of Vic's artistic strategy, located at the intersection of traditional, avant-garde and contemporary art. To achieve this task, a method of iconological, formal and comparative analysis is proposed based on the works of different periods of the oeuvre. The article reveals the nature of the artist's use of the symbolic system, which is based on Christian symbols, characteristic of non-official artists of the late Soviet period. The main ones are “apple”, “fish”, “light”, “dove” and “chalice”. Further, the method of connecting different motifs in the space of a painting canvas is analysed, which is based on the collage technique. A range of works is outlined in which Vic directly uses heterogeneous inclusions. Among the most characteristic are clippings from newspapers and magazines, playing cards, banknotes, photographs and reproductions of paintings. Based on the analysis, the authors put forward a hypothesis about the influence of collage technique on the method of compositional construction of pictorial works. Consideration of the symbolic system and the collage method in the works of Vic allows us to confirm the opinion repeatedly expressed by various researchers about the multidimensionality of the artist's view. The results obtained open the way for a further more detailed study of Vic's work.

The kidneys play an important role in cardiovascular disease (CVD), where renal co-morbidities accompany CVD in a large proportion of patients thus complicating their treatment regimen. Moreover, the incidence of acute renal injury after cardiac surgery plays an important role in disease progression. Emerging data suggest the importance of understanding the mechanisms of cardio-renal injury and the development of novel therapies that can be safely used with cardiovascular and renal co-existing pathologies. Although the role of G-protein coupled receptors (GPCRs) in CVD has been broadly recognized, their role in renal injury remains poorly understood. We have found, in a chronic mouse model of heart failure, attenuated renal fibrosis and attenuated pathologic RAAS activation by the small molecule GPCR-Gβγ inhibitor “gallein”. To investigate the direct effects of GPCR-Gβγ inhibition on renal injury, we utilized an acute renal ischemia-reperfusion (RIR) mouse model. Gβγ inhibition by gallein pretreatment attenuated the histopathological profile of RIR, including attenuation of tubular hypertrophy, apoptosis, cast formation, and tissue Lipocalin2 expression. This was accompanied by attenuated inflammation, reflected by reduced CCL2 and ICAM1 gene expression and cellular infiltration, in addition to reduced Collagen III gene expression. These preliminary results suggest a promising protective role for Gβγ inhibition in renal injury and remodeling. Future mechanistic investigation of this possible protective effect will provide better understanding of the role of GPCR-Gβγ signaling in cardio-renal injury and remodeling and possible novel therapeutic targets.

The Gendered Planet is an artistic research project, which analyzes and deconstructs the commodification of women’s bodies in Western neoliberal visual culture in which oppressive identities of women have been historically engineered. This interdisciplinary project uses pedagogies of activism and artistic research methodologies to reflect upon how a repeated action in the contexts of museums and galleries can bring different conversations on the intersections between capitalism, patriarchy, and possible effects on Anthropocene ecologies. This research aims to reveal the strategies, and social as well as environmental consequences through the pedagogical game Not my King which consists of cards that can be used for games and tarot reading.

AbstractRecently, we reported a novel mode of action in monarch butterfly (Danaus plexippus) larvae exposed to neonicotinoid insecticides: arrest in pupal ecdysis following successful larval ecdysis. In this paper, we explore arrested pupal ecdysis in greater detail and propose adverse outcome pathways to explain how neonicotinoids cause this effect. Using imidacloprid as a model compound, we determined that final-instar monarchs, corn earworms (Helicoverpa zea), and wax moths (Galleria mellonella) showed high susceptibility to arrested pupal ecdysis while painted ladies (Vanessa cardui) and red admirals (Vanessa atalanta) showed low susceptibility. Fall armyworms (Spodoptera frugiperda) and European corn borers (Ostrinia nubilalis) were recalcitrant. All larvae with arrested ecdysis developed pupal cuticle, but with incomplete shedding of larval cuticle and unexpanded pupal appendages; corn earworm larvae successfully developed into adults with unexpanded appendages. Delayed initiation of pupal ecdysis was also observed with treated larvae. Imidacloprid exposure was required at least 26 h prior to pupal ecdysis to disrupt the molt. These observations suggest neonicotinoids may disrupt the function of crustacean cardioactive peptide (CCAP) neurons, either by directly acting on their nicotinic acetylcholine receptors or by acting on receptors of inhibitory neurons that regulate CCAP activity.

Abstract The capture and analysis of diverse data is widely recognized as being vital to the design of new products and services across the digital economy. We focus on its use to inspire the co-design of visitor experiences in museums as a distinctive case that reveals opportunities and challenges for the use of personal data. We present a portfolio of data-inspired visiting experiences that emerged from a 3-year Research Through Design process. These include the overlay of virtual models on physical exhibits, a smartphone app for creating personalized tours as gifts, visualizations of emotional responses to exhibits, and the data-driven use of ideation cards. We reflect across our portfolio to articulate the diverse ways in which data can inspire design through the use of ambiguity, visualization, and inter-personalization; how data inspire co-design through the process of co-ideation, co-creation, and co-interpretation; and how its use must negotiate the challenges of privacy, ownership, and transparency. By adopting a human perspective on data, we are able to chart out the complex and rich information that can inform design activities and contribute to datasets that can drive creativity support systems.

ABSTRACTThis paper describes the five-year Lightfastness Correlation Project that I am conducting in sixteen institutions in the US and Western Europe, with the support of the Samuel H. Kress Foundation.Dr. Robert L. Feller, a scientist at the National Gallery of Art, published several papers in the 1970s in which he speculated that a certain duration of time could be correlated, in a general way, to the color changes noted in the Blue Wool Textile Fading Cards. Museums use the cards as inexpensive dosimeters, put somewhere in a gallery along with the art. Enough is known about their behavior to have confidence in their ability to indicate when it is time to remove an object from exhibition.The Blue Wools are also used in two Standards developed by ASTM International’s Subcommittee D01.57 on Artists’ Paints and Related Materials. ASTM D 5383 and ASTM D 5398 are simple lightfastness test methods. In them, the Blue Wool cards are exposed to natural daylight along with any colored material, and are used to tell the artist when it’s time to stop the test and as a rating device.Another ASTM Standard from D01.57, ASTM D4303, uses instruments to control the accumulated amount of natural daylight, or simulated daylight in a xenon arc light exposure machine. It also uses a spectrophotometer to calculate the color change that can occur in a test sample, expressed in CIE L*a*b*. There is also a standard formula for calculating color change that results in a single number, expressed as Delta E, or ∆E.The ∆E number is used by ASTM D01.57 to assign lightfastness ratings to artists’ coloring materials covered by its Specifications for various products. Initial development of the ASTM methods began in 1977; we have 33 years of data that confirms the worth of the methods used in our testing.What is the relationship between the results of Blue Wool testing and the results using D01.57’s technical ∆Es? This is a fundamental question we have yet to thoroughly examine. We have begun to work on the problem, using accelerated natural and artificial light sources as in ASTM D 4303. But no one has ever tried to compare the results of these two test methods in a museum environment, over an extended period of real time.“The Lightfastness Correlation Project” ends in August 2011, and a final scientific report will be submitted to the sponsor, The Samuel H. Kress Foundation, in September 2011.

IntroductionThis article suggests extensions to the place of ‘national collections’ of Australia’s migration histories, and considers the role of regional libraries and museums in collecting, preserving, and making accessible the history of migration. The article describes a recent collaboration between the Bonegilla Migrant Experience site, the Albury LibraryMuseum and the regionally-based Charles Sturt University (CSU) to develop a virtual, three-dimensional tour of Bonegilla, a former migrant arrival centre. Through this, the role of regional collections as keeping places of migration memories and narratives outside of those institutions charged with preserving the nation’s memory is highlighted and explored.What Makes a Nation’s Memory?In 2018 the Australian Research Council (ARC) awarded a Linkage grant to a collaboration between two universities (RMIT and Deakin), and the National Library of Australia, State Library of South Australia, State Library of Victoria, and State Library of New South Wales titled “Representing Multicultural Australia in National and State Libraries” (LP170100222). This Linkage project aimed to “develop a new methodology for evaluating multicultural collections, and new policies and strategies to develop and provide access to these collections” (RMIT Centre for Urban Research).One planned output of the Linkage project was a conference, to be held in early 2019, titled “Collecting for a Society’s Memory: National and State Libraries in Culturally Diverse Societies.” The conference call for papers suggested themes that included an interrogation of the relationship between libraries and ‘the collecting sector’, but with a focus still on National and State Libraries (Boyd). As an aside, the correlation between libraries and memories seemed slightly incongruous here, as archives and museums in particular would also be key in this collecting (and preserving) society’s memory, and also the libraries that exist outside of the national and state capitals.It felt like the project and conference had a definite ‘national’ focus, with the ‘regional’ mentioned only briefly in a suggested theme.At the same time that I was reading this call for papers and about the Linkage, I was part of a CSU Learning and Teaching project to develop online learning materials for students in our Teacher Education programs (history in particular) based around the Bonegilla Migrant Arrival Centre in Wodonga, Victoria. This project uses three-dimensional film technology to bring students to the Centre site, where they can take an interactive, curriculum-based tour of the site. Alongside the interactive online tour, a series of curricula were developed to work with the Australian History Curriculum. I wondered why community-led collections like these in the regions fall to the side in discussions of a ‘national’ (aka institutional) memory, or as part of a representation of a multicultural Australia, such as in this Linkage.Before I start exploring this question I want to acknowledge the limitations of the ARC Linkage framework in terms of the project mentioned above, and that the work that is being done in the “Representing Multicultural Australia in National and State Libraries” project is of value to professional practice and community; in this article I am using the juxtaposition of the two projects as an impetus to interrogate the role of regional collaboration, and to argue for a notion of national memory as a regional collecting concern.Bonegilla: A Contested SiteFrom 1947 through to 1971 over 300,000 migrants to Australia passed through the Bonegilla Migrant Reception and Training Centre (“Bonegilla”) at a defining time in Australia’s immigration history, as post-World War II migration policies encompassed non-English speaking Europeans displaced by the war (Pennay "Remembering Bonegilla" 43). Bonegilla itself is a small settlement near the Hume Dam, 10 km from the New South Wales town of Albury and the Victorian town of Wodonga. Bonegilla was a former Army Camp repurposed to meet the settlement agendas of multiple Australian governments.New migrants spent weeks and months at Bonegilla, learning English, and securing work. The site was the largest (covering 130 hectares of land) and longest-lasting reception centre in post-war Australia, and has been confirmed bureaucratically as nationally significant, having been added to the National Heritage Register in 2007 (see Pennay “Remembering Bonegilla” for an in-depth discussion of this listing process). Bonegilla has played a part in defining and redefining Australia’s migrant and multicultural history through the years, with Bruce Pennay suggesting thatperhaps Bonegilla has warranted national notice as part of an officially initiated endeavour to develop a more inclusive narrative of nation, for the National Heritage List was almost contemporaneously expanded to include Myall Creek. Perhaps it is exemplary in raising questions about the roles of the nation and the community in reception and training that morph into modern day equivalents. (“Memories and Representations” 46)Given its national significance, both formally and colloquially, Bonegilla has provided rich material for critical thinking around, for example, Australian multicultural identity, migration commemorations and the construction of cultural memory. Alexandra Dellios argues that Bonegilla and its role in Australia’s memory is a contested site, and thatdespite criticisms from historians such as Persian and Ashton regarding Bonegilla’s adherence to a revisionist narrative of multicultural progress, visitor book comments, as well as exchanges and performances at reunions and festivals, demonstrate that visitors take what they will from available frameworks, and fill in the ‘gaps’ according to their own collective memories, needs and expectations. (1075)This recognition of Bonegilla as a significant, albeit “heritage noir” (Pennay, “Memories and Representations” 48), agent of Australia’s heritage and memory makes it a productive site to investigate the question of regional collections and collaborations in constructing a national memory.Recordkeeping: By Government and CommunityThe past decade has seen a growth in the prominence of community archives as places of memory for communities (for example Flinn; Flinn, Stevens, and Shepherd; Zavala et al.). This prominence has come through the recognition of community archives as both valid sites of study as well as repositories of memory. In turn, this body of knowledge has offered new ways to think about collection practices outside of the mainstream, where “communities can make collective decisions about what is of enduring value to them, shape collective memory of their own pasts, and control the means through which stories about their past are constructed” (Caswell, Cifor, and Ramirez 58). Jimmy Zavala, and colleagues, argue that these collections “challenge hierarchical structures of governance found in mainstream archival institutions” (212), and offer different perspectives to those kept on the official record. By recognising both the official record and the collections developed and developing outside of official repositories, there are opportunities to deepen understandings and interpretations of historical moments in time.There are at least three possible formal keeping places of memories for those who passed through, worked at, or lived alongside Bonegilla: the National Archives of Australia, the Albury LibraryMuseum in Albury, New South Wales, and the Bonegilla Migrant Experience site itself outside of Wodonga. There will of course be records in other national, state, local, and community repositories, along with newspaper articles, people’s homes, and oral lore that contribute to the narrative of Bonegilla memories, but the focus for this article are these three key sites as the main sources of primary source material about the Bonegilla experience.Official administrative and organisational records of activity during Bonegilla’s reception period are held at the National Archives of Australia in the national capital, Canberra; these records contribute to the memory of Bonegilla from a nation-state perspective, building an administrative record of the Centre’s history and of a significant period of migration in Australia’s past. Of note, Bonegilla was the only migrant centre that created its own records on site, and these records form part of the series known as NAA: A2567, NAA A2571 1949–56 and A2572 1957–71 (Hutchison 70). Records of local staff employed at the site will also be included in these administrative files. Very few of these records are publicly accessible online, although work is underway to provide enhanced online and analogue access to the popular arrival cards (NAA A2571 1949-56 and A2572 1957–71) onsite at Bonegilla (Pennay, personal communication) as they are in high demand by visitors to the site, who are often looking for traces of themselves or their families in the official record. The National Archives site Destination Australia is an example of an attempt by the holder of these administrative records to collect personal stories of this period in Australia’s history through an online photograph gallery and story register, but by 2019 less than 150 stories have been published to the site, which was launched in 2014 (National Archives of Australia).This national collection is complemented and enhanced by the Bonegilla Migration Collection at the Albury LibraryMuseum in southern New South Wales, which holds non-government records and memories of life at Bonegilla. This collection “contains over 20 sustained interviews; 357 personal history database entries; over 500 short memory pieces and 700 photographs” (Pennay “Memories and Representations” 45). It is a ‘live’ collection, growing through contributions to the Bonegilla Personal History Register by the migrants and others who experienced the Centre, and through an ongoing relationship with the current Bonegilla Migrant Experience site to act as a collection home for their materials.Alongside the collection in the LibraryMuseum, there is the collection of infrastructure at the Bonegilla Migrant Experience (BME) site itself. These buildings and other assets, and indeed the absence of buildings, plus the interpretative material developed by BME staff, give further depth and meaning to the lived experience of post-war migration to Australia. Whilst both of these collections are housed and managed by local government agencies, I suggest in this article that these collections can still be considered community archives, given the regional setting of the collections, and the community created records included in the collections.The choice to locate Bonegilla in a fairly isolated regional setting was a strategy of the governments of the time (Persian), and in turn has had an impact on how the site is accessed; by who, and how often (see Dellios for a discussion of the visitor numbers over the history of the Bonegilla Migrant Experience over its time as a commemorative and tourist site). The closest cities to Bonegilla, Albury and Wodonga, sit on the border of New South Wales and Victoria, separated by the Murray River and located 300 km from Melbourne and 550 km from Sydney. The ‘twin towns’ work collaboratively on many civic activities, and are an example of a 1970s-era regional development project that in the twenty-first century is still growing, despite the regional setting (Stein 345).This regional setting justifies a consideration of virtual, and online access to what some argue is a site of national memory loaded with place-based connections, with Jayne Persian arguing that “the most successful forays into commemoration of Bonegilla appear to be website-based and institution-led” (81). This sentiment is reflected in the motivation to create further online access points to Bonegilla, such as the one discussed in this article.Enhancing Teaching, Learning, and Public Access to CollectionsIn 2018 these concepts of significant heritage sites, community archives, national records, and an understanding of migration history came together in a regionally-based Teaching and Learning project funded through a CSU internal grant scheme. The scheme, designed to support scholarship and enhance learning and teaching at CSU, funded a small pilot project to pilot a virtual visit to a real-life destination: the Bonegilla Migrant Experience site. The project was designed to provide key teaching and learning material for students in CSU Education courses, and those training to teach history in particular, but also enhance virtual access to the site for the wider public.The project was developed as a partnership between CSU, Albury LibraryMuseum, and Bonegilla Migrant Experience, and formalised through a Memorandum of Understanding with shared intellectual property. The virtual visit includes a three-dimensional walkthrough created using Matterport software, intuitive navigation of the walkthrough, and four embedded videos linked with online investigation guides. The site is intended to help online visitors ‘do history’ by locating and evaluating sources related to a heritage site with many layers and voices, and whose narrative and history is contested and told through many lenses (Grover and Pennay).As you walk through the virtual site, you get a sense of the size and scope of the Migrant Arrival Centre. The current Bonegilla Migrant Experience site sits at Block 19, one of 24 blocks that formed part of the Centre in its peak time. The guiding path takes you through the Reception area and then to the ‘Beginning Place’, a purpose built interpretative structure that “introduces why people came to Australia searching for a new beginning” (Bonegilla site guide). Moving through, you pass markers on the walls and other surfaces that link through to further interpretative materials and investigation guides. These guides are designed to introduce K-10 students and their teachers to practices such as exploring online archives and thematic inquiry learning aligned to the Australian History Curriculum. Each guide is accompanied by teacher support material and further classroom activities.The guides prompt and guide visitors through an investigation of online archives, and other repositories, including sourcing files held by the National Archives of Australia, searching for newspaper accounts of controversial events through the National Library of Australia’s digital repository Trove, and access to personal testimonies of migrants and refugees through the Albury LibraryMuseum Bonegilla Migration Collection. Whilst designed to support teachers and students engaging with the Australian History Curriculum, these resources are available to the public. They provide visitors to the virtual site an opportunity to develop their own critical digital literacy skills and further their understanding of the official records along with the community created records such as those held by the Albury LibraryMuseum.The project partnership developed from existing relationships between cultural heritage professionals in the Albury Wodonga region along with new relationships developed for technology support from local companies. The project also reinforced the role of CSU, with its regional footprint, in being able to connect and activate regionally-based projects for community benefit along with teaching and learning outcomes.Regional CollaborationsLiz Bishoff argues for a “collaboration imperative” when it comes to the galleries, libraries, archives, and museums (GLAM) sector’s efficacy, and it is the collaborative nature of this project that I draw on in this article. Previous work has also suggested models of convergence, where multiple institutions in the GLAM sector become a single institution (Warren and Matthews 3). In fact the Albury LibraryMuseum is an example of this model. These converged models have been critiqued from resourcing, professionalisation and economic perspectives (see for example Jones; Hider et al.; Wellington), but in some cases for local government agencies especially, they are an effective way of delivering services to communities (Warren and Matthews 9). In the case of this virtual tour, the collaboration between local government and university agencies was temporal for the length of the project, where the pooling of skills, resources, and networks has enabled the development of the resource.In this project, the regional setting has allowed and taken advantage of an intimacy that I argue may not have been possible in a metropolitan or urban setting. The social intimacies of regional town living mean that jobs are often ‘for a long time (if not for life)’, lives intersect in more than a professional context, and that because there are few pathways or options for alternative work opportunities in the GLAM professions, there is a vested interest in progress and success in project-based work. The relationships that underpinned the Bonegilla virtual tour project reflect many of these social intimacies, which included former students, former colleagues, and family relationships.The project has modelled future strategies for collaboration, including open discussions about intellectual property created, the auspicing of financial arrangements and the shared professional skills and knowledge. There has been a significant enhancement of collaborative partnerships between stakeholders, along with further development of professional and personal networks.National Memories: Regional ConcernsThe focus of this article has been on records created about a significant period in Australia’s migration history, and the meaning that these records hold based on who created them, where they are held, and how they are accessed and interpreted. Using the case study of the development of a virtual tour of a significant site—Bonegilla—I have highlighted the value of regional, non-national collections in providing access to and understanding of national memories, and the importance of collaborative practice to working with these collections. These collections sit physically in the regional communities of Albury and Wodonga, along with at the National Archives of Australia in Canberra, where they are cared for by professional staff across the GLAM sector and accessed both physically and virtually by students, researchers, and those whose lives intersected with Bonegilla.From this, I argue that by understanding national and institutional recordkeeping spaces such as the National Archives of Australia as just one example of a place of ‘national memory’, we can make space for regional and community-based repositories as important and valuable sources of records about the lived experience of migration. Extending this further, I suggest a recognition of the role of the regional setting in enabling strong collaborations to make these records visible and accessible.Further research in this area could include exploring the possibility of giving meaning to the place of record creation, especially community records, and oral histories, and how collaborations are enabling this. In contrast to this question, I also suggest an exploration of the role of the Commonwealth staff who created the records during the period of Bonegilla’s existence, and their social and cultural history, to give more meaning and context to the setting of the currently held records.ReferencesBishoff, Liz. “The Collaboration Imperative.” Library Journal 129.1 (2004): 34–35.Boyd, Jodie. “Call for Papers: Collecting for a Society’s Memory: National and State Libraries in Culturally Diverse Societies.” 2018. 1 Apr. 2019 <https://networks.h-net.org/node/73374/announcements/2079324/collecting-society%E2%80%99s-memory-national-and-state-libraries>.Caswell, Michelle, Marika Cifor, and Mario H. Ramirez. “‘To Suddenly Discover Yourself Existing': Uncovering the Impact of Community Archives.” The American Archivist 79.1 (2016): 56–81.Dellios, Alexandra. “Marginal or Mainstream? Migrant Centres as Grassroots and Official Heritage.” International Journal of Heritage Studies 21.10 (2015): 1068–83.Flinn, Andrew. “Community Histories, Community Archives: Some Opportunities and Challenges.” Journal of the Society of Archivists 28.2 (2007): 151–76.Flinn, Andrew, Mary Stevens, and Elizabeth Shepherd. “Whose Memories, Whose Archives? Independent Community Archives, Autonomy and the Mainstream.” Archival Science 9.1–2 (2009): 71.Grover, Paul, and Bruce Pennay. “Learning & Teaching Grant Progress Report.” Albury Wodonga: Charles Sturt U, 2019.Hider, Philip, Mary Anne Kennan, Mary Carroll, and Jessie Lymn. “Exploring Potential Barriers to Lam Synergies in the Academy: Institutional Locations and Publishing Outlets.” The Expanding LIS Education Universe (2018): 104.Hutchison, Mary. “Accommodating Strangers: Commonwealth Government Records of Bonegilla and Other Migrant Accommodation Centres.” Public History Review 11 (2004): 63–79.Jones, Michael. “Innovation Study: Challenges and Opportunities for Australia’s Galleries, Libraries, Archives and Museums.” Archives & Manuscripts 43.2 (2015): 149–51.National Archives of Australia. “Snakes in the Laundry... and Other Horrors”. Canberra, 29 May 2014. <http://www.naa.gov.au/about-us/media/media-releases/2014/25.aspx>.Pennay, Bruce. “‘But No One Can Say He Was Hungry’: Memories and Representations of Bonegilla Reception and Training Centre.” History Australia 9.1 (2012): 43–63.———. “Remembering Bonegilla: The Construction of a Public Memory Place at Block 19.” Public History Review 16 (2009): 43–63.Persian, Jayne. “Bonegilla: A Failed Narrative.” History Australia 9.1 (2012): 64–83.RMIT Centre for Urban Research. “Representing Multicultural Australia in National and State Libraries”. 2018. 11 Feb. 2019 <http://cur.org.au/project/representing-multicultural-australia-national-state-libraries/>.Stein, Clara. “The Growth and Development of Albury-Wodonga 1972–2006: United and Divided.” Macquarie U, 2012.Warren, Emily, and Graham Matthews. “Public Libraries, Museums and Physical Convergence: Context, Issues, Opportunities: A Literature Review Part 1.” Journal of Librarianship and Information Science (2018): 1–14.Wellington, Shannon. “Building Glamour: Converging Practice between Gallery, Library, Archive and Museum Entities in New Zealand Memory Institutions.” Wellington: Victoria U, 2013.Zavala, Jimmy, Alda Allina Migoni, Michelle Caswell, Noah Geraci, and Marika Cifor. “‘A Process Where We’re All at the Table’: Community Archives Challenging Dominant Modes of Archival Practice.” Archives and Manuscripts 45.3 (2017): 202–15.

On 10 September 2012, a cat named Tuxedo Stan launched his campaign for mayor of the Halifax Regional Municipality in Nova Scotia, Canada (“Tuxedo Stan for Mayor”). Backed by his human supporters in the Tuxedo Party, he ran on a platform of animal welfare: “Tuxedo Stan for Mayor Because Neglect Isn’t Working.” Artwork Courtesy of Joe Popovitch As a feline activist, Tuxedo Stan joins an unexpected—if not entirely unprecedented—cohort of cats that advocate for animal welfare through their “cute” appeals for humane treatment. From Tuxedo Stan’s internet presence to his appearance on Anderson Cooper’s CNN segment “The RidicuList,” Tuxedo Stan’s cute campaign opens space for a cultural imaginary that differently envisions animals’ and humans’ political responsibilities. Who Can Be a Moral Agent? Iris Marion Young proposes “political responsibility” as a way to answer a question central to human and animal welfare: “How should moral agents—both individual and organizational—think about their responsibilities in relation to structural social injustice?” (7). In legal frameworks, responsibility is connected to liability: an individual acts, harm occurs, and the law decides how much liability the individual should assume. However, Young redefines responsibility in relation to structural injustices, which she conceptualizes as “harms” that result from “structural processes in which many people participate.” Young argues that “because it is therefore difficult for individuals to see a relationship between their own actions and structural outcomes, we have a tendency to distance ourselves from any responsibility for them” (7). Young presents political responsibility as a call to share the responsibility “to engage in actions directed at transforming the structures” and suggests that the less-advantaged might organize and propose “remedies for injustice, because their interests [are] the most acutely at stake” and because they are vulnerable to the actions of others “situated in more powerful and privileged positions” (15). Though Young does not address animals, her conception of responsible agency raises a question: who can be a moral agent? Arguably, the answer to this question changes as cultural imaginaries expand to accommodate difference, including gender- and species-difference. Corey Wrenn analyzes a selection of anti-suffragette postcards that equate granting votes to women as akin to granting votes to cats. Young shifts responsibility from a liability to a political frame, but Wrenn’s work suggests that a further shift is necessary where responsibility is gendered and tied to domestic, feminized roles: Cats and dogs are gendered in contemporary American culture…dogs are thought to be the proper pet for men and cats for women (especially lesbians). This, it turns out, is an old stereotype. In fact, cats were a common symbol in suffragette imagery. Cats represented the domestic sphere, and anti-suffrage postcards often used them to reference female activists. The intent was to portray suffragettes as silly, infantile, incompetent, and ill-suited to political engagement. (Wrenn) Dressing cats in women’s clothing and calling them suffragettes marks women as less-than-human and casts cats as the opposite of human. The frilly garments, worn by cats whose presence evoked the domestic sphere, suggest that women belong in the domestic sphere because they are too soft, or perhaps too cute, to contend with the demands of public life. In addition, the cards that feature domestic scenes suggest that women should account for their families’ welfare ahead of their own, and that women’s refusal to accept this arithmetic marks them as immoral—and irresponsible—subjects. Not Schrödinger's Cat In different ways, Jacques Derrida and Carey Wolfe explore the question Young’s work raises: who can be a moral agent? Derrida and Wolfe complicate the question by adding species difference: how should (human) moral agents think about their responsibilities (to animals)? Prompted by an encounter with his cat, Jacques Derrida follows the figure of the animal, through a variety of texts, in order to make sensible the trace of “the animal” as it has appeared in Western traditions. Derrida’s cat accompanies him as Derrida playfully, and attentively, deconstructs the rationalist, humanist discourses that structure Western philosophy. Discourses, whose tenets reflect the systems of beliefs embedded within a culture, are often both hegemonic and invisible; at least for those who enjoy privileged positions within the culture, discourses may simply appear as common sense or common knowledge. Derrida argues that Western, humanist thinking has created a discourse around “the human” and that this discourse deploys a reductive figure of “the animal” to justify human supremacy and facilitate human exceptionalism. Human exceptionalism is the doctrine that humans’ superiority to animals exempts humans from behaving humanely towards those deemed non-human, and it is the hegemony of the discourse of human exceptionalism that Derrida contravenes. Derrida interrupts by entering the discourse with “his” cat and creating a counter-narrative that troubles “the human” hegemony by redefining what it means to think. Derrida orients his intellectual work as surrender—he surrenders to the gaze of his cat and to his affectionate response to her presence: “the cat I am talking about is a real cat, truly, believe me, a little cat. The cat that looks at me naked and that is truly a little cat, this cat I am talking about…It comes to me as this irreplaceable living being that one day enters my space, into this place where it can encounter me, see me, even see me naked” (6-9, italics in original). The diminutive Derrida uses to describe his cat, she is little and truly a little cat, gestures toward affection, or affect, as the “thing…philosophy has, essentially, had to deprive itself of” (7). For Derrida, rationalist thinking hurries to “enclose and circumscribe the concept of the human as much as that of reason,” and it is through this movement toward enclosure that rationalist humanism fails to think (105). While Derrida questions the ethics of humanist philosophy, Carey Wolfe questions the ethics of humanism. Wolfe argues that “the operative theories and procedures we now have for articulating the social and legal relation between ethics and action are inadequate” because humanism imbues discourses about human and/or animal rights with utilitarian and contractarian logics that are inherently speciesist and therefore flawed (192). Utilitarian approaches attempt to determine the morality of a given action by weighing the act’s aggregate benefit against its aggregate harm. Contractarian approaches evaluate a given (human or animal) subject’s ability to understand and comply with a social contract that stipulates reciprocity; if a subject receives kindness, that subject must understand their implied, moral responsibility to return it. When opponents of animal rights designate animals as less capable of suffering than humans and decide that animals cannot enter moral contracts, animals are then seen as not only undeserving of rights but as incapable of bearing rights. As Wolfe argues, rights discourse—like rationalist humanism—reaches an impasse, and Wolfe proposes posthumanist theory as the way through: “because the discourse of speciesism…anchored in this material, institutional base, can be used to mark any social other, we need to understand that the ethical and philosophical urgency of confronting the institution of speciesism and crafting a posthumanist theory of the subject has nothing to do with whether you like animals” (7, italics in original). Wolfe’s strategic statement marks the necessity of attending to injustice at a structural level; however, as Tuxedo Stan’s campaign demonstrates, at a tactical level, how much you “like” an animal might matter very much. Seriously Cute: Tuxedo Stan as a Moral Agent Tuxedo Stan’s 2012-13 campaign pressed for improved protections for stray and feral cats in the Halifax Regional Municipality (HRM). While “cute” is a subjective, aesthetic judgment, numerous internet sites make claims like: “These 30 Animals With Their Adorable Miniature Versions Are The Cutest Thing Ever. Awwww” (“These 30 Animals”). From Tuxedo Stan’s kitten pictures to the plush versions of Tuxedo Stan, available for purchase on his website, Tuxedo Stan’s campaign positioned him within this cute culture (Chisolm “Official Tuxedo Stan Minion”). Photo Courtesy of Hugh Chisolm, Tuxedo Party The difference between Tuxedo Stan’s cute and the kind of cute invoked by pictures of animals with miniature animals—the difference that connects Tuxedo Stan’s cute to a moral or ethical position—is the narrative of political responsibility attached to his campaign. While existing animal protection laws in Halifax’s Animal Protection Act outlined some protections for animals, “there was a clear oversight in that issues related to cats are not included” (Chisolm TuxedoStan.com). Hugh Chisholm, co-founder of the Tuxedo Party, further notes: There are literally thousands of homeless cats — feral and abandoned— who live by their willpower in the back alleys and streets and bushes in HRM…But there is very little people can do if they want to help, because there is no pound. If there’s a lost or injured dog, you can call the pound and they will come and take the dog and give it a place to stay, and some food and care. But if you do the same thing with a cat, you get nothing, because there’s nothing in place. (Mombourquette) Tuxedo Stan’s campaign mobilizes cute images that reveal the connection between unnoticed and unrelieved suffering. Proceeds from Tuxedo Party merchandise go toward Spay Day HRM, a charity dedicated to “assisting students and low-income families” whose financial situations may prevent them from paying for spay and neuter surgeries (Chisholm TuxedoStan.com). According to his e-book ME: The Tuxedo Stan Story, Stan “wanted to make a difference in the lives of tens of thousands of homeless, unneutered cats in [Halifax Regional Municipality]. We needed a low-cost spay/neuter clinic. We needed a Trap-Neuter-Return and Care program. We needed a sanctuary for homeless, unwanted strays to live out their lives in comfort” (Tuxedo Stanley and Chisholm 14). As does “his” memoir, Tuxedo Stan’s Pledge of Compassion and Action follows Young’s logic of political responsibility. Although his participation is mediated by human organizers, Tuxedo Stan is a cat pressing legislators to “pledge to help the cats” by supporting “a comprehensive feline population control program to humanely control the feline population and prevent suffering” and by creating “an affordable and accessible spay/neuter program” (Chisholm TuxedoStan.com). While framing the feral cat population as a “problem” that must be “fixed” upholds discourses around controlling subjected populations’ reproduction, Tuxedo Stan’s campaign also opens space for a counternarrative that destabilizes the human exceptionalism that encompasses his campaign. A Different ‘Logic’, a Different Cultural Imaginary As Tuxedo Stan launched his campaign in 2012, fellow feline Hank ran for the United States senate seat in Virginia – he received approximately 7,000 votes and placed third (Wyatt) – and “Mayor” Stubbs celebrated his 15th year as the honorary mayor of Talkeetna, Alaska, also in the United States: Fifteen years ago, the citizens of Talkeetna (pop. 800) didn’t like the looks of their candidates for mayor. Around that same time resident Lauri Stec, manager of Nagley’s General Store, saw a box of kittens and decided to adopt one. She named him Stubbs because he didn’t have a tail and soon the whole town was in love with him. So smitten were they with this kitten, in fact, that they wrote him in for mayor instead of deciding on one of the two lesser candidates. (Friedman) Though only Stan and Hank connect their candidacy to animal welfare activism, all three cats’ stories contribute to building a cultural imaginary that has drawn responses across social and news media. Tuxedo Stan’s Facebook page has 19,000+ “likes,” and Stan supporters submit photographs of Tuxedo Stan “minions” spreading Tuxedo Stan’s message. The Tuxedo Party’s website maintains a photo gallery that documents “Tuxedo Stan’s World Tour”: “Tuxedo Stan’s Minions are currently on their world tour spreading his message of hope and compassion for felines around the globe" (Chisholm TuxedoStan.com). Each minion’s photo in the gallery represents humans’ ideological and financial support for Tuxedo Stan. News media supported Tuxedo Stan, Hank for Senate, and Mayor Stubbs’s candidacies in a more ambiguous fashion. While Craig Medred argues that “Silly 'Alaska cat mayor' saga spotlights how easily the media can be scammed” (Medred), a CBC News video announced that Tuxedo Stan was “interested in sinking his claws into the top seat at City Hall” and ready to “mark his territory around the mayor's seat” (“Tuxedo Stan the cat chases Halifax mayor chair”), and Lauren Strapagiel reported on Halifax’s “cuddliest would-be mayor.” In an unexpected echo of Derrida’s language, as Derrida repeats that he is truly talking about a cat, truly a little cat, CNN journalist Anderson Cooper endorses Tuxedo Stan for mayor and follows his endorsement with this statement: If he’s serious about a career in politics, maybe he should come to the United States. Just look at the mayor of Talkeetna, Alaska. That’s Stubbs the cat, and he’s been the mayor for 15 years. I’m not kidding…Not only that, but right now, as we speak, there is a cat running for Senate from Virginia. (Cooper) As he introduces a “Hank for Senate” campaign video, again Cooper mentions that he is “not kidding.” While Cooper’s “not kidding” echoes Derrida’s “truly,” the difference in meanings is différance. For Derrida, his encounter with his cat is “a matter of developing another ‘logic’ of decision, of the response and of the event…a matter of reinscribing the différance between reaction and response, and hence this historicity of ethical, juridical, or political responsibility, within another thinking of life, of the living, within another relation of the living, to their own…reactional automaticity” (126). Derrida proceeds through the impasse, the limit he identifies within philosophical engagements with animals, by tracing the ways his little cat’s presence affects him. Derrida finds another logic, which is not logic but surrender, to accommodate what he, like Young, terms “political responsibility.” Cooper, however, applies the hegemonic logic of human exceptionalism to his engagement with feline interlocutors, Tuxedo Stan, Hank for Senate, and Mayor Stubbs. Although Cooper’s segment, called “The RidicuList,” makes a pretense of political responsibility, it is different in kind from the pretense made in Tuxedo Stan’s campaign. As Derrida argues, a “pretense…even a simple pretense, consists in rendering a sensible trace illegible or imperceptible” (135). Tuxedo Stan’s campaign pretends that Tuxedo Stan fits within humanist, hegemonic notions of mayoral candidacy and then mobilizes this cute pretense in aid of political responsibility; the pretense—the pretense in which Tuxedo Stan’s human fans and supporters engage—renders the “sensible” trace of human exceptionalism illegible, if not imperceptible. Cooper’s pretense, however, works to make legible the trace of human exceptionalism and so to reinscribe its discursive hegemony. Discursively, the political potential of cute in Tuxedo Stan’s campaign is that Tuxedo Stan’s activism complicates humanist and posthumanist thinking about agency, about ethics, and about political responsibility. Thinking about animals may not change animals’ lives, but it may change (post)humans’ responses to these questions: Who can be a moral agent? How should moral agents—both individual and organizational, both human and animal—“think” about how they respond to structural social injustice? Epilogue: A Political Response Tuxedo Stan died of kidney cancer on 8 September 2013. Before he died, Tuxedo Stan’s campaign yielded improved cat protection legislation as well as a $40,000 endowment to create a spay-and-neuter facility accessible to low-income families. Tuxedo Stan’s litter mate, Earl Grey, carries on Tuxedo Stan’s work. Earl Grey’s campaign platform expands the Tuxedo Party’s appeals for animal welfare, and Earl Grey maintains the Tuxedo Party’s presence on Facebook, on Twitter (@TuxedoParty and @TuxedoEarlGrey), and at TuxedoStan.com (Chisholm TuxedoStan.com). On 27 February 2014, Agriculture Minister Keith Colwell of Nova Scotia released draft legislation whose standards of care aim to prevent distress and cruelty to pets and to strengthen their protection. They…include proposals on companion animal restraints, outdoor care, shelters, companion animal pens and enclosures, abandonment of companion animals, as well as the transportation and sale of companion animals…The standards also include cats, and the hope is to have legislation ready to introduce in the spring and enacted by the fall. (“Nova Scotia cracks down”) References Chisolm, Hugh. “Tuxedo Stan Kitten.” Tuxedo Party Facebook Page, 20 Oct. 2012. 2 Mar. 2014. Chisholm, Hugh. “Official Tuxedo Stan Minion.” TuxedoStan.com. Tuxedo Stanley and the Tuxedo Party. 2 Mar. 2014. Chisolm, Hugh. “You're Voting for Fred? Not at MY Polling Station!” Tuxedo Party Facebook Page, 20 Oct. 2012. 2 Mar. 2014. Chisholm, Hugh, and Kathy Chisholm. TuxedoStan.com. Tuxedo Stanley and the Tuxedo Party. 2 Mar. 2014. Cooper, Anderson. “The RidicuList.” CNN Anderson Cooper 360, 24 Sep. 2012. 2 Mar. 2014. Crenshaw, Kimberlé. “Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory and Antiracist Politics.” University of Chicago Legal Forum 1989: 139–67. 2 Mar. 2014. Derrida, Jacques. The Animal That Therefore I Am. Trans. David Willis. New York: Fordham University Press, 2008. Friedman, Amy. “Cat Marks 15 Years as Mayor of Alaska Town.” Newsfeed.time.com, 17 July 2012. 2 March 2014. Medred, Craig. “Silly ‘Alaska Cat Mayor’ Saga Spotlights How Easily the Media Can Be Scammed.” Alaska Dispatch, 11 Sep. 2014. 2 Mar. 2014. Mombourquette, Angela. “Candidate’s Ethics Are as Finely Honed as His Claws.” The Chronicle Herald, 27 Aug. 2012. 2 Mar. 2014. “Nova Scotia Cracks Down on Tethering of Dogs.” The Chronicle Herald 27 Feb. 2014. 2 Mar. 2014. Pace, Natasha. “Halifax City Council Doles Out Cash to Help Control the Feral Cat Population.” Global News 14 May 2013. 2 Mar. 2014. Popovitch, Joe. “Tuxedo Stan for Mayor Because Neglect Isn’t Working.” RefuseToBeBoring.com. 2 Mar. 2014. Strapagiel, Lauren. “Tuxedo Stan, Beloved Halifax Cat Politician, Dead at 3.” OCanada.com, 9 Sep. 2013. 2 Mar. 2014. “These 30 Animals with Their Adorable Miniatures Are the Cutest Thing Ever. Awwww.” WorthyToShare.com, n.d. 2 Mar. 2014. “Tuxedo Stan for Mayor Dinner Highlights.” Vimeo.com, 2 Mar. 2014. Tuxedo Stanley, and Kathy Chisholm. ME: The Tuxedo Stan Story. Upper Tantallon, Nova Scotia: Ailurophile Publishing, 2014. 2 Mar. 2014. “Tuxedo Stan the Cat Chases Halifax Mayor Chair.” CBC News, 13 Aug. 2012. 2 Mar. 2014. Wolfe, Cary. Animal Rites: American Culture, the Discourse of Species, and Posthumanist Theory. Chicago: University of Chicago Press, 2003. Wrenn, Corey. “Suffragette Cats Are the Original Cat Ladies.” Jezebel.com, 6 Dec. 2013. 2 Mar. 2014. Wyatt, Susan. “Hank, the Cat Who Ran for Virginia Senate, Gets MMore than 7,000 Votes.” King5.com The Pet Dish, 7 Nov. 2012. 2 Mar. 2014. Young, Iris Marion. “Political Responsibility and Structural Injustice.” Lindley Lecture. Department of Philosophy, University of Kansas. 5 May 2003.

Magic and art are products of human connection with the universe, offering answers to questions of meaning and working in interstices between fiction and reality. Magic can and does permeate all forms of media and is depicted as both entertaining and dangerous, as shaping world views, and as practised by a vast array of individuals and groups across cultures. Creative practices in cinema, radio, and installation art suggest that deceptive illusions created through magic techniques can be an effective means of creating compelling and engaging media experiences. It is not surprising, then, that in contemporary art forms involving mixed media and mixed (or augmented) reality the study of magic can offer valuable insights into how technologies mediate audience experiences and how artists can manipulate audience perceptions. Despite art often being described as ‘magical’ (Jones; Charlesworth), there is limited scholarly research applying the philosophical and socio-cultural construct of magic to contemporary art, leaving much to explore with regard to the intersections between magic and art. Scholars and artists have instead preferred to draw from more established bodies of theory in theatre and performance studies (Laurel), cinema (Marsh), and narrative (Murray). This article hones in on that intersection by applying the understudied principles and techniques of magicians to the interpretation and analysis of artworks by Canadian artists Janet Cardiff and George Bures Miller. Making ‘magic’ here is not about the supernatural but refers to the refined practice of ‘doing tricks’, developed over thousands of years across many cultures. The aim of this article therefore is to introduce the reader to two interactive artworks through the lens of magic. Through these examples, we demonstrate the direct correlations between the principles of illusion in magic and media-based illusions in art, inviting the recognition of common ground between the equally niche spheres of magicians and contemporary artists. Cardiff and Miller are a well-known contemporary artist duo whose work exemplifies trends in audio-based performance work (Collins) and site specificity (Ross). However, their work is not generally analysed through the lens of magic. Here, we focus on it as ‘mixed reality’ art, specifically ‘augmented reality’ (in contrast to augmented virtuality), a concept that was defined by Milgram and Kishino as any case in which an otherwise real environment is ‘augmented’ by means of virtual (computer graphic) objects. Since the introduction of these terms—‘mixed reality’ and ‘augmented reality’—technologies have made many leaps across innumerable modes of media. Yet their distinction remains useful to categorise artworks and describe any mixed reality approaches that work towards “the existence of a combined pair of a real and virtual space”. In augmented reality, while “the visual as the dominant mode of perception and integration of real and virtual space” (Strauss, Fleischmann et al.), sound can be used for sensory immersion, and to play tricks on the minds of audiences. These distinctions are often critical in discussions of art, especially when “illusion plays a crucial role as it makes permeable the perceptual limit between the represented objects and the material spaces we inhabit” (Avram). Mixed reality artworks often make unique combinations of audio-visual elements, and sometimes activate other senses such as tactile and olfactory. In these works, artists use illusion to connect the embodied experience of the audience members to the electronically mediated experience of their design, which brings us back to magic. Introduction to Conjuring and Deception It is worthwhile to briefly visit the key principles of magic that most clearly tie together conjuring and mixed reality artworks: framing context, consistency, continuity, conviction, justification, surprise, and disguise. These principles are routinely used in combination by magicians to deceive audiences and are commonly referred to under the umbrella term of ‘misdirection’, defined as “that which directs the audience towards the effect and away from the method” (Lamont and Wiseman 3). Conjuring consists of “creating illusions of the impossible” (Nelms), which are comprised of a method (how the trick is achieved) and an effect (what the audience perceives). The principles that form the foundation of conjuring are centred on the creation of illusions in a theatrical context, either on stage or via close-up magic. Think of the famous genius pair of stage magicians Penn & Teller and their blockbuster magic competition television series Fool Us. Now research has revealed how these techniques can also be examined in a broader context than entertainment and across many scholarly disciplines. This research has occurred within the fields of cognitive science (Macknik et al.; Macknik & Martinez-Conde; Macknik, Martinez-Conde, et al.), psychology (Polidoro; Tatler and Kuhn) and interaction design (de Jongh Hepworth; Marchak; Tognazzini). These investigations demonstrate the significance and value of techniques drawn from conjuring across various fields. Indeed, as Macknik states, “there are specific cases in which the magician’s intuitive knowledge is superior to that of the neuroscientist” (Macknik, Mac King, et al.). A successful magic trick requires the audience to experience the effect while unaware of the method (Lamont and Wiseman). Examining the creation of illusions in terms of method and effect is not only applicable to conjuring but also resonates with other forms of media that rely on suspension of disbelief. For example, in the context of cinema, the audience should be engaged with the content on the screen rather than the presentation apparatus. In virtual environments, the aim of the developer is also generally to ensure that the user experiences the effect (immersion in the virtual world) while suppressing awareness of the medium (method). In conjuring, many approaches to deception rely on indirect reinforcement in which a situation is implied rather than stated. When magician and theorist Dariel Fitzkee describes conjuring, he suggests that implication is effective because it “seems to the spectator to be a voluntary decision on his part, uninfluenced by the magician. It is also stronger because such conclusions, reached in this manner, do not seem to be of particular importance to the performer” (97). Both these elements significantly increase conviction, reduce suspicion and are very relevant to the technique of ‘suspending disbelief’ often applied to cinema. Through suggestion, the filmmakers ensured that viewers who themselves had previously constructed a false frame would readily interpret the film document as authentic, so long as the experience did not drastically deviate from expectations. This form of deception is evident in two works by Cardiff and Miller that rely primarily on sound in careful combination with visual and spatial elements to create ambiguous elements that can make the audience question what is real and virtual. The Paradise Institute (Cardiff and Miller) and Walks (Cardiff 1991–2006) utilise the process of binaural recording whereby two microphones are placed inside the ears of a dummy head to convey realistic spatial sound simulations via headphone playback. Next, we look at these artworks as a mode of conjuring taking up methods and desired effects of the art of magic. The Paradise Institute The Paradise Institute was originally produced for the 2001 Canadian Pavilion at the Venice Biennale. The work draws on the language and experience of cinema, creating a film-like experience using the illusory principles of magic. To experience the work, viewers approach a simple plywood pavilion, mount a set of stairs, and enter. We first experienced The Paradise Institute at PS1 Gallery, New York in 2001. The first illusion in a series is that this tiny dimly lit interior, complete with red carpet and two rows of velvet-covered seats, is an actual theatre. Once seated, we peer over the balcony onto a miniature replica of a grand old movie theatre created with techniques of hyper-perspective (accentuated depth and extreme angles as in a theatre set). Then we put on the headphones provided, and the projection begins. Beyond the perceptual illusion of the theatre space itself, the primary illusionary device is sound design that combines audio from the fragmented narrative depicted on screen with simulated sounds from the theatre audience. This technique is analogous to offscreen sound in cinema (Davies). Several stories run simultaneously. There is the ‘visual film’ and its accompanying soundtrack; layered over this is the ‘aural action’ of a supposed audience. The film is a mix of genres: part noir, part thriller, part sci-fi, and part experimental. What is more particular about the installation is the personal binaural surround sound that every individual in the audience experiences through the headphones. The sense of isolation each person might feel is disrupted by intrusions seemingly coming from inside the theatre. A mobile phone belonging to a member of the audience rings. A close ‘female friend’ whispers intimately in your ear: “Did you check the stove before we left?” Fiction and reality become intermingled as absorption in the film is suspended, and other realities flow in. Not knowing what to believe, you hear a collage of sounds from the soundtrack of the film you are watching, as well as from people sitting beside you. Was that really a cell phone? At one point the characters you have watched on the screen are talking behind you. (Christov-Bakargiev and Cardiff 151) The multi-layered acoustic space combines chattering and rustling from the virtual audience members seated around you, characters from the film that are sporadically transported to the objective position of the audience, all co-existing with the soundtrack of the film itself. This complex layering of sound, combined with the live ambience, creates a mixed reality environment in which the various virtual elements constantly intrude upon the audience’s perception of reality. The artists conjure an audience and theatre which are not in fact there, but the illusion is so seamless, that your perception combines reality and mediated experience. One of the principles of effective illusions within magic is the capacity to reduce suspicion during the presentation. The work effectively achieves this through a variety of methods. The most compelling aspects of the deception are the intimate conversations and incidental sounds created by the virtual audience members, particularly those seated behind you (as the source cannot be immediately verified). You cannot see, feel, smell, or touch other audience members, but you can hear them. The content is perceived as familiar (therefore suspicion regarding its veracity is reduced), and even within the hyper-real context of the microcinema, irresistibly compelling. The mechanics of the work effectively support the illusion. The installation provides a controlled acoustic space, and volume levels can be precisely adjusted. The layered sound design further assists in masking deficiencies in the technical process in much the same manner as the use of atmospheres and music in a film soundtrack. These characteristics assist in establishing a palpable simulation of acoustic reality. In The Paradise Institute, rather than place the audience in a passive position in relation to their work, Cardiff and Miller use spatial sound as a means of active engagement: “I want people to be inside the filmic experience… I want the pieces to be disconcerting in several ways so that the audience can’t just forget about their bodies for the duration of their involvement, like we do in film” (Beil and Mari 78). Walks Janet Cardiff and George Bures Miller designed 24 audio and video walks between 1996 and 2019. Like magicians executing conjuring tricks, the artists use the affordances of electronic media to reveal an alternate reality. The walks, like conjuring tricks, manipulate your perceptions of reality through illusion. The walks are between five minutes and one hour long. As the artists write on their Website, the audio playback is layered with various background sounds all recorded in binaural audio which gives the feeling that those recorded sounds are present in the actual environment. In a video walk, viewers are provided with a video screen which they use to follow a film recorded in the past along the same route they are traversing in the present. Also using binaural microphones and edited to create a sense of continuous motion, the fictional world of the film blends seamlessly with the reality of the architecture and body in motion. The perceptive confusion is deepened by the dream-like narrative elements that occur in the pre-recorded film. Audience members are given a listening device and headphones at the beginning of the walk, similar to the experience of using an audio guide in a museum. At a predefined location, the audience member presses play and is guided by Cardiff’s voice narrating events that occur along a route through the physical environment. Instructions are integrated within a narrative soundscape that shapes the audiences’ perceptions of their immediate environment. The importance of this hybrid reality is highlighted by Cardiff’s own description of the work: “the sound of my footsteps, traffic, birds, and miscellaneous sound effects that have been pre-recorded on the same site as they are being heard … . The virtual recorded soundscape has to mimic the real physical one in order to create a new world as a seamless combination of the two” (Cardiff and Miller). All the walks are recorded as a spatially encoded binaural soundscape, created using microphones fitted to both ears of a mannequin. The intent is that the recording perfectly replicates the sensation of listening with two human ears. Listening back through headphones, the recording feels as ‘live’ as possible. During playback, the audience experiences the illusion of being in the same room as Cardiff’s voice and other sounds in the recording. They perceive a realistic multi-layered sonic environment comprised of the actual acoustic space they inhabit (via aural transparency of the headphones), artefacts from the same environment at a prior time, and narration provided by Cardiff’s voice, all interwoven with creative sound design. Unlike The Paradise Institute, audience members can adjust the playback level, and hence, the mix between the real and virtual elements. In other words, they may be able to hear the sound of their own footsteps or breathing in combination with the designed soundscape. Due to the intimate nature of the binaural recordings (and the timbre of Cardiff’s voice), the audience has the impression that Cardiff is present, an invisible co-traveller on the journey. The walks are successful magic tricks not only because of the perceptual realism of the sonic environments they represent but also because they are narrative-driven, propelling the audience through unknown spaces and stories. The audience, on the one hand, exists in a fictional world, while on the other hand they are placed in a paradoxical position of being at times uncertain if the sound they heard was present in physical reality or was a simulation. Discussion: Reframing Fiction as Fact in an Act of Magic These works indicate how the mechanics of the illusion (in this instance, spatial sound and visual trickery) combined with plausible virtual elements can effectively reframe an experience from a fictional simulation to fact. Even if the experience is clearly framed as fiction, the appropriate use of mechanics can present stimuli that are so compellingly real that they disrupt, even if momentarily, the way the audience interprets a mediated experience, whether it is constructed as a set (in the case of The Paradise Institute) or a streetscape (in the Walks). The conjuring trick at work here, as with The Paradise Institute, is multisensory reinforcement, “the way in which a spectator’s belief about specific matters central to the effect are reinforced” (Lamont and Wiseman 69). The audience’s suspicion may be reduced if each modality works in unison to advance the illusion. For instance, the visual representation of a virtual character is reinforced by corresponding sound, and their actions are further indicated via mechanical devices in physical space. Scholars argue that the more sensory inputs in the mediated experience, the higher the degree of perceptual realism, so long as “the information from various sources is globally consistent” (Christou and Parker 53). This is because “senses do not just provide information but also serve to confirm the ‘perceptions’ of other senses” (England 168). Multisensory integration occurs innately within the individual, and, as Macknik suggests, it “is an ongoing and dynamic property of your brain that occurs outside conscious awareness” (Macknik, Martinez-Conde, et al. 104). The multimodal nature of mixed reality experiences like Cardiff and Miller’s walks provide an example of magic applied in art. Audience members’ eyes and ears are activated, convincing their brains that fiction is reality. To be clear, the artworks discussed here are technically elegant but not overly complex or dependent on technology. This is consistent with magic acts whereby sometimes a deck of cards and a small table are the only props. In conjuring, for the most part, magicians rely on “little technology more complex than a rubber band, a square of black fabric or length of thread” (Steinmeyer 7). Identifying how the adaptability of magic can also be applied to media arts is integral to understanding its power. Effects of illusion can be achieved with relatively simple methods, such as binaural recording or hyper-perspective (not to undermine the skill in such acts of magic). As with a magician’s sleight-of-hand techniques (think of a playing card being perfectly hidden up a sleeve), an accomplished media artist also needs to use techniques of illusion flawlessly. In other words, rather than being device-centric, the principles of misdirection can be applied to suit a specific purpose but must be done skilfully. This is the very reason that Cardiff and Miller’s conjuring strategies are highly adaptive and highly successful. Conclusion: When Art Is Magic, We Are All Deceived What do these examples of magic in mixed reality artworks indicate? The works discussed draw from vast lineages of creative practice, including radio, cinema, installation, and locative media. They demonstrate that applying principles of magic to the design of artworks can create convincing mediated deceptions. They also demonstrate direct correlations between the principles of illusion in magic and media-based illusions in art. Even when an event is framed as fiction, the mechanics of the illusion could make the audience believe in an alternate reality, the very foundation of magic. Just as in conjuring, Cardiff and Miller’s tricks transform an experience into an illusion via elements of showmanship such as drama and atmosphere. In art, however, unlike a conventional magic trick, there is no climactic flurry in which the alternate reality is revealed, such as pulling a rabbit out of a seemingly empty hat. Instead, if the works succeed, the illusion is sustained and virtual characters and spaces are no longer perceived as a simulation, thus bridging reality and virtuality. Janet Cardiff is walking with you, or you are sitting in a cinema. References Avram, Horea. “The Convergence Effect: Real and Virtual Encounters in Augmented Reality Art.” M/C Journal 16.6 (2013). <https://doi.org/10.5204/mcj.735>. Beil, Ralf, and Bartomeu Marí. The Killing Machine and Other Stories 1995-2007: Janet Cardiff & George Bures Miller. Hatje Cantz, Darmstadt, 2007. Cardiff, Janet, and George Bures Miller. 2023. <https://cardiffmiller.com/>. ———. “The Affective Experience of Space.” The Oxford Handbook of Sound and Image in Western Art. 2016. 214. Cardiff, Janet, George Bures Miller, and Carolyn Christov-Bakargiev. Janet Cardiff: A Survey of Works Including Collaborations with George Bures Miller. New York: PS1, 2001. Charlesworth, J.J. “The Return of Magic in Art.” Art Review 30 May 2022. <https://artreview.com/the-return-of-magic-in-art>. Collins, Rebecca Louise. “Sound, Space and Bodies: Building Relations in the Work of Invisible Flock and Atelier Bildraum.” M/C Journal 20.2 (2017). <https://doi.org/10.5204/mcj.1222>. Davies, Alexander. Magic, Mixed Realities & Misdirection. PhD Dissertation. Sydney: UNSW, 2013. Davies, Alex, and Jeffrey Koh. “Häusliches Glück: A Case Study on Deception in a Mixed Reality Environment.” Handbook of Digital Games and Entertainment Technologies. Eds. Ryohei Nakatsu, Matthias Rauterberg, and Paolo Ciancarini. Singapore: Springer Singapore, 2017. <https://doi.org/10.1007/978-981-4560-52-8_18-1>. De Jongh Hepworth, Sam. “Magical Experiences in Interaction Design.” Proceedings of the 2007 Conference on Designing Pleasurable Products and Interfaces. 2007. Fitzkee, Dariel. Magic by Misdirection. London: Ravenio, 1975. Hyman, Ray. “The Psychology of Deception.” Annual Review of Psychology 40.1 (1989): 133-154. Ishii, Hiroshi, and Brygg Ullmer. “Tangible Bits: Towards Seamless Interfaces between People, Bits and Atoms.” Proceedings of the ACM SIGCHI Conference on Human Factors in Computing Systems. 1997. Jacobson, Marjory. “Janet Cardiff and George Bures Miller.” Sensorium: Embodied Experience, Technology, and Contemporary Art (2006): 56-61. Jones, Jonathon. “The Top 10 Magical Artworks” The Guardian 5 June 2014. <https://www.theguardian.com/artanddesign/2014/jun/05/top-10-magical-artworks>. Lamont, Peter, and Richard Wiseman. Magic in Theory: An Introduction to the Theoretical and Psychological Elements of Conjuring. U of Hertfordshire P, 2005. Laurel, Brenda. Computers as Theatre. Addison-Wesley, 2013. Macknik, Stephen L., et al. “Attention and Awareness in Stage Magic: Turning Tricks into Research.” Nature Reviews Neuroscience 9.11 (2008): 871-879. Macknik, Stephen L., and Susana Martinez-Conde. “A Perspective on 3-D Visual Illusions.” Scientific American Mind 19.5 (2008): 20-23. ———. “Real Magic: Future Studies of Magic Should Be Grounded in Neuroscience.” Nature Reviews Neuroscience 10.3 (2009): 241-241. Macknik, Stephen, Susana Martinez-Conde, and Sandra Blakeslee. Sleights of Mind: What the Neuroscience of Magic Reveals about Our Everyday Deceptions. New York: Henry Holt, 2010. Marchak, Frank M. “The Magic of Visual Interaction Design.” ACM SIGCHI Bulletin 32.2 (2000): 13-14. Marsh, Tim. “Presence as Experience: Film Informing Ways of Staying There.” Presence: Teleoperators & Virtual Environments 12.5 (2003): 11. ———. “Presence as Experience: Framework to Assess Virtual Corpsing.” Presence 2001: 4th International Workshop on Presence. Philadelphia, 2001. ———. “Staying There: An Activity-Based Approach to Narrative Design and Evaluation as an Antidote to Virtual Corpsing.” Being There: Concepts, Effects and Measurements of User Presence in Synthetic Environments. Amsterdam: Ios, 2003. 85-96. Milgram, Paul, and Fumio Kishino. “A Taxonomy of Mixed Reality Visual Displays.” IEICE TRANSACTIONS on Information and Systems 77.12 (1994): 1321-1329. Murray, Janet H. Hamlet on the Holodeck: The Future of Narrative in Cyberspace. Updated ed. Boston: MIT P, 2017. Polidoro, Massimo. “The Magic in the Brain: How Conjuring Works to Deceive Our Minds.” Tall Tales about the Mind & Brain: Separating Fact from Fiction. Ed. Sergio Della Sala. Oxford: Oxford UP, 2007. 36-44. Ross, Christine. “Movement That Matters Historically: Janet Cardiff and George Bures Miller’s 2012 Alter Bahnhof Video Walk.” Discourse 35.2 (2013): 212-227. Strauss, Wolfgang, et al. Linking between Real and Virtual Spaces. GMD Report 75, GMD – Forschungszentrum Informationstechnik GmbH, Sienna. CID, 1999. Tatler, Benjamin W., and Gustav Kuhn. “Don’t Look Now: The Magic of Misdirection.” Eye Movements. Amsterdam: Elsevier, 2007. 697-714. Tognazzini, Bruce. “Principles, Techniques, and Ethics of Stage Magic and Their Application to Human Interface Design.” Proceedings of the INTERACT'93 and CHI'93 Conference on Human Factors in Computing Systems. 1993. 355-62.

Introduction The exhibition of an artist’s work is traditionally accepted as representing the final stage of the creative process (Staniszewski). This article asks, however, whether this traditional view can be reassessed so that the curatorial practice of mounting an exhibition becomes, itself, a creative outcome feeding into work that may still be in progress, and that simultaneously operates as a learning and teaching tool. To provide a preliminary examination of the issue, we use a single case study approach, taking an example of practice currently used at an Australian university. In this program, internal and external students work together to develop and deliver an exhibition of their own work in progress. The exhibition space has a professional website (‘CQUniversity Noosa Exhibition Space’), many community members and the local media attend exhibition openings, and the exhibition (which runs for three to four weeks) becomes an outcome students can include in their curriculum vitae. This article reflects on the experiences, challenges, and outcomes that have been gained through this process over the past twelve months. Due to this time frame, the case study is exploratory and its findings are provisional. The case study is an appropriate method to explore a small sample of events (in this case exhibitions) as, following Merriam, it allows the construction of a richer picture of an under-examined phenomenon to be constructed. Although it is clear that this approach will not offer results which can be generalised, it can, nevertheless, assist in opening up a field for investigation and constructing a holistic account of a phenomenon (in this case, the exhibition space as authentic learning experience and productive teaching tool), for, as Merriam states, “much can be learned from a particular case” (51). Jennings adds that even the smallest case study is useful as it includes an “in-depth examination of the subject with which to confirm or contest received generalizations” (14). Donmoyer extends thoughts on this, suggesting that the single case study is extremely useful as the “restricted conception of generalizability … solely in terms of sampling and statistical significance is no longer defensible or functional” (45). Using the available student course feedback, anonymous end-of-term course evaluations, and other available information, this case study account offers an example of what Merriam terms a “narrative description” (51), which seeks to offer readers the opportunity to engage and “learn vicariously from an encounter with the case” (Merriam 51) in question. This may, we propose, be particularly productive for other educators since what is “learn[ed] in a particular case can be transferred to similar situations” (Merriam 51). Breaking Ground exhibition, CQUniversity Noosa Exhibition Space, 2014. Photo by Ulrike Sturm. Background The Graduate Certificate of Creative Industries (Creative Practice) (CQU ‘CB82’) was developed in 2011 to meet the national Australian Quality Framework agency’s Level 8 (Graduate Certificate) standards in terms of what is called in their policies, the “level” of learning. This states that, following the program, graduates from this level of program “will have advanced knowledge and skills for professional or highly skilled work and/or further learning … [and] will apply knowledge and skills to demonstrate autonomy, well-developed judgment, adaptability and responsibility as a practitioner or learner” (AQF). The program was first delivered in 2012 and, since then, has been offered both two and three terms a year, attracting small numbers of students each term, with an average of 8 to 12 students a term. To meet these requirements, such programs are sometimes developed to provide professional and work-integrated learning tasks and learning outcomes for students (Patrick et al., Smith et al.). In this case, professionally relevant and related tasks and outcomes formed the basis for the program, its learning tasks, and its assessment regime. To this end, each student enrolled in this program works on an individual, self-determined (but developed in association with the teaching team and with feedback from peers) creative/professional project that is planned, developed, and delivered across one term of study for full- time students and two terms for part- timers. In order to ensure the AQF-required professional-level outcomes, many projects are designed and/or developed in partnership with professional arts institutions and community bodies. Partnerships mobilised utilised in this way have included those with local, state, and national bodies, including the local arts community, festivals, and educational support programs, as well as private business and community organisations. Student interaction with curation occurs regularly at art schools, where graduate and other student shows are scheduled as a regular events on the calendar of most tertiary art schools (Al-Amri), and the curated exhibition as an outcome has a longstanding tradition in tertiary fine arts education (Webb, Brien, and Burr). Yet in these cases, it is ultimately the creative work on show that is the focus of the learning experience and assessment process, rather than any focus on engagement with the curatorial process itself (Dally et al.). When art schools do involve students in the curatorial process, the focus usually still remains on the students' creative work (Sullivan). Another interaction with curation is when students undertaking a tertiary-level course or program in museum, and/or curatorial practice are engaged in the process of developing, mounting, and/or critiquing curated activities. These programs are, however, very small in number in Australia, where they are only offered at postgraduate level, with the exception of an undergraduate program at the University of Canberra (‘215JA.2’). By adopting “the exhibition” as a component of the learning process rather than its end product, including documentation of students’ work in progress as exhibition pieces, and incorporating it into a more general creative industries focused program, we argue that the curatorial experience can become an interactive learning platform for students ranging from diverse creative disciplines. The Student Experience Students in the program under consideration in this case study come from a wide spectrum of the creative industries, including creative writing, film, multimedia, music, and visual arts. Each term, at least half of the enrolments are distance students. The decision to establish an on-campus exhibition space was an experimental strategy that sought to bring together students from different creative disciplines and diverse locations, and actively involve them in the exhibition development and curatorial process. As well as their individual project work, the students also bring differing levels of prior professional experience to the program, and exhibit a wide range of learning styles and approaches when developing and completing their creative works and exegetical reflections. To cater for the variations listed above, but still meet the program milestones and learning outcomes that must (under the program rules) remain consistent for each student, we employed a multi-disciplinary approach to teaching that included strategies informed by Gardner’s theory of multiple intelligences (Gardner, Frames of Mind), which proposed and defined seven intelligences, and repeatedly criticised what he identified as an over-reliance on linguistic and logical indices as identifiers of intelligence. He asserted that these were traditional indicators of high scores on most IQ measures or tests of achievement but were not representative of overall levels of intelligence. Gardner later reinforced that, “unless individuals take a very active role in what it is that they’re studying, unless they learn to ask questions, to do things hands on, to essentially re-create things in their own mind and transform them as is needed, the ideas just disappear” (Edutopia). In alignment with Gardner’s views, we have noted that students enrolled in the program demonstrate strengths in several key intelligence areas, particularly interpersonal, musical, body-kinaesthetic, and spacial/visual intelligences (see Gardner, ‘Multiple Intelligences’, 8–18). To cater for, and further develop, these strengths, and also for the external students who were unable to attend university-based workshop sessions, we developed a range of resources with various approaches to hands-on creative tasks that related to the projects students were completing that term. These resources included the usual scholarly articles, books, and textbooks but were also sourced from the print and online media, guest speaker presentations, and digital sites such as You Tube and TED Talks, and through student input into group discussions. The positive reception of these individual project-relevant resources is evidenced in the class online discussion forums, where consecutive groups of students have consistently reflected on the positive impact these resources have had on their individual creative projects: This has been a difficult week with many issues presenting. As part of our Free Writing exercise in class, we explored ‘brain dumping’ and wrote anything (no matter how ridiculous) down. The great thing I discovered after completing this task was that by allowing myself to not censor my thoughts by compiling a writing masterpiece, I was indeed “free” to express everything. …. … I understand that this may not have been the original intended goal of Free Writing – but it is something I would highly recommend external students to try and see if it works for you (Student 'A', week 5, term 1 2015, Moodle reflection point). I found our discussion about crowdfunding particularly interesting. ... I intend to look at this model for future exhibitions. I think it could be a great way for me to look into developing an exhibition of paintings alongside some more commercial collateral such as prints and cards (Student 'B', week 6, term 1 2015, Moodle reflection point). In class I specifically enjoyed the black out activity and found the online videos exceptional, inspiring and innovating. I really enjoyed this activity and it was something that I can take away and use within the classroom when educating (Student 'C', week 8, term 1 2015, Moodle reflection point). The application of Gardner’s principles and strategies dovetailed with our framework for assessing learning outcomes, where we were guided by Boud’s seven propositions for assessment reform in higher education, which aim to “set directions for change, designed to enhance learning achievements for all students and improve the quality of their experience” (26). Boud asserts that assessment has most effect when: it is used to engage students in productive learning; feedback is used to improve student learning; students and teachers become partners in learning and assessment; students are inducted into the assessment practices of higher education; assessment and learning are placed at the centre of subject and program design; assessment and learning is a focus for staff and institutional development; and, assessment provides inclusive and trustworthy representation of student achievement. These propositions were integral to the design of learning outcomes for the exhibition. Teachers worked with students, individually and as a group, to build their capacity to curate the exhibition, and this included such things as the design and administration of invitations, and also the physical placement of works within the exhibition space. In this way, teachers and students became partners in the process of assessment. The final exhibition, as a learning outcome, meant that students were engaged in productive learning that placed both assessment and knowledge at the centre of subject and project design. It is a collation of creative pieces that embodies the class, as a whole; however, each piece also represents the skills and creativity of individual students and, in this way, are is a trustworthy representations of student achievement. While we aimed to employ all seven recommendations, our main focus was on ensuring that the exhibition, as an authentic learning experience, was productive and that the students were engaged as responsible and accountable co-facilitators of it. These factors are particularly relevant as almost all the students were either currently working, or planning to work, in their chosen creative field, where the work would necessarily involve both publication, performance, and/or exhibition of their artwork plus collaborative practice across disciplinary boundaries to make this happen (Brien). For this reason, we provided exhibition-related coursework tasks that we hoped were engaging and that also represented an authentic learning outcome for the students. Student Curatorship In this context, the opportunity to exhibit their own works-in-progress provided an authentic reason, with a deadline, for students to both work, and reflect, on their creative projects. The documentation of each student’s creative process was showcased as a stand-alone exhibition piece within the display. These exhibits not only served not only to highlight the different learning styles of each student, but also proved to inspire creativity and skill development. They also provided a working model whereby students (and potential enrollees) could view other students’ work and creative processes from inception to fully-realised project outcomes. The sample online reflections quoted above not only highlight the effectiveness of the online content delivery, but this engagement with the online forum also allowed remote students to comment on each other’s projects as well as to and respond to issues they were encountering in their project planning and development and creative practice. It was essential that this level of peer engagement was fostered for the curatorial project to be viable, as both internal and external students are involved in designing the invitation, catalogue, labels, and design of the space, while on-campus students hang and label work according to the group’s directions. Distance students send in items. This is a key point of this experiment: the process of curating an exhibition of work from diverse creative fields, and from students located thousands of kilometres apart, as a way of bringing cohesion to a diverse cohort of students. That cohesiveness provided an opportunity for authentic learning to occur because it was in relation to a task that each student apparently understood as personally, academically, and professionally relevant. This was supported by the anonymous course evaluation comments, which were overwhelmingly positive about the exhibition process – there were no negative comments regarding this aspect of the program, and over 60 per cent of the class supplied these evaluations. This also met a considerable point of anxiety in the current university environment whereby actively engaging students in online learning interactions is a continuing issue (Dixon, Dixon, and Axmann). A key question is: what relevance does this curatorial process have for a student whose field is not visual art, but, for instance, music, film, or writing? By displaying documentation of work in progress, this process connects students of all disciplines with an audience. For example, one student in 2014 who was a singer/songwriter, had her song available to be played on a laptop, alongside photographs of the studio when she was recording her song with her band. In conjunction with this, the cover artwork for her CD, together with the actual CD and CD cover, were framed and exhibited. Another student, who was also a musician but who was completing a music history project, sent in pages of the music transcriptions he had been working on during the course. This manuscript was bound and exhibited in a way that prompted some audience members to commented that it was like an artist’s book as well as a collection of data. Both of these students lived over 1,000 kilometres from the campus where the exhibition was held, but they were able to share with us as teaching staff, as well as with other students who were involved in the physical setting up of the exhibition, exactly how they envisaged their work being displayed. The feedback from both of these students was that this experience gave them a strong connection to the program. They described how, despite the issue of distance, they had had the opportunity to participate in a professional event that they were very keen to include on their curricula vitae. Another aspect of students actively participating in the curation of an exhibition which features work from diverse disciplines is that these students get a true sense of the collaborative interconnectedness of the disciplines of the creative industries (Brien). By way of example, the exhibit of the singer/songwriter referred to above involved not only the student and her band, but also the photographer who took the photographs, and the artist who designed the CD cover. Students collaboratively decided how this material was handled in the exhibition catalogue – all these names were included and their roles described. Breaking Ground exhibition, CQUniversity Noosa Exhibition Space, 2014. Photo by Ulrike Sturm. Outcomes and Conclusion We believe that the curation of an exhibition and the delivery of its constituent components raises student awareness that they are, as creatives, part of a network of industries, developing in them a genuine understanding of the way the creating industries works as a profession outside the academic setting. It is in this sense that this curatorial task is an authentic learning experience. In fact, what was initially perceived as a significant challenge—, that is, exhibiting work in progress from diverse creative fields—, has become a strength of the curatorial project. In reflecting on the experiences and outcomes that have occurred through the implementation of this example of curatorial practice, both as a learning tool and as a creative outcome in its own right, a key positive indicator for this approach is the high level of student satisfaction with the course, as recorded in the formal, anonymous university student evaluations (with 60–100 per cent of these completed for each term, when the university benchmark is 50 per cent completion), and the high level of professional outcomes achieved post-completion. The university evaluation scores have been in the top (4.5–5/.5) range for satisfaction over the program’s eight terms of delivery since 2012. Particularly in relation to subsequent professional outcomes, anecdotal feedback has been that the curatorial process served as an authentic and engaged learning experience because it equipped the students, now graduates, of the program with not only knowledge about how exhibitions work, but also a genuine understanding of the web of connections between the diverse creative arts and industries. Indeed, a number of students have submitted proposals to exhibit professionally in the space after graduation, again providing anecdotal feedback that the experience they gained through our model has had a sustaining impact on their creative practice. While the focus of this activity has been on creative learning for the students, it has also provided an interesting and engaging teaching experience for us as the program’s staff. We will continue to gather evidence relating to our model, and, with the next iteration of the exhibition project, a more detailed comparative analysis will be attempted. At this stage, with ethics approval, we plan to run an anonymous survey with all students involved in this activity, to develop questions for a focus group discussion with graduates. We are also in the process of contacting alumni of the program regarding professional outcomes to map these one, two, and five years after graduation. We will also keep a record of what percentage of students apply to exhibit in the space after graduation, as this will also be an additional marker of how professional and useful they perceive the experience to be. In conclusion, it can be stated that the 100 per cent pass rate and 0 per cent attrition rate from the program since its inception, coupled with a high level (over 60 per cent) of student progression to further post-graduate study in the creative industries, has not been detrimentally affected by this curatorial experiment, and has encouraged staff to continue with this approach. References Al-Amri, Mohammed. “Assessment Techniques Practiced in Teaching Art at Sultan Qaboos University in Oman.” International Journal of Education through Art 7.3 (2011): 267–282. AQF Levels. Australian Qualifications Framework website. 18 June 2015 ‹http://www.aqf.edu.au/aqf/in-detail/aqf-levels/›. Boud, D. Student Assessment for Learning in and after Courses: Final Report for Senior Fellowship. Sydney: Australian Learning and Teaching Council, 2010. 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This article investigates the prosthesis of identity through the process of branding. It examines cross-cultural manifestations of this phenomena from sixth millennium BCE Syria to twelfth century Japan and Britain. From the Neolithic Era, humanity has sort to extend their identities using pictorial signs that were characteristically simple. Designed to be distinctive and instantly recognisable, the totemic symbols served to signal the origin of the bearer. Subsequently, the development of branding coincided with periods of increased in mobility both in respect to geography and social strata. This includes fifth millennium Mesopotamia, nineteenth century Britain, and America during the 1920s.There are fewer articles of greater influence on contemporary culture than A Theory of Human Motivation written by Abraham Maslow in 1943. Nearly seventy-five years later, his theories about the societal need for “belongingness” and “esteem” remain a mainstay of advertising campaigns (Maslow). Although the principles are used to sell a broad range of products from shampoo to breakfast cereal they are epitomised by apparel. This is with refence to garments and accessories bearing corporation logos. Whereas other purchased items, imbued with abstract products, are intended for personal consumption the public display of these symbols may be interpreted as a form of signalling. The intention of the wearers is to literally seek the fulfilment of the aforementioned social needs. This article investigates the use of brands as prosthesis.Coats and Crests: Identity Garnered on Garments in the Middle Ages and the Muromachi PeriodA logo, at its most basic, is a pictorial sign. In his essay, The Visual Language, Ernest Gombrich described the principle as reducing images to “distinctive features” (Gombrich 46). They represent a “simplification of code,” the meaning of which we are conditioned to recognise (Gombrich 46). Logos may also be interpreted as a manifestation of totemism. According to anthropologist Claude Levi-Strauss, the principle exists in all civilisations and reflects an effort to evoke the power of nature (71-127). Totemism is also a method of population distribution (Levi-Strauss 166).This principle, in a form garnered on garments, is manifested in Mon Kiri. The practice of cutting out family crests evolved into a form of corporate branding in Japan during the Meiji Period (1868-1912) (Christensen 14). During the Muromachi period (1336-1573) the crests provided an integral means of identification on the battlefield (Christensen 13). The adorning of crests on armour was also exercised in Europe during the twelfth century, when the faces of knights were similarly obscured by helmets (Family Crests of Japan 8). Both Mon Kiri and “Coat[s] of Arms” utilised totemic symbols (Family Crests of Japan 8; Elven 14; Christensen 13). The mon for the imperial family (figs. 1 & 2) during the Muromachi Period featured chrysanthemum and paulownia flowers (Goin’ Japaneque). “Coat[s] of Arms” in Britain featured a menagerie of animals including lions (fig. 3), horses and eagles (Elven).The prothesis of identity through garnering symbols on the battlefield provided “safety” through demonstrating “belongingness”. This constituted a conflation of two separate “needs” in the “hierarchy of prepotency” propositioned by Maslow. Fig. 1. The mon symbolising the Imperial Family during the Muromachi Period featured chrysanthemum and paulownia. "Kamon (Japanese Family Crests): Ancient Key to Samurai Culture." Goin' Japaneque! 15 Nov. 2015. 27 July 2019 <http://goinjapanesque.com/05983/>.Fig. 2. An example of the crest being utilised on a garment can be found in this portrait of samurai Oda Nobunaga. "Japan's 12 Most Famous Samurai." All About Japan. 27 Aug. 2018. 27 July 2019 <https://allabout-japan.com/en/article/5818/>.Fig. 3. A detail from the “Index of Subjects of Crests.” Elven, John Peter. The Book of Family Crests: Comprising Nearly Every Family Bearing, Properly Blazoned and Explained, Accompanied by Upwards of Four Thousand Engravings. Henry Washbourne, 1847.The Pursuit of Prestige: Prosthetic Pedigree from the Late Georgian to the Victorian Eras In 1817, the seal engraver to Prince Regent, Alexander Deuchar, described the function of family crests in British Crests: Containing The Crest and Mottos of The Families of Great Britain and Ireland; Together with Those of The Principal Cities and Heraldic Terms as follows: The first approach to civilization is the distinction of ranks. So necessary is this to the welfare and existence of society, that, without it, anarchy and confusion must prevail… In an early stage, heraldic emblems were characteristic of the bearer… Certain ordinances were made, regulating the mode of bearing arms, and who were entitled to bear them. (i-v)The partitioning of social classes in Britain had deteriorated by the time this compendium was published, with displays of “conspicuous consumption” displacing “heraldic emblems” as a primary method of status signalling (Deuchar 2; Han et al. 18). A consumerism born of newfound affluence, and the desire to signify this wealth through luxury goods, was as integral to the Industrial Revolution as technological development. In Rebels against the Future, published in 1996, Kirkpatrick Sale described the phenomenon:A substantial part of the new population, though still a distinct minority, was made modestly affluent, in some places quite wealthy, by privatization of of the countryside and the industrialization of the cities, and by the sorts of commercial and other services that this called forth. The new money stimulated the consumer demand… that allowed a market economy of a scope not known before. (40)This also reflected improvements in the provision of “health, food [and] education” (Maslow; Snow 25-28). With their “physiological needs” accommodated, this ”substantial part” of the population were able to prioritised their “esteem needs” including the pursuit for prestige (Sale 40; Maslow).In Britain during the Middle Ages laws “specified in minute detail” what each class was permitted to wear (Han et al. 15). A groom, for example, was not able to wear clothing that exceeded two marks in value (Han et al. 15). In a distinct departure during the Industrial Era, it was common for the “middling and lower classes” to “ape” the “fashionable vices of their superiors” (Sale 41). Although mon-like labels that were “simplified so as to be conspicuous and instantly recognisable” emerged in Europe during the nineteenth century their application on garments remained discrete up until the early twentieth century (Christensen 13-14; Moore and Reid 24). During the 1920s, the French companies Hermes and Coco Chanel were amongst the clothing manufacturers to pioneer this principle (Chaney; Icon).During the 1860s, Lincolnshire-born Charles Frederick Worth affixed gold stamped labels to the insides of his garments (Polan et al. 9; Press). Operating from Paris, the innovation was consistent with the introduction of trademark laws in France in 1857 (Lopes et al.). He would become known as the “Father of Haute Couture”, creating dresses for royalty and celebrities including Empress Eugene from Constantinople, French actress Sarah Bernhardt and Australian Opera Singer Nellie Melba (Lopes et al.; Krick). The clothing labels proved and ineffective deterrent to counterfeit, and by the 1890s the House of Worth implemented other measures to authenticate their products (Press). The legitimisation of the origin of a product is, arguably, the primary function of branding. This principle is also applicable to subjects. The prothesis of brands, as totemic symbols, assisted consumers to relocate themselves within a new system of population distribution (Levi-Strauss 166). It was one born of commerce as opposed to heraldry.Selling of Self: Conferring Identity from the Neolithic to Modern ErasIn his 1817 compendium on family crests, Deuchar elaborated on heraldry by writing:Ignoble birth was considered as a stain almost indelible… Illustrious parentage, on the other hand, constituted the very basis of honour: it communicated peculiar rights and privileges, to which the meaner born man might not aspire. (v-vi)The Twinings Logo (fig. 4) has remained unchanged since the design was commissioned by the grandson of the company founder Richard Twining in 1787 (Twining). In addition to reflecting the heritage of the family-owned company, the brand indicated the origin of the tea. This became pertinent during the nineteenth century. Plantations began to operate from Assam to Ceylon (Jones 267-269). Amidst the rampant diversification of tea sources in the Victorian era, concerns about the “unhygienic practices” of Chinese producers were proliferated (Wengrow 11). Subsequently, the brand also offered consumers assurance in quality. Fig. 4. The Twinings Logo reproduced from "History of Twinings." Twinings. 24 July 2019 <https://www.twinings.co.uk/about-twinings/history-of-twinings>.The term ‘brand’, adapted from the Norse “brandr”, was introduced into the English language during the sixteenth century (Starcevic 179). At its most literal, it translates as to “burn down” (Starcevic 179). Using hot elements to singe markings onto animals been recorded as early as 2700 BCE in Egypt (Starcevic 182). However, archaeologists concur that the modern principle of branding predates this practice. The implementation of carved seals or stamps to make indelible impressions of handcrafted objects dates back to Prehistoric Mesopotamia (Starcevic 183; Wengrow 13). Similar traditions developed during the Bronze Age in both China and the Indus Valley (Starcevic 185). In all three civilisations branding facilitated both commerce and aspects of Totemism. In the sixth millennium BCE in “Prehistoric” Mesopotamia, referred to as the Halaf period, stone seals were carved to emulate organic form such as animal teeth (Wengrow 13-14). They were used to safeguard objects by “confer[ring] part of the bearer’s personality” (Wengrow 14). They were concurrently applied to secure the contents of vessels containing “exotic goods” used in transactions (Wengrow 15). Worn as amulets (figs. 5 & 6) the seals, and the symbols they produced, were a physical extension of their owners (Wengrow 14).Fig. 5. Recreation of stamp seal amulets from Neolithic Mesopotamia during the sixth millennium BCE. Wengrow, David. "Prehistories of Commodity Branding." Current Anthropology 49.1 (2008): 14.Fig. 6. “Lot 25Y: Rare Syrian Steatite Amulet – Fertility God 5000 BCE.” The Salesroom. 27 July 2019 <https://www.the-saleroom.com/en-gb/auction-catalogues/artemis-gallery-ancient-art/catalogue-id-srartem10006/lot-a850d229-a303-4bae-b68c-a6130005c48a>. Fig. 7. Recreation of stamp seal designs from Mesopotamia from the late fifth to fourth millennium BCE. Wengrow, David. "Prehistories of Commodity Branding." Current Anthropology 49. 1 (2008): 16.In the following millennia, the seals would increase exponentially in application and aesthetic complexity (fig. 7) to support the development of household cum cottage industries (Wengrow 15). In addition to handcrafts, sealed vessels would transport consumables such as wine, aromatic oils and animal fats (Wengrow 18). The illustrations on the seals included depictions of rituals undertaken by human figures and/or allegories using animals. It can be ascertained that the transition in the Victorian Era from heraldry to commerce, from family to corporation, had precedence. By extension, consumers were able to participate in this process of value attribution using brands as signifiers. The principle remained prevalent during the modern and post-modern eras and can be respectively interpreted using structuralist and post-structuralist theory.Totemism to Simulacrum: The Evolution of Advertising from the Modern to Post-Modern Eras In 2011, Lisa Chaney wrote of the inception of the Coco Chanel logo (fig. 8) in her biography Chanel: An Intimate Life: A crucial element in the signature design of the Chanel No.5 bottle is the small black ‘C’ within a black circle set as the seal at the neck. On the top of the lid are two more ‘C’s, intertwined back to back… from at least 1924, the No5 bottles sported the unmistakable logo… these two ‘C’s referred to Gabrielle, – in other words Coco Chanel herself, and would become the logo for the House of Chanel. Chaney continued by describing Chanel’s fascination of totemic symbols as expressed through her use of tarot cards. She also “surrounded herself with objects ripe with meaning” such as representations of wheat and lions in reference prosperity and to her zodiac symbol ‘Leo’ respectively. Fig. 8. No5 Chanel Perfume, released in 1924, featured a seal-like logo attached to the bottle neck. “No5.” Chanel. 25 July 2019 <https://www.chanel.com/us/fragrance/p/120450/n5-parfum-grand-extrait/>.Fig. 9. This illustration of the bottle by Georges Goursat was published in a women’s magazine circa 1920s. “1921 Chanel No5.” Inside Chanel. 26 July 2019 <http://inside.chanel.com/en/timeline/1921_no5>; “La 4éme Fête de l’Histoire Samedi 16 et dimache 17 juin.” Ville de Perigueux. Musée d’art et d’archéologie du Périgord. 28 Mar. 2018. 26 July 2019 <https://www.perigueux-maap.fr/category/archives/page/5/>. This product was considered the “financial basis” of the Chanel “empire” which emerged during the second and third decades of the twentieth century (Tikkanen). Chanel is credited for revolutionising Haute Couture by introducing chic modern designs that emphasised “simplicity and comfort.” This was as opposed to the corseted highly embellished fashion that characterised the Victorian Era (Tikkanen). The lavish designs released by the House of Worth were, in and of themselves, “conspicuous” displays of “consumption” (Veblen 17). In contrast, the prestige and status associated with the “poor girl” look introduced by Chanel was invested in the story of the designer (Tikkanen). A primary example is her marinière or sailor’s blouse with a Breton stripe that epitomised her ascension from café singer to couturier (Tikkanen; Burstein 8). This signifier might have gone unobserved by less discerning consumers of fashion if it were not for branding. Not unlike the Prehistoric Mesopotamians, this iteration of branding is a process which “confer[s]” the “personality” of the designer into the garment (Wengrow 13 -14). The wearer of the garment is, in turn, is imbued by extension. Advertisers in the post-structuralist era embraced Levi-Strauss’s structuralist anthropological theories (Williamson 50). This is with particular reference to “bricolage” or the “preconditioning” of totemic symbols (Williamson 173; Pool 50). Subsequently, advertising creatives cum “bricoleur” employed his principles to imbue the brands with symbolic power. This symbolic capital was, arguably, transferable to the product and, ultimately, to its consumer (Williamson 173).Post-structuralist and semiotician Jean Baudrillard “exhaustively” critiqued brands and the advertising, or simulacrum, that embellished them between the late 1960s and early 1980s (Wengrow 10-11). In Simulacra and Simulation he wrote,it is the reflection of a profound reality; it masks and denatures a profound reality; it masks the absence of a profound reality; it has no relation to any reality whatsoever: it is its own pure simulacrum. (6)The symbolic power of the Chanel brand resonates in the ‘profound reality’ of her story. It is efficiently ‘denatured’ through becoming simplified, conspicuous and instantly recognisable. It is, as a logo, physically juxtaposed as simulacra onto apparel. This simulacrum, in turn, effects the ‘profound reality’ of the consumer. In 1899, economist Thorstein Veblen wrote in The Theory of the Leisure Class:Conspicuous consumption of valuable goods it the means of reputability to the gentleman of leisure… costly entertainments, such as potlatch or the ball, are peculiarly adapted to serve this end… he consumes vicariously for his host at the same time that he is witness to the consumption… he is also made to witness his host’s facility in etiquette. (47)Therefore, according to Veblen, it was the witnessing of “wasteful” consumption that “confers status” as opposed the primary conspicuous act (Han et al. 18). Despite television being in its experimental infancy advertising was at “the height of its powers” during the 1920s (Clark et al. 18; Hill 30). Post-World War I consumers, in America, experienced an unaccustomed level of prosperity and were unsuspecting of the motives of the newly formed advertising agencies (Clark et al. 18). Subsequently, the ‘witnessing’ of consumption could be constructed across a plethora of media from the newly emerged commercial radio to billboards (Hill viii–25). The resulting ‘status’ was ‘conferred’ onto brand logos. Women’s magazines, with a legacy dating back to 1828, were a primary locus (Hill 10).Belonging in a Post-Structuralist WorldIt is significant to note that, in a post-structuralist world, consumers do not exclusively seek upward mobility in their selection of brands. The establishment of counter-culture icon Levi-Strauss and Co. was concurrent to the emergence of both The House of Worth and Coco Chanel. The Bavarian-born Levi Strauss commenced selling apparel in San Francisco in 1853 (Levi’s). Two decades later, in partnership with Nevada born tailor Jacob Davis, he patented the “riveted-for-strength” workwear using blue denim (Levi’s). Although the ontology of ‘jeans’ is contested, references to “Jene Fustyan” date back the sixteenth century (Snyder 139). It involved the combining cotton, wool and linen to create “vestments” for Geonese sailors (Snyder 138). The Two Horse Logo (fig. 10), depicting them unable to pull apart a pair of jeans to symbolise strength, has been in continuous use by Levi Strauss & Co. company since its design in 1886 (Levi’s). Fig. 10. The Two Horse Logo by Levi Strauss & Co. has been in continuous use since 1886. Staff Unzipped. "Two Horses. One Message." Heritage. Levi Strauss & Co. 1 July 2011. 25 July 2019 <https://www.levistrauss.com/2011/07/01/two-horses-many-versions-one-message/>.The “rugged wear” would become the favoured apparel amongst miners at American Gold Rush (Muthu 6). Subsequently, between the 1930s – 1960s Hollywood films cultivated jeans as a symbol of “defiance” from Stage Coach staring John Wayne in 1939 to Rebel without A Cause staring James Dean in 1955 (Muthu 6; Edgar). Consequently, during the 1960s college students protesting in America (fig. 11) against the draft chose the attire to symbolise their solidarity with the working class (Hedarty). Notwithstanding a 1990s fashion revision of denim into a diversity of garments ranging from jackets to skirts, jeans have remained a wardrobe mainstay for the past half century (Hedarty; Muthu 10). Fig. 11. Although the brand label is not visible, jeans as initially introduced to the American Goldfields in the nineteenth century by Levi Strauss & Co. were cultivated as a symbol of defiance from the 1930s – 1960s. It documents an anti-war protest that occurred at the Pentagon in 1967. Cox, Savannah. "The Anti-Vietnam War Movement." ATI. 14 Dec. 2016. 16 July 2019 <https://allthatsinteresting.com/vietnam-war-protests#7>.In 2003, the journal Science published an article “Does Rejection Hurt? An Fmri Study of Social Exclusion” (Eisenberger et al.). The cross-institutional study demonstrated that the neurological reaction to rejection is indistinguishable to physical pain. Whereas during the 1940s Maslow classified the desire for “belonging” as secondary to “physiological needs,” early twenty-first century psychologists would suggest “[social] acceptance is a mechanism for survival” (Weir 50). In Simulacra and Simulation, Jean Baudrillard wrote: Today abstraction is no longer that of the map, the double, the mirror or the concept. Simulation is no longer that of a territory, a referential being or a substance. It is the generation by models of a real without origin or reality: a hyperreal… (1)In the intervening thirty-eight years since this document was published the artifice of our interactions has increased exponentially. In order to locate ‘belongness’ in this hyperreality, the identities of the seekers require a level of encoding. Brands, as signifiers, provide a vehicle.Whereas in Prehistoric Mesopotamia carved seals, worn as amulets, were used to extend the identity of a person, in post-digital China WeChat QR codes (fig. 12), stored in mobile phones, are used to facilitate transactions from exchanging contact details to commerce. Like other totems, they provide access to information such as locations, preferences, beliefs, marital status and financial circumstances. These individualised brands are the most recent incarnation of a technology that has developed over the past eight thousand years. The intermediary iteration, emblems affixed to garments, has remained prevalent since the twelfth century. Their continued salience is due to their visibility and, subsequent, accessibility as signifiers. Fig. 12. It may be posited that Wechat QR codes are a form individualised branding. Like other totems, they store information pertaining to the owner’s location, beliefs, preferences, marital status and financial circumstances. “Join Wechat groups using QR code on 2019.” Techwebsites. 26 July 2019 <https://techwebsites.net/join-wechat-group-qr-code/>.Fig. 13. Brands function effectively as signifiers is due to the international distribution of multinational corporations. This is the shopfront of Chanel in Dubai, which offers customers apparel bearing consistent insignia as the Parisian outlet at on Rue Cambon. Customers of Chanel can signify to each other with the confidence that their products will be recognised. “Chanel.” The Dubai Mall. 26 July 2019 <https://thedubaimall.com/en/shop/chanel>.Navigating a post-structuralist world of increasing mobility necessitates a rudimental understanding of these symbols. Whereas in the nineteenth century status was conveyed through consumption and witnessing consumption, from the twentieth century onwards the garnering of brands made this transaction immediate (Veblen 47; Han et al. 18). The bricolage of the brands is constructed by bricoleurs working in any number of contemporary creative fields such as advertising, filmmaking or song writing. They provide a system by which individuals can convey and recognise identities at prima facie. They enable the prosthesis of identity.ReferencesBaudrillard, Jean. Simulacra and Simulation. Trans. Sheila Faria Glaser. United States: University of Michigan Press, 1994.Burstein, Jessica. Cold Modernism: Literature, Fashion, Art. United States: Pennsylvania State University Press, 2012.Chaney, Lisa. Chanel: An Intimate Life. United Kingdom: Penguin Books Limited, 2011.Christensen, J.A. Cut-Art: An Introduction to Chung-Hua and Kiri-E. New York: Watson-Guptill Publications, 1989. Clark, Eddie M., Timothy C. Brock, David E. Stewart, David W. Stewart. Attention, Attitude, and Affect in Response to Advertising. United Kingdom: Taylor & Francis Group, 1994.Deuchar, Alexander. British Crests: Containing the Crests and Mottos of the Families of Great Britain and Ireland Together with Those of the Principal Cities – Primary So. London: Kirkwood & Sons, 1817.Ebert, Robert. “Great Movie: Stage Coach.” Robert Ebert.com. 1 Aug. 2011. 10 Mar. 2019 <https://www.rogerebert.com/reviews/great-movie-stagecoach-1939>.Elven, John Peter. The Book of Family Crests: Comprising Nearly Every Family Bearing, Properly Blazoned and Explained, Accompanied by Upwards of Four Thousand Engravings. London: Henry Washbourne, 1847.Eisenberger, Naomi I., Matthew D. Lieberman, and Kipling D. Williams. "Does Rejection Hurt? An Fmri Study of Social Exclusion." Science 302.5643 (2003): 290-92.Family Crests of Japan. California: Stone Bridge Press, 2007.Gombrich, Ernst. "The Visual Image: Its Place in Communication." Scientific American 272 (1972): 82-96.Hedarty, Stephanie. "How Jeans Conquered the World." BBC World Service. 28 Feb. 2012. 26 July 2019 <https://www.bbc.com/news/magazine-17101768>. Han, Young Jee, Joseph C. Nunes, and Xavier Drèze. "Signaling Status with Luxury Goods: The Role of Brand Prominence." Journal of Marketing 74.4 (2010): 15-30.Hill, Daniel Delis. Advertising to the American Woman, 1900-1999. United States of Ame: Ohio State University Press, 2002."History of Twinings." Twinings. 24 July 2019 <https://www.twinings.co.uk/about-twinings/history-of-twinings>. icon-icon: Telling You More about Icons. 18 Dec. 2016. 26 July 2019 <http://www.icon-icon.com/en/hermes-logo-the-horse-drawn-carriage/>. Jones, Geoffrey. Merchants to Multinationals: British Trading Companies in the 19th and 20th Centuries. Oxford: Oxford UP, 2002.Kamon (Japanese Family Crests): Ancient Key to Samurai Culture." Goin' Japaneque! 15 Nov. 2015. 27 July 2019 <http://goinjapanesque.com/05983/>. Krick, Jessa. "Charles Frederick Worth (1825-1895) and the House of Worth." Heilburnn Timeline of Art History. The Met. Oct. 2004. 23 July 2019 <https://www.metmuseum.org/toah/hd/wrth/hd_wrth.htm>. Levi’s. "About Levis Strauss & Co." 25 July 2019 <https://www.levis.com.au/about-us.html>. Lévi-Strauss, Claude. Totemism. London: Penguin, 1969.Lopes, Teresa de Silva, and Paul Duguid. Trademarks, Brands, and Competitiveness. Abingdon: Routledge, 2010.Maslow, Abraham. "A Theory of Human Motivation." British Journal of Psychiatry 208.4 (1942): 313-13.Moore, Karl, and Susan Reid. "The Birth of Brand: 4000 Years of Branding History." Business History 4.4 (2008).Muthu, Subramanian Senthikannan. Sustainability in Denim. Cambridge Woodhead Publishing, 2017.Polan, Brenda, and Roger Tredre. The Great Fashion Designers. Oxford: Bloomsbury Publishing, 2009.Pool, Roger C. Introduction. Totemism. New ed. Harmondsworth: Penguin, 1969.Press, Claire. Wardrobe Crisis: How We Went from Sunday Best to Fast Fashion. Melbourne: Schwartz Publishing, 2016.Sale, K. Rebels against the Future: The Luddites and Their War on the Industrial Revolution: Lessons for the Computer Age. Massachusetts: Addison-Wesley, 1996.Snow, C.P. The Two Cultures and the Scientific Revolution. Cambridge: Cambridge University Press, 1959. Snyder, Rachel Louise. Fugitive Denim: A Moving Story of People and Pants in the Borderless World of Global Trade. New York: W.W. Norton, 2008.Starcevic, Sladjana. "The Origin and Historical Development of Branding and Advertising in the Old Civilizations of Africa, Asia and Europe." Marketing 46.3 (2015): 179-96.Tikkanen, Amy. "Coco Chanel." Encyclopaedia Britannica. 19 Apr. 2019. 25 July 2019 <https://www.britannica.com/biography/Coco-Chanel>.Veblen, Thorstein. The Theory of the Leisure Class: An Economic Study in the Evolution of Institutions. London: Macmillan, 1975.Weir, Kirsten. "The Pain of Social Rejection." American Psychological Association 43.4 (2012): 50.Williamson, Judith. 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Introduction This article arises from recent industry-partner research between the ARC Centre of Excellence for the Digital Child, the LEGO Group, and Edith Cowan University (ECU), examining new ways of communicating children’s perspectives of digital citizenship to policy makers and industry in a project called Digital Safety and Citizenship Roundtables: Using Consultation and Creativity to Engage Stakeholders (Children, Policy Influencers, Industry) in Best Practice in India, South Korea, and Australia. We posed the research question: What are children’s everyday experiences of digital citizenship in these countries, and how might these contribute to digital citizenship policy and practice? In research roundtables, we immersed children aged 3 to 13 in a three-pronged child-centred multimodal methodology that included drawing, show-and-tell discussion, and a block building activity. It is this third block-related method that this article investigates: the project’s adoption of an activity using the LEGO® brick whereby the children expressed their views about their everyday digital worlds via brick toy constructions. In this article, we explain how such toy play can be used as a communicative strategy to give children agency so that they can creatively interject their voices into ongoing discussions about children’s digital citizenship. Such an approach takes a children’s rights perspective and considers the ethics of research with children, whereby “young children have rights; [and] they are agents and active constructors of their social worlds” (Sun et al.). The project was also subject to a rigorous human ethics approval process at ECU. This article highlights the benefits of the brick toy as a communicative device for amplifying children’s voices about their everyday experiences of media and digital cultures and ends by illustrating some of the children’s views depicted in their brick toy creations. Rationale Taking a child-centred approach using play-based participatory methods provides a window into children’s everyday media and digital cultures that may not be accessed through traditional qualitative techniques. Gennaro and Miller (xxxi) argue that “the impact of technology upon children remains so complicated to grasp, assessing the extent to which digital – and specifically social media – plays a role in the lives of youth is still a prerequisite for our discourse”. This provided an imperative for our research to find a child-centred method to grasp this complication. Furthermore, asking children about their experiences of media and digital cultures is a key aim of the Centre for the Digital Child researchers who led this project. It is also emphasised as a research imperative by the ‘Growing Up in a Connected World’ study conducted for UNICEF and the Global Kids Online team led by Sonia Livingstone in 2019. They identify that, if we are going to understand children’s media and digital cultures, we need to ask children about this: The starting point must be children themselves – asking about the barriers they face in accessing the internet, the opportunities they are discovering online and the digital skills they are acquiring. Children can also report on the online risks they have encountered and the possible harms, as well as on the support and protection they receive from family, friends, teachers, and wider society. (UNICEF 7) The Project: What We Did In 2022, ECU and Digital Child researchers conducted a series of research roundtables with a total of 45 children in India, the Republic of Korea, and Australia with the intention of gathering children’s perspectives of digital safety and citizenship. Subsequent adult roundtables were held in which the children’s views along with findings from a deep literature review were conveyed to the adult policy, education, and academic stakeholders. In the research, children were positioned as key stakeholders in conversations about their digital citizenship. Three children’s roundtables were held in each country: one for pre-primary school children (3-5 years of age), one for early primary school children (6-10 years of age), and one for late primary school children (10-13 year of age). The roundtables included three activities: first, the use of ten image cards depicting digital activities as icebreakers and as prompts for a drawing activity; second, a talking activity in which children explained their drawings and then talked about their experiences of digital citizenship; and third, a toy play activity in which children had access to a table of LEGO brick toys where they were asked to make a construction that showed the roundtable participants and facilitators something about their existing knowledges and comprehension of digital citizenship. It is the latter activity with brick toys that this article will explore. Multiple Play-Based, Child-Friendly Participatory Methods Play-based participatory methods such as visual prompts, drawing, and toy play, unlike a traditional qualitative focus group that centres on discussion, establish a less formal atmosphere for the children more akin to their recreational play activities. Not only do these methods build rapport, but they also elicit a more authentic reflective response from children. (For a review of participatory research with children, see Montreuil et al.) As Literat (88) argues about child-friendly methods, “unlike in interviews or focus group sessions where an instantaneous response is expected, the research participants are given time to reflect on their responses, which encourages active conceptualization and contemplation”. This additional time for reflection through multiple modes of communication – drawing, show and tell, talking, block play – also gives the child participants an opportunity to craft a more complete depiction of their digital lives, with the added advantage of more easily navigating age-defined literacy, language, and cultural boundaries. The variation and combination of three visual play-based activities along with the children’s verbal explanations of their creations attended to how “visual images and the verbal exchanges are central to the children’s meaning making process” (Tay-Lim and Lim 65). This approach aided in amplifying the children’s authentic voices in the research data gathered in the roundtables. The LEGO brick toy proved to be particularly effective as a mechanism for the children to communicate their views, as it had done in a preceding context, because it gave them a visual mode of expressing tacit experiences of media and digital cultures that had become embedded in their everyday lives. The Precedent of the Brick Toy to Communicate Children’s Views The inspiration for employing LEGO brick toys to communicate children’s views in the digital citizenship roundtables project came from work done by the LEGO Group itself. In 2021, the LEGO Group collated workshop feedback and survey data concerning climate change from over 6,000 children aged 8–18. The resulting ten requests depicted through brick constructions were conceptualised as Building Instructions for a Better World and were presented to climate and government policymakers who attended the COP26 climate conference in Glasgow in 2021 (LEGO, Children Call; Building Instructions). Affirming our project’s adoption in January 2022 of LEGO toy play for children to communicate important perspectives of digital citizenship to adult stakeholders, LEGO subsequently developed their COP26 approach into the more general Build the Change strategy: “a powerful way for children to express their hopes and dreams for the future with LEGO bricks and other creative materials, plus their own imagination” (LEGO, Building the Change). This child-led and play-based pedagogical approach exemplifies the LEGO group’s ongoing remit for social good via its child-led brand framework and how the company is conscious of the leadership role it possesses in regard to education and its environmental footprint (Wood). It also demonstrated to the researchers of the Digital Safety and Citizenship Roundtables research project, though not concerning climate change activism, how the LEGO brick toy is a highly effective communicative tool through which children aged 3 to 13 can express their views about their digital lives to adults. Thus, we employed a LEGO brick toy building activity in our project’s play-based participatory research methods. As a creative visual method, such a way to capture a range of children’s views also aligned with the international research network, Global Kids Online, which advocates in its ‘Method Guide 8’ that creative visual methods are “useful for engaging children in joint knowledge production, as literacy is not required, and such methods are less associated with formal settings such as school” (Kleine et al. 9). Toy Play as a Research Method When children symbolise their experiences of digital contexts in brick toys, this is a form of symbolic play, a foundational element of children’s developing meaning-making (Vygotsky). The children’s representation of their lives in such play involves three things, as discussed by Bruner in his analysis of culture and education: thought and emotion enacted through physical action; expression through imagery; and the construction of symbols. LEGO brick toy play as a research method in the children’s digital citizenship project involves all three of these: firstly, children are actively enacting their thoughts about their digital lives through physical toy play; secondly, they create visual images via brick toy constructions as representations of their digital experiences; and thirdly, they are using the brick toys to symbolically express their inner worlds. In discussing their similar use of small world toys, which are “scaled down items for children to create and play with small-scale scenarios or world, typically toy animals and people”, Gripton and Vincent (226) identified that such methodological toy play has the “advantage of being within the child’s world and harnessing the children’s ability to communicate through symbolic representation and natural affinity to play” (238). In this way, the toy is a communicative device that does not require a dependence on written or verbal literacies, but rather multiliteracies common in the arts (Wright) that transcend age barriers and reflect children’s everyday cultures, including media and digital cultures. A Convergence of Children’s Cultures and Media Cultures Whilst it could be suggested that the use of the LEGO brick toys as a communicative tool too closely aligns with growing commercialisation of children’s play, reflecting the convergence of children’s cultures and media cultures (Ponte and Aroldi), we would argue that a project which attends to children’s perspectives of their digital lives needs to reflect the worlds, and the toy play in those worlds, that children currently inhabit. Indeed, it is children’s familiarity with LEGO that created a communicative shortcut that quickly facilitated the children’s expressiveness in the project across the age range 3 to 13. (DUPLO was used with the 3-5 year old age group; smaller LEGO bricks were used in groups 6-13.) This is not a commercial endorsement of the brick but an attempt to meet the children in their own play worlds. Our experience of children’s familiarity with LEGO echoed other research: “as a familiar medium, LEGO allows participants to express thoughts, share and reflect without relying on technical ability” (Hickman-Dunne and Pimlott-Wilson 94). LEGO has proved to be a ubiquitous element of toy play in the contemporary child’s life, not just in European cultures where the toy originated but across cultures. Certainly, the children in India and Korea were as familiar with LEGO as the children in Australia. Ponte and Aroldi (9) argue that “the connection between children’s cultures and media cultures can be considered a privileged area of innovation … [and] research into children’s and digital media is also an area of methodological innovation”. We see the use of LEGO brick toys in research as one such innovative method that attends to children’s authentic perspectives through participatory approaches. Children’s Rights Perspective Taking a participatory approach in the research method design of the Digital Safety and Citizenship Roundtables project meant that the researchers were not just attending to child-friendly methods whereby researchers “adopt practices that resonate with children’s cultures of communication, their own concerns and fit in to their everyday routines” (Christensen and James 2) but also paid due respect to “a global agenda of children’s rights in the digital age” (Livingstone and Bulger 1). Such rights around children’s digital lives came to further prominence in 2021 when the United Nations Committee for the Rights of the Child released General Comment No. 25 on Children’s Rights in Relation to the Digital Environment, “encouraging innovation in digital play and related activities that support children’s autonomy, personal development and enjoyment” (UNCRC 18). Whilst specifically referring to rights in digital contexts, as researchers from the Centre for the Digital Child we felt it was important to reflect in our research design this approach to children’s rights, and respect for children’s autonomy and enjoyment. We also were committed to the General Comment 25 principle of “children’s right to participate in the decision making that impacts their lives” (Third and Moody 9). Thus, we communicated the children’s perspectives including their LEGO brick toy creations to adult stakeholders and we also produced a children’s version of the final report for the project (See et al.). An Ethic of Empowerment When Researching Young Children In addition to this children’s rights perspective, we paid heed to the Early Childhood Australia (ECA) principle that research with young children should amplify their voices, ensuring they are afforded “the right to be heard”; thus the researchers were committed to ECA’s principle of “promoting children’s voice and participation in decision-making processes, and enabling greater opportunities to hear from children about their concerns” (ECA 3). Our child-participatory research about children’s experiences of digital safety and citizenship that employed the toy brick as a communicative device for amplifying children’s voices by contributing these perspectives back to policy making and influencing stakeholders is also aligned with moves for child participation in decision-making over recent years. For example, in 2015 the Irish Department of Youth Affairs released a National Strategy on Children and Young People’s Participation in Decision-Making, 2015 – 2020; in 2021, Save the Children released their publication Together We Decide about strengthening child participation in UN decision-making processes (Diop, Keating, and Trapp); and in 2022, the Council for Europe released Listen – Act – Change: Handbook on Children’s Participation for Professionals Working for and with Children (Crowley, Larkins, and Pinto). What all these child participation approaches have in common is a need to heed the voices of children and to amplify these voices so children can contribute to decisions being made about their digital and everyday lives. The researchers of the Digital Safety and Citizenship Roundtables project, through our adoption of the LEGO brick toy as a communicative device, agreed with Iivari (290) in ensuring that “children of today should be empowered in and through their digital technology education to switch from mere users of digital technologies created by adults to makers and shapers of such technologies and, along these lines, to transformers of culture”. Exemplars of the Children’s Toy Brick Creations It is not in the scope of this article to provide a complete analysis of the children’s brick creations; this can be found in the full report of the children’s digital citizenship roundtables project, which is available open access (Stevenson et al.), and the project final report (Jayakumar et al.). However, below we have included in this article a gallery of some of the children’s brick toy creations that exemplify the communicative outcomes of children across the age groups using the toy brick to convey their experiences of their digital and everyday lives. To amplify the children’s voices, we have included the children’s verbatim explanation of their creation. As mentioned previously, the toy brick creations for the 3-5-year-old roundtables used DUPLO, and the roundtables of age groups 6-10 and 11-13 used LEGO bricks. You will note that the youngest age group, 3-5 years of age (whose parents were often present in the roundtable groups), conveyed less about the digital in their toy creations and more about their everyday lives and loves. Interestingly, this young age group was able to convey their digital experiences more clearly via the drawing activities than the LEGO toy brick activity. (All names and identifying characteristics have been deidentified and/or removed.) Figure 1 (3–5 age group): Nabha explained that “Here are two cameras, and I’ve added flowers for decoration. Here is my window, and you can enter from here … there’s a bird which can fly … My castle!” Figure 2 (3–5 age group): Noah explained that “I’m going to do a Brontosaurus … I’m doing a dinosaur with a very long neck”. Figure 3 (6–10 age group): Mia conveyed her sense of digital safety and explained that “I’ve made a device that means there’s like a lock on it”. Figure 4 (6–10 age group): Jack also conveyed something about digital safety and explained that “it’s basically a[n] eye monster thing ... So, it’s supposed to symbol what you have to face when you do something wrong that you know you’re not supposed to do.” Figure 5 (11–13 age group): Han-Na, who was passionate building games, explained that “I mostly play Minecraft, and this is the character, and there’s a diamond underground … here … It’s difficult to find a diamond in the wild, but I found it.” Figure 6 (11–13 age group): Inesh conveyed nuanced ideas about digital safety and citizenship and made a LEGO representation of “a firewall to keep you safe online”. Figure 7 (11–13 age group): Gitali, who enjoyed a rich gaming life, explained that “I know it’s cute and not even scary. This monster has been inspired by the game Roblox.” Figure 8 (11–13 age group): Will, who recounted an experience of being cyber-stalked, explained that his creation represents “this person [who] tried to stalk me and I just decided to leave the game and then they somehow managed to find me all over again”. Figure 9 (11–13 age group): Nirav explained about his creation reflecting his room at home, “this is a PS5. This is a gaming setup - mouse, mouse pad, two speakers, computer, keyboard and CPU”. Figure 10 (11–13 age group): Sophia, who told us about an experience of online and offline bullying, explained that “this is my bully detector for online... If you aren’t a bully, it will turn the green bit but if you are a bully, it will turn to the pink and then it will kick you out.” Limitations There are limitations in both the application of the toy brick as a method and in what this article itself can address. Firstly, as a method, there is further work awaiting those interested in using toy play, particularly brick toy play, to apply this method in contexts that explore children’s everyday experiences in general, not just their experiences of the focus of this research project, children’s digital citizenship. Secondly, it is not possible in an article of this length to present a complex testing of the LEGO brick toy method against other forms of brick toy – that would be an entirely different project to the children’s digital citizenship project that we conducted. Furthermore, word limits mean it is not possible to present the full analysis of the children’s brick toy creations, and the authors would encourage those interested in more in-depth findings and more images of the children’s brick creations and drawings to seek these, as noted previously, in the report authored by Stevenson et al. Conclusion This article has explained the rationale for using the LEGO brick toy as part of participatory play-based methods in our recent research project, Digital Safety and Citizenship Roundtables: Using Consultation and Creativity to Engage Stakeholders (Children, Policy Influencers, Industry) with industry partner the LEGO Group, the ARC Centre of Excellence for the Digital Child, and Edith Cowan University. This rationale placed the child as the expert informant about the media and digital cultures in their everyday experiences of digital citizenship. Through multiple play-based, child-friendly participatory methods, following the precedent of the brick toy being used to communicate children’s views about climate change to adult climate policymakers, we sought the views about digital safety and citizenship of children aged 3 to 13 years in three Asia-Pacific countries – India, Korea, and Australia. We then conveyed these to adult stakeholders who contribute to and influence children’s digital citizenship policy in these countries. It is our view that such a participatory, play-centred approach respects children’s rights to express themselves in authentic and creative ways and is in keeping with the turn to children’s participatory frameworks that provide the steps for children to contribute to policy that impacts on their digital and everyday lives. From the experience of conducting the children’s roundtables in the project, we encourage other researchers to take a children’s rights approach and embed an ethic of empowerment through toy play-based methods when researching young children. We argue that such toy play in research provides vivid windows into children’s media and digital cultures, whilst at the same time empowering today’s digital child to be agentic in discussion that impact their digital futures. 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