Journal articles: 'Learning, Psychology of. Middle schools. Christian education' – Grafiati (2024)

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A teacher who is capable of carrying out his teaching duties if the stages of preparation, learning process and evaluation are carried out according to his design. The process that is often neglected is that the learning model used is sometimes unable to provide solutions to teachers. Curriculum changes that have occurred in Indonesia indicate that all education actors, including teachers, must be ready and improve themselves to follow the development of change. In line with the demands for changes in the 2013 Curriculum calls for changes in development from social in nature to democratic participation, for the sake of human resource growth. If so, education should be directed as a process: learning to know, learning to do, learning to live together, learning to be yourself (learning to be) and even lifelong learning (life long). learning), must adorn the lifestyle of a teacher, remembering that the teacher is an important figure in the process of change. This study intends to apply a learning model including: development of a syllabus and a Learning Implementation Plan (RPP) cooperative type time token type in PAK and Character In Class V, the material of Allah loves the world. The action hypothesis is a temporary answer in the form of action on the formulation of the problems set out in this classroom action research which is: student learning outcomes will increase "can be accepted. Based on the results of the implementation of classroom action research with the title implementation of the Jerrold E camp learning model in Christian education (PAK) and Character subjects in junior high schools, especially in Hauru Christian Middle School in class VIII which lasted for 2 research cycles, it can be concluded: Christian Educarion (PAK) and Character work effectively, so student learning outcomes will increase

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Christian education is a teaching and learning process that is based on the Bible, is moved by the Holy Spirit, and is Christocentric. One of the formal Christian education is manifested in Christian schools. Christian education in Christian schools is certainly different from education in schools in general. The Christian education, which is Christian and based on the Bible, is what distinguishes Christian schools from schools in general. Through a descriptive qualitative approach, the writer wants to describe the purpose of the role of educational psychology in Christian education. Where Christian education is to equip students in science, character and attitudes according to the Bible, but Christian education in schools also aims to bring students to become disciples of the Lord Jesus, where students are brought to meet personally with the Lord Jesus who is the only one. Lord and Savior, and experience His likeness. In carrying out Christian education in Christian schools, various disciplines are needed, including psychology. Psychology is the science of psychology that studies the unobservable inner state and observable outer state. Psychological principles that do not contradict the Bible are God's general revelations and can be used in Christian education in Christian schools. In terms of vision and mission in Christian schools, psychology can help to formulate a vision and mission that is biblical and responds to the needs of the times. In terms of the curriculum in Christian schools, psychology can help to discover new subjects and integrate all subjects with the Bible. In the case of teachers in Christian schools, psychology can aid in teacher recruitment, training, and evaluation. In the case of students in Christian schools, psychology helps to map out the uniqueness of each student and approach students personally. In terms of facilities in Christian schools, psychology helps to provide educational and innovative play tools according to the Bible

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The aim of this research is to know the important role of the entrepreneurship education program in the school institution. Entrepreneurial trait is needed in any fields of work regarding to the technology development today. Thus, entrepreneurial education needs to be applied in any levels of education as it has an important role for preparing skillful and creative graduates. This study focused on the interesting phenomena of the school effort in integrating entrepreneurship to other subjects and also the application of the entrepreneurship in Satya Wacana Christian Junior and Senior High Schools Salatiga. This study was done by qualitative approach through snowball sampling technique. Data were obtained through observations, interviews, and documentation of the participants who understand the information and central phenomena. Research data analyzed by the analysis of the domain from Spradley. The result of the study showed that entrepreneurship education had an important role to improve the entrepreneurial knowlegde and skills. The integrated education, either in the learning process or in the school entrepreneurship education program, increased the entrepreneurship understanding, character, and behavior. This study is significant because it gives a contribution the schools and students to understand the importance of entrepreneurship education.

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This study intends to apply a learning model including: development of a syllabus and a Learning Implementation Plan (RPP) cooperative type time token type in PAK and Character In Class VIII, the material of Allah loves the world. The method used in this research was the descriptive qualitative research method. Data were collected through observation, interview, and literature study and analyzed in-depth and described descriptively. The action hypothesis is a temporary answer in the form of action on the formulation of the problems set out in this classroom action research which is: student learning outcomes will increase "can be accepted. Based on the results of the implementation of classroom action research with the title implementation of the Jerrold E camp learning model in Christian education (PAK) and Character subjects in junior high schools, especially in Hauru Christian Middle School in class VIII which lasted for 2 research cycles, it can be concluded: Christian Education (PAK) and Character work effectively, so student learning outcomes will increase.

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Now is an appropriate time to reconsider the historiographical benefit that a comparative study of the East Syrian (“Nestorian”) schools and the Babylonian rabbinic academies may offer. This is attributable both to the recent, rapid increase in scholarship on Jewish–Christian relations in the Roman Empire and late antiquity more broadly, and to the return by some scholars of rabbinic Judaism to the issues of a scholarly exchange of the late 1970s and early 1980s about the nature of rabbinic academic institutionalization. Furthermore, over the past twenty years, scholars of classics, Greek and Roman history, and late antiquity have significantly added to the bibliography on the transmission of knowledge—in lay person's terms, education—in the Greco-Roman and early Christian worlds. Schools continue to be an intense topic of conversation, and my own recent work on the School of Nisibis and the East Syrian schools in general suggests that the transformations and innovations of late antiquity also occurred in the Sasanian Empire, at a great distance from the centers of classical learning, such as Athens, Alexandria, and Antioch. The recently reexamined East Syrian sources may help push the conversation about rabbinic academic institutionalization forward. However, the significance of this issue is not simply attributable to its bearing on the social and institutional history of rabbinic institutions. Such inquiry may also reflect on how we understand the Babylonian Talmud and on the difficult redaction history of its constituent parts. Furthermore, I hope that the discussion offered herein will contribute to the ongoing analysis of the late antique creation and formalization of cultures of learning, which were transmitted, in turn, into the Eastern (i.e., Islamic and “Oriental” Christian and Jewish) and Western Middle Ages within their corresponding communities.

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Algebra is considered an important high school course because it is recognized as the gateway to higher mathematics, college opportunities, and well-paying jobs. In the United States, most secondary schools require students to be proficient in algebra to be able to graduate from high school. One major component of algebra is word problem solving, which is used in algebra courses to teach students mathematical modeling and applied problem-solving skills. However, word problem solving is often a significantly challenging area for students with learning disabilities because it involves computing mathematical equations and implementing a myriad of cognitive processes that require conceptual knowledge. Diagrams are considered an effective and powerful visualization strategy because they help students see the hidden mathematical structure of the problem. The use of diagrams is recommended as students work toward more complex math concepts in middle school and high school.

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Experienced middle school mathematics and science teachers were recruited for a pilot study. The teachers separately responded to a survey related to determining expected learning outcomes based on their traditional teaching, classroom experiences and observations, and self-brainstorming. The teachers then received training on how to design, develop, and implement robotics-enabled lessons under a design-based research approach for experiential learning, and taught robotics-enabled lessons to a selected student population in classroom settings. The teachers then responded to the survey for the robotics-enabled teaching. For each case (traditional and robotics-enabled), the survey responses were analyzed, and a set of expected learning outcomes of math and science lessons was derived separately. The thematic analysis results showed that the expected learning outcomes for the robotics-enabled lessons were not only related to the educational gains (content knowledge) observed in traditional teaching, but also to the improvements in the behavioral, social, scientific, cognitive, and intellectual aptitudes of the students. Then, a set of metrics and methods were proposed for assessing the learning outcomes separately. To validate the assessment metrics and methods, teachers from different schools taught two selected robotics-enabled lessons (one math, one science) to same grade students, and separately assessed the learning outcomes of each student using the proposed metrics and methods. The learning outcomes were then compared and benchmarked between schools and subjects. The results of a user study with the teachers showed user acceptance, effectiveness, and suitability of the assessment metrics and methods. The proposed scheme of assessing learning outcomes can be used to assess and justify the benefits and advantages of robotics-enabled STEM education, benchmark the outcomes, help improve teaching preparations, motivate decision-makers to confer on robotics-enabled STEM education and curricula development, and promote robotics-enabled STEM education.

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The purpose of the study was to examine the quality of high school programs for students with autism spectrum disorder in the United States. The Autism Program Environment Rating Scale–Middle/High School was used to rate the quality of programs for students with autism spectrum disorder in 60 high schools located in three geographic locations in the United States (CA, NC, and WI). Findings indicated that the total quality rating across schools was slightly above the adequate criterion. Higher quality ratings occurred for program environment, learning climate, family participation, and teaming domains. However, quality ratings for intervention domains related to the characteristics of autism spectrum disorder (e.g. communication, social, independence, functional behavior, and transition) were below the adequate quality rating level. Also, quality ratings for transition were significantly higher for modified (primarily self-contained) programs than standard diploma (primarily served in general education) programs. School urbanicity was a significant predictor of program quality, with suburban schools having higher quality ratings than urban or rural schools, controlling for race, school enrollment size, and Title 1 eligibility status. Implications for working with teachers and school teams that support high school students with autism spectrum disorder should include a targeted focus on transition programming that includes a breadth of work-based learning experiences and activities that support social-communication domains.

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Few topics have garnered more attention in preservice teacher training and educational reform than student diversity and its influence on learning. However, the actual degree of cognitive diversity has yet to be considered regarding instructional implications for advanced learners. We used four data sets (three state-level and one national) from diverse contexts to evaluate how many students perform above grade level in English Language Arts and mathematics. Results revealed that among American elementary and middle school students, 20% to 49% in English Language Arts and 14% to 37% in mathematics scored 1 year or more above grade level. We address what these findings imply for K-12 schools, grouping decisions, and educational policies that strive to foster advanced abilities.

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This paper reports on a study which was conducted in eight classes across two year levels (Years 2 and 4) in four schools in suburban Brisbane. The study was designed to determine if there were differences between the collaborative interactions of the children who were trained to work together (Trained group) and those who were told to work together but were not trained (Untrained group). The study found that the children in the Trained groups were consistently more collaborative and helpful to each other as they tried to involve each other in the learning task. They provided more assistance to each other, even when this help was not explicitly requested. Moreover, the children in the Trained groups used more inclusive language (e.g., frequent use of ‘we’ or ‘us’) than their peers in the Untrained groups and these behaviours were exhibited by the children in the Trained groups across the two year levels. In effect, the study showed that it is possible to train lower and middle primary school children to assist and support each other's learning.

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This article presents a study whose objective was to identify certain personal and institutional variables that are associated with academic achievement among Spanish, secondary school students, and to analyze their influence on the progress of those students over the course of that stage of their education. In order to do this, a longitudinal, multi-level study was conducted in which a total of 965 students and 27 different schools were evaluated in Language, Math and Social Science at three different times (beginning, middle and end of the period). The results show progress in all the schools and in all areas. As for the personal, student variables, the longitudinal, HLM analyses confirmed the importance of sex and sociocultural background and, distinguishing it from other studies, also the predictive capacity of meta-cognitive abilities and learning strategies on success in school. On the institutional level, the school climate and teachers' expectations of their students were the most relevant of the variables studied. The size of the school, the percentage of students who repeat grades, and the leadership of the administration also explained a portion of the variance in some areas.

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ABSTRACT The study looked at how to apply Teacher Readiness, Infrastructure, andStudent Learning Motivation to the application of the 2013 Curriculum (Kurtilas)and the continued application of the 2013 Curriculum at the Canaan ChristianMiddle School in Tangerang as a case study. The research method used isquantitative research. Population of 8th and 9th grade students of CanaanChristian Middle School Tangerang. Payment sample of 60 students. Datacollection is done by following a questionnaire conducted directly by therespondent. Furthermore, it was analyzed using the IBM SPSS Statistics 20.Program. The results showed that there were benefits from Teacher Readiness,Infrastructure, and Student Motivation in Canaan Christian Middle School inTangerang, both partially and jointly on the Successful Implementation of the2013 Curriculum. 2013 can be achieved by the readiness of teachers in terms ofprofessional, pedagogical, personality, and social competence; Schools thathave good and decent infrastructure or can be given proper ones; and studentshave good and high learning motivation. Matters that need attention from allstakeholders of Education, and further research on this must be added toeducation in Indonesia in general. Keywords: Curriculum 2013, Infrastructure, Student Learning Motivation, andTeacher Readiness ABSTRAK Penelitian melihat bagaimana efektivitas Kesiapan Guru, Infrastruktur, danMotivasi Belajar Siswa terhadap penerapan Kurikulum 2013 (kurtilas) dankeberlangsungan penerapan Kurikulum 2013 di SMP Kristen Kanaan Tangerangsebagai studi kasus. Metode penelitian yang dipakai adalah penelitian kuantitatif.Populasi meliputi siswa kelas 8 dan 9 SMP Kristen Kanaan Tangerang. Sampelberjumlah 60 orang siswa. Pengumpulan data dilakukan dengan menyebarkankuesioner secara langsung kepada sampel responden selanjutnya dianalisismenggunakan Program IBM SPSS Statistics 20. Hasil penelitian menunjukkanada efektivitas dari Kesiapan Guru, Infrastruktur, dan Motivasi Balajar Siswa diSMP Kristen Kanaan Tangerang, baik secara parsial maupun secara bersamasamaterhadap Keberhasilan Penerapan Kurikulum 2013. Kesimpulan yangdidapat terhadap Keberhasilan Penerapan Kurikulum 2013 setidaknya dapatdicapai dengan adanya kesiapan guru-guru dalam hal kompetensi profesional,pedagogik, kepribadian, dan hubungan sosial; Sekolah seharusnya memilikiinfrastruktur yang baik dan memadai atau boleh dikatakan layak; serta siswasendiri memiliki motivasi belajar yang baik dan tinggi. Hal-hal ini perlu mendapatperhatian dari seluruh stakeholder Pendidikan, dan setidaknya penelitian inimenjadi masukan untuk kemajuan pendidikan di Indonesia pada umumnya. Kata Kunci: Kurikulum 2013, Infrastruktur, Motivasi Belajar Siswa, dan KesiapanGuru

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The coronavirus disease 2019 (COVID-19) pandemic caused significant disruption to teaching and learning activities at all levels. Faculty, students, institutions, and parents have had to rapidly adapt and adopt measures to make the best use of available resources, tools and teaching strategies. While much of the online teaching pedagogies have been theoretically and practically explored to a limited extent, the scale at which these were deployed was unprecedented. This has led a large number of researchers to share challenges, solutions and knowledge gleaned during this period. The main aim of this work was to thematically model the literature related to teaching and learning during, and about, COVID-19. Abstracts and metadata of literature were extracted from Scopus, and topic modeling was used to identify the key research themes. The research encompassed diverse scientific disciplines, including social sciences, computer science, and life sciences, as well as learnings in support systems, including libraries, information technology, and mental health. The following six key themes were identified: (i) the impact of COVID-19 on higher education institutions, and challenges faced by these institutions; (ii) the use of various tools and teaching strategies employed by these institutions; (iii) the teaching and learning experience of schools and school teachers; (iv) the impact of COVID-19 on the training of healthcare workers; (v) the learnings about COVID-19, and treatment strategies from patients; and (vi) the mental health of students as a result of COVID-19 and e-learning. Regardless of the key themes, what stood out was the inequities in education as a result of the digital divide. This has had a huge impact not only in middle- and low-income nations, but also in several parts of the developed world. Several important lessons have been learned, which, no doubt, will be actively incorporated into teaching and learning practices and teacher training. Nonetheless, the full effect of these unprecedented educational adaptions on basic education, expert training, and mental health of all stakeholders is yet to be fully fathomed.

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Regulations require teachers to meet the teaching burden of at minimum 24 hours / week and maximum 40 hours /week. However, in fact, for minimal hour's teaching, still many teachers who have not been able to fulfill it. The fulfillment of minimum obligations is a requirement for teachers to obtain Professional Teacher Allowances (TPG). Various ways have been attempted by interested parties, but the issue of teacher teaching hours is still problems. The fulfillment effort merely in terms of quantity, has not led to quality. For what teachers are forced to fulfill the obligation of teaching hours, e.g. by looking at other schools, being in the duties of the main school still indicates the achievement of the students' inadequate learning outcomes? Naturally if the fulfillment of obligations is not only in terms of quantity, but also quality. This means that the need to find an alternative fulfillment of teaching hours is functioning as a driver to improve the quality of teachers, so that a positive impact on improving student learning outcomes. With regard to the latter description that this paper is presented, that is to say, alternative thinking about the provisions of teaching hours teachers. References Agung, I. (2013). Penerapan sistem neuro associative conditioning (NAC) pada guru sebagai upaya meningkatkan mutu pendidikan. Jurnal Pendidikan dan Kebudayaan, 19(2), 297-304. doi: http://dx.doi.org/10.24832%2Fjpnk.v19i2.287 Agung, I. (2014). Kajian pengaruh kompetensi kepribadian dan sosial terhadap kinerja guru. Jurnal Ilmiah VISI, 9(2), 83-92. doi: https://doi.org/10.21009/JIV.0902.1 Agung, I. (2014). Panduan penelitian tindakan kelas bagi guru. Jakarta: Zikrul Bestari. Agung, I. (2017). Guru yang kompeten dan profesional: Orasi ilmiah profesor riset. Jakarta: Balitbang-Kemendikbud. Agung, I. (2018). Pengembangan keprofesian berkelanjutan (PKB) guru. Jakarta: Bee Media (akan beredar). Barge. S. (2010). Principles of problem and project based learning: The aalborg PBL model. USA: Aalborg University. Dalt, R. L. (2010). New era of management (era baru manajemen). Jakarta: Penerbit Salemba Empat. De Graaf, E., & Kolmos, A. (2003). Characteristics of problem-based learning. The International Journal of Engineering Education, 19(5), 657 - 662. Ditjen GTK. (2015). Hasil UKG guru tahun 2015. Jakarta: Kemendikbud. Ditjen GTK. (2016). Program guru pembelajar. Jakarta: Kemendikbud. Ditjen GTK. (2017). Data hasil pre-test dan post-test pelatihan guru pembelajar. Jakarta: Kemendikbud. Ditjen Anggaran Kementerian Keuangan. (2015). Kajian tunjangan profesi guru. Kanalinfo.web.id. Diakses melalui https://www.kanalinfo.web.id/2016/03/tunjangan-profesi-guru.html) Fiol, C. M. & Marjorie, A.L. (1985). Organizational learning. The Academy of Management Review, 10(4), 803-813. http://www.jstor.org/stable/258048 Hmelo-Silver, C.E. (2004). Problem based learning: What and how do student learn. Educational Psychology Review, 16(3), 235-266. doi: https://doi.org/10.1023/B:EDPR.0000034022.16470.f3 Lambros, A. (2004). Problem-based learning in middle and high school classrooms. CA: Corwin Press. Leithwood, K., Leonard L., & Sharratt, L. (1998). Conditions fostering organizational learning in schools. Educational Administration Quarterly, 34(2), 243-276. doi: https://doi.org/10.1177%2F0013161X98034002005 Mangkunegara, A.A.A. P. (2010). Evaluasi kinerja SDM. Jakarta: Salemba Empat. Marquardt, M.J. (1996). Building the learning organization. New York: McGraw-Hill. Pedler, M. (1998). A concise guide to the learning organization. London: Publisher Lemos & Crane. Puslitjak. (2013). Hasil penelitian jam mengajar guru. Jakarta: Balitbang-Kemendikbud. Robins, S.P., & Judge, T.A. (1997). Organization behavior. New York: McGraw-Hill. Rhem, J. (1998). Problem-based learning: An introduction. The National Teaching Learning Forum, 8(1), 1-7. Senge, P.M. (1990). The fifth discipline the art and practice of the learning organization. New York: Doubleday. Simatupang, B.M. (1995). ISO Seri 14000 dalam fokus organisasi belajar, manajemen & usahawanIndonesia. Organisasi Belajar (Learning Organization), 11(XXIV). Watkin, K. E.& Marsic, V.J. (1993). Sculpting the learning organization: Lessons in the art and science of systemic change. San Fransisco: Institue of Science Education.

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The Qatari government views English language learning as crucial to the country’s future success. Anecdotal evidence suggests, however, that English language teachers (ELTs) employed in Qatar may not necessarily have the appropriate training, qualifications, and experience to enable them to teach successfully. Despite growing research and interest in the continuing professional development (CPD) experiences and needs of ELTs in Western contexts, there remains a lack of research in Middle Eastern countries in general and in Qatar in particular. The aim of this study was to address this gap by exploring female ELTs’ perceptions and experiences of CPD in Qatar in order to develop new practical and theoretical insights into our understanding of this area. The study draws on data from life history interviews undertaken with 16 female ELTs with at least 3 years of teaching experience in Qatari schools. The study found that the participants had very different experiences of CPD based on their personal and professional characteristics. This suggests that for it to be perceived as a positive experience, the current model of professional development for ELTs may need revising. We propose a paradigm shift from a traditional “one size fits all” CPD model towards a more dynamic and interactive style of teacher development that facilitates both personal reflection and professional discourse among teachers. It is argued that such a shift would prove a considerable step forward for English language teaching in this country.

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Religious tolerance is a supporter of social harmony and brings a country to a better life. Instilling tolerance in early childhood is a challenge for early childhood educators. This study aims to describe the transformation of religious tolerance values ​​by teachers in early childhood education. This research is a type of qualitative case study research model with researchers as observer participants. This research produces the following findings, that (1) transformation of tolerance values ​​among religious communities, is explicitly not taught in Early Childhood Education (ECE) on the grounds that all students are of the same religion, (2) transformation of tolerance of values among religious students taught through learning integrated with other lessons, (3) although explicitly the values ​​of tolerance among religious students are not taught, but the values ​​of togetherness such as greeting, sharing something that is owned, and helping the needs of other students are taught by practicing at the same time. Keywords: Early Childhood Education, Tolerance Values in Religion References: Adams, K. (2019). Navigating the spaces of children’s spiritual experiences: influences of tradition(s), multidisciplinarity and perceptions. International Journal of Children’s Spirituality, 24(1), 29–43. https://doi.org/10.1080/1364436X.2019.1619531 Adams, K., Bull, R., & Maynes, M. L. (2016). Early childhood spirituality in education: Towards an understanding of the distinctive features of young children’s spirituality. European Early Childhood Education Research Journal, 24(5), 760–774. https://doi.org/10.1080/1350293X.2014.996425 Atamturk, N. (2018). The role of English as a foreign language classes in tolerance education in relation to school management practices. Quality and Quantity, 52, 1167–1177. https://doi.org/10.1007/s11135-017-0575-7 Banerjee, K., & Bloom, P. (2015). “Everything Happens for a Reason”: Children’s Beliefs About Purpose in Life Events. Child Development, 86(2), 503–518. https://doi.org/10.1111/cdev.12312 Bano, M., & Ferra, E. (2018). Family versus school effect on individual religiosity: Evidence from Pakistan. International Journal of Educational Development, 59(August 2017), 35–42. https://doi.org/10.1016/j.ijedudev.2017.10.015 Coleman, E. B., & Eds, K. W. (2011). Religious Tolerance, Education and the Curriculum. In Religious Tolerance, Education and the Curriculum. https://doi.org/10.1007/978-94-6091-412-6 Elza, Y., Handini, M. C., & Abdurrahman, M. (2018). The Effects of Storytelling Method with Audiovisual Media and Religiosity toward Clean and Healthy Living Program Behaviour ( CHLB ) of Early Childhood. International Journal of Multidisciplinary and Current Research, 6(June), 547–552. Ene, I., & Barna, I. (2015). Religious Education and Teachers’ Role in Students’ Formation towards Social Integration. Procedia - Social and Behavioral Sciences, 180(November 2014), 30–35. https://doi.org/10.1016/j.sbspro.2015.02.081 Ergun, S. J., & Rivas, M. F. (2019). The effect of social roles, religiosity, and values on climate change concern: An empirical analysis for Turkey. Sustainable Development, 27(4), 758–769. https://doi.org/10.1002/sd.1939 Faas, D., Smith, A., & Darmody, M. (2018). Children’s Agency in Multi-Belief Settings: The Case of Community National Schools in Ireland. Journal of Research in Childhood Education, 32(4), 486–500. https://doi.org/10.1080/02568543.2018.1494645 Firdaus, E. (2018). The Learning of Religious Tolerance among Students in Indonesia from the Perspective of Critical Study. IOP Conference Series: Earth and Environmental Science, 145(1). https://doi.org/10.1088/1755-1315/145/1/012032 Ganjvar, M. (2019). Islamic Model of Children’s Spiritual Education (CSE); its influence on improvement of communicational behaviour with non-coreligionists. International Journal of Children’s Spirituality, 24(2), 124–139. https://doi.org/10.1080/1364436X.2019.1624254 Granqvist, P., & Nkara, F. (2017). Nature meets nurture in religious and spiritual development. British Journal of Developmental Psychology, 35(1), 142–155. https://doi.org/10.1111/bjdp.12170 Heiphetz, L., Lane, J. D., Waytz, A., & Young, L. L. (2016). How Children and Adults Represent God’s Mind. Cognitive Science, 40(1), 121–144. https://doi.org/10.1111/cogs.12232 King, U. (2013). The spiritual potential of childhood: Awakening to the fullness of life. International Journal of Children’s Spirituality, 18(1), 4–17. https://doi.org/10.1080/1364436X.2013.776266 Kirschenbaum, H. (2019). Models of Values Education and Moral Education in the Era of the Fourth Industrial Revolution. 8(2), 103–109. Lehtonen, M. (2019). The Development of Religious Tolerance: Co-operative Board Games with Children and Adolescents. IATL Reinvention: An International Journal of Undergraduate Research, 2(2). Retrieved from https://warwick.ac.uk/fac/cross_fac/iatl/reinvention/ Łowicki, P., & Zajenkowski, M. (2019). Empathy and Exposure to Credible Religious Acts during Childhood Independently Predict Religiosity. International Journal for the Psychology of Religion, 00(00), 1–14. https://doi.org/10.1080/10508619.2019.1672486 Maussen, M., Bader, V., Dobbernack, J., Modood, T., Olsen, T. V., Fox, J., & Vidra, Z. (2012). Tolerance and cultural diversity in schools Comparative report. Amsterdam. Miedema, S., & Bertram-Troost, G. (2008). Democratic citizenship and religious education: Challenges and perspectives for schools in the Netherlands. British Journal of Religious Education, 30(2), 123–132. https://doi.org/10.1080/01416200701830970 Moore, D. . (2007). Overcoming Religious Illiteracy: A Cultural Studies Approach to the Study of Religion in Secondary Education. US: Palgrave Macmillan. Niculescu, R. M., & Norel, M. (2013). Religious Education an Important Dimension of Human’s Education. Procedia - Social and Behavioral Sciences, 93, 338–342. https://doi.org/10.1016/j.sbspro.2013.09.200 Pandya, S. P. (2019). Spiritual education programme (SEP) for enhancing the quality of life of kindergarten school children. Pastoral Care in Education, 37(1), 59–72. https://doi.org/10.1080/02643944.2018.1562493 Parekh, B. (2019). Ethnocentric Political Theory. Ethnocentric Political Theory, 263–284. https://doi.org/10.1007/978-3-030-11708-5 Sari, A. D. P., & Indartono, S. (2019). Teaching Religious Tolerance Through Social Studies Education Based On Multicultural Approach. 323(ICoSSCE 2018), 214–219. https://doi.org/10.2991/icossce-icsmc-18.2019.40 Scheiner, P. (2015). Crossings and Crosses: Borders, Educations, and Religions in Northern Europe. Boston/Berlin: Walter de Gruyter Inc. Scott, K. (2014). Inviting young adults to come out religiously, institutionally and traditionally. Religious Education, 109(4), 471–484. https://doi.org/10.1080/00344087.2014.924790 Stockinger, H. (2019). Developing spirituality–an equal right of every child? International Journal of Children’s Spirituality, 24(3), 307–319. https://doi.org/10.1080/1364436X.2019.1646218 Thibodeau, R. B., Brown, M. M., Nancarrow, A. F., Elpers, K. E., & Gilpin, A. T. (2018). Conceptual Similarities among Fantasy and Religious Orientations: A Developmental Perspective. Journal of Cognition and Culture, 18(1–2), 31–46. https://doi.org/10.1163/15685373-12340021 Tratner, A. E., Sela, Y., Lopes, G. S., Ehrke, A. D., Weekes-Shackelford, V. A., & Shackelford, T. K. (2017). Individual differences in childhood religious experiences with peers. Personality and Individual Differences, 119, 73–77. https://doi.org/10.1016/j.paid.2017.06.045 UNESCO. (2015). Second UNESCO Forum on Global Citizenship Education: Building Peaceful and Sustainable Societies (Paris, 28-30 January 2015). Final Report. (January), 1–22. Retrieved from http://www.unesco.org/new/fileadmin/MULTIMEDIA/HQ/ED/pdf/FinalReport-GCED_21April.pdf Uzefovsky, F., Döring, A. K., & Knafo-Noam, A. (2016). Values in Middle Childhood: Social and Genetic Contributions. Social Development, 25(3), 482–502. https://doi.org/10.1111/sode.12155 Van Der Walt, J. L. (2014). Towards an instrument for measuring religious tolerance among educators and their students worldwide (Potchefstroom Campus-North-West University). 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Mediante un estudio descriptivo y correlacional, se analizó la relación entre la percepción de la calidad de la gestión administrativa del director y el grado de compromiso laboral de los docentes de algunos colegios privados de El Salvador, en un contexto donde cada año los docentes renuncian a sus trabajos y pasan a laborar al sector gubernamental. Se administraron dos instrumentos, uno para medir la percepción de la gestión administrativa del director y otro para medir el grado de compromiso de los docentes, a 87 docentes de los siete colegios de las regiones metropolitana y occidental de El Salvador. Se encontró que los docentes tienen un compromiso laboral muy bueno. De igual manera, la percepción que tienen los docentes de la gestión administrativa del director es muy buena. Al observarse la correlación entre ambas variables, se determinó que es positiva y alta. Se observó que cuánto mejor perciben los docentes la gestión administrativa del director mayor es el compromiso con su trabajo. El liderazgo del director es importante para el compromiso laboral de los docentes, por lo cual su selección y nombramiento deben ser realizados con cuidadoso análisis. Referencias Alam, S. (2017). A study on leadership styles executed by principal and academic coordinator in one of the private schools in Gilgit-Baltistan, Pakistan. Academic Research International, 8(3), 71-78. Calik, T., Sezgin, F., Kavgaci, H. y Kilinc, A. (2012). Examination of relationships between instructional leadership of school principal’s and self-efficacy of teacher and collective teacher efficacy. Educational Sciences: Theory & Practice, 12(4), 2469-2504. Chiang Vega, M., Núñez Partido, A., Martín, M. J. y Salazar Botello, M. (2010). Compromiso del trabajador hacia su organización y la relación con el clima organizacional: un análisis de género y edad. Panorama Socioeconómico, 28(40), 92-103. Clayton, J. K. (2014). The leadership lens: Perspectives on leadership from school district personnel and university faculty. International Journal of Educational Leadership Preparation, 9(1), 58-75. Del Valle López, J. (2016). Modelo asociativo entre factores determinantes del desempeño organizacional y la satisfacción de los públicos (Tesis doctoral). Universidad de Montemorelos, Montemorelos, Nuevo León, México. García Rivera, B. R., Mendoza Martínez, I. A. y Puerta Sierra, L. M. (2012). ¿Es el downsizing un factor de impacto sobre los comportamientos innovadores, el compromiso organizacional y las capacidades de aprendizaje de los trabajadores de una empresa de alimentos en México? Revista Internacional Administración y Finanzas, 5(3), 57-78. González de la Rosa, J. (2016). Modelo de factores predictores de desempeño e imagen institucional validado en colegios confesionales dominicanos (Tesis doctoral). Universidad de Montemorelos, Montemorelos, Nuevo León, México. Jiang, D. Y. y Cheng, B. S. (2008). Affect- and role-based loyalty to supervisors in Chinese organizations. Asian Journal of Social Psychology, 11, 214-221. https//doi.org/10.111/ j.14-67-839X.2008.00260.x Kumar, D. N. S. y Shekhar, N. (2012). Perspectives envisaging employee loyalty: A case analysis. Journal of Management Research, 12(2), 110-112. https://doi.org/10.2139/ ssrn.1961430 Lai, T., Luen, W., Chai, L. y Ling, L. (2014). School principal leadership styles and teacher organizational commitment among performing schools. The Journal of Global Business Management, 20(2), 67-75. Mack, K. (2016). The perceptions of the leadership behaviors of elementary school principals through professional experience in Texas (Tesis doctoral). University of Phoenix, Phoenix, EE. UU. Méndez Cruz, A. (2015). Clima y compromiso organizacional percibido por los empleados del parque Eco arqueológico en México (Tesis de maestría). Universidad de Montemorelos, Montemorelos, Nuevo León, México. Mustapha, N., Zainal Abidin, M. Z. y Saufi, S. (2013). Measuring the influence of dispositional characteristics and motivational factors on employee loyalty among teachers at private Islamic schools in Kelantan, Malaysia. International Review of Social Sciences & Humanities, 5(2), 127-134. Oberholster, F. R., Taylor V, J. W. y Cruise, R. J. (2000). Spiritual well-being, faith maturity, and the organizational commitment of faculty in Christian colleges and universities. The Journal of Research on Christian Education, 9(1), 31-60. https://doi.org/ 10.1080/10656210009484896 Okutan, M. (2014). My school principal is not a leader. Education, 135(1), 93-100. Ontiveros Ramírez, F. (2016). Modelo de asociación entre factores predictores del desempeño y compromiso laboral validado en maestros del corporativo educativo adventista de la Unión Mexicana del Norte (Tesis doctoral). Universidad de Montemorelos, Montemorelos, Nuevo León, México. Restrepo-Abondano, J. M. y Restrepo-Torres, M. L. (2012). Cinco desafíos en el ejercicio del liderazgo en los rectores de colegios. Educación y Educadores, 15(1), 117-119. Saad, N. (2012). The effects of teacher’s participation in decision making of commitment. The International Journal of Interdisciplinary Social Sciences, 6(9), 1-16. Samkange, W. (2013). Management and administration in education: What do school heads do? A focus of primary school heads in one district in Zimbabwe. International Journal of Social Sciences and Education, 3(3), 635-643. Shaw, J. y Newton J. (2014). Teacher retention and satisfaction with a servant leader as principal. Education, 135(1), 101-106. Wachira, F. M., Gitumu, M. y Mbugua, Z. (2017). Effect of principal´s leadership styles on teachers´ job performance in public secondary schools in Kieni West Subcounty. International Journal of Humanities and Social Science Invention, 6(8), 72-86. Ward, C. J. (2013). Why leadership matters: One school’s journey to success. Educational Leadership and Administration Teaching and Program Development, 24, 62-74. Wasserman, E., Ben-Eli, S., Yehoshua, O. y Gal, R. (2016). Relationship between the principal’s leadership style and teacher motivation. International Journal of Learning, Teaching and Educational Research, 15(10), 180-192. Zamora Poblete, G. (2009). Compromisos organizacionales de los profesores chilenos y su relación con la intención de permanecer en sus escuelas. Revista Latinoamericana de Psicología, 41(3), 445-460.

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Parental Involvement in their children's schooling has long been recognized as a critical component of good education. This study aims to find out the relationship between socioeconomic status, interpersonal communication, and school climate with parental involvement in early childhood education. Using survey and correlational research design, data collection was carried out through accumulation techniques with tests and questionnaires. The data analysis technique used statistical analysis and multiple regressions. The findings in the socio-economic context of parents show that the measure of power is an indicator in the very high category with a total score of 5, while the measures of wealth, honour and knowledge are included in the high category with a total score of 4 in relation to parental involvement. The form of interpersonal communication, the openness of parents in responding happily to information / news received from schools about children is a finding of a significant relationship with parental involvement in early childhood education. The school climate describes the responsibility for their respective duties and roles, work support provided, and interpersonal communication relationships, parents at home and teachers at school. Keywords: Socio-economic Status, Interpersonal Communication, Climate School, Parental Involvement, Early Childhood Education References Amato, P. R. (2005). The Impact of Family Formation Change on the Cognitive, Social, and Emotional Well-Being of the Next Generation. The Future of Children, 15(2), 75–96. https://doi.org/10.1353/foc.2005.0012 Arnold, D. H., Zeljo, A., Doctoroff, G. L., & Ortiz, C. (2008). Parent Involvement in Preschool: Predictors and the Relation of Involvement to Preliteracy Development. School Psychology Review, 37(1), 74–90. https://doi.org/10.1080/02796015.2008.12087910 Barbato, C. A., Graham, E. E., & Perse, E. M. (1997). Interpersonal communication motives and perceptions of humor among elders. Communication Research Reports, 14(1), 48–57. https://doi.org/10.1080/08824099709388644 Barbato, C. A., Graham, E. E., & Perse, E. M. (2003). Communicating in the Family: An Examination of the Relationship of Family Communication Climate and Interpersonal Communication Motives. Journal of Family Communication, 3(3), 123–148. https://doi.org/10.1207/S15327698JFC0303_01 Barnard, W. M. (2004). Parent involvement in elementary school and educational attainment. Children and Youth Services Review, 26(1), 39–62. https://doi.org/10.1016/j.childyouth.2003.11.002 Benner, A. D., Boyle, A. E., & Sadler, S. (2016). Parental Involvement and Adolescents’ Educational Success: The Roles of Prior Achievement and Socioeconomic Status. Journal of Youth and Adolescence, 45(6), 1053–1064. https://doi.org/10.1007/s10964-016-0431-4 Berkowitz, R., Astor, R. A., Pineda, D., DePedro, K. T., Weiss, E. L., & Benbenishty, R. (2021). Parental Involvement and Perceptions of School Climate in California. Urban Education, 56(3), 393–423. https://doi.org/10.1177/0042085916685764 Berkowitz, R., Moore, H., Astor, R. A., & Benbenishty, R. (2017). A Research Synthesis of the Associations Between Socioeconomic Background, Inequality, School Climate, and Academic Achievement. Review of Educational Research, 87(2), 425–469. https://doi.org/10.3102/0034654316669821 Brand, S., Felner, R. D., Seitsinger, A., Burns, A., & Bolton, N. (2008). A large-scale study of the assessment of the social environment of middle and secondary schools: The validity and utility of teachers’ ratings of school climate, cultural pluralism, and safety problems for understanding school effects and school improvement. Journal of School Psychology, 46(5), 507–535. https://doi.org/10.1016/j.jsp.2007.12.001 Brand, S., Felner, R., Shim, M., Seitsinger, A., & Dumas, T. (2003). Middle school improvement and reform: Development and validation of a school-level assessment of climate, cultural pluralism, and school safety. Journal of Educational Psychology, 95(3), 570–588. https://doi.org/10.1037/0022-0663.95.3.570 Culp, A. M., Hubbs-Tait, L., Culp, R. E., & Starost, H.-J. (2000). Maternal Parenting Characteristics and School Involvement: Predictors of Kindergarten Cognitive Competence Among Head Start Children. Journal of Research in Childhood Education, 15(1), 5–17. https://doi.org/10.1080/02568540009594772 Dearing, E., McCartney, K., Weiss, H. B., Kreider, H., & Simpkins, S. (2004). The promotive effects of family educational involvement for low-income children’s literacy. Journal of School Psychology, 42(6), 445–460. https://doi.org/10.1016/j.jsp.2004.07.002 Desforges, C., Abouchaar, A., Great Britain, & Department for Education and Skills. (2003). The impact of parental involvement, parental support and family education on pupil achievements and adjustment: A literature review. DfES. El Nokali, N. E., Bachman, H. J., & Votruba-Drzal, E. (2010). Parent Involvement and Children’s Academic and Social Development in Elementary School: Parent Involvement, Achievement, and Social Development. Child Development, 81(3), 988–1005. https://doi.org/10.1111/j.1467-8624.2010.01447.x Englund, M. M., Luckner, A. E., Whaley, G. J. L., & Egeland, B. (2004). Children’s Achievement in Early Elementary School: Longitudinal Effects of Parental Involvement, Expectations, and Quality of Assistance. Journal of Educational Psychology, 96(4), 723–730. https://doi.org/10.1037/0022-0663.96.4.723 Epstein, J. L. (Ed.). (2002). School, family, and community partnerships: Your handbook for action (2nd ed). Corwin Press. Fan, X. (2001). Parental Involvement and Students’ Academic Achievement: A Growth Modeling Analysis. The Journal of Experimental Education, 70(1), 27–61. https://doi.org/10.1080/00220970109599497 Fan, X., & Chen, M. (2001). Parental Involvement and Students’ Academic Achievement: A Meta-Analysis. Educational Psychology Review, 23. Georgiou, S. N., & Tourva, A. (2007). Parental attributions and parental involvement. 10. Gorski, P. (2008). The Myth of the Culture of Poverty. Educational Leadership, 65(7), 32–36. Hamre, B. K., & Pianta, R. C. (2005). Can Instructional and Emotional Support in the First-Grade Classroom Make a Difference for Children at Risk of School Failure? Child Development, 76(5), 949–967. https://doi.org/10.1111/j.1467-8624.2005.00889.x Hill, N. E., & Taylor, L. C. (2004). Parental School Involvement and Children’s Academic Achievement: Pragmatics and Issues. Current Directions in Psychological Science, 13(4), 161–164. https://doi.org/10.1111/j.0963-7214.2004.00298.x Hong, S., & Ho, H.-Z. (2005). Direct and Indirect Longitudinal Effects of Parental Involvement on Student Achievement: Second-Order Latent Growth Modeling Across Ethnic Groups. 11. Hornby, G., & Lafaele, R. (2011). Barriers to parental involvement in education: An explanatory model. Educational Review, 63(1), 37–52. https://doi.org/10.1080/00131911.2010.488049 Hoy, W. K., Tarter, C. J., & Hoy, A. W. (2006). Academic Optimism of Schools: A Force for Student Achievement. American Educational Research Journal, 43(3), 425–446. https://doi.org/10.3102/00028312043003425 Jeynes, W.H. (2014). Parent involvement for urban youth and student of color. In Handbook of urban education (In H. R. Milner&K. Lomotey (Eds.)). NY: Routledge. Jeynes, William H. (2005). Effects of Parental Involvement and Family Structure on the Academic Achievement of Adolescents. Marriage & Family Review, 37(3), 99–116. https://doi.org/10.1300/J002v37n03_06 Jeynes, William H. (2007). The Relationship Between Parental Involvement and Urban Secondary School Student Academic Achievement: A Meta-Analysis. Urban Education, 42(1), 82–110. https://doi.org/10.1177/0042085906293818 Kaplan, D. S., Liu, X., & Kaplan, H. B. (2010). Influence of Parents’ Self-Feelings and Expectations on Children’s Academic Performance. 12. Kuperminc, G. P., Leadbeater, B. J., & Blatt, S. J. (2001). School Social Climate and Individual Differences in Vulnerability to Psychopathology among Middle School Students. Journal of School Psychology, 39(2), 141–159. https://doi.org/10.1016/S0022-4405(01)00059-0 Kutsyuruba, B., Klinger, D. A., & Hussain, A. (2015). Relationships among school climate, school safety, and student achievement and well-being: A review of the literature. Review of Education, 3(2), 103–135. https://doi.org/10.1002/rev3.3043 Long, H., & Pang, W. (2016). Family socioeconomic status, parental expectations, and adolescents’ academic achievements: A case of China. Educational Research and Evaluation, 22(5–6), 283–304. https://doi.org/10.1080/13803611.2016.1237369 Loukas, A. (2007). High-quality school climate is advantageous for all students and may be particularly beneficial for at-risk students. 3. Mattingly, D. J., Prislin, R., McKenzie, T. L., Rodriguez, J. L., & Kayzar, B. (2002). Evaluating Evaluations: The Case of Parent Involvement Programs. Review of Educational Research, 72(4), 549–576. https://doi.org/10.3102/00346543072004549 McWayne, C., Hampton, V., Fantuzzo, J., Cohen, H. L., & Sekino, Y. (2004). A multivariate examination of parent involvement and the social and academic competencies of urban kindergarten children. Psychology in the Schools, 41(3), 363–377. https://doi.org/10.1002/pits.10163 Miedel, W. T., & Reynolds, A. J. (1999). Parent Involvement in Early Intervention for Disadvantaged Children: Does It Matter? Journal of School Psychology, 24. N.A., A., S.A., H., A.R., A., L.N., C., & N, O. (2017). Parental Involvement in Learning Environment, Social Interaction, Communication, and Support Towards Children Excellence at School. Journal of Sustainable Development Education and Research, 1(1), 77. https://doi.org/10.17509/jsder.v1i1.6247 Poon, K. (2020). The impact of socioeconomic status on parental factors in promoting academic achievement in Chinese children. International Journal of Educational Development, 75, 102175. https://doi.org/10.1016/j.ijedudev.2020.102175 Porumbu, D., & Necşoi, D. V. (2013). Relationship between Parental Involvement/Attitude and Children’s School Achievements. Procedia - Social and Behavioral Sciences, 76, 706–710. https://doi.org/10.1016/j.sbspro.2013.04.191 Potvin, R. D. P., & Leclerc, D. (1999). Family Characteristics as Predictors of School Achievement: Parental Involvement as a Mediator. MCGILLJOURNAL OF EDUCATION, 34(2), 19. Reynolds, A. J. (1991). Early Schooling of Children at Risk. 31. Reynolds, A. J. (1992). Comparing measures of parental involvement and their effects on academic achievement. Early Childhood Research Quarterly, 7(3), 441–462. https://doi.org/10.1016/0885-2006(92)90031-S Reynolds, A. J., Ou, S.-R., & Topitzes, J. W. (2004). Paths of Effects of Early Childhood Intervention on Educational Attainment and Delinquency: A Confirmatory Analysis of the Chicago Child-Parent Centers. Child Development,75(5), 1299–1328. https://doi.org/10.1111/j.1467-8624.2004.00742.x Reynolds, A. J., Temple, J. A., Ou, S.-R., Arteaga, I. A., & White, B. A. B. (2011). School-Based Early Childhood Education and Age-28 Well-Being: Effects by Timing, Dosage, and Subgroups. 333, 6. Shute, V. J., Hansen, E. G., Underwood, J. S., & Razzouk, R. (2011). A Review of the Relationship between Parental Involvement and Secondary School Students’ Academic Achievement. Education Research International, 2011, 1–10. https://doi.org/10.1155/2011/915326 Simons-Morton, B. G., & Crump, A. D. (2003). Association of Parental Involvement and Social Competence with School Adjustment and Engagement Among Sixth Graders. 6. Steinberg, L., Lamborn, S. D., Dornbusch, S. M., & Darling, N. (1992). Impact of Parenting Practices on Adolescent Achievement: Authoritative Parenting, School Involvement, and Encouragement to Succeed. Child Development, 63(5), 1266. https://doi.org/10.2307/1131532 Sun, S., Hullman, G., & Wang, Y. (2011). Communicating in the multichannel age: Interpersonal communication motivation, interaction involvement and channel affinity. 9. Sy, S., & Schulenberg, J. (2005). Parent beliefs and children’s achievement trajectories during the transition to school in Asian American and European American families. 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Language skills are essential for early childhood, being able to speak clearly and process speech sounds, understand others, express ideas, and interact with others are the building blocks for a child's development. Therefore, this study will examine the effect of the Inside Outside Circle (IOC) instructional strategies with media images on children's language skills. This research is a quasi-experimental design with a posttest only and using a control group. The sample in this study were children in two kindergartens in the village of Banjar Tegal. Data analysis in this study was carried out by quantitative descriptive methods using t-test analysis techniques. The results of this study in kindergarten students in Banjar Tegal Village show that there is an influence of the IOC learning model with picture media on children's language skills (tcount = 6.28> ttable = 2.00). This shows that language skills achieved by groups of children participating in learning with the IOC model with drawing media are better than groups of children who attend learning without the IOC model. The implication is that further research is expected to develop other aspects of child devel- opment through the IOC model. Keywords: Children Language skills, Image media, Inside-Outside Circle Instructional Strategies Reference: Afrida, Ni., & Mahriza, R. (2019). Visual and Cognitive Media : The Language Acquisition of Children With Dyslexia in Aceh. IJLRES - International Journal on Language , Research and Education Studies, 3(1), 112–126. https://doi.org/10.30575/2017/IJLRES-2019010409 Al Otaiba, S., & Fuchs, D. (2006). Who are the young children for whom best practices in reading are ineffective? An experimental and longitudinal study. Journal of Learning Disabilities, 39(5), 414–431. https://doi.org/10.1177/00222194060390050401 Asrifan, A. (2015). The Use of Pictures Story in Improving Students’ Ability to Write Narrative Composition. International Journal of Language and Linguistics, 3(4), 244. https://doi.org/10.11648/j.ijll.20150304.18 August, Diane Shanahan, T. (2006). Developing Literacy in Second-Language Learners : Report of the National Literacy Panel on Language-Minority Children and Youth Edited by. Center for Applied Linguistics, 1–9. Barbot, B., Randi, J., Tan, M., Levenson, C., Friedlaender, L., & Grigorenko, E. L. (2013). From perception to creative writing: A multi-method pilot study of a visual literacy instructional approach. Learning and Individual Differences, 28, 167–176. https://doi.org/10.1016/j.lindif.2012.09.003 Bierman, K. L., Nix, R. L., Greenberg, M. T., Blair, C., & Domitrovich, C. E. (2008). Executive functions and school readiness intervention: Impact, moderation, and mediation in the Head Start REDI program. Development and Psychopathology, 20(3), 821–843. https://doi.org/10.1017/S0954579408000394 Blanden, J. (2006). ‘Bucking the trend’: What enables those who are disadvantaged in childhood to succeed later in life? Pensions, (31), 36. Cabell, S. Q., Justice, L. M., Piasta, S. B., Curenton, S. M., Wiggins, A., Turnbull, K. P., & Petscher, Y. (2011). The impact of teacher responsivity education on preschoolers’ language and literacy skills. American Journal of Speech-Language Pathology, 20(4), 315–330. https://doi.org/10.1044/1058-0360(2011/10-0104) Clark, R. C., & Lyons, C. (2011). Graphics for learning: Proven guidelines for planning, designing, and evaluating visuals in training materials (2nd ed.). San Francisco: CA: Pfiffer. Davoudi, A. H. M., & Mahinpo, B. (2013). Kagan Cooperative Learning Model: The Bridge to Foreign Language Learning in the Third Millennium. Theory and Practice in Language Studies, 2(6), 1134–1140. Dockrell, J. E., Stuart, M., & King, D. (2010). Supporting early oral language skills for English language learners in inner city preschool provision. British Journal of Educational Psychology, V ol. 80, pp. 497–515. https://doi.org/10.1348/000709910X493080 Dunlosky, J., Rawson, K. A., Marsh, E. J., Nathan, M. J., & Willingham, D. T. (2013). Improving students’ learning with effective learning techniques: Promising directions from cognitive and educational psychology. Psychological Science in the Public Interest, Supplement, 14(1), 4–58. https://doi.org/10.1177/1529100612453266 Gilles, G. (2015). Language Skills in Children: Development, Definition & Types. Retrieved from © copyright 2003-2020 Study.com. website: https://study.com/academy/lesson/language-skills-in-children-development- definition-types.html#transcriptHeader Gogtay, N., Giedd, J. N., Lusk, L., Hayashi, K. M., Greenstein, D., Vaituzis, A. C., ... Thompson, P. M. (2004). Dynamic mapping of human cortical development during childhood through early adulthood. Proceedings of the National Academy of Sciences of the United States of America, 101(21), 8174–8179. https://doi.org/10.1073/pnas.0402680101 Gutiérrez, K. G. C., Puello, M. N., & Galvis, L. A. P. (2015). Using pictures series technique to enhance narrative writing among ninth grade students at institución educativa simón araujo. English Language Teaching, 8(5), 45–71. https://doi.org/10.5539/elt.v8n5p45 Hadfield, J., & Hadfield, C. (2002). Simple Speaking Activities. Oxford: Oxford University Press. Haley, A., Hulme, C., Bowyer-Crane, C., Snowling, M. J., & Fricke, S. (2017). Oral language skills intervention in pre-school—a cautionary tale. International Journal of Language and Communication Disorders, 52(1), 71–79. https://doi.org/10.1111/1460-6984.12257 Hoff, E. (2013). Interpreting the Early Language Trajectories of Children from Low SES and Language Minority Homes: Implications for Closing Achievement Gaps. Developmental Psychology, 49(1), 4–14. https://doi.org/10.1037/a0027238.Interpreting Jin, S. H., & Boling, E. (2010). Instructional Designer’s Intentions and Learners’ Perceptions of the Instructional Functions of Visuals in an e-Learning Context. Journal of Visual Literacy, 29(2), 143–166. https://doi.org/10.1080/23796529.2010.11674678 Johanson, M., & Arthur, A. M. (2016). Improving the Language Skills of Pre- kindergarten Students: Preliminary Impacts of the Let’s Know! Experimental Curriculum. Child and Youth Care Forum, 45(3), 367–392. https://doi.org/10.1007/s10566-015-9332-z Justice, L. M., & Pence, K. L. (2004). Addressing the Language and Literacy Needs of Vulnerable Children: Innovative Strategies in the Context of Evidence-Based Practice. Communication Disorders Quarterly, 25(4), 173–178. https://doi.org/10.1177/15257401040250040201 Kagan, J., Reznick, J. S., & Snidman, N. (1987). The physiology and psychology of behavioral inhibition in children. 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This article examines middle schoolers’ perspectives on their lives in middle school. Fifteen middle school students from three middle schools in the Southeast region of the United States participated in a basic qualitative study using focus groups at their schools where they were asked the central question, “If you could change one thing at your middle school, what would it be?” Findings show that students’ desire caring teachers, students want active classrooms, and students’ technology use impacts attitudes towards learning. Implications are that middle-school learning can increase relevance by teachers demonstrating care for students as individuals; structuring opportunities for students to interact with them and each other around real-world problems; and incorporating technology into learning in ways adolescents already use it.

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The present research arises from the need to identify the emotions that K-7 to K-10 students experience toward the learning of Physics and Chemistry, since it is a fact that there is a decrease in the number of students choosing itineraries related to Science. Different blocks of contents have been considered in each subject in order to identify emotions toward each one of them. The considered sample consisted of 149 K-8 students, 152 K-9 students and 130 K-10 students from several middle and high schools in Badajoz (Spain) during the 2014–2015 school year. Students experienced more positive emotions toward the content of Chemistry than toward those of Physics. A decrease was detected in the mean frequency of positive emotions such as joy, fun, and tranquility from K-8 to K-10, as well as an increase in negative emotions such as boredom, anxiety, disgust, fear, nervousness, worry, and sadness. It has also been found that positive emotions toward Chemistry contents are mainly related to teachers’ methods and attitudes, while negative emotions toward Physics contents are related to the exclusive use of the textbook, solving Physics problems, or giving oral presentations of the topics in class.

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Parental involvement in children’s education is commonly accepted as beneficial. However, family social class plays a crucial role in the efficacy of homework help. In a comparative case study, a low-income immigrant family from Mexico and a middle-income family in Los Angeles were observed helping their children with math homework and were asked questions about goals, tutoring strategies, and beliefs about learning. Qualitative analysis focused on two effective teaching methods: scaffolding and productive struggle. The low-income mother with little formal education provided direct help rather than a scaffold, and disapproved of hard problems. However, an older sibling with more education than her mother used scaffolding and believed that difficult problems aid learning. In these respects, she resembled the college-educated middle-income mother. The sister exemplifies how older siblings in immigrant families provide bridges to educational achievement for younger siblings. We suggest effective ways for schools to involve parents who lacked educational opportunity themselves to participate in the education of their children. How to cite this article: Vazquez, S. R., & Greenfield, P. M. (2021). The Influence of Social Class on Family Participation in Children’s Education: A Case Study. Revista Colombiana de Psicología, 30(1), 133-147. https://doi.org/10.15446/rcp.v30n1.89185

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Effective listening is essential when teachers facilitate instructional classroom discussions. While the intersection between teacher listening and how students engage in discussions has received a wealth of research attention from other fields, this important phenomenon continues to be underresearched in the gifted and literacy education fields. To deepen our understanding of the phenomenon of teacher listening from students’ perspectives, we conducted an in-depth focus group study with middle school gifted students from five schools in a Southeastern state in the United States. Findings of our data analysis revealed four key interrelated themes: (a) teachers as active listeners, (b) teacher character traits, (c) student feelings and behaviors, and (d) listening as a pedagogical tool. Of significance, this study revealed students’ perspectives of how gifted education teachers should listen and that their listening influences students’ sense of connectedness and motivation for learning. Implications for professional learning and recommendations for future research are discussed.

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Arab and Jewish U.S. college students are impacted by the Israeli/Palestinian (I/P) conflict and heated interactions among students have erupted across campuses. There is a dearth of research on Arab American student perspectives on this conflict and on their interactions with Jewish students in higher education settings. This study seeks to further our understanding of these topics by reporting on a quantitative survey of Arab American college students (n=66). We examined dependent variables of Arab students seeking education on the I/P conflict, and interest in collaborating with Jewish students for peace. Independent variables were gender, religion, having Jewish friends, learning about Jewish history of oppression, growing up in Arab schools and communities, and parents’ and own views about Palestine. Multiple regression analysis indicates being male, believing Palestine is important, learning about Jewish history of oppression, and having parents with pro-Palestinian and anti-Israel attitudes predicted students’ seeking out education about the conflict. Being male, Christian, having friends who are Jewish and wanting opportunities to talk with Jews about the conflict predicted higher interest in Arab students’ wanting to collaborate with Jewish students for peace. Implications for working with these two groups on college campuses given both the tensions in the Middle East and experiences of Arab American college students are discussed and future recommendations are made for educational settings.

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07–305Allen, Shanley E. M. (Boston U, USA), Martha Cregg & Diane Pesco, The effect of majority language exposure on minority language skills: The case of Inuktitut. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.5 (2006), 578–596.07–306Barkhuizen, Gary (U Auckland, New Zealand), Ute Knoch & Donna Starks, Language practices, preferences and policies: Contrasting views of Pakeha, Maori, Pasifika and Asian students. Journal of Multilingual and Multicultural Development (Multilingual Matters) 27.5 (2006), 375–391.07–307Bedore, Lisa M. (U Texas at Austin, USA; lbedore@mail.utexas.edu), Christine E. Fiestas, Elizabeth D. Pena & Vanessa J. Nagy, Cross-language comparisons of maze use in Spanish and English in functionally monolingual and bilingual children. Bilingualism: Language and Cognition (Cambridge University Press) 9.3 (2006), 249–261.07–308Boumans, Louis (Radboud U, Nijmegen, the Netherlands; l.boumans@let.ru.nl), The attributive possessive in Moroccan Arabic spoken by young bilinguals in the Netherlands and their peers in Morocco. Bilingualism: Language and Cognition (Cambridge University Press) 9.3 (2006), 233–247.07–309de Klerk, Vivian (Rhodes U, Grahamstown, South Africa), Codeswitching, borrowing and mixing in a corpus of Xhosa English. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.5 (2006), 597–614.07–310Dorian, Nancy C., Negative borrowing in an indigenous-language shift to the dominant national language. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.5 (2006), 557–577.07–311Fflur Huws, Catrın, Adran y Gyfraıth & Adeılad Hugh Owen (Ceredigion, Wales, UK; trh@aber.ac.uk), The Welsh language act 1993: A measure of success. Language Policy (Springer) 5.2 (2006), 141–160.07–312Finkbeiner, Matthew (Harvard U, USA), Jorge Almeida, Niels Janssen & Alfonso Caramazza, Lexical selection in bilingual speech production does not involve language suppression. Journal of Experimental Psychology: Learning, Memory, and Cognition (American Psychological Association) 32.5 (2006), 1075–1089.07–313Hamel, Rainer Enrique (U Autónoma Metropolitana, Mexico) & Norbert Francis, The teaching of Spanish as a second language in an indigenous bilingual intercultural curriculum. Language, Culture and Curriculum (Multilingual Matters) 19.2 (2006), 171–188.07–314Ho, Debbie G. E. (U Brunei, Brunei), ‘I'm not west. I'm not east. So how leh?’English Today (Cambridge University Press) 22.3 (2006), 17–24.07–315Hohenstein, Jill (King's College London, UK; jill.hohenstein@kcl.ac.uk), Ann Eisenberg & Letitia Naigles, Is he floating across or crossing afloat? Cross-influence of L1 and L2 in Spanish–English bilingual adults. Bilingualism: Language and Cognition (Cambridge University Press) 9.3 (2006), 263–280.07–316Huguet, Ángel (U Lleida, Spain), Attitudes and motivation versus language achievement in cross-linguistic settings. What is cause and what effect?Journal of Multilingual and Multicultural Development (Multilingual Matters) 27.5 (2006), 413–429.07–317Lee, Borim (Wonkwang U, Korea; brlee@wonkwang.ac.kr), Susan G. Guion & Tetsuo Harada, Acoustic analysis of the production of unstressed English vowels by early and late Korean and Japanese bilinguals. Studies in Second Language Acquisition (Cambridge University Press) 28.3 (2006), 487–513.07–318McCarty, Teresa L. (Arizona State U, Phoenix, USA), Mary Eunice Romero-Little & Ofelia Zepeda, Native American youth discourses on language shift and retention: Ideological cross-currents and their implications for language planning. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.5 (2006), 659–677.07–319Mills, Kathy A. (Christian Heritage College, Australia), ‘Mr travelling-at-will Ted Doyle’: Discourses in a multiliteracies classroom. Australian Journal of Language and Literacy (Australian Literacy Educators' Association) 29.2 (2006), 132–149.07–320Ngai, Phyllis Bo-Yuen (U Montana, USA), Grassroots suggestions for linking native-language learning, Native American studies, and mainstream education in reservation schools with mixed Indian and white student populations. Language, Culture and Curriculum (Multilingual Matters) 19.2 (2006), 220–236.07–321Pika, Simone (U St Andrews, Scotland; sp60@st-andrews.ac.uk), Elena Nicoladis & Paula F. Marentette, A cross-cultural study on the use of gestures: Evidence for cross-linguistic transfer?Bilingualism: Language and Cognition (Cambridge University Press) 9.3 (2006), 319–327.07–322Portelli, John (U Malta), Language: An important signifier of masculinity in a bilingual context. Gender and Education (Routledge/Taylor & Francis) 18.4 (2006), 413–430.07–323Prevost, Philippe (Laval U, Canada; philippe.prevost@lli.ulaval.ca), The phenomenon of object omission in child L2 French. Bilingualism: Language and Cognition (Cambridge University Press) 9.3 (2006), 281–297.07–324Reagan, Tımothy (U Witwatersrand, South Africa; reagant@hse.wits.ac.za), Claıre Penn & Dale Ogılvy, From policy to practice: Sign language developments in post-apartheid South Africa. Language Policy (Springer) 5.2 (2006), 187–208.07–325Reichelt, Melinda (U Toledo, USA), English in a multilingual Spain. English Today (Cambridge University Press) 22.3 (2006), 3–9.07–326Salamoura, Angeliki (U Cambridge, UK; as350@cam.ac.uk) & John N. Williams, Lexical activation of cross-language syntactic priming. Bilingualism: Language and Cognition (Cambridge University Press) 9.3 (2006), 309–318.07–327Sánchez, Liliana (Rutgers U, New Brunswick, USA), Kechwa and Spanish bilingual grammars: Testing hypotheses on functional interference and convergence. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.5 (2006), 535–556.07–328Schwartz, Ana I. (U Texas at El Paso, USA; aischwartz@utep.edu) & Judith F. Kroll, Bilingual lexical activation in sentence context. Journal of Memory and Language (Elsevier) 55.2 (2006), 197–212.07–329Sııner, Maarja (Copenhagen, Denmark; maarja_siiner@hotmail.com), Planning language practice: A sociolinguistic analysis of language policy in post-communist Estonia. Language Policy (Springer) 5.2 (2006), 161–186.07–330Smits, Erica (Antwerp U, Belgium; erica.smits@ua.ac.be), Heike Martensen, Ton Dijkstra & Dominiek Sandra, Naming interlingual hom*ographs: Variable competition and the role of the decision system. Bilingualism: Language and Cognition (Cambridge University Press) 9.3 (2006), 299–307.07–331Soukup, Barbara (Georgetown U, USA; bks5@georgetown.edu), Language news in review: UNESCO and the quest for cultural diversity. Language Policy (Springer) 5.2 (2006), 209–218.07–332Tillman, Amy E. (Georgia State U, USA), A love affair with pidgin. English Today (Cambridge University Press) 22.3 (2006), 53–60.07–333Torres, Lourdes (DePaul U, Chicago, USA), Bilingual discourse markers in indigenous languages. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.5 (2006), 615–624.07–334Trudell, Barbara (SIL International, Nairobi, Kenya), Language development and social uses of literacy: A study of literacy practices in Cameroonian minority language communities. International Journal of Bilingual Education and Bilingualism (Multilingual Matters) 9.5 (2006), 625–642.07–335Wang, Hongyuan & Ying Yang (Yulin College, Shaanxi, China), Using letter words in China. English Today (Cambridge University Press) 22.3 (2006), 51–52.07–336Yiakoumetti, Androula (U Cambridge, UK), A bidialectal programme for the learning of Standard Modern Greek in Cyprus. Applied Linguistics (Oxford University Press) 27.2 (2006), 295–317.

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As competências socioemocionais têm-se demostrado um fator importante para a promoção de relações positivas e redução de riscos psicológicos. O objetivo deste trabalho foi identificar e analisar as publicações online acerca desta temática por meio de uma revisão sistemática da literatura ibero-latina. Os descritores utilizados foram sócio-emotional competences ou sócio-emotional skillsna base de dados SciELO. Foram encontrados 65 trabalhos. Aplicado o critério de exclusão, 46 trabalhos foram analisados. Os resultados exibiram uma pulverização de publicações ao longo dos anos, constituídas predominante no ano de 2016 (15,2%), em idioma espanhol (63%). As publicações foram analisadas de acordo com as metodologias empregadas, e o método quantitativo foi o mais utilizado (47,8%). O Brasil (28,5%) como o país com maior incidência, e a faixa de desenvolvimento adulta (57,9%). Por fim, 48 instrumentos foram citados, em sua maioria, não se relacionando com o constructo competências socioemocionais. Apresentaram lacunas referentes às publicações sobre competência socioemocional. Inferem-se mais pesquisas a cerca da temática devido à importância do tema para uma vida mais saudável.Descritores: Habilidades Sociais; Aptidão; Emoções; Avaliação; Psicologia.ReferênciasCarvalho RS, Silva RRD. Currículos socioemocionais, habilidades do século XXI e o investimento econômico na educação: as novas políticas curriculares em exame. Educ Rev. 2017;63:173-90.Smolka ALB, Laplane ALF, Magiolino LLS, Dainez D. O problema da avaliação das habilidades socioemocionais como política pública: explicitando controvérsias e argumentos. Educ Soc. 2015;36(130):219-42.Gondim SMG, Morais FA, Brantes CAA. Socio-emotional competences: a key factor on the development of work competences. Rev Psicol Organ Trab. 2014;14(4):394-406.Rosendo D, Lapa FB. Educação e(m) direitos humanos e BNCC: competências socioemocionais e ética ambiental. Rev Espaço do Currículo. 2018; 3(11):470-83.Braga M, Pereira D, Simões C. Aprendizagem socioemocional : a intevenção psicomotora em meio escolar para a redução de problemas de comportamento e melhoria das competências académicas. Rev Psicol Criança e Adolescente.2016; 7(1/2):377-96.Berry V, Axford N, Blower S, Taylor RS, Edwards RT, Tobin K et al. The Effectiveness and Micro-costing Analysis of a Universal, School-Based, Social–Emotional Learning Programme in the UK: A Cluster-Randomised Controlled Trial. School Mental Health. 2016;8(2):238-56.Garcia LMR, Toni CGS, Batista AP, Zeggio L. Evaluation of the effectiveness of the fun FRIENDS Program. Trends Psychol. 2019;27(4):925-41.Moy G, Polanin JR, McPherson C, Phan TV. International adoption of the Second Step program: Moderating variables in treatment effects. School Psychology International. 2018;39(4):333-59.Gunter L, Caldarella P, Korth BB, Young KR. Promoting social and emotional learning in preschool students: A study of Strong Start Pre-K. Early Childhood Educ J. 2012;40(3):151–59.Lendrum A, Humphrey N, Wigelsworth M. Social and emotional aspects of learning (SEAL) for secondary schools: implementation difficulties and their implications for school-based mental health promotion. Child Adolesc Ment Health. 2013;18(3):158-64. Dos Santos MV. Construção de escala de indicadores socioemocionais em crianças e adolescentes [dissertação]. Campinas: Pontifícia Universidade Católica (PUC); 2016.Domitrovich CE, Durlak JA, Staley KC, Weissberg RP. Social-Emotional Competence: An Essential Factor for Promoting Positive Adjustment and Reducing Risk in School Children. Child Dev. 2017;88(2):408-16.Epstein JA, Griffin KW, Botvin GJ. Competence skills help deter smoking among inner city adolescents. Tob Control. 2000;9(1):33-9.Trentacosta CJ, Fine SE. Emotion knowledge, social competence, and behavior problems in childhood and adolescence: a meta-analytic review. Soc Dev. 2010;19(1):1-29Collaborative for Academic, Social, and Emotional Learning . (2013). 2013 CASEL guide: Effective social and emotional learning programs—Preschool and elementary school edition. Chicago, IL: Author. Retrieved from http://casel.org/wp-content/uploads/2016/01/2013-casel-guide-1.pdfDenham SA, Bassett HH, Mincic M, Kalb S, Way E, Wyatt T et al. Social-Emotional Learning Profiles of Preschoolers' Early School Success: A Person-Centered Approach. Learn Individ Differ. 2012;22(2):178-89.De Fruyt F, Wille B, John OP. Employability in the 21st Century: Complex (Interactive) Problem Solving and Other Essential Skills. I-O Psychology.2015;8(2):276-81.Damásio BF. Mensurando Habilidades Socioemocionais de Crianças e Adolescentes: Desenvolvimento e Validação de uma Bateria (Nota Técnica). 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IntroductionThere are two types of Africa. The first is a place where people and cultures live. The second is the image of Africa that has been invented through colonial knowledge and power. The colonial image of Africa, as the Other of Europe, a land “enveloped in the dark mantle of night” was supported by western states as it justified their colonial practices (Hegel 91). Any evidence that challenged the myth of the Dark Continent was destroyed, removed or ignored. While the looting of African natural resources has been studied, the looting of African knowledges hasn’t received as much attention, partly based on the assumption that Africans did not produce knowledge that could be stolen. This article invalidates this myth by examining the legacy of Ethiopia’s indigenous Ge’ez literature, and its looting and abduction by powerful western agents. The article argues that this has resulted in epistemic violence, where students of the Ethiopian indigenous education system do not have access to their books, while European orientalists use them to interpret Ethiopian history and philosophy using a foreign lens. The analysis is based on interviews with teachers and students of ten Ge’ez schools in Ethiopia, and trips to the Ethiopian manuscript collections in The British Library, The Princeton Library, the Institute of Ethiopian Studies and The National Archives in Addis Ababa.The Context of Ethiopian Indigenous KnowledgesGe’ez is one of the ancient languages of Africa. According to Professor Ephraim Isaac, “about 10,000 years ago, one single nation or community of a single linguistic group existed in Ethiopia, Eritrea, and the Horn of Africa” (The Habesha). The language of this group is known as Proto-Afroasiatic or Afrasian languages. It is the ancestor of the Semitic, Cush*tic, Nilotic, Omotic and other languages that are currently spoken in Ethiopia by its 80 ethnic groups, and the neighbouring countries (Diakonoff). Ethiopians developed the Ge’ez language as their lingua franca with its own writing system some 2000 years ago. Currently, Ge’ez is the language of academic scholarship, studied through the traditional education system (Isaac, The Ethiopian). Since the fourth century, an estimated 1 million Ge’ez manuscripts have been written, covering religious, historical, mathematical, medicinal, and philosophical texts.One of the most famous Ge’ez manuscripts is the Kebra Nagast, a foundational text that embodied the indigenous conception of nationhood in Ethiopia. The philosophical, political and religious themes in this book, which craft Ethiopia as God’s country and the home of the Ark of the Covenant, contributed to the country’s success in defending itself from European colonialism. The production of books like the Kebra Nagast went hand in hand with a robust indigenous education system that trained poets, scribes, judges, artists, administrators and priests. Achieving the highest stages of learning requires about 30 years after which the scholar would be given the rare title Arat-Ayina, which means “four eyed”, a person with the ability to see the past as well as the future. Today, there are around 50,000 Ge’ez schools across the country, most of which are in rural villages and churches.Ge’ez manuscripts are important textbooks and reference materials for students. They are carefully prepared from vellum “to make them last forever” (interview, 3 Oct. 2019). Some of the religious books are regarded as “holy persons who breathe wisdom that gives light and food to the human soul”. Other manuscripts, often prepared as scrolls are used for medicinal purposes. Each manuscript is uniquely prepared reflecting inherited wisdom on contemporary lives using the method called Tirguamme, the act of giving meaning to sacred texts. Preparation of books is costly. Smaller manuscript require the skins of 50-70 goats/sheep and large manuscript needed 100-120 goats/sheep (Tefera).The Loss of Ethiopian ManuscriptsSince the 18th century, a large quantity of these manuscripts have been stolen, looted, or smuggled out of the country by travellers who came to the country as explorers, diplomats and scientists. The total number of Ethiopian manuscripts taken is still unknown. Amsalu Tefera counted 6928 Ethiopian manuscripts currently held in foreign libraries and museums. This figure does not include privately held or unofficial collections (41).Looting and smuggling were sponsored by western governments, institutions, and notable individuals. For example, in 1868, The British Museum Acting Director Richard Holms joined the British army which was sent to ‘rescue’ British hostages at Maqdala, the capital of Emperor Tewodros. Holms’ mission was to bring treasures for the Museum. Before the battle, Tewodros had established the Medhanialem library with more than 1000 manuscripts as part of Ethiopia’s “industrial revolution”. When Tewodros lost the war and committed suicide, British soldiers looted the capital, including the treasury and the library. They needed 200 mules and 15 elephants to transport the loot and “set fire to all buildings so that no trace was left of the edifices which once housed the manuscripts” (Rita Pankhurst 224). Richard Holmes collected 356 manuscripts for the Museum. A wealthy British woman called Lady Meux acquired some of the most illuminated manuscripts. In her will, she bequeathed them to be returned to Ethiopia. However, her will was reversed by court due to a campaign from the British press (Richard Pankhurst). In 2018, the V&A Museum in London displayed some of the treasures by incorporating Maqdala into the imperial narrative of Britain (Woldeyes, Reflections).Britain is by no means the only country to seek Ethiopian manuscripts for their collections. Smuggling occurred in the name of science, an act of collecting manuscripts for study. Looting involved local collaborators and powerful foreign sponsors from places like France, Germany and the Vatican. Like Maqdala, this was often sponsored by governments or powerful financers. For example, the French government sponsored the Dakar-Djibouti Mission led by Marcel Griaule, which “brought back about 350 manuscripts and scrolls from Gondar” (Wion 2). It was often claimed that these manuscripts were purchased, rather than looted. Johannes Flemming of Germany was said to have purchased 70 manuscripts and ten scrolls for the Royal Library of Berlin in 1905. However, there was no local market for buying manuscripts. Ge’ez manuscripts were, and still are, written to serve spiritual and secular life in Ethiopia, not for buying and selling. There are countless other examples, but space limits how many can be provided in this article. What is important to note is that museums and libraries have accrued impressive collections without emphasising how those collections were first obtained. The loss of the intellectual heritage of Ethiopians to western collectors has had an enormous impact on the country.Knowledge Grabbing: The Denial of Access to KnowledgeWith so many manuscripts lost, European collectors became the narrators of Ethiopian knowledge and history. Edward Ullendorff, a known orientalist in Ethiopian studies, refers to James Bruce as “the explorer of Abyssinia” (114). Ullendorff commented on the significance of Bruce’s travel to Ethiopia asperhaps the most important aspect of Bruce’s travels was the collection of Ethiopic manuscripts… . They opened up entirely new vistas for the study of Ethiopian languages and placed this branch of Oriental scholarship on a much more secure basis. It is not known how many MSS. reached Europe through his endeavours, but the present writer is aware of at least twenty-seven, all of which are exquisite examples of Ethiopian manuscript art. (133)This quote encompasses three major ways in which epistemic violence occurs: denial of access to knowledge, Eurocentric interpretation of Ethiopian manuscripts, and the handling of Ge’ez manuscripts as artefacts from the past. These will be discussed below.Western ‘travellers’, such as Bruce, did not fully disclose how many manuscripts they took or how they acquired them. The abundance of Ethiopian manuscripts in western institutions can be compared to the scarcity of such materials among traditional schools in Ethiopia. In this research, I have visited ten indigenous schools in Wollo (Lalibela, Neakutoleab, Asheten, Wadla), in Gondar (Bahita, Kuskwam, Menbere Mengist), and Gojam (Bahirdar, Selam Argiew Maryam, Giorgis). In all of the schools, there is lack of Ge’ez manuscripts. Students often come from rural villages and do not receive any government support. The scarcity of Ge’ez manuscripts, and the lack of funding which might allow for the purchasing of books, means the students depend mainly on memorising Ge’ez texts told to them from the mouth of their teacher. Although this method of learning is not new, it currently is the only way for passing indigenous knowledges across generations.The absence of manuscripts is most strongly felt in the advanced schools. For instance, in the school of Qene, poetic literature is created through an in-depth study of the vocabulary and grammar of Ge’ez. A Qene student is required to develop a deep knowledge of Ge’ez in order to understand ancient and medieval Ge’ez texts which are used to produce poetry with multiple meanings. Without Ge’ez manuscripts, students cannot draw their creative works from the broad intellectual tradition of their ancestors. When asked how students gain access to textbooks, one student commented:we don’t have access to Birana books (Ge’ez manuscripts written on vellum). We cannot learn the ancient wisdom of painting, writing, and computing developed by our ancestors. We simply buy paper books such as Dawit (Psalms), Sewasew (grammar) or Degwa (book of songs with notations) and depend on our teachers to teach us the rest. We also lend these books to each other as many students cannot afford to buy them. Without textbooks, we expect to spend double the amount of time it would take if we had textbooks. (Interview, 3 Sep. 2019)Many students interrupt their studies and work as labourers to save up and buy paper textbooks, but they still don’t have access to the finest works taken to Europe. Most Ge’ez manuscripts remaining in Ethiopia are locked away in monasteries, church stores or other places to prevent further looting. The manuscripts in Addis Ababa University and the National Archives are available for researchers but not to the students of the indigenous system, creating a condition of internal knowledge grabbing.While the absence of Ge’ez manuscripts denied, and continues to deny, Ethiopians the chance to enrich their indigenous education, it benefited western orientalists to garner intellectual authority on the field of Ethiopian studies. In 1981, British Museum Director John Wilson said, “our Abyssinian holdings are more important than our Indian collection” (Bell 231). In reaction, Richard Pankhurst, the Director of Ethiopian Studies in Addis Ababa, responded that the collection was acquired through plunder. Defending the retaining of Maqdala manuscripts in Europe, Ullendorff wrote:neither Dr. Pankhurst nor the Ethiopian and western scholars who have worked on this collection (and indeed on others in Europe) could have contributed so significantly to the elucidation of Ethiopian history without the rich resources available in this country. Had they remained insitu, none of this would have been possible. (Qtd. in Bell 234)The manuscripts are therefore valued based on their contribution to western scholarship only. This is a continuation of epistemic violence whereby local knowledges are used as raw materials to produce Eurocentric knowledge, which in turn is used to teach Africans as though they had no prior knowledge. Scholars are defined as those western educated persons who can speak European languages and can travel to modern institutions to access the manuscripts. Knowledge grabbing regards previous owners as inexistent or irrelevant for the use of the grabbed knowledges.Knowledge grabbing also means indigenous scholars are deprived of critical resources to produce new knowledge based on their intellectual heritage. A Qene teacher commented: our students could not devote their time and energy to produce new knowledges in the same way our ancestors did. We have the tradition of Madeladel, Kimera, Kuteta, Mielad, Qene and tirguamme where students develop their own system of remembering, reinterpreting, practicing, and rewriting previous manuscripts and current ones. Without access to older manuscripts, we increasingly depend on preserving what is being taught orally by elders. (Interview, 4 Sep. 2019)This point is important as it relates to the common myth that indigenous knowledges are artefacts belonging to the past, not the present. There are millions of people who still use these knowledges, but the conditions necessary for their reproduction and improvement is denied through knowledge grabbing. The view of Ge’ez manuscripts as artefacts dismisses the Ethiopian view that Birana manuscripts are living persons. As a scholar told me in Gondar, “they are creations of Egziabher (God), like all of us. Keeping them in institutions is like keeping living bodies in graveyards” (interview, 5 Oct. 2019).Recently, the collection of Ethiopian manuscripts by western institutions has also been conducted digitally. Thousands of manuscripts have been microfilmed or digitised. For example, the EU funded Ethio-SPaRe project resulted in the digital collection of 2000 Ethiopian manuscripts (Nosnitsin). While digitisation promises better access for people who may not be able to visit institutions to see physical copies, online manuscripts are not accessible to indigenous school students in Ethiopia. They simply do not have computer or internet access and the manuscripts are catalogued in European languages. Both physical and digital knowledge grabbing results in the robbing of Ethiopian intellectual heritage, and denies the possibility of such manuscripts being used to inform local scholarship. Epistemic Violence: The European as ExpertWhen considered in relation to stolen or appropriated manuscripts, epistemic violence is the way in which local knowledge is interpreted using a foreign epistemology and gained dominance over indigenous worldviews. European scholars have monopolised the field of Ethiopian Studies by producing books, encyclopaedias and digital archives based on Ethiopian manuscripts, almost exclusively in European languages. The contributions of their work for western scholarship is undeniable. However, Kebede argues that one of the detrimental effects of this orientalist literature is the thesis of Semiticisation, the designation of the origin of Ethiopian civilisation to the arrival of Middle Eastern colonisers rather than indigenous sources.The thesis is invented to make the history of Ethiopia consistent with the Hegelian western view that Africa is a Dark Continent devoid of a civilisation of its own. “In light of the dominant belief that black peoples are incapable of great achievements, the existence of an early and highly advanced civilization constitutes a serious anomaly in the Eurocentric construction of the world” (Kebede 4). To address this anomaly, orientalists like Ludolph attributed the origin of Ethiopia’s writing system, agriculture, literature, and civilisation to the arrival of South Arabian settlers. For example, in his translation of the Kebra Nagast, Budge wrote: “the SEMITES found them [indigenous Ethiopians] negro savages, and taught them civilization and culture and the whole scriptures on which their whole literature is based” (x).In line with the above thesis, Dillman wrote that “the Abyssinians borrowed their Numerical Signs from the Greeks” (33). The views of these orientalist scholars have been challenged. For instance, leading scholar of Semitic languages Professor Ephraim Isaac considers the thesis of the Arabian origin of Ethiopian civilization “a Hegelian Eurocentric philosophical perspective of history” (2). Isaac shows that there is historical, archaeological, and linguistic evidence that suggest Ethiopia to be more advanced than South Arabia from pre-historic times. Various Ethiopian sources including the Kebra Nagast, the works of historian Asres Yenesew, and Ethiopian linguist Girma Demeke provide evidence for the indigenous origin of Ethiopian civilisation and languages.The epistemic violence of the Semeticisation thesis lies in how this Eurocentric ideological construction is the dominant narrative in the field of Ethiopian history and the education system. Unlike the indigenous view, the orientalist view is backed by strong institutional power both in Ethiopia and abroad. The orientalists control the field of Ethiopian studies and have access to Ge’ez manuscripts. Their publications are the only references for Ethiopian students. Due to Native Colonialism, a system of power run by native elites through the use of colonial ideas and practices (Woldeyes), the education system is the imitation of western curricula, including English as a medium of instruction from high school onwards. Students study the west more than Ethiopia. Indigenous sources are generally excluded as unscientific. Only the Eurocentric interpretation of Ethiopian manuscripts is regarded as scientific and objective.ConclusionEthiopia is the only African country never to be colonised. In its history it produced a large quantity of manuscripts in the Ge’ez language through an indigenous education system that involves the study of these manuscripts. Since the 19th century, there has been an ongoing loss of these manuscripts. European travellers who came to Ethiopia as discoverers, missionaries and scholars took a large number of manuscripts. The Battle of Maqdala involved the looting of the intellectual products of Ethiopia that were collected at the capital. With the introduction of western education and use of English as a medium of instruction, the state disregarded indigenous schools whose students have little access to the manuscripts. This article brings the issue of knowledge grapping, a situation whereby European institutions and scholars accumulate Ethiopia manuscripts without providing the students in Ethiopia to have access to those collections.Items such as manuscripts that are held in western institutions are not dead artefacts of the past to be preserved for prosperity. They are living sources of knowledge that should be put to use in their intended contexts. Local Ethiopian scholars cannot study ancient and medieval Ethiopia without travelling and gaining access to western institutions. This lack of access and resources has made European Ethiopianists almost the sole producers of knowledge about Ethiopian history and culture. For example, indigenous sources and critical research that challenge the Semeticisation thesis are rarely available to Ethiopian students. Here we see epistemic violence in action. Western control over knowledge production has the detrimental effect of inventing new identities, subjectivities and histories that translate into material effects in the lives of African people. In this way, Ethiopians and people all over Africa internalise western understandings of themselves and their history as primitive and in need of development or outside intervention. African’s intellectual and cultural heritage, these living bodies locked away in graveyards, must be put back into the hands of Africans.AcknowledgementThe author acknowledges the support of the Australian Academy of the Humanities' 2019 Humanities Travelling Fellowship Award in conducting this research.ReferencesBell, Stephen. “Cultural Treasures Looted from Maqdala: A Summary of Correspondence in British National Newspapers since 1981.” Kasa and Kasa. Eds. Tadesse Beyene, Richard Pankhurst, and Shifereraw Bekele. Addis Ababa: Ababa University Book Centre, 1990. 231-246.Budge, Wallis. A History of Ethiopia, Nubia and Abyssinia. London: Methuen and Co, 1982.Demeke, Girma Awgichew. The Origin of Amharic. Trenton: Red Sea Press, 2013.Diakonoff, Igor M. Afrasian Languages. Moscow: Nauka, 1988.Dillmann, August. Ethiopic Grammar. Eugene: Wipf & Stock, 2005.Hegel, Georg W.F. The Philosophy of History. New York: Dover, 1956.Isaac, Ephraim. The Ethiopian Orthodox Tewahido Church. New Jersey: Red Sea Press, 2013.———. “An Open Letter to an Inquisitive Ethiopian Sister.” The Habesha, 2013. 1 Feb. 2020 <http://www.zehabesha.com/an-open-letter-to-an-inquisitive-young-ethiopian-sister-ethiopian-history-is-not-three-thousand-years/>.Kebra Nagast. "The Queen of Sheba and Her Only Son Menyelik I." Trans. Wallis Budge. London: Oxford UP, 1932.Pankhurst, Richard. "The Napier Expedition and the Loot Form Maqdala." Presence Africaine 133-4 (1985): 233-40.Pankhurst, Rita. "The Maqdala Library of Tewodros." Kasa and Kasa. Eds. Tadesse Beyene, Richard Pankhurst, and Shifereraw Bekele. Addis Ababa: Ababa University Book Centre, 1990. 223-230.Tefera, Amsalu. ነቅዐ መጻህፍት ከ መቶ በላይ በግዕዝ የተጻፉ የእኢትዮጵያ መጻህፍት ዝርዝር ከማብራሪያ ጋር።. Addis Ababa: Jajaw, 2019.Nosnitsin, Denis. "Ethio-Spare Cultural Heritage of Christian Ethiopia: Salvation, Preservation and Research." 2010. 5 Jan. 2019 <https://www.aai.uni-hamburg.de/en/ethiostudies/research/ethiospare/missions/pdf/report2010-1.pdf>. Ullendorff, Edward. "James Bruce of Kinnaird." The Scottish Historical Review 32.114, part 2 (1953): 128-43.Wion, Anaïs. "Collecting Manuscripts and Scrolls in Ethiopia: The Missions of Johannes Flemming (1905) and Enno Littmann (1906)." 2012. 5 Jan. 2019 <https://halshs.archives-ouvertes.fr/halshs-00524382/document>. Woldeyes, Yirga Gelaw. Native Colonialism: Education and the Economy of Violence against Traditions in Ethiopia. Trenton: Red Sea Press, 2017.———. “Reflections on Ethiopia’s Stolen Treasures on Display in a London Museum.” The Conversation. 2018. 5 June 2018 <https://theconversation.com/reflections-on-ethiopias-stolen-treasures-on-display-in-a-london-museum-97346>.Yenesew, Asres. ትቤ፡አክሱም፡መኑ፡ አንተ? Addis Ababa: Nigid Printing House, 1959 [1951 EC].

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Over time, many groups have sought to offer alternatives to the dominant culture of the day; for example, the civil-rights movements, antiwar protests, and environmental activism of the 1960s and 1970s. Not all groupings however can be considered countercultural. Roberts makes a distinction between group culture where cultural patterns only influence part of one’s life, or for a limited period of time; and countercultures that are more wholistic, affecting all of life. An essential element in defining a counterculture is that it has a value-conflict with the dominant society (Yinger), and that it demonstrates viability over time: long enough to pass on the values to the next generation (Roberts). Each society has images of what it means to be a good citizen. These images are driven by ideology and communicated through media channels, educational values and government legislation. Ideologies are not neutral and compete for the “common sense” of citizens; seeking to shape desires and allegiance to a particular way of life. A way of life is expressed in the everyday practices, or routines and choices that make up an ordinary day, the sum of which express the values of individuals and communities. A number of groups or movements have sought to counter the values and practices of dominant cultures only to find themselves absorbed into it. For example, the surfing magazine Tracks was an Australian countercultural text that chronicled the authentic surfing lifestyle of the 1970s. As surfing became big business, the same magazine was transformed into a glossy lifestyle publication. The surfing lifestyle had become part of the expanding field of consumption and Tracks had become one more tool to promote it (Henderson). As the “counter” is absorbed into the dominant consumer culture, new ways to engage the hegemonic culture emerge that offer fresh possibilities of living and engaging in contemporary society. Positioning I hold to a critical postmodern perspective of consumption. That is, while I acknowledge some of the pleasures of consumption, I see a dominant posture of detachment as a result of consumer cultures increased distance from production, producers and the products we buy (Cavanaugh; Sandlin, Kahn, Darts and Tavin). The market is a powerful educator of individuals (Kincheloe; Steinberg), but it is not the only educator. Families, schools, churches and other interest groups also seek to educate, or shape, individuals. These competing influences do not however hold equal power. In many instances the families, schools, churches and interest groups have uncritically adopted the dominant ideology of the market and so reinforce the values of consumerism; such is its hegemonic power. I hold that individuals, and more importantly communities, have some agency to consume in alternative ways that give rise to the formation of different identities. I see critical practices as important in the awareness raising, or awakeness, and shaping of an individual and a community (Freire; Rautins and Ibrahim). Contemporary Cultures Consumption has become the organizing principle of many contemporary cultures (Hoechsmann). The message that to be a good citizen is to be a good consumer is pervasive and promoted as key to economic growth and the remedy to lift countries out of recession. This message of consumption falls on fertile ground with the development of consumerism, or consumer culture. Smart (5) sees this expressed as a way of life that is “perpetually preoccupied with the pursuit, possession, rapid displacement, and replacement of a seemingly inexhaustible supply of things.” These “things” have increasingly become luxury goods and services as opposed to the satisfaction of basic needs and wants (de Geus). Contemporary Alternatives There are examples of contemporary alternatives that open spaces for people to imagine that “another world is possible.” Sandlin, Kahn, Darts and Tavin (102, 103) call upon educators to “critically analyze what it might mean to resist a consumer society predicated on the normalization of overconsumption” and to “celebrate the creative and critical agency of all those who resist and interrogate the hegemony of multinational companies/industries.” A number of examples are worth celebrating and critically analysing to offer input in the engagement with the dominant culture of consumption. The examples of the Adbusters Media Foundation, Bill Talen’s work as a political-theatre activist, and the voluntary simplicity movement will be briefly examined before exploring the contribution of monasticism. The Adbusters Media Foundation produces a glossy bimonthly publication and website that seeks to unmask the destructive power of global corporations. Through the use of cultural resistance techniques such as “culture jamming,” Adbusters remix advertisem*nts to catch the reader by surprise, to make the taken for granted problematic, and to open them to the possibility of an alternative view of reality. These “subvertisem*nts” offer the opportunity for detournement; a turning around or a change in perspective (Darts; Sandlin and Callahan). As people get involved in “culture jamming” they become producers of artifacts and not just consumers of them. The work of Adbusters uses the tools of the media saturated consumer culture to critique that very culture (Rumbo). Advertising performs an ideological function within a consumer culture that addresses people as individual private consumers rather than citizens concerned for the public good (Scatamburlo-D’Annibale). Given the ubiquity of advertising, individuals become ambivalent to its messages but still soak in the dominant narrative. The very form of resistance reinforces the culture of the individualistic citizen as consumer. While it might be seen that the “culture jamming” artifacts of the Adbusters type might not have substantial effect on the broader public, it does provide an accessible means of resistive action for the individual (Haiven). Bill Talen is a political-theatre activist who plays the Southern evangelical preacher Reverend Billy as leader of the Church of Stop Shopping. The Reverend stages “retail interventions” or performances in public spaces and retail stores as an act of “culture jamming”. Reverend Billy uses humour, music, art and theatre in his “services” to create strangeness, discomfort or ambiguity in the lives of the public. In doing so he calls people into transitional spaces where what was normal is disrupted and they are free to imagine differently. This disruption that causes a movement into the unknown is a central pedagogical strategy that seeks to encourage people to question their taken for granted understandings of life (Littler; Sandlin, Learning). Reverend Billy and the Church of Stop Shopping offer a fuller bodied experience of “culture jamming” that engages both the body and the emotions. The act of creating culture together is what fosters a sense of community amongst culture jammers (Sandlin, Popular culture). And yet Reverend Billy and the Church of Stop Shopping appear not to be focused for their own good in that they have formed a number of coalitions with other organisations to work on campaigns that oppose global corporations and the influence of consumerism’s ideology on everyday life. Reverend Billy not only creates disruption in people’s relationship with consumption, he also provides an alternative place to belong. The voluntary simplicity movement involves a growing number of people who choose to limit their incomes and consumption because of new priorities in life. Those involved call into question the dominant cultures view of the “good life” in favour of a less materialistic lifestyle that is more “personally fulfilling, spiritually enlightening, socially beneficial, and environmentally sustainable” (Johnson 527). Grigsby’s research (qtd. in Johnson) found that participants were involved in forming their own identities through their lifestyle choices. The voluntary simplicity movement, it appears, is a niche for those who understand consumption from a postmodern perspective and participate in alternative lifestyle practices. Sandlin (Complicated) sees the formation of collective identity as crucial to a movement’s ability to effectively engage in external education. A shared vision, or telos, is central to that forming of collective identity. However, the voluntary simplicity movement is focused primarily on individual lifestyle changes, thus making it ineffectual as a collective to challenge dominant ideologies or to engage in external education to that end. Each of the examples above provides some insight into a considered engagement with the dominant culture: the creation of Adbuster like “culture jamming” artifacts provides an accessible means of engagement for the individual; Bill Talen’s interventions show an appreciation of the importance of community in supporting countercultural choices; and the voluntary simplicity movement promotes a “whole of life” approach to countercultural engagement. However, when comparing the above examples with Roberts’s definition of a counterculture they appear to be lacking. Roberts (121) holds that “the term counter-culture might best be reserved for groups which are not just a reaction formation to the dominant society, but which have a supporting ideology that allows them to have a relatively self-sufficient system of action.” The remainder of this article examines monasticism as an example of a counter-culture that offers an alternative model of “the good-life” based on a clear ideology and a fifteen hundred year history. Considering Monasticism As seen above, the work of countering the dominant ideology is not without its difficulties. bell hooks found that offering an education that enhances students’ journey to wholeness went against the anti-intellectualism of the current education system. What enabled her to stand within and resist the oppressive dominant culture, and offer alternatives, was the sustaining power of spirituality in her life, the basis of her hope. Tolliver and Tisdell appreciate that spirituality can be an elusive term, but that amongst the definitions offered there are commonalities. These are that: spirituality is about a connection to what is referred to by various names, such as the Life Force, God, a higher power or purpose, Great Spirit, or Buddha Nature. It is about meaning making and a sense of wholeness, healing and the interconnectedness of all things. […] As many have noted, those who value spirituality generally believe that it is possible for learners to come to a greater understanding of their core essence through transformative learning experiences that help them reclaim their authenticity. (Tolliver and Tisdell 38) There is a growing interest in the age-old traditions of Christian monasticism as a means of addressing the challenges of contemporary life (Adams; Jamison). When the BBC broadcast the television series The Monastery in 2005, millions of viewers tuned in to follow the way five ordinary men were affected by the experience of living in a monastery for forty days and nights. Similarly in Australia in 2007, the ABC broadcast the television series The Abbey that followed the experiences of five ordinary women enclosed for 33 days and nights in the space and routines of the Benedictine nuns at Jamberoo Abbey. It was when watching these television series that I was led to consider monasticism as an example of cultural resistance, and to ponder the contribution it might make to the conversation around counter-cultures. As an observer, I find something compelling about monasticism, however I am aware of the possibility of romanticising it as a way of life. The tensions, difficulties and struggles represented in the television series help to temper that. Benedictine spirituality is the foundation for life at the Worth Abbey (The Monastery) and the Jamberoo Abbey (The Abbey). The essential dynamic that underlies this spirituality is a shaping of life according to the Bible and the guidelines set out in the sixth century Rule of Benedict. Monastic life in a Benedictine abbey is marked by certain routines, or rhythms, that are designed to help the community better love God, self and one another (Benedict, chapter 4). “Listen” is the first word in the Rule of Benedict and is closely linked to silence (Benedict, chapter 6). As a key part of monastic life, silence gives the monastics the freedom and space to listen to God, themselves, one another, and the world around them. As Adams (18) points out, “the journey to knowing God must include the discipline of coming to know yourself, and that risky journey invariably starts in silence.” The rhythm of monastic life therefore includes times in the day for silence and solitude to facilitate listening and self-reflection. For Benedict, distractions in the head are actually noises inside the heart: the result of human desires and preoccupations. Silence, and the reflection that occurs within it, allows the monastic to listen for, and see their own relationship to, competing ideologies. This everyday practice of listening might be explained as paying attention to what is noticed, reflecting on it and the internal response to it. In this way listening is an active engagement with the words read (Irvine), the stories heard, the conversations had, and the objects used. Hoffman (200) observes that this practice of attentive listening is evident in decision making within the monastery. Seen in this way, silence acts as a critical practice counter to the educative agenda of consumerism. Physical work is a basic part of monastic life. All members of the community are expected to share the load so that there is no elitism, no avoiding work. This work is not to be seen as a burden but an outlet for creativity (Benedict, chapter 57). By being involved in the production of goods or the growing of crops for the community and others, monastics embody practices that resist the individual consumer identity that consumerism seeks to create. Monastics also come to appreciate the work involved in the products they create and so become more appreciative of, and place greater value on them. Material things are not privately owned but are to be seen as on loan so that they are treated with a level of gratitude and care (Benedict, chapter 32). This attitude of not taking things for granted actually increases the enjoyment and appreciation of them (De Waal). De Waal likens this attitude to the respect shown towards people and things at the Japanese tea ceremony. She says that “here in the most simple and yet profound ceremony there is time to gaze at things, to enjoy them, and to allow them to reveal themselves as they truly are” (87). Such a listening to what products truly are in the dominant consumer culture might reveal chairs made from the denuded forests that destroy habitats, or shoes made with child labour in unsafe conditions. The monastic involvement in work and their resulting handling of material things is a critical practice counter to the ideology of consumerism and the attitude towards products flooding markets today. Community is central to monastic life (Veilleux). Through vows, the monastic commits to life in a particular place with particular people. The commitment to stability means that when conflict arises or disagreements occur they need to be worked out because there is no running away. Because a commitment to working things out requires attention to what is real, monastic community acts as a counter of all that is not real. The creation of false need, the promise of fulfilment, and the creation of identity around consumption can be viewed through the same commitment to reality. This external stability is a reflection of inner stability marked by a unity and coherence of purpose and life (De Waal). A monastic community is formed around a shared telos that gives it a collective identity. While people are welcomed as guests into the community with Benedictine hospitality, the journey to becoming a member is intentionally difficult (Benedict, chapter 58). The importance of committing to community and the sharing of the collective telos is not a rushed decision. The stability and permanence of monastic commitment to community is a counter to the perpetual chasing and replacing of other goods and experiences that is a part of consumerism. The deliberate attention to practices that form a rhythm of life involving the whole person shows that monastic communities are intentional in their own formation. Prayer and spiritual reading are key parts of monastic life that demonstrate that spirituality is central in the formation of individuals and communities (Benedict, prologue). The formation is aligned to a particular ideology that values humanity as being made in the image of God and therefore the need to focus on the connection with God. A holistic humanity addresses issues and development of the mind, body and spirit. Examining Ideology The television series The Monastery and The Abbey demonstrate that when guests enter a monastic community they are able to experience an alternative model of “the good life”. If, as Roberts suggests, a counter-culture looks to reform society by providing an alternative model, then change is based upon seeing the alternative. The guests in the monastic community are involved in discussions that make explicit the monastic ideology and how it shapes the countercultural values and practices. In doing so, the guests are invited to listen to, or examine the consumerist ideology that permeates their society and shapes their everyday experiences. In evaluating the conflicting ideologies, the guests are free to choose an alternative view, which, as the television series showed are not necessarily that of the monastic community, and may in fact remain that of consumerism. Conclusion While ideologies are not neutral, they are often invisible. The dominant ideology of consumerism reduces citizens to individualistic consumers and naturalises the need for never ending consumption. A number of groups or movements attempt to expose the logic of consumerism and offer alternative ways of consuming. Each has their own strengths and weaknesses; some are absorbed into the very culture they seek to counter while others remain apart. Christian monasticism, based on the Bible and the Rule of Benedict, engages in the social practices of listening, physical work, and commitment to community. The formation of individuals, and the community, is based explicitly on an ideology that values humanity as made in God’s image. This model has stood the test of time and shown itself to be a legitimate counterculture that is in value-conflict with the current dominant culture of consumption. References Adams, Ian. Cave, Refectory, Road. Norwich: Canterbury Press, 2010. Benedict and Patrick Barry. Saint Benedict’s Rule. Mahweh, New Jersey: Hidden Spring, 2004. Cavanaugh, William. Being Consumed: Economics and Christian Desire. Grand Rapids, Michigan: Eerdmans, 2008. Darts, David. “Visual Culture Jam: Art, Pedagogy, and Creative Resistance.” Studies in Art Education 45 (2004):313–327. De Geus, Marius. “Sustainable Hedonism: The Pleasures of Living within Environmental Limits.” The Politics and Pleasures of Consuming Differently. Eds. Kate Soper, Martin Ryle, and Lyn Thomas. London: Palgrave MacMillian. 2009. 113–129 De Waal, Esther. Seeking God: The Way of St Benedict. London: Fount, 1996. Freire, Paulo. Pedagogy of the Oppressed. London: Penguin, 1970. Grigsby, Mary. Buying Time and Getting By: The Voluntary Simplicity Movement. Albany, NY: State University of New York Press, 2004. Haiven, Max. “Privatized Resistance: AdBusters and the Culture of Neoliberalism.” The Review of Education, Pedagogy, and Cultural Studies 29 (2007): 85–110. Henderson, Margaret. “The Big Business of Surfing’s Oceanic Feeling: Thirty Years of Tracks Magazine.” Growing Up Postmodern: Neoliberalism and the War on the Young. Ed. Ronald Strickland. London: Rowman & Littlefield, 2002. 141–167 hooks, Bell. Teaching Community. New York: Routledge, 2003. Hoechsmann, Michael. “Rootlessness, Reenchantment, and Educating Desire: A Brief History of the Pedagogy of Consumption.” Critical Pedagogies of Consumption. Eds. Jennifer Sandlin & Peter McLaren. New York: Routledge, 2010. 23–35. Hoffman, Mary. “Ora et Labora (Prayer and Work): Spirituality, Communication and Organizing in Religious Communities”. JCR 30 (2007): 187–212. Irvine, R. D.G. “How to Read: Lectio Divina in an English Benedictine Monastery”. Culture and Religion 11.4 (2010):395–411. Jamison, Christopher. Finding Sanctuary. London: Weidenfeld & Nicolson, 2006. Johnson, Brett. “Simply Identity Work? The Voluntary Simplicity Movement.” Qualitative Sociology 24.4 (2004): 527–530. Kincheloe, Joe. “Consuming the All-American Corporate Burger: McDonald’s “Does It All for You”. Critical Pedagogies of Consumption. Eds. Jennifer Sandlin & Peter McLaren. New York: Routledge, 2010. 137–147. Littler, Jo. “Beyond the Boycott: Anti-Consumerism, Cultural Change and the Limits of Reflexivity”. Cultural Studies 19.2 (2005): 227–252. Rautins, Cara, and Awad Ibrahim. “Wide-Awakeness: Toward a Critical Pedagogy of Imagination, Humanism, Agency, and Becoming.” International Journal of Critical Pedagogy 3.3 (2011): 24–36.Reverend Billy and the Stop Shopping Choir. 2014. 26 Nov. 2014 ‹http://www.revbilly.com›. Roberts, Keith. “Toward a Generic Concept of Counter-Culture.” Sociological Focus 11.2 (1978): 111–126. Rumbo, Joseph. “Consumer Resistance in a World of Advertising Clutter: The Case of Adbusters”. Psychology & Marketing 19.2 (2002): 127–148. Sandlin, Jennifer. “Popular Culture, Cultural Resistance, and Anticonsumption Activism: An Exploration of Culture Jamming as Critical Adult Education.” New Directions for Adult and Continuing Education 115 (2007): 73–82. Sandlin, Jennifer. “Complicated Simplicity: Moral Identity Formation and Social Movement Learning in the Voluntary Simplicity Movement.” Adult Education Quarterly 59.4 (2009): 298–317. Sandlin, Jennifer. “Learning to Survive the ‘Shopocalypse’: Reverend Billy’s Anti-Consumption ‘Pedagogy of the Unknown’.” Critical Studies in Education 51.3 (2010): 295–311. Sandlin, Jennifer, and Jamie Callahan. “Deviance, Dissonance, and Detournement.” Journal of Consumer Culture 9.1 (2009): 79–115. Sandlin, Jennifer, Richard Kahn, David Darts, and Kevin Tavin. “To Find the Cost of Freedom: Theorizing and Practicing a Critical Pedagogy of Consumption.” Journal for Critical Education Policy Studies 7.2 (2009): 98–123. Scatamburlo-D’Annibale, V. “Beyond the Culture Jam.” Critical Pedagogies of Consumption. Eds. Jennifer Sandlin & Peter McLaren. New York: Routledge, 2010. 224–236. Smart, Barry. Consumer Society: Critical Issues and Environmental Consequences. London: Sage, 2010. Steinberg, Shirley. “Barbie: The Bitch Can Buy Anything.” Critical Pedagogies of Consumption. Eds. Jennifer Sandlin & Peter McLaren. New York: Routledge, 2010. 148–156. Tolliver, Derise, and Elizabeth Tisdell. “Engaging Spirituality in the Transformative Higher Education Classroom.” New Directions for Adult and Continuing Education 109 (2006): 37–47. Veilleux, Armand. “Identity with Christ: Modeling our Lives on RB 72.” Cistercian Studies Quarterly 45.1 (2010):13–33. Yinger, Milton. “Contraculture and Subculture.” American Sociological Review 25 (1960): 625–635.

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“Human beings are not born once and for all on the day their mothers give birth to them [...] life obliges them over and over again to give birth to themselves.” (Garcia Marquez 165) Introduction The refugee experience is, at heart, one of rebirth. Just as becoming a new, distinctive being—biological birth—necessarily involves the physical separation of mother and infant, so becoming a refugee entails separation from a "mother country." This mother country may or may not be a recognised nation state; the point is that the refugee transitions from physical connectedness to separation, from insider to outsider, from endemic to alien. Like babies, refugees may have little control over the timing and conditions of their expulsion. Successful resettlement requires not one rebirth but multiple rebirths—resettlement is a lifelong process (Layton)—which in turn require hope, imagination, and energy. In rebirthing themselves over and over again, people who have fled or been forced from their homelands become both mother and child. They do not go through this rebirthing alone. A range of agencies and individuals may be there to assist, including immigration officials, settlement services, schools and teachers, employment agencies and employers, English as a Second Language (ESL) resources and instructors, health-care providers, counsellors, diasporic networks, neighbours, church groups, and other community organisations. The nature, intensity, and duration of these “midwives’” interventions—and when they occur and in what combinations—vary hugely from place to place and from person to person, but there is clear evidence that post-migration experiences have a significant impact on settlement outcomes (Fozdar and Hartley). This paper draws on qualitative research I did in 2012 in a regional town in New South Wales to illuminate some of the ways in which settlement aides ease, or impede, refugees’ rebirth as fully recognised and participating Australians. I begin by considering what it means to be resilient before tracing some of the dimensions of the resettlement process. In doing so, I draw on data from interviews and focus groups with former refugees, service providers, and other residents of the town I shall call Easthaven. First, though, a word about Easthaven. As is the case in many rural and regional parts of Australia, Easthaven’s population is strongly dominated by Anglo Celtic and Saxon ancestries: 2011 Census data show that more than 80 per cent of residents were born in Australia (compared with a national figure of 69.8 per cent) and about 90 per cent speak only English at home (76.8 per cent). Almost twice as many people identify as Aboriginal or Torres Strait Islander as the national figure of 2.5 per cent (Australian Bureau of Statistics). For several years Easthaven has been an official “Refugee Welcome Zone”, welcoming hundreds of refugees from diverse countries in Africa and the Middle East as well as from Myanmar. This reflects the Department of Immigration and Citizenship’s drive to settle a fifth of Australia’s 13,750 humanitarian entrants a year directly in regional areas. In Easthaven’s schools—which is where I focused my research—almost all of the ESL students are from refugee backgrounds. Defining Resilience Much of the research on human resilience is grounded in psychology, with a capacity to “bounce back” from adverse experiences cited in many definitions of resilience (e.g. American Psychological Association). Bouncing back implies a relatively quick process, and a return to a state or form similar to that which existed before the encounter with adversity. Yet resilience often requires sustained effort and significant changes in identity. As Jerome Rugaruza, a former UNHCR refugee, says of his journey from the Democratic Republic of Congo to Australia: All the steps begin in the burning village: you run with nothing to eat, no clothes. You just go. Then you get to the refugee camp […] You have a little bread and you thank god you are safe. Then after a few years in the camp, you think about a future for your children. You arrive in Australia and then you learn a new language, you learn to drive. There are so many steps and not everyone can do it. (Milsom) Not everyone can do it, but a large majority do. Research by Graeme Hugo, for example, shows that although humanitarian settlers in Australia face substantial barriers to employment and initially have much higher unemployment rates than other immigrants, for most nationality groups this difference has disappeared by the second generation: “This is consistent with the sacrifice (or investment) of the first generation and the efforts extended to attain higher levels of education and English proficiency, thereby reducing the barriers over time.” (Hugo 35). Ingrid Poulson writes that “resilience is not just about bouncing. Bouncing […] is only a reaction. Resilience is about rising—you rise above it, you rise to the occasion, you rise to the challenge. Rising is an active choice” (47; my emphasis) I see resilience as involving mental and physical grit, coupled with creativity, aspiration and, crucially, agency. Dimensions of Resettlement To return to the story of 41-year-old Jerome Rugaruza, as related in a recent newspaper article: He [Mr Rugaruza] describes the experience of being a newly arrived refugee as being like that of a newborn baby. “You need special care; you have to learn to speak [English], eat the different food, create relationships, connections”. (Milsom) This is a key dimension of resettlement: the adult becomes like an infant again, shifting from someone who knows how things work and how to get by to someone who is likely to be, for a while, dependent on others for even the most basic things—communication, food, shelter, clothing, and social contact. The “special care” that most refugee arrivals need initially (and sometimes for a long time) often results in their being seen as deficient—in knowledge, skills, dispositions, and capacities as well as material goods (Keddie; Uptin, Wright and Harwood). As Fozdar and Hartley note: “The tendency to use a deficit model in refugee resettlement devalues people and reinforces the view of the mainstream population that refugees are a liability” (27). Yet unlike newborns, humanitarian settlers come to their new countries with rich social networks and extensive histories of experience and learning—resources that are in fact vital to their rebirth. Sisay (all names are pseudonyms), a year 11 student of Ethiopian heritage who was born in Kenya, told me with feeling: I had a life back in Africa [her emphasis]. It was good. Well, I would go back there if there’s no problems, which—is a fact. And I came here for a better life—yeah, I have a better life, there’s good health care, free school, and good environment and all that. But what’s that without friends? A fellow student, Celine, who came to Australia five years ago from Burundi via Uganda, told me in a focus group: Some teachers are really good but I think some other teachers could be a little bit more encouraging and understanding of what we’ve gone through, because [they] just look at you like “You’re year 11 now, you should know this” […] It’s really discouraging when [the teachers say] in front of the class, “Oh, you shouldn’t do this subject because you haven’t done this this this this” […] It’s like they’re on purpose to tell you “you don’t have what it takes; just give up and do something else.” As Uptin, Wright and Harwood note, “schools not only have the power to position who is included in schooling (in culture and pedagogy) but also have the power to determine whether there is room and appreciation for diversity” (126). Both Sisay and Celine were disheartened by the fact they felt some of their teachers, and many of their peers, had little interest in or understanding of their lives before they came to Australia. The teachers’ low expectations of refugee-background students (Keddie, Uptin, Wright and Harwood) contrasted with the students’ and their families’ high expectations of themselves (Brown, Miller and Mitchell; Harris and Marlowe). When I asked Sisay about her post-school ambitions, she said: “I have a good idea of my future […] write a documentary. And I’m working on it.” Celine’s response was: “I know I’m gonna do medicine, be a doctor.” A third girl, Lily, who came to Australia from Myanmar three years ago, told me she wanted to be an accountant and had studied accounting at the local TAFE last year. Joseph, a father of three who resettled from South Sudan seven years ago, stressed how important getting a job was to successful settlement: [But] you have to get a certificate first to get a job. Even the job of cleaning—when I came here I was told that somebody has to go to have training in cleaning, to use the different chemicals to clean the ground and all that. But that is just sweeping and cleaning with water—you don’t need the [higher-level] skills. Simple jobs like this, we are not able to get them. In regional Australia, employment opportunities tend to be limited (Fozdar and Hartley); the unemployment rate in Easthaven is twice the national average. Opportunities to study are also more limited than in urban centres, and would-be students are not always eligible for financial assistance to gain or upgrade qualifications. Even when people do have appropriate qualifications, work experience, and language proficiency, the colour of their skin may still mean they miss out on a job. Tilbury and Colic-Peisker have documented the various ways in which employers deflect responsibility for racial discrimination, including the “common” strategy (658) of arguing that while the employer or organisation is not prejudiced, they have to discriminate because of their clients’ needs or expectations. I heard this strategy deployed in an interview with a local businesswoman, Catriona: We were advertising for a new technician. And one of the African refugees came to us and he’d had a lot of IT experience. And this is awful, but we felt we couldn't give him the job, because we send our technicians into people's houses, and we knew that if a black African guy rocked up at someone’s house to try and fix their computer, they would not always be welcomed in all—look, it would not be something that [Easthaven] was ready for yet. Colic-Peisker and Tilbury (Refugees and Employment) note that while Australia has strict anti-discrimination legislation, this legislation may be of little use to the people who, because of the way they look and sound (skin colour, dress, accent), are most likely to face prejudice and discrimination. The researchers found that perceived discrimination in the labour market affected humanitarian settlers’ sense of satisfaction with their new lives far more than, for example, racist remarks, which were generally shrugged off; the students I interviewed spoke of racism as “expected,” but “quite rare.” Most of the people Colic-Peisker and Tilbury surveyed reported finding Australians “friendly and accepting” (33). Even if there is no active discrimination on the basis of skin colour in employment, education, or housing, or overt racism in social situations, visible difference can still affect a person’s sense of belonging, as Joseph recounts: I think of myself as Australian, but my colour doesn’t [laughs] […] Unfortunately many, many Australians are expecting that Australia is a country of Europeans … There is no need for somebody to ask “Where do you come from?” and “Do you find Australia here safe?” and “Do you enjoy it?” Those kind of questions doesn’t encourage that we are together. This highlights another dimension of resettlement: the journey from feeling “at home” to feeling “foreign” to, eventually, feeling at home again in the host country (Colic-Peisker and Tilbury, Refugees and Employment). In the case of visibly different settlers, however, this last stage may never be completed. Whether the questions asked of Joseph are well intentioned or not, their effect may be the same: they position him as a “forever foreigner” (Park). A further dimension of resettlement—one already touched on—is the degree to which humanitarian settlers actively manage their “rebirth,” and are allowed and encouraged to do so. A key factor will be their mastery of English, and Easthaven’s ESL teachers are thus pivotal in the resettlement process. There is little doubt that many of these teachers have gone to great lengths to help this cohort of students, not only in terms of language acquisition but also social inclusion. However, in some cases what is initially supportive can, with time, begin to undermine refugees’ maturity into independent citizens. Sharon, an ESL teacher at one of the schools, told me how she and her colleagues would give their refugee-background students lifts to social events: But then maybe three years down the track they have a car and their dad can drive, but they still won’t take them […] We arrive to pick them up and they’re not ready, or there’s five fantastic cars in the driveway, and you pick up the student and they say “My dad’s car’s much bigger and better than yours” [laughs]. So there’s an expectation that we’ll do stuff for them, but we’ve created that [my emphasis]. Other support services may have more complex interests in keeping refugee settlers dependent. The more clients an agency has, the more services it provides, and the longer clients stay on its books, the more lucrative the contract for the agency. Thus financial and employment imperatives promote competition rather than collaboration between service providers (Fozdar and Hartley; Sidhu and Taylor) and may encourage assumptions about what sorts of services different individuals and groups want and need. Colic-Peisker and Tilbury (“‘Active’ and ‘Passive’ Resettlement”) have developed a typology of resettlement styles—“achievers,” “consumers,” “endurers,” and “victims”—but stress that a person’s style, while influenced by personality and pre-migration factors, is also shaped by the institutions and individuals they come into contact with: “The structure of settlement and welfare services may produce a victim mentality, leaving members of refugee communities inert and unable to see themselves as agents of change” (76). The prevailing narrative of “the traumatised refugee” is a key aspect of this dynamic (Colic-Peisker and Tilbury, “‘Active’ and ‘Passive’ Resettlement”; Fozdar and Hartley; Keddie). Service providers may make assumptions about what humanitarian settlers have gone through before arriving in Australia, how they have been affected by their experiences, and what must be done to “fix” them. Norah, a long-time caseworker, told me: I think you get some [providers] who go, “How could you have gone through something like that and not suffered? There must be—you must have to talk about this stuff” […] Where some [refugees] just come with the [attitude] “We’re all born into a situation; that was my situation, but I’m here now and now my focus is this.” She cited failure to consider cultural sensitivities around mental illness and to recognise that stress and anxiety during early resettlement are normal (Tilbury) as other problems in the sector: [Newly arrived refugees] go through the “happy to be here” [phase] and now “hang on, I’ve thumped to the bottom and I’m missing my own foods and smells and cultures and experiences”. I think sometimes we’re just too quick to try and slot people into a box. One factor that appears to be vital in fostering and sustaining resilience is social connection. Norah said her clients were “very good on the mobile phone” and had links “everywhere,” including to family and friends in their countries of birth, transition countries, and other parts of Australia. A 2011 report for DIAC, Settlement Outcomes of New Arrivals, found that humanitarian entrants to Australia were significantly more likely to be members of cultural and/or religious groups than other categories of immigrants (Australian Survey Research). I found many examples of efforts to build both bonding and bridging capital (Putnam) in Easthaven, and I offer two examples below. Several people told me about a dinner-dance that had been held a few weeks before one of my visits. The event was organised by an African women’s group, which had been formed—with funding assistance—several years before. The dinner-dance was advertised in the local newspaper and attracted strong interest from a broad cross-section of Easthaveners. To Debbie, a counsellor, the response signified a “real turnaround” in community relations and was a big boon to the women’s sense of belonging. Erica, a teacher, told me about a cultural exchange day she had organised between her bush school—where almost all of the children are Anglo Australian—and ESL students from one of the town schools: At the start of the day, my kids were looking at [the refugee-background students] and they were scared, they were saying to me, "I feel scared." And we shoved them all into this tiny little room […] and they had no choice but to sit practically on top of each other. And by the end of the day, they were hugging each other and braiding their hair and jumping and playing together. Like Uptin, Wright and Harwood, I found that the refugee-background students placed great importance on the social aspects of school. Sisay, the girl I introduced earlier in this paper, said: “It’s just all about friendship and someone to be there for you […] We try to be friends with them [the non-refugee students] sometimes but sometimes it just seems they don’t want it.” Conclusion A 2012 report on refugee settlement services in NSW concludes that the state “is not meeting its responsibility to humanitarian entrants as well as it could” (Audit Office of New South Wales 2); moreover, humanitarian settlers in NSW are doing less well on indicators such as housing and health than humanitarian settlers in other states (3). Evaluating the effectiveness of formal refugee-centred programs was not part of my research and is beyond the scope of this paper. Rather, I have sought to reveal some of the ways in which the attitudes, assumptions, and everyday practices of service providers and members of the broader community impact on refugees' settlement experience. What I heard repeatedly in the interviews I conducted was that it was emotional and practical support (Matthews; Tilbury), and being asked as well as told (about their hopes, needs, desires), that helped Easthaven’s refugee settlers bear themselves into fulfilling new lives. References Audit Office of New South Wales. Settling Humanitarian Entrants in New South Wales—Executive Summary. May 2012. 15 Aug. 2013 ‹http://www.audit.nsw.gov.au/ArticleDocuments/245/02_Humanitarian_Entrants_2012_Executive_Summary.pdf.aspx?Embed=Y>. Australian Bureau of Statistics. 2011 Census QuickStats. Mar. 2013. 11 Aug. 2013 ‹http://www.censusdata.abs.gov.au/census_services/getproduct/census/2011/quickstat/0>. Australian Survey Research. Settlement Outcomes of New Arrivals—Report of Findings. Apr. 2011. 15 Aug. 2013 ‹http://www.immi.gov.au/media/publications/research/_pdf/settlement-outcomes-new-arrivals.pdf>. Brown, Jill, Jenny Miller, and Jane Mitchell. “Interrupted Schooling and the Acquisition of Literacy: Experiences of Sudanese Refugees in Victorian Secondary Schools.” Australian Journal of Language and Literacy 29.2 (2006): 150-62. Colic-Peisker, Val, and Farida Tilbury. “‘Active’ and ‘Passive’ Resettlement: The Influence of Supporting Services and Refugees’ Own Resources on Resettlement Style.” International Migration 41.5 (2004): 61-91. ———. Refugees and Employment: The Effect of Visible Difference on Discrimination—Final Report. Perth: Centre for Social and Community Research, Murdoch University, 2007. Fozdar, Farida, and Lisa Hartley. “Refugee Resettlement in Australia: What We Know and Need To Know.” Refugee Survey Quarterly 4 Jun. 2013. 12 Aug. 2013 ‹http://rsq.oxfordjournals.org/search?fulltext=fozdar&submit=yes&x=0&y=0>. Garcia Marquez, Gabriel. Love in the Time of Cholera. London: Penguin Books, 1989. Harris, Vandra, and Jay Marlowe. “Hard Yards and High Hopes: The Educational Challenges of African Refugee University Students in Australia.” International Journal of Teaching and Learning in Higher Education 23.2 (2011): 186-96. Hugo, Graeme. A Significant Contribution: The Economic, Social and Civic Contributions of First and Second Generation Humanitarian Entrants—Summary of Findings. Canberra: Department of Immigration and Citizenship, 2011. Keddie, Amanda. “Pursuing Justice for Refugee Students: Addressing Issues of Cultural (Mis)recognition.” International Journal of Inclusive Education 16.12 (2012): 1295-1310. Layton, Robyn. "Building Capacity to Ensure the Inclusion of Vulnerable Groups." Creating Our Future conference, Adelaide, 28 Jul. 2012. Milsom, Rosemarie. “From Hard Luck Life to the Lucky Country.” Sydney Morning Herald 20 Jun. 2013. 12 Aug. 2013 ‹http://www.smh.com.au/national/from-hard-luck-life-to-the-lucky-country-20130619-2oixl.html>. Park, Gilbert C. “’Are We Real Americans?’: Cultural Production of Forever Foreigners at a Diversity Event.” Education and Urban Society 43.4 (2011): 451-67. Poulson, Ingrid. Rise. Sydney: Pan Macmillan Australia, 2008. Putnam, Robert D. Bowling Alone: The Collapse and Revival of American Community. New York: Simon & Schuster, 2000. Sidhu, Ravinder K., and Sandra Taylor. “The Trials and Tribulations of Partnerships in Refugee Settlement Services in Australia.” Journal of Education Policy 24.6 (2009): 655-72. Tilbury, Farida. “‘I Feel I Am a Bird without Wings’: Discourses of Sadness and Loss among East Africans in Western Australia.” Identities: Global Studies in Culture and Power 14.4 (2007): 433-58. ———, and Val Colic-Peisker. “Deflecting Responsibility in Employer Talk about Race Discrimination.” Discourse & Society 17.5 (2006): 651-76. Uptin, Jonnell, Jan Wright, and Valerie Harwood. “It Felt Like I Was a Black Dot on White Paper: Examining Young Former Refugees’ Experience of Entering Australian High Schools.” The Australian Educational Researcher 40.1 (2013): 125-37.

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Pat Buchanan’s infamous speech to the 1992 Republican convention (Buchanan), has often been understood as a defining moment in the US culture wars (Hartman). The speech’s central claim that “there is a religious war going on in our country for the soul of America” oriented around the idea that the US was a nation divided between two opposing values systems. On one side were Democrat defenders of “abortion on demand” and “hom*osexual rights” and on the other those who, like then Republican presidential candidate George Bush, stood by the “Judeo-Christian values and beliefs upon which this nation was built.”Buchanan’s speech helped popularise the idea that the US was riven by fundamental cultural divides, an idea that became a media staple but was hotly contested by scholars.The year before Buchanan’s speech, James Davison Hunter’s Culture Wars: The Struggle to Define America advanced a “culture wars thesis” based in claims of a growing “political and social hostility rooted in different systems of moral understanding” (Hunter 42). Hunter cited increasing polarisation in debates on “abortion, child care, funding for the arts, affirmative action and quotas, gay rights, values in public education, or multiculturalism” (Hunter 42) and claimed that the defining religious divides in the US were no longer between religions but within them. In the intense scholarly debate that followed its publication, as Irene Taviss Thomson has summarised, little empirical evidence emerged of any real divide.Yet this lack of empirical evidence does not mean that talk of culture wars can be easily dismissed. The culture wars, as I have argued elsewhere (Davis), were and are a media product designed to sharpen social divides for electoral gain. No doubt because of the usefulness of this product, culture wars discourse remains a persistent feature of public debate across the west. The symbolic discourse that positions the culture wars and its supposedly intractable differences as real, I argue, deserves consideration in its own right.In what follows, I analyse the use of culture wars discourse in two defining documents. The first, Pat Buchanan’s 1992 “culture wars” speech, reputedly put the culture wars front and centre of US politics. The second, Allum Bokhari and Milo Yiannopoulos’s 2016 article in Breitbart News, “An Establishment Conservative’s Guide to the Alt-Right” (Bokhari and Yiannopoulos), sought to define its moment by affirming the arrival of a new political movement, the “alt-right”, as a force in US politics. With its homage to Buchanan and written in the belief that “politics is downstream from culture” the article sought to position the alt-right as an inheritor of Buchanan’s legacy and to mark a new defining moment in an ongoing culture war.This self-referential framing, I argue, belies deep differences between Buchanan’s rhetoric and that of Bokhari and Yiannopoulos. Buchanan’s defence of American values, while spectacularly adversarial, is at base democratic, whereas, despite its culturalist posturing, one project of “An Establishment Conservative’s Guide to the Alt-Right” is to reinstate biological notions of race and gender difference in the political agenda.Culture Wars ThenBuchanan’s speech came after decades of sniping. The emergence of the “counterculture” of the 1960s helped create a basis for the idea that US politics was defined by an irreducible clash of values (Thomson). Buchanan played a direct role in fostering such divides. As he famously wrote in a 1971 memo to then President Richard Nixon in which he suggested exploiting racial divides, if we “cut … the country in half, my view is that we would have far the larger half.” But the language of Buchanan’s 1992 speech, while incendiary, is nevertheless democratic in its emphasis on delineating rival political platforms. Much culture wars discourse focuses on the embodied politics of gender, sexuality and race. A principal target of Buchanan’s speech was abortion, which since the Roe versus Wade judgement of 1973 that legalised part-term abortion in the US has been a defining culture wars issue. At the “top” of Democrat candidate Bill Clinton’s agenda, Buchanan claimed, is “unrestricted abortion on demand.” Buchanan singled out Hillary Clinton for special attack:friends, this is radical feminism. The agenda Clinton & Clinton would impose on America–abortion on demand … hom*osexual rights, discrimination against religious schools, women in combat … is not the kind of change America wants.Buchanan then pledges to support George Bush, who had beaten him for the Republican nomination, and Bush’s stance “against the amoral idea that gay and lesbian couples should have the same standing in law as married men and women.” He also supports Bush on “right-to-life, and for voluntary prayer in the public schools.” Buchanan’s language here references essentialist ideas of morality and contrasts them against the supposed immorality of his opponents but is ultimately predicated in the democratic languages of law-making and rights and the adversarial language of electoral politics. Through these contrasts the speech builds to its famous centrepiece:my friends, this election is about much more than who gets what. It is about who we are. It is about what we believe. It is about what we stand for as Americans. There is a religious war going on in our country for the soul of America. It is a cultural war, as critical to the kind of nation we will one day be as was the Cold War itself.Buchanan, here, sharpens and maps the contrasts he has been working with onto differences in identity. Politics, here, is not about the distribution of resources but is about identity, values and a commensurate difference in belief systems. On one side are righteous Americans, on the other a culture of immorality that threatens the proper religious basis of the nation. Notably, the speech makes no direct mention of race. It instead uses code. Evoking the LA riots that took place earlier that year, Buchanan sides with the troopers who broke up the riots.they walked up a dark street, where the mob had looted and burned every building but one, a convalescent home for the aged. The mob was heading in, to ransack and loot the apartments of the terrified old men and women. When the troopers arrived, M-16s at the ready, the mob threatened and cursed, but the mob retreated. It had met the one thing that could stop it: force, rooted in justice, backed by courage … and as they took back the streets of LA, block by block, so we must take back our cities, and take back our culture, and take back our country. God bless you, and God bless America.Unsaid here is that the “mob” were black and reacting against the injustice of the beating of a black man, Rodney King, by police. The implication is that to “take back our culture … take back our country” is to vanquish the restive black enemy within. By using code Buchanan is able to avoid possible charges of racism, positioning the rioters not as racially different but as culturally different; their deficit is not genetic but patriotic.Culture Wars NowSince the 1990s culture wars discourse has become entrenched as a media staple. Supposedly intractable values divides between “conservatives” and “liberals” play out incessantly across a conservative media sphere that spans outlets (Fox News), platforms (Breitbart News), broadcasters (Rush Limbaugh), and commentators such as Ann Coulter, in debate over issues ranging from gun control, LGBTQI rights, American history and sex education and prayer in schools. This discourse, crystalised in divisive terms such as “cultural Marxist,” “social justice warrior” and “snowflake”, is increasingly generated by online bulletin boards such as the 4chan/pol/(politically incorrect) and /b/-Random boards, which function as a crucible for trolling and meme-making (Phillips) that routinely targets minorities, women and especially feminists. As Angela Nagle has said (24), Gamergate, the 2014 episode in which female game reviewers and designers critical of sexism in the gaming industry were targeted with organised trolling, played a pivotal role in “uniting different online groups and spreading the tactics of chan culture to the broad online right.” Other conduits for extremist discourse to the mainstream include sites such as the white supremacist Daily Stormer, alt-right sites, and “men’s rights” sites such as Return of Kings. The self-described aim of this discourse, as the white nationalist Jared Swift has said, has been to move the “Overton window” of what constitutes acceptable public discourse far to the right (in Daniels).The emergence of this diverse conservative media sphere provided opportunities for new celebrities willing to parse older forms of culture wars discourse with new forms of online extremism and to announce themselves as ringmasters of whatever circus might result. One such person is Milo Yiannopoulos. Quick to read the opportunities in Gamergate, he announced himself a sudden convert to the gaming cause (which he had previously dismissed) and helped turn the controversy into a rallying point for a nascent alt-right (Yiannopoulos). In 2014 Yiannopoulos was recruited by Breitbart News as a senior editor. Breitbart’s founder, Andrew Breitbart, is perhaps most famous for his dictum that “politics is downstream from culture”, an apt motto for a culture war.In 2016 Yiannopoulos, working with Bokhari, another Breitbart staffer, published, “An Establishment Conservative’s Guide to the Alt-Right”, which, written with Andrew Breitbart’s dictum in mind, sought to announce the radicalism of a new antiestablishment conservative political force and yet to make it palatable for a mainstream audience. The article claims the “paleoconservative movement that rallied around the presidential campaigns of Pat Buchanan” as one of the origins of the alt-right. Donald Trump is praised as “perhaps the first truly cultural candidate for President since Buchanan.” The rest, they argue, is little more than harmless online mischief. The alt-right, they claim, is a fun-loving “movement born out of the youthful, subversive, underground edges of the internet,” made up of people who are “dangerously bright.” Similarly, the “manosphere” of “men’s rights” sites, infamous for misogyny, are praised as “one of the alt-right’s most distinctive constituencies” and positioned as harmless alongside an endorsem*nt of masculinist author Jack Donovan’s “wistful” laments for “the loss of manliness that accompanies modern, globalized societies.” Mass trolling and the harassment of opponents by “the alt-right’s meme team” is characterised as “undeniably hysterical” and justifiable in pursuit of lulz.The sexism and racism found on bulletin boards such as 4 chan, for Bokhari and Yiannopoulos, is no less harmless. Young people, they claim, are drawn to the alt right not because of ideology but because “it seems fresh, daring and funny” contrasted against the “authoritarian instincts of the progressive left. With no personal memories or experience of racism, they “have trouble believing it’s actually real … they don’t believe that the memes they post on/pol/ are actually racist. In fact, they know they’re not—they do it because it gets a reaction.”For all these efforts to style the alt-right as mere carnivalesque paleoconservatism, though, there is a fundamental difference between Buchanan’s speech and “An Establishment Conservative’s guide to the Alt-Right.” Certainly, Bokhari and Yiannopoulos hit the same culture wars touchstones as Buchanan: race, sexuality and gender issues. But whereas Buchanan’s speech instances the “new racism” (Ansell) in its use of code to avoid charges of biological racism, Yiannopoulos and Bokhari are more direct. The article presents as an exemplary instance of how to fight a culture war but epitomises a new turn in the culture wars from culture to biologism. The alt-right is positioned as unashamedly Eurocentric and having little to do with racism. Yiannopoulos and Bokhari also seek to distance the alt-right from the “Stormfront set” and “1488ers” (“1488” is code for neo-Nazi). Yet even as they do so, they embrace “human biodiversity” ideology (biological racism), ethnic separatism and the building of walls to keep different racial groups apart. “An Establishment Conservative’s guide to the alt-right” was written in secret consultation with leading white supremacist figures (Bernstein) and namechecks the openly white supremacist Richard Spencer who is given credit for helping found “the media empire of the modern-day alternative right.”Spencer has argued that “Race is something between a breed and an actual species” and a process of “peaceful ethnic cleansing” should take place by which non-white Americans leave (Nagle 59). He is an admirer of the Italian ‘superfascist’ and notorious racist Julius Evola, who Yiannopoulos and Bokhari also namecheck. They also excuse race hate sites such as VDARE and American Renaissance as home to “an eclectic mix of renegades who objected to the established political consensus in some form or another.” It is mere happenstance, according to Yiannopoulos and Bokhari, that the “natural conservatives” drawn to the alt-right are “mostly white, mostly male middle-American radicals, who are unapologetically embracing a new identity politics that prioritises the interests of their own demographic.” Yet as they also say,while eschewing bigotry on a personal level, the movement is frightened by the prospect of demographic displacement represented by immigration. Border walls are a much safer option. The alt-right’s intellectuals would also argue that culture is inseparable from race. The alt-right believe that some degree of separation between peoples is necessary for a culture to be preserved.“Demographic displacement” here is code for “white genocide” a meme assiduously promoted over many years by the US white supremacist Bob Whitaker, now deceased, who believed that immigration, interracial marriage, and multiculturalism dilute white influence and will drive the white population to extinction (Daniels). The idea that “culture is inseparable from race” and that “some degree of separation between peoples is necessary for a culture to be preserved” echo white supremacist calls for a white “ethno-state.”“An Establishment Conservative’s Guide to the Alt-Right” also namechecks so-called “neoreactionaries” such as Nick Land and Curtis Yarvin, who according to Yiannopoulos and Bokhari regard egalitarianism as an affront to “every piece of research on hereditary intelligence” and see liberalism, democracy and egalitarianism as having “no better a historical track record than monarchy.” Land and Yarvin, according to Yiannopoulos and Bokhari, offer a welcome vision of the conservative future:asking people to see each other as human beings rather than members of a demographic in-group, meanwhile, ignored every piece of research on tribal psychology … these were the first shoots of a new conservative ideology—one that many were waiting for.Culture Wars FuturesAs the culture wars have turned biological so they have become entrenched ever more firmly in mainstream politics. The “new conservative ideology” Yiannopoulos and Bokhari mention reeks of much older forms of conservative ideology currently being taken up in the US and elsewhere, based in naturalised gender hierarchies and racialised difference. This return to the past is fast becoming institutionalised. One of the stakes in the bitter 2018 dispute over the appointment of Brett Kavanaugh to the US Supreme Court was the prospect that Kavanaugh’s vote will create a conservative majority in the court that will enable the revisiting of a talismanic moment in the culture wars by overturning the Roe versus Wade judgement. Alt-right calls for a white ethno-state find an analogue in political attacks on asylum seekers, the reinforcement of racialised differential citizenship regimes around the globe, the building of walls to keep out criminalised Others, and anti-Islamic immigration measures. The mainstreaming of hate can be seen in the willingness of Donald Trump as a presidential candidate and as president to retweet the white supremacist tweets of @WhiteGenocideTM, his hesitation to repudiate a campaign endorsem*nt by Ku Klux Klan leader David Duke, his retweeting of bogus black crime statistics, his accusations that illegal Mexican immigrants are criminals, drug dealers and rapists, and his anti-Islamic immigration stance. It can be seen, too, in the recent electoral successes of white nationalist parties across Europe.For all their embrace of Eurocentrism and “the preservation of western culture” the alt-right revisiting of issues of race and gender in terms that seek to reinstate biological hierarchy undermines the Enlightenment ethics of equality and universalism that underpin western human rights conventions and democratic processes. The “Overton window” of acceptable public debate has moved far to the right and long taboo forms of race and gender-based hate have returned to the public agenda. Buchanan’s 1992 Republican convention speech, by contrast, for all its incendiary rhetoric, toxic hom*ophobia, sneering anti-feminism, and coded racism, somehow manages to look like a relic from a kinder, gentler age.ReferencesAnsell, Amy Elizabeth. New Right, New Racism: Race and Reaction in the United States and Britain. Palgrave Macmillan, 1997.Bernstein, Joseph. “Here’s How Breitbart and Milo Smuggled Nazi and White Nationalist Ideas into the Mainstream.” BuzzFeed News, 10 May 2017. 4 Dec. 2018 <https://www.buzzfeednews.com/article/josephbernstein/heres-how-breitbart-and-milo-smuggled-white-nationalism>.Bokhari, Allum, and Milo Yiannopoulos. “An Establishment Conservative’s Guide to the Alt-Right.” Breitbart, 29 Mar. 2016. 4 Dec. 2018 <http://www.breitbart.com/tech/2016/03/29/an-establishment-conservatives-guide-to-the-alt-right/>.Buchanan, Pat. “1992 Republican National Convention Speech.” Patrick J. Buchanan - Official Website, 17 Aug. 1992. 4 Dec. 2018 <http://buchanan.org/blog/1992-republican-national-convention-speech-148>.Daniels, Jessie. “Twitter and White Supremacy, A Love Story.” Dame Magazine, 19 Oct. 2017. 4 Dec. 2018 <https://www.damemagazine.com/2017/10/19/twitter-and-white-supremacy-love-story/>.Davis, Mark. “Neoliberalism, the Culture Wars and Public Policy.” Australian Public Policy: Progressive Ideas in the Neoliberal Ascendency. Eds. Chris Miller and Lionel Orchard. Policy Press, 2014. 27–42.Hartman, Andrew. A War for the Soul of America: A History of the Culture Wars. University of Chicago Press, 2015.Hunter, James Davison. Culture Wars: The Struggle to Control the Family, Art, Education, Law, and Politics in America. Basic Books, 1991.Nagle, Angela. Kill All Normies: Online Culture Wars from 4chan and Tumblr to Trump and the Alt-Right. Zero Books, 2017.Phillips, Whitney. This Is Why We Can’t Have Nice Things: Mapping the Relationship between Online Trolling and Mainstream Culture. MIT Press, 2015.Thomson, Irene Taviss. Culture Wars and Enduring American Dilemmas. University of Michigan Press, 2010.Yiannopoulos, Milo. “Feminist Bullies Tearing the Video Game Industry Apart.” Breitbart, 1 Sep. 2014. 4 Dec. 2018 <http://www.breitbart.com/london/2014/09/01/lying-greedy-promiscuous-feminist-bullies-are-tearing-the-video-game-industry-apart/>.

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This paper provides embedded, reflective practice-based insight arising from my experience collaborating to produce online and print-on-demand editions of a magazine showcasing the photography of members of haphazart! Contemporary Abstracts group (hereafter referred to as haphazart!). The group’s online visual, textual and activity-based practices via the photo sharing social networking site Flickr are portrayed as achieving cohesive visual identity. Stylistic analysis of pictures in support of this claim is not attempted. Rather negotiation, that Elliot has previously described in M/C Journal as innate in collaboration, is identified as the unifying factor. However, the collaborators’ adherence to Flickr’s communication platform proves problematic in the editorial context. Some technical incoherence with possible broader cultural implications is encountered during the process of repurposing images from screen to print. A Scan of Relevant Literature The photographic gaze perceives and captures objects which seem to ‘carry within them ready-made’ a work of art. But the reminiscences of the gaze are only made possible by knowing and associating with groups that define a tradition. The list of valorised subjects is not actually defined with reference to a culture, but rather by familiarity with a limited group. (Chamboredon 144) As part of the array of socio-cultural practices afforded by Web 2.0 interoperability, sites of produsage (Bruns) are foci for studies originating in many disciplines. Flickr provides a rich source of data that researchers interested in the interface between the technological and the social find useful to analyse. Access to the Flickr application programming interface enables quantitative researchers to observe a variety of means by which information is propagated, disseminated and shared. Some findings from this kind of research confirm the intuitive. For example, Negoecsu et al. find that “a large percentage of users engage in sharing with groups and that they do so significantly” ("Analyzing Flickr Groups" 425). They suggest that Flickr’s Groups feature appears to “naturally bring together two key aspects of social media: content and relations.” They also find evidence for what they call hyper-groups, which are “communities consisting of groups of Flickr groups” ("Flickr Hypergroups" 813). Two separate findings from another research team appear to contradict each other. On one hand, describing what they call “social cascades,” Cha et al. claim that “content in the form of ideas, products, and messages spreads across social networks like a virus” ("Characterising Social Cascades"). Yet in 2009 they claim that hom*ocity and reciprocity ensure that “popularity of pictures is localised” ("Measurement-Driven Analysis"). Mislove et al. reflect that the affordances of Flickr influence the growth patterns they observe. There is optimism shared by some empiricists that through collation and analysis of Flickr tag data, the matching of perceptual structures of images and image annotation techniques will yield ontology-based taxonomy useful in automatic image annotation and ultimately, the Semantic Web endeavour (Kennedy et al.; Su et al.; Xu et al.). Qualitative researchers using ethnographic interview techniques also find Flickr a valuable resource. In concluding that the photo sharing hobby is for many a “serious leisure” activity, Cox et al. propose that “Flickr is not just a neutral information system but also value laden and has a role within a wider cultural order.” They also suggest that “there is genuinely greater scope for individual creativity, releasing the individual to explore their own identity in a way not possible with a camera club.” Davies claims that “online spaces provide an arena where collaboration over meanings can be transformative, impacting on how individuals locate themselves within local and global contexts” (550). She says that through shared ways of describing and commenting on images, Flickrites develop a common criticality in their endeavour to understand images, each other and their world (554).From a psychologist’s perspective, Suler observes that “interpersonal relationships rarely form and develop by images alone” ("Image, Word, Action" 559). He says that Flickr participants communicate in three dimensions: textual (which he calls “verbal”), visual, and via the interpersonal actions that the site affords, such as Favourites. This latter observation can surely be supplemented by including the various games that groups configure within the constraints of the discussion forums. These often include submissions to a theme and voting to select a winning image. Suler describes the place in Flickr where one finds identity as one’s “cyberpsychological niche” (556). However, many participants subscribe to multiple groups—45.6% of Flickrites who share images share them with more than 20 groups (Negoescu et al., "Analyzing Flickr Groups" 420). Is this a reflection of the existence of the hyper-groups they describe (2009) or, of the ranging that people do in search of a niche? It is also probable that some people explore more than a singular identity or visual style. Harrison and Bartell suggest that there are more interesting questions than why users create media products or what motivates them to do so: the more interesting questions center on understanding what users will choose to do ultimately with [Web2.0] capabilities [...] in what terms to define the success of their efforts, and what impact the opportunity for individual and collaborative expression will have on the evolution of communicative forms and character. (167) This paper addresseses such questions. It arises from a participatory observational context which differs from that of the research described above. It is intended that a different perspective about online group-based participation within the Flickr social networking matrix will avail. However, it will be seen that the themes cited in this introductory review prove pertinent. Context As a university teacher of a range of subjects in the digital media field, from contemporary photomedia to social media to collaborative multimedia practice, it is entirely appropriate that I embed myself in projects that engage, challenge and provide me with relevant first-hand experience. As an academic I also undertake and publish research. As a practicing new media artist I exhibit publically on a regular basis and consider myself semi-professional with respect to this activity. While there are common elements to both approaches to research, this paper is written more from the point of view of ‘reflective practice’ (Holmes, "Reconciling Experimentum") rather than ‘embedded ethnography’ (Pink). It is necessarily and unapologetically reflexive. Abstract Photography Hyper-Group A search of all Flickr groups using the query “abstract” is currently likely to return around 14,700 results. However, only in around thirty of them does the group name, its stated rules and, the stream of images that flow through the pool arguably reflect a sense of collective concept and aesthetic that is coherently abstract. This loose complex of groups comprises a hyper-group. Members of these groups often have co-memberships, reciprocal contacts, and regularly post images to a range of groups and comment on others’ posts to be found throughout. Given that one of Flickr’s largest groups, Black and White, currently has around 131,150 members and hosts 2,093,241 items in its pool, these abstract special interest groups are relatively small. The largest, Abstract Photos, has 11,338 members and hosts 89,306 items in its pool. The group that is the focus of this paper, haphazart!, currently has 2,536 members who have submitted 53,309 items. The group pool is more like a constantly flowing river because the most recently added images are foremost. Older images become buried in an archive of pages which cannot be reverse accessed at a rate greater than the seven pages linked from a current view. A member’s presence is most immediate through images posted to a pool. This structural feature of Flickr promotes a desire for currency; a need to post regularly to maintain presence. Negotiating Coherence to the Abstract The self-managing social dynamics in groups has, as Suler proposes to be the case for individuals, three dimensions: visual, textual and action. A group integrates the diverse elements, relationships and values which cumulatively constitute its identity with contributions from members in these dimensions. First impressions of that identity are usually derived from the group home page which consists of principal features: the group name, a selection of twelve most recent posts to the pool, some kind of description, a selection of six of the most recent discussion topics, and a list of rules (if any). In some of these groups, what is considered to constitute an abstract photographic image is described on the group home page. In some it is left to be contested and becomes the topic of ongoing forum debates. In others the specific issue is not discussed—the images are left to speak for themselves. Administrators of some groups require that images are vetted for acceptance. In haphazart! particular administrators dutifully delete from the pool on a regular basis any images that they deem not to comply with the group ethic. Whether reasons are given or not is left to the individual prosecutor. Mostly offending images just disappear from the group pool without trace. These are some of the ways that the coherence of a group’s visual identity is established and maintained. Two groups out of the abstract photography hyper-group are noteworthy in that their discussion forums are particularly active. A discussion is just the start of a new thread and may have any number of posts under it. At time of writing Abstract Photos has 195 discussions and haphazart! — the most talkative by this measure—has 333. Haphazart! invites submissions of images to regularly changing themes. There is always lively and idiosyncratic banter in the forum over the selection of a theme. To be submitted an image needs to be identified by a specific theme tag as announced on the group home page. The tag can be added by the photographer themselves or by anyone else who deems the image appropriate to the theme. An exhibition process ensues. Participant curators search all Flickr items according to the theme tag and select from the outcome images they deem to most appropriately and abstractly address the theme. Copies of the images together with comments by the curators are posted to a dedicated discussion board. Other members may also provide responses. This activity forms an ongoing record that may serve as a public indicator of the aesthetic that underlies the group’s identity. In Abstract Photos there is an ongoing discussion forum where one can submit an image and request that the moderators rule as to whether or not the image is ‘abstract’. The same group has ongoing discussions labelled “Hall of Appropriate” where worthy images are reposted and celebrated and, “Hall of Inappropriate” where images posted to the group pool have been removed and relegated because abstraction has been “so far stretched from its definition that it now resides in a parallel universe” (Askin). Reasons are mostly courteously provided. In haphazart! a relatively small core of around twelve group members regularly contribute to the group discussion board. A curious aspect of this communication is that even though participants present visually with a ‘buddy icon’ and most with a screen name not their real name, it is usual practice to address each other in discussions by their real Christian names, even when this is not evident in a member’s profile. This seems to indicate a common desire for authenticity. The makeup of the core varies from time to time depending on other activities in a member’s life. Although one or two may be professionally or semi-professionally engaged as photographers or artists or academics, most of these people would likely consider themselves to be “serious amateurs” (Cox). They are internationally dispersed with bias to the US, UK, Europe and Australia. English is the common language though not the natural tongue of some. The age range is approximately 35 to 65 and the gender mix 50/50. The group is three years old. Where Do We Go to from Here? In early January 2009 the haphazart! core was sparked into a frenzy of discussion by a post from a member headed “Where do we go to from here?” A proposal was mooted to produce a ‘book’ featuring images and texts representative of the group. Within three days a new public group with invited membership dedicated to the idea had been established. A smaller working party then retreated to a private Flickr group. Four months later Issue One of haphazart! magazine was available in print-on-demand and online formats. Following however is a brief critically reflective review of some of the collaborative curatorial, editorial and production processes for Issue Two which commenced in early June 2009. Most of the team had also been involved with Issue One. I was the only newcomer and replaced the person who had undertaken the design for Issue One. I was not provided access to the prior private editorial ruminations but apparently the collaborative curatorial and editorial decision-making practices the group had previously established persisted, and these took place entirely within the discussion forums of a new dedicated private Flickr group. Over a five-month period there were 1066 posts in 54 discussions concerning matters such as: change of format from the previous; selection of themes, artists and images; conduct of and editing of interviews; authoring of texts; copyright and reproduction. The idiom of those communications can be described as: discursive, sporadic, idiosyncratic, resourceful, collegial, cooperative, emphatic, earnest and purposeful. The selection process could not be said to follow anything close to a shared manifesto, or articulation of style. It was established that there would be two primary themes: the square format and contributors’ use of colour. Selection progressed by way of visual presentation and counter presentation until some kind of consensus was reached often involving informal votes of preference. Stretching the Limits of the Flickr Social Tools The magazine editorial collaborators continue to use the facilities with which they are familiar from regular Flickr group participation. However, the strict vertically linear format of the Flickr discussion format is particularly unsuited to lengthy, complex, asynchronous, multithreaded discussion. For this purpose it causes unnecessary strain, fatigue and confusion. Where images are included, the forums have set and maximum display sizes and are not flexibly configured into matrixes. Images cannot readily be communally changed or moved about like texts in a wiki. Likewise, the Flickrmail facility is of limited use for specialist editorial processes. Attachments cannot be added. This opinion expressed by a collaborator in the initial, open discussion for Issue One prevailed among Issue Two participants: do we want the members to go to another site to observe what is going on with the magazine? if that’s ok, then using google groups or something like that might make sense; if we want others to observe (and learn from) the process - we may want to do it here [in Flickr]. (Valentine) The opinion appears socially constructive; but because the final editorial process and production processes took place in a separate private forum, ultimately the suggested learning between one issue and the next did not take place. During Issue Two development the reluctance to try other online collaboration tools for the selection processes requiring visual comparative evaluation of images and trials of sequencing adhered. A number of ingenious methods of working within Flickr were devised and deployed and, in my opinion, proved frustratingly impractical and inefficient. The digital layout, design, collation and formatting of images and texts, all took place on my personal computer using professional software tools. Difficulties arose in progressively sharing this work for the purposes of review, appraisal and proofing. Eventually I ignored protests and insisted the team review demonstrations I had converted for sharing in Google Documents. But, with only one exception, I could not tempt collaborators to try commenting or editing in that environment. For example, instead of moving the sequence of images dynamically themselves, or even typing suggestions directly into Google Documents, they would post responses in Flickr. To Share and to Hold From the first imaginings of Issue One the need to have as an outcome something in one’s hands was expressed and this objective is apparently shared by all in the haphazart! core as an ongoing imperative. Various printing options have been nominated, discussed and evaluated. In the end one print-on-demand provider was selected on the basis of recommendation. The ethos of haphazart! is clearly not profit-making and conflicts with that of the printing organisation. Presumably to maintain an incentive to purchase the print copy online preview is restricted to the first 15 pages. To satisfy the co-requisite to make available the full 120 pages for free online viewing a second host that specialises in online presentation of publications is also utilised. In this way haphazart! members satisfy their common desires for sharing selected visual content and ideas with an online special interest audience and, for a physical object of art to relish—with all the connotations of preciousness, fetish, talisman, trophy, and bookish notions of haptic pleasure and visual treasure. The irony of publishing a frozen chunk of the ever-flowing Flickriver, whose temporally changing nature is arguably one of its most interesting qualities, is not a consideration. Most of them profess to be simply satisfying their own desire for self expression and would eschew any critical judgement as to whether this anarchic and discursive mode of operation results in a coherent statement about contemporary photographic abstraction. However there remains a distinct possibility that a number of core haphazart!ists aspire to transcend: popular taste; the discernment encouraged in camera clubs; and, the rhetoric of those involved professionally (Bourdieu et al.); and seek to engage with the “awareness of illegitimacy and the difficulties implied by the constitution of photography as an artistic medium” (Chamboredon 130). Incoherence: A Technical Note My personal experience of photography ranges from the filmic to the digital (Holmes, "Bridging Adelaide"). For a number of years I specialised in facsimile graphic reproduction of artwork. In those days I became aware that films were ‘blind’ to the psychophysical affect of some few particular paint pigments. They just could not be reproduced. Even so, as I handled the dozens of images contributed to haphazart!2, converting them from the pixellated place where Flickr exists to the resolution and gamut of the ink based colour space of books, I was surprised at the number of hue values that exist in the former that do not translate into the latter. In some cases the affect is subtle so that judicious tweaking of colour levels or local colour adjustment will satisfy discerning comparison between the screenic original and the ‘soft proof’ that simulates the printed outcome. In other cases a conversion simply does not compute. I am moved to contemplate, along with Harrison and Bartell (op. cit.) just how much of the experience of media in the shared digital space is incomparably new? Acknowledgement Acting on the advice of researchers experienced in cyberethnography (Bruckman; Suler, "Ethics") I have obtained the consent of co-collaborators to comment freely on proceedings that took place in a private forum. They have been given the opportunity to review and suggest changes to the account. References Askin, Dean (aka: dnskct). “Hall of Inappropriate.” Abstract Photos/Discuss/Hall of Inappropriate, 2010. 12 Jan. 2010 ‹http://www.flickr.com/groups/abstractphotos/discuss/72157623148695254/>. Bourdieu, Pierre, Luc Boltanski, Robert Castel, Jean-Claude Chamboredeon, and Dominique Schnapper. Photography: A Middle-Brow Art. 1965. Trans. Shaun Whiteside. Stanford: Stanford UP, 1990. Bruckman, Amy. Studying the Amateur Artist: A Perspective on Disguising Data Collected in Human Subjects Research on the Internet. 2002. 12 Jan. 2010 ‹http://www.nyu.edu/projects/nissenbaum/ethics_bru_full.html>. Bruns, Axel. “Towards Produsage: Futures for User-Led Content Production.” Proceedings: Cultural Attitudes towards Communication and Technology 2006. Perth: Murdoch U, 2006. 275–84. ———, and Mark Bahnisch. Social Media: Tools for User-Generated Content. Vol. 1 – “State of the Art.” Sydney: Smart Services CRC, 2009. Cha, Meeyoung, Alan Mislove, Ben Adams, and Krishna P. Gummadi. “Characterizing Social Cascades in Flickr.” Proceedings of the First Workshop on Online Social Networks. ACM, 2008. 13–18. ———, Alan Mislove, and Krishna P. Gummadi. “A Measurement-Driven Analysis of Information Propagation in the Flickr Social Network." WWW '09: Proceedings of the 18th International Conference on World Wide Web. ACM, 2009. 721–730. Cox, A.M., P.D. Clough, and J. Marlow. “Flickr: A First Look at User Behaviour in the Context of Photography as Serious Leisure.” Information Research 13.1 (March 2008). 12 Dec. 2009 ‹http://informationr.net/ir/13-1/paper336.html>. Chamboredon, Jean-Claude. “Mechanical Art, Natural Art: Photographic Artists.” Photography: A Middle-Brow Art. Pierre Bourdieu. et al. 1965. Trans. Shaun Whiteside. Stanford: Stanford UP, 1990. 129–149. Davies, Julia. “Display, Identity and the Everyday: Self-Presentation through Online Image Sharing.” Discourse: Studies in the Cultural Politics of Education 28.4 (Dec. 2007): 549–564. Elliott, Mark. “Stigmergic Collaboration: The Evolution of Group Work.” M/C Journal 9.2 (2006). 12 Jan. 2010 ‹http://journal.media-culture.org.au/0605/03-elliott.php>. Harrison, Teresa, M., and Brea Barthel. “Wielding New Media in Web 2.0: Exploring the History of Engagement with the Collaborative Construction of Media Products.” New Media & Society 11.1-2 (2009): 155–178. Holmes, Ashley. “‘Bridging Adelaide 2001’: Photography and Hyperimage, Spanning Paradigms.” VSMM 2000 Conference Proceedings. International Society for Virtual Systems and Multimedia, 2000. 79–88. ———. “Reconciling Experimentum and Experientia: Reflective Practice Research Methodology for the Creative Industries”. Speculation & Innovation: Applying Practice-Led Research in the Creative Industries. Brisbane: QUT, 2006. Kennedy, Lyndon, Mor Naaman, Shane Ahern, Rahul Nair, and Tye Rattenbury. “How Flickr Helps Us Make Sense of the World: Context and Content in Community-Contributed Media Collections.” MM’07. ACM, 2007. Miller, Andrew D., and W. Keith Edwards. “Give and Take: A Study of Consumer Photo-Sharing Culture and Practice.” Proceedings of the SIGCHI Conference on Human Factors in Computing Systems. ACM, 2007. 347–356. Mislove, Alan, Hema Swetha Koppula, Krishna P. Gummadi, Peter Druschel and Bobby Bhattacharjee. “Growth of the Flickr Social Network.” Proceedings of the First Workshop on Online Social Networks. ACM, 2008. 25–30. Negoescu, Radu-Andrei, and Daniel Gatica-Perez. “Analyzing Flickr Groups.” CIVR '08: Proceedings of the 2008 International Conference on Content-Based Image and Video Retrieval. ACM, 2008. 417–426. ———, Brett Adams, Dinh Phung, Svetha Venkatesh, and Daniel Gatica-Perez. “Flickr Hypergroups.” MM '09: Proceedings of the Seventeenth ACM International Conference on Multimedia. ACM, 2009. 813–816. Pink, Sarah. Doing Visual Ethnography: Images, Media and Representation in Research. 2nd ed. London: Sage, 2007. Su, Ja-Hwung, Bo-Wen Wang, Hsin-Ho Yeh, and Vincent S. Tseng. “Ontology–Based Semantic Web Image Retrieval by Utilizing Textual and Visual Annotations.” 2009 IEEE/WIC/ACM International Conference on Web Intelligence and Intelligent Agent Technology – Workshops. 2009. Suler, John. “Ethics in Cyberspace Research: Consent, Privacy and Contribution.” The Psychology of Cyberspace. 1996. 12 Jan. 2010 ‹http://www-usr.rider.edu/~suler/psycyber/psycyber.html>. ———. “Image, Word, Action: Interpersonal Dynamics in a Photo-Sharing Community.” Cyberpsychology & Behavior 11.5 (2008): 555–560. Valentine, Mark. “HAPHAZART! Magazine/Discuss/image selections…” [discussion post]. 2009. 12 Jan. 2010 ‹http://www.flickr.com/groups/haphazartmagazin/discuss/72157613147017532/>. Xu, Hongtao, Xiangdong Zhou, Mei Wang, Yu Xiang, and Baile Shi. “Exploring Flickr’s Related Tags for Semantic Annotation of Web Images.” CIVR ’09. ACM, 2009.

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“...children’s play seems to become more and more a product of the educational and cultural orientation of parents...” — Stephen Kline, The Making of Children’s Culture We live in a world saturated by design and through design artefacts, one can glean unique insights into a culture's values and norms. In fact, some academics, such as British media and film theorist Ben Highmore, see the two areas so inextricably intertwined as to suggest a wholesale “re-branding of the cultural sciences as design studies” (14). Too often, however, everyday objects are marginalised or overlooked as objects of scholarly attention. The field of material culture studies seeks to change that by focussing on the quotidian object and its ability to reveal much about the time, place, and culture in which it was designed and used. This article takes on one such object, a mid-century children's toy tea set, whose humble journey from 1968 Sears catalogue to 2014 thrift shop—and subsequently this author’s basem*nt—reveals complex rhetorical messages communicated both visually and verbally. As material culture studies theorist Jules Prown notes, the field’s foundation is laid upon the understanding “that objects made ... by man reflect, consciously or unconsciously, directly or indirectly, the beliefs of individuals who made, commissioned, purchased or used them, and by extension the beliefs of the larger society to which they belonged” (1-2). In this case, the objects’ material and aesthetic characteristics can be shown to reflect some of the pervasive stereotypes and gender roles of the mid-century and trace some of the prevailing tastes of the American middle class of that era, or perhaps more accurately the type of design that came to represent good taste and a modern aesthetic for that audience. A wealth of research exists on the function of toys and play in learning about the world and even the role of toy selection in early sex-typing, socialisation, and personal identity of children (Teglasi). This particular research area isn’t the focus of this article; however, one aspect that is directly relevant and will be addressed is the notion of adult role-playing among children and the role of toys in communicating certain adult practices or values to the child—what sociologist David Oswell calls “the dedifferentiation of childhood and adulthood” (200). Neither is the focus of this article the practice nor indeed the ethicality of marketing to children. Relevant to this particular example I suggest, is as a product utilising messaging aimed not at children but at adults, appealing to certain parents’ interest in nurturing within their child a perceived era and class-appropriate sense of taste. This was fuelled in large part by the curatorial pursuits of the Museum of Modern Art (MoMA) in New York, coupled with an interest and investment in raising their children in a design-forward household and a desire for toys that reflected that priority; in essence, parents wishing to raise modern children. Following Prown’s model of material culture analysis, the tea set is examined in three stages, through description, deduction and speculation with each stage building on the previous one. Figure 1: Porcelain Toy Tea Set. Description The tea set consists of twenty-six pieces that allows service for six. Six cups, saucers, and plates; a tall carafe with spout, handle and lid; a smaller vessel with a spout and handle; a small round bowl with a lid; a larger oval bowl with a lid, and a coordinated oval platter. The cups are just under two inches tall and two inches in diameter. The largest piece, the platter is roughly six inches by four inches. The pieces are made of a ceramic material white in colour and glossy in texture and are very lightweight. The rim or edge of each piece is decorated with a motif of three straight lines in two different shades of blue and in different thicknesses, interspersed with a set of three black wiggly lines. Figure 2: Porcelain Toy Tea Set Box. The set is packaged for retail purposes and the original box appears to be fully intact. The packaging of an object carries artefactual evidence just as important as what it contains that falls into the category of a “‘para-artefact’ … paraphernalia that accompanies the product (labels, packaging, instructions etc.), all of which contribute to a product’s discourse” (Folkmann and Jensen 83). The graphics on the box are colourful, featuring similar shades of teal blue as found on the objects, with the addition of orange and a silver sticker featuring the logo of the American retailer Sears. The cover features an illustration of the objects on an orange tabletop. The most prominent text that confirms that the toy is a “Porcelain Toy Tea Set” is in an organic, almost psychedelic style that mimics both popular graphics of this era—especially album art and concert posters—as well as the organic curves of steam that emanate from the illustrated teapot’s spout. Additional messages appear on the box, in particular “Contemporary DESIGN” and “handsome, clean-line styling for modern little hostesses”. Along the edges of the box lid, a detail of the decorative motif is reproduced somewhat abstracted from what actually appears on the ceramic objects. Figure 3: Sears’s Christmas Wishbook Catalogue, page 574 (1968). Sears, Roebuck and Co. (Sears) is well-known for its over one-hundred-year history of producing printed merchandise catalogues. The catalogue is another important para-artefact to consider in analysing the objects. The tea set first appeared in the 1968 Sears Christmas Wishbook. There is no date or copyright on the box, so only its inclusion in the catalogue allows the set to be accurately dated. It also allows us to understand how the set was originally marketed. Deduction In the deduction phase, we focus on the sensory aesthetic and functional interactive qualities of the various components of the set. In terms of its function, it is critical that we situate the objects in their original use context, play. The light weight of the objects and thinness of the ceramic material lends the objects a delicate, if not fragile, feeling which indicates that this set is not for rough use. Toy historian Lorraine May Punchard differentiates between toy tea sets “meant to be used by little girls, having parties for their friends and practising the social graces of the times” and smaller sets or doll dishes “made for little girls to have parties with their dolls, or for their dolls to have parties among themselves” (7). Similar sets sold by Sears feature images of girls using the sets with both human playmates and dolls. The quantity allowing service for six invites multiple users to join the party. The packaging makes clear that these toy tea sets were intended for imaginary play only, rendering them non-functional through an all-capitals caution declaiming “IMPORTANT: Do not use near heat”. The walls and handles of the cups are so thin one can imagine that they would quickly become dangerous if filled with a hot liquid. Nevertheless, the lid of the oval bowl has a tan stain or watermark which suggests actual use. The box is broken up by pink cardboard partitions dividing it into segments sized for each item in the set. Interestingly even the small squares of unfinished corrugated cardboard used as cushioning between each stacked plate have survived. The evidence of careful re-packing indicates that great care was taken in keeping the objects safe. It may suggest that even though the set was used, the children or perhaps the parents, considered the set as something to care for and conserve for the future. Flaws in the glaze and applique of the design motif can be found on several pieces in the set and offer some insight as to the technique used in producing these items. Errors such as the design being perfectly evenly spaced but crooked in its alignment to the rim, or pieces of the design becoming detached or accidentally folded over and overlapping itself could only be the result of a print transfer technique popularised with decorative china of the Victorian era, a technique which lends itself to mass production and lower cost when compared to hand decoration. Speculation In the speculation stage, we can consider the external evidence and begin a more rigorous investigation of the messaging, iconography, and possible meanings of the material artefact. Aspects of the set allow a number of useful observations about the role of such an object in its own time and context. Sociologists observe the role of toys as embodiments of particular types of parental messages and values (Cross 292) and note how particularly in the twentieth century “children’s play seems to become more and more a product of the educational and cultural orientation of parents” (Kline 96). Throughout history children’s toys often reflected a miniaturised version of the adult world allowing children to role-play as imagined adult-selves. Kristina Ranalli explored parallels between the practice of drinking tea and the play-acting of the child’s tea party, particularly in the nineteenth century, as a gendered ritual of gentility; a method of socialisation and education, and an opportunity for exploratory and even transgressive play by “spontaneously creating mini-societies with rules of their own” (20). Such toys and objects were available through the Sears mail-order catalogue from the very beginning at the end of the nineteenth century (McGuire). Propelled by the post-war boom of suburban development and homeownership—that generation’s manifestation of the American Dream—concern with home décor and design was elevated among the American mainstream to a degree never before seen. There was a hunger for new, streamlined, efficient, modernist living. In his essay titled “Domesticating Modernity”, historian Jeffrey L. Meikle notes that many early modernist designers found that perhaps the most potent way to “‘domesticate’ modernism and make it more familiar was to miniaturise it; for example, to shrink the skyscraper and put it into the home as furniture or tableware” (143). Dr Timothy Blade, curator of the 1985 exhibition of girls’ toys at the University of Minnesota’s Goldstein Gallery—now the Goldstein Museum of Design—described in his introduction “a miniaturised world with little props which duplicate, however rudely, the larger world of adults” (5). Noting the power of such toys to reflect adult values of their time, Blade continues: “the microcosm of the child’s world, remarkably furnished by the miniaturised props of their parents’ world, holds many direct and implied messages about the society which brought it into being” (9). In large part, the mid-century Sears catalogues capture the spirit of an era when, as collector Thomas Holland observes, “little girls were still primarily being offered only the options of glamour, beauty and parenthood as the stuff of their fantasies” (175). Holland notes that “the Wishbooks of the fifties [and, I would add, the sixties] assumed most girls would follow in their mother’s footsteps to become full-time housewives and mommies” (1). Blade grouped toys into three categories: cooking, cleaning, and sewing. A tea set could arguably be considered part of the cooking category, but closer examination of the language used in marketing this object—“little hostesses”, et cetera—suggests an emphasis not on cooking but on serving or entertaining. This particular category was not prevalent in the era examined by Blade, but the cultural shifts of the mid-twentieth century, particularly the rapid popularisation of a suburban lifestyle, may have led to the use of entertaining as an additional distinct category of role play in the process of learning to become a “proper” homemaker. Sears and other retailers offered a wide variety of styles of toy tea sets during this era. Blade and numerous other sources observe that children’s toy furniture and appliances tended to reflect the style and aesthetic qualities of their contemporary parallels in the adult world, the better to associate the child’s objects to its adult equivalent. The toy tea set’s packaging trumpets messages intended to appeal to modernist values and identity including “Contemporary Design” and “handsome, clean-line styling for modern little hostesses”. The use of this coded marketing language, aimed particularly at parents, can be traced back several decades. In 1928 a group of American industrial and textile designers established the American Designers' Gallery in New York, in part to encourage American designers to innovate and adopt new styles such as those seen in the L’ Exposition Internationale des Arts Decoratifs et Industriels Modernes (1925) in Paris, the exposition that sparked international interest in the Art Deco or Art Moderne aesthetic. One of the gallery founders, Ilonka Karasz, a Hungarian-American industrial and textile designer who had studied in Austria and was influenced by the Wiener Werkstätte in Vienna, publicised her new style of nursery furnishings as “designed for the very modern American child” (Brown 80). Sears itself was no stranger to the appeal of such language. The term “contemporary design” was ubiquitous in catalogue copy of the nineteen-fifties and sixties, used to describe everything from draperies (1959) and bedspreads (1961) to spice racks (1964) and the Lady Kenmore portable dishwasher (1961). An emphasis on the role of design in one’s life and surroundings can be traced back to efforts by MoMA. The museum’s interest in modern design hearkens back almost to the institution’s inception, particularly in relation to industrial design and the aestheticisation of everyday objects (Marshall). Through exhibitions and in partnership with mass-market magazines, department stores and manufacturer showrooms, MoMA curators evangelised the importance of “good design” a term that can be found in use as early as 1942. What Is Good Design? followed the pattern of prior exhibitions such as What Is Modern Painting? and situated modern design at the centre of exhibitions that toured the United States in the first half of the nineteen-fifties. To MoMA and its partners, “good design” signified the narrow identification of proper taste in furniture, home decor and accessories; effectively, the establishment of a design canon. The viewpoints enshrined in these exhibitions and partnerships were highly influential on the nation’s perception of taste for decades to come, as the trickle-down effect reached a much broader segment of consumers than those that directly experienced the museum or its exhibitions (Lawrence.) This was evident not only at high-end shops such as Bloomingdale’s and Macy’s. Even mass-market retailers sought out well-known figures of modernist design to contribute to their offerings. Sears, for example, commissioned noted modernist designer and ceramicist Russel Wright to produce a variety of serving ware and decor items exclusively for the company. Notably for this study, he was also commissioned to create a toy tea set for children. The 1957 Wishbook touts the set as “especially created to delight modern little misses”. Within its Good Design series, MoMA exhibitions celebrated numerous prominent Nordic designers who were exploring simplified forms and new material technologies. In the 1968 Wishbook, the retailer describes the Porcelain Toy Tea Set as “Danish-inspired china for young moderns”. The reference to Danish design is certainly compatible with the modernist appeal; after the explosion in popularity of Danish furniture design, the term “Danish Modern” was commonly used in the nineteen-fifties and sixties as shorthand for pan-Scandinavian or Nordic design, or more broadly for any modern furniture design regardless of origin that exhibited similar characteristics. In subsequent decades the notion of a monolithic Scandinavian-Nordic design aesthetic or movement has been debunked as primarily an economically motivated marketing ploy (Olivarez et al.; Fallan). In the United States, the term “Danish Modern” became so commonly misused that the Danish Society for Arts and Crafts called upon the American Federal Trade Commission (FTC) to legally restrict the use of the labels “Danish” and “Danish Modern” to companies genuinely originating in Denmark. Coincidentally the FTC ruled on this in 1968, noting “that ‘Danish Modern’ carries certain meanings, and... that consumers might prefer goods that are identified with a foreign culture” (Hansen 451). In the case of the Porcelain Toy Tea Set examined here, Sears was not claiming that the design was “Danish” but rather “Danish-inspired”. One must wonder, was this another coded marketing ploy to communicate a sense of “Good Design” to potential customers? An examination of the formal qualities of the set’s components, particularly the simplified geometric forms and the handle style of the cups, confirms that it is unlike a traditional—say, Victorian-style—tea set. Punchard observes that during this era some American tea sets were actually being modelled on coffee services rather than traditional tea services (148). A visual comparison of other sets sold by Sears in the same year reveals a variety of cup and pot shapes—with some similar to the set in question—while others exhibit more traditional teapot and cup shapes. Coffee culture was historically prominent in Nordic cultures so there is at least a passing reference to that aspect of Nordic—if not specifically Danish—influence in the design. But what of the decorative motif? Simple curved lines were certainly prominent in Danish furniture and architecture of this era, and occasionally found in combination with straight lines, but no connection back to any specific Danish motif could be found even after consultation with experts in the field from the Museum of Danish America and the Vesterheim National Norwegian-American Museum (personal correspondence). However, knowing that the average American consumer of this era—even the design-savvy among them—consumed Scandinavian design without distinguishing between the various nations, a possible explanation could be contained in the promotion of Finnish textiles at the time. In the decade prior to the manufacture of the tea set a major design tendency began to emerge in the United States, triggered by the geometric design motifs of the Finnish textile and apparel company Marimekko. Marimekko products were introduced to the American market in 1959 via the Cambridge, Massachusetts-based retailer Design Research (DR) and quickly exploded in popularity particularly after would-be First Lady Jacqueline Kennedy appeared in national media wearing Marimekko dresses during the 1960 presidential campaign and on the cover of Sports Illustrated magazine. (Thompson and Lange). The company’s styling soon came to epitomise a new youth aesthetic of the early nineteen sixties in the United States, a softer and more casual predecessor to the London “mod” influence. During this time multiple patterns were released that brought a sense of whimsy and a more human touch to classic mechanical patterns and stripes. The patterns Piccolo (1953), Helmipitsi (1959), and Varvunraita (1959), all designed by Vuokko Eskolin-Nurmesniemi offered varying motifs of parallel straight lines. Maija Isola's Silkkikuikka (1961) pattern—said to be inspired by the plumage of the Great Crested Grebe—combined parallel serpentine lines with straight and angled lines, available in a variety of colours. These and other geometrically inspired patterns quickly inundated apparel and decor markets. DR built a vastly expanded Cambridge flagship store and opened new locations in New York in 1961 and 1964, and in San Francisco in 1965 fuelled in no small part by the fact that they remained the exclusive outlet for Marimekko in the United States. It is clear that Marimekko’s approach to pattern influenced designers and manufacturers across industries. Design historian Lesley Jackson demonstrates that Marimekko designs influenced or were emulated by numerous other companies across Scandinavia and beyond (72-78). The company’s influence grew to such an extent that some described it as a “conquest of the international market” (Hedqvist and Tarschys 150). Subsequent design-forward retailers such as IKEA and Crate and Barrel continue to look to Marimekko even today for modern design inspiration. In 2016 the mass-market retailer Target formed a design partnership with Marimekko to offer an expansive limited-edition line in their stores, numbering over two hundred items. So, despite the “Danish” misnomer, it is quite conceivable that designers working for or commissioned by Sears in 1968 may have taken their aesthetic cues from Marimekko’s booming work, demonstrating a clear understanding of the contemporary high design aesthetic of the time and coding the marketing rhetoric accordingly even if incorrectly. Conclusion The Sears catalogue plays a unique role in capturing cross-sections of American culture not only as a sales tool but also in Holland’s words as “a beautifully illustrated diary of America, it’s [sic] people and the way we thought about things” (1). Applying a rhetorical and material culture analysis to the catalogue and the objects within it provides a unique glimpse into the roles these objects played in mediating relationships, transmitting values and embodying social practices, tastes and beliefs of mid-century American consumers. Adult consumers familiar with the characteristics of the culture of “Good Design” potentially could have made a connection between the simplified geometric forms of the components of the toy tea set and say the work of modernist tableware designers such as Kaj Franck, or between the set’s graphic pattern and the modernist motifs of Marimekko and its imitators. But for a much broader segment of the population with a less direct understanding of modernist aesthetics, those connections may not have been immediately apparent. The rhetorical messaging behind the objects’ packaging and marketing used class and taste signifiers such as modern, contemporary and “Danish” to reinforce this connection to effect an emotional and aspirational appeal. These messages were coded to position the set as an effective transmitter of modernist values and to target parents with the ambition to create “appropriately modern” environments for their children. 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