Academic literature on the topic 'Guide onde multimode'

The stereomicroscope was the main tool I once used for metallurgical failure analysis. I have owned a Meiji EMT Greenough-type stereomicroscope since the late 1980's. I had not used transmitted light with the stereomicroscope until about a year ago when I completed a multimode transmitted light illuminator for my Meiji stereomicroscope. I thought this capability would be very useful for introducing the grandkids to the microscopic world, especially with live lake water organisms. My earlier article in Microscopy Today, “Rediscovery of Darkfield Dispersion Staining while Building a Universal Student Microscope,” January/February 2003, demonstrated usefulness of a dual brightfield and darkfield capability in transmitted light for viewing living organisms. I have a ½″ fiber-optic bundle light guide used in the illumination system for my modified Biolam microscope also shown in Microscopy Today, “Effects of Condenser Spherical Aberration on Image Quality,” March 2005.

Complications and critical events during cardiopulmonary bypass (CPB) are very challenging, difficult to manage, and in some instances have the potential to lead to fatal outcomes. Massive cerebral air embolism is undoubtedly a feared complication during CPB. If not diagnosed and managed early, its effects are devastating and even fatal. It is a catastrophic complication and its early diagnosis and intraoperative management are still controversial. This is why the decision-making process during a massive cerebral air embolism represents a challenge for the entire surgical, anesthetic, and perfusion team. All caregivers involved in this event must synchronize their responses quickly, harmoniously, and in such a way that all interventions lead to minimizing the impact of this complication. Its occurrence leaves important lessons to the surgical team that faces it. The best management strategy for a complication of this type is prevention. Nevertheless, a surgical team may ultimately be confronted with such an occurrence at some point despite all the prevention strategies, as was the case with our patient. That is why, in each institution, no effort should be spared to establish cost-effective strategies for early detection and a clear and concise management protocol to guide actions once this complication is detected. It is the duty of each surgical team to determine and clearly organize which strategies will be followed. The purpose of this case study was to demonstrate that a massive air embolism can be rapidly detected using near-infrared spectroscopy monitoring and can be successfully corrected with a multimodal neuroprotection strategy.

Abstract BACKGROUND Heart failure (HF) remains one of the major cardiovascular challenges to the Western world. Once established, HF is characterized by compromised life expectancy and quality of life with considerable dependence on hospital care for episodic clinical deterioration. Much is understood about the risk factors that predispose to the development of HF. With such a broad range of factors, it is clear that there is a large population at risk, potentially in excess of 25% of the adult population. Therein lies the major challenge at the outset of our efforts to prevent HF. With such a large population at risk, how do we develop an effective prevention strategy? CONTENT HF prevention requires a multimodal approach. In this review, we focus primarily on the role of natriuretic peptide (NP) as a tool in a prevention strategy. SUMMARY Prevention of HF is a major public health challenge, underlined by the concerning epidemiological trends, the associated costs, and the continued difficulty to find effective therapies for the growing number of patients with preserved systolic function HF. Population-based approaches focusing on lifestyle and risk factor control have made some impact but not to a satisfactory level and also tend to result in a uniform approach across a population with different risk profiles. Individualizing risk is therefore required, with emerging data indicating that NP-guided risk stratification and intervention can reduce downstream incident HF and other cardiovascular events.

Physical inactivity, sedentary behavior and mental ill health, due to high levels of perceived stress or self-reported depressive symptoms, are highly prevalent among university students. There are concerns that these behaviors and mental symptoms have significantly increased during the current Covid-19 pandemic, partly because academic life has changed considerably from face-to-face communication to e-learning and studying at home. Self-regulation and physical activity are hard to maintain during pandemic lockdowns. Short activity breaks could be helpful to avoid physical inactivity and sustain mental health. The breaks should comprise short and easy-implementable physical activity exercises that can be integrated into the learning context. Moreover, cognitive interventions, such as writing about positive events and feelings might help as coping strategy for self-regulation during study breaks. This study investigated and compared the effects of a physical activity intervention and a cognitive intervention (positive expressive writing) on mental health among university students. Both interventions are particularly suitable for use at home. N = 20 university students, studying in Germany, were assigned to a physical activity group or a cognitive intervention group. The physical activity intervention consisted of a mix of physical exercises including endurance exercises, muscular strength, relaxation, and ballroom dance movements. The interventions were carried out guided, once a week, for 5–10 mins at the beginning of classes. The effects of group × time showed no significant interaction on self-reported perceived stress, mood, quality of life (QoL) assessed online and compared at the beginning of the term before the intervention (T0) and at the end of the term after the intervention (T3). However, the physical activity group reported a similar physical activity level per day over time, while the cognitive intervention group showed a decrease in physical activity from T0 to T3. Low-dose, short physical activity interventions as well as cognitive interventions consisting of positive expressive writing could buffer university students' perceived stress, mood, and QoL across the term. Moreover, both interventions seem to be promising in buffering the negative side effects of stress during the Covid-19 pandemic.

Introdução: O maior foco das pesquisas odontológicas nos últimos 60 anos tem sido a adesão e suas técnicas. Mais de 7000 artigos já foram publicados a este respeito. O desenvolvimento dos materiais odontológicos adesivos e as técnicas a eles relacionadas possuem uma história interessante, onde descobertas do passado ainda são usadas de alguma forma no presente. Objetivo: expor, através de uma revisão de literatura, um breve histórico sobre materiais e técnicas restauradoras, bem como o estágio atual da odontologia adesiva, com ênfase na tradução de evidências baseadas em pesquisas laboratoriais para a prática clínica. Materiais e Métodos: Foram selecionados livros de preferência do autor para a introdução de conceitos clássicos e artigos de revisão publicados nos últimos 10 anos, utilizando as cinco palavras-chave: “Dental Bonding” AND “Dental Cements” AND “Resin Cements” AND “Adhesives” AND “Ceramics”, sorteados pela melhor combinação na plataforma Pub/Med/MEDLINE. Resultados: Duzentos e um artigos, foram encontrados, sendo utilizados para análise qualitativa e quantitativa aqueles pertinentes ao direcionamento do autor, de acordo com o tema. Conclusão: Considerando as limitações do estudo, concluiu-se que a odontologia adesiva é uma área que segue em constante desenvolvimento, fundamental para a realização de restaurações minimamente invasivas e estéticas. Onde para que seja possível consequentemente longevidade clínica, os materiais utilizados e substrato dentário requerem conhecimento do profissional e fidelidade na execução de um correto pré-tratamento das superfícies, respeitando suas naturezas e composições.Descritores: Colagem Dentária; Cimentos Dentários; Cimentos de Resina; Adesivos; Cerâmica.ReferênciasVan Meerbeek B, De Munck J, Yoshida Y, Inoue S, Vargas M, Vijay P, et al. Buonocore memorial lecture. Adhesion to enamel and dentin: current status and future challenges. Oper Dent. 2003;28:215-35.Miyashita E, Fonseca AS. 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Introduction Decision making on the fireground is a complex activity reflected in the cultural image of fire in contemporary Western societies, the expertise of firefighters and the public demand for response to fire. The split second decisions that must be made by incident commanders on the fireground demonstrate that the dominant models of rational, logical argument and naturalistic decision making are incapable of dealing with this complexity. Twelve senior ranking Australian fire officers participated in the investigation from which I propose that fireground incident commanders are relying on aesthetic awareness and somatic responses, similar to those of an artist, and that due to the often ineffable nature of their responses these sources of information are usually unacknowledged. As a result I have developed my own theory of decision making on the fireground, termed ‘Multimodal Decision Making’, which is distinguished from formal rationality and informal sense-based rationality in that it approaches art, science and practice as a complex and irreducible whole. Fire – Complex Decision Making The complex reality of a fireground incident is not effectively explained by decision making models based on logic. These models understand decision making in terms of a rational choice between various options (Dowie) and tend to oversimplify decision making. Grouped together they are commonly described as ‘traditional’. Recent research and the development of an alternative understanding, termed naturalistic decision making, has demonstrated that under the pressures of an emergency situation there is just not time enough to weight up alternatives (Flin, Salas, Strub and Martin; Klein). Naturalistic decision making draws on the cognitive sciences to explain how incident commanders make decisions when they are not using probability theory or rational logic (Montgomery, Lipshitz and Brehmer). Although I appreciate various aspects of the naturalistic models of decision making (Cannon-Bowers and Salas; Flin and Arbuthnot; Zsambok and Klein), the problem for me is that the research has been conducted from a cognitive task analysis perspective where typically each decision has been broken down into its supposed constituent parts, analysed and then reassembled. I understand this process to be counterproductive to appreciating complex and interrelated decision making. I propose an alternative explanation which I call Multimodal Decision Making. Multimodal Decision Making recognises that probability theory or rational logic does not adequately explain how incident commanders balance feelings of contradictory information in parallel, and by the very clash or strangeness of the juxtaposition, see a way forward. This is reasoning by similarity rather than calculation. I suggest that the mechanistic rational processes do not necessarily disappear, but that they are assimilated into a dynamic, as opposed to inflexible and rigid, approach to decision making. The following excerpt from a country Inspector is provided to illustrate the role of aesthetic awareness and somatic perception in fireground decision making. The Trembling Voice Early one morning a country Inspector is called out to a factory fire in a town, normally one hour’s drive away. It takes him 40 minutes to drive to the fire, and on the way he busies himself receiving two updates from the communications centre and talking by radio to the first arriving officer at the incident. Nothing the first arriving officer said was unusual or alarming. What was alarming, said the Inspector, was the very slight tremor in the first arriving officer’s voice. It contained a hint of fear. …so I got the message from the first pump that was on the scene. I could hear in his voice that he was quivering, so I thought ‘I am not too sure if he is comfortable, I’d better get him some help’ so I rang up the communications centre, and I said ‘Listen, I know you have got these two trucks coming from A., you’ve got the rural fire service’, I said ‘you need to send U. up now…I may have waited another 10 or 15 minutes before I said ‘Ok you better get G. there’ – it’s only another 40km maybe, I said ‘get them on the road as well.’ V – This is all while you are in the car? All while I am in the car driving to the incident, I am building a mental picture of what’s happening, and from hearing his voice, I felt that he was maybe not in control because of the quivering in it. V – Did you know him well already? Yeah I knew him sort of well enough… I could just tell, he sounded like he was in trouble…I felt once I arrived, he more or less – I could feel a weight come off his shoulders, ‘You’re here now, I don’t have to deal with this anymore, its all yours.’ The Inspector deduced the incident was possibly more serious than the communications centre had so far anticipated. He organised backup appliances, and these decisions, maintained the Inspector, were prompted by the “quivering” in the officer’s voice. On arrival he saw immediately that his call for backup was indeed necessary, because the fire was moving out of control with the possibility of spreading. Although the Inspector in this incident was not physically present, he relied on his aesthetic awareness and somatic perception to inform his decision making. He would have been justified if he acted only on the basis of incoming communications, which were presented in scientifically measurable terms: “factory well alight, two appliances in attendance…” and so on; nothing out of the ordinary, a straightforward incident. In fact, what he responded to was not the information he received as a verbal message, but rather the slight tremor in the first arriving officer’s voice. That is, the Inspector’s aesthetic awareness and somatic perception informed his decision to call for backup, overriding the word-information contained in the verbal report. Fire – Complex Cultural Image Fire is a complex object in itself and in a threatening context, such as the engulfment of an inhabited building, creates a complex environment which in turn, for me as a researcher, requires a complex method of inquiry. As a result I have been obliged to draw on theories of art and art criticism as part of my own method of enquiry and I have adopted Eisner and Powell’s application of aesthetics: It may be that somatic forms of knowledge – the use of the physical body as a source of information – play an important role in enabling scientists to make judgements about alternative courses of action or directions to pursue. It might be that qualitative cues are difficult to articulate, indeed clues that may themselves be ineffable, are critical for doing productive scientific work. (134) That is, sometimes the physical body is used as a source of information, and sometimes it is difficult to express in words how this happens. The following incident illustrates the importance of somatic awareness in decision making from an Inspector’s perspective. A Smell of Petrol In this incident a country Inspector was called to a row of factory units. The smell of petrol had been happening on and off over a period of 18 months, but now in the toilet of one shop it had become unbearable. The Inspector set his crew to work with a device that detects levels of petrol in the air, that he called a ‘sniffer’. When the ‘sniffer’ did not register a high value for petrol the Inspector considered the machine to be faulty and trusted his own sense of smell and that of his crew, over the ‘sniffer’. Decisions in this incident were informed by somatic response to the situation. In the Smell of Petrol, the Inspector considered his nose a more reliable source of information than a mechanised ‘sniffer’. Burning Ears Continuing the theme of mechanisation and technology, personal protective equipment, one Inspector informed me, has become so effective that firefighters are able to move much deeper into a fire than ever before. The new technology comes with a price. Previously firefighters perceived the sensation of their ears burning to be a warning sign. This somatic response has now been effectively curtailed. Technology in the form of increasing personal protective equipment, complex communication systems and sophisticated firefighting equipment is usually understood as increasing the opportunity to prevent and control an incident. Perhaps an alternative perspective could be that increasingly sophisticated technology is replacing somatic response with dangerous implications? Somatic awareness is developed within a cultural context. On the fireground, I understand the cultural context to be the image, as a fire is a moving, alive image demanding an immediate response. An arsonist may look for a fire to spiral out of control, enjoying the spectacle of an entire building being engulfed and spreading to the next office block. What is it that firefighters are looking for? What do they see? What directs their attention? Firefighters invariably see what they have been trained to see – smoke escaping from under the eaves, melting rubber between clip-lock walls, cracks in structural concrete, the colour and density of the smoke and so on. Their perception of signs, indicating their appreciation of the situation, and they way they perceive these signs – they look for them, gauge and measure their progress and act in response, are all intensified by time pressure and the imperative and means to do something. This is in sharp contrast to an arsonist or even the general public watching the fire’s progress on the TV news. The ability to comprehend and act on the visual is called aesthetics in the discipline of art criticism. I use the words ‘aesthetic awareness’ to mean the way an activity of perception is organised and informed to unspoken, but shared, principles for recognising fire features and characteristics; being able to share these principles helps with the building of an identity of expertise. In firefighting, as in other emergency service work, an aesthetic appreciation of the scene it is technically termed situational awareness (Banbury and Tremblay; Craig; Endsley and Garland) and sometimes colloquially known as a size-up. This is when incident commanders appraise the fireground and on the basis of their judgement, make decisions involving, for example, the placement of personnel and resources, calling for backup and so on. It is at this stage that the expertise of the incident commander is fore grounded and I suggest that a linear approach to decision making does not fully explain the complexities involved when a small input or adjustment can lead to very dramatic consequences. In fact, a small input leading to dramatic consequences is likely to indicate a non-linear system (Lewin). In a non-linear dynamic system, such as a fireground, some things may appear random, but they are known equations. Pink heralds a visual and non-linear approach, “perhaps some of the problems we face when we write linear texts with words as our only tool can be resolved by thinking of anthropology and its representations as not solely verbal, but also visual and not simply linear but multilinear” (Pink 10). With linear thinking there is a beginning and an end, which leads naturally to the supposition of cause and effect. This is because there is no looping back into the whole; it is as if there are many beginnings, leading to a fragmented sort of perception. Language shapes the way we perceive issues by virtue of the words we have to create our impressions with. Unfortunately, English and Western languages in general are not equipped for a multimodal communication. We are, by the structure of our language, almost squeezed into the position of talking linearly in terms of cause and effect for understanding what is happening. Fire – Complex Experience Creative decision making occurs when the person has a deep knowledge of the discipline. Great flashes of insight rarely come to the inexperienced mind. People who don’t understand rhythm, melody and harmony will not be able to compose complex pieces of music. Creative and innovative decision making on the fireground will not be possible without prior experience regarding how various materials react on combustion, the structure of the organisational hierarchy, crew configurations and the nature of the fire being fought. There is beginner’s luck of course, but this will not be a consistent approach to an otherwise fearful and dangerous situation, because knowing what to expect means feeling less danger and less fear, freeing up more energy to respond creatively. For example, consider a junior firefighter trembling in fear prior to their first incident, compared with an experienced firefighter who feels anticipation and exhilaration. We live in a world of specialisation and expert opinion, even if there is a certain cynicism creeping in over what makes someone an expert. Taylorism has ultimately produced people with high technical skills in one area and a lack of ability to see the whole picture (Konzelmann, Forrant and Wilkinson).As a counterbalance there is a current push towards multi-skilling and flattened hierarchies. For firefighting organisations this creates an interesting challenge. On the one hand there is a concentration on highly technical skill development which involves acknowledging the importance of team work; on the other, the demands of a time critical situation in which the imperative is to act quickly and decisively for the best possible outcome. Ultimate decision making responsibility lies with the incident commander who must be able to negotiate the complexity of the scene in its entirety, balancing competing demands rather than focusing solely on one aspect. The ease with which incident commanders move through the decision making process, perceiving the situation, looking at the fire and sizing it up, is not reliant on eyesight alone. It involves their ability to adjust, reframe, and move through the incident without losing their bearings, no matter how or where they are physically situated in relation to the fire. Seeing does not involve only eyesight, it sums up the experience of becoming so familiar and integrated with the aspects of fire behaviour that expert incident commanders do not lose their bearings in the process of changing their physical location. Often they rely on incoming intelligence to develop a three dimensional perspective of the fireground. They have a multimodal perspective, a holistic vista, because their sensory relationship with the fire is so thorough and extensive. Just looking at the fire for the incident commander, is not just looking at the fire, it is an aesthetic experience in which there is a shared standard for recognising what is happening, if not what should be done to mitigate it. Participating in the knowledge of these standards, these ways of seeing, is recognised as part of the identity of the group member. Nelson (97), who specialised in visually reading the man-made environment, wrote “we see what we are looking for, what we have been trained to see by habit or tradition.” Firefighters are known and respected within their cultural context by their depth of understanding of these shared standards. These shared standards may or may not be a reflection of the ideal or organisationally endorsed standard operating guidelines. I suggest that a heightened situational awareness and consequent decision making may be a visible indication of contribution and inclusion within the cultural practices of firefighting. Thus seeing involves not only eyesight, but also being a part of a cultural context; for example interpreting individualised body movements and gestures. Standard operating guidelines place rules and constraints on incident commanders. These guidelines provide a hierarchy of needs, and prescribe recommended approaches for various fireground contingencies. This does not mean that incident commanders are not creative. “Play and art without rules is uninteresting. Absolute liberty is boring” (Karlqvist 111). Within the context of the fireground, creative experience is deliberate as opposed to random. The creation of innovative approaches does not happen in a vacuum; rather it is the result of playing with the rules, stretching them, moving and testing them. It is essential to maintain common operating guidelines, or rules, because they form a stock body of common knowledge, but it is also essential to break the rules and play around with them. Karlqvist (112) writes “mastery reveals itself as breaking rules. The secret of creativity hinges on this insight, to know the right moment when you can go too far”. There are experts who are trained to be mechanical, and there are experts, such as the incident commanders I interviewed, who integrate and sometimes override the mechanical list of rules. Multimodal Decision Making is not primarily about an objective representation of the ‘truth’, but rather the unpredictable and complex conditions which incident commanders must negotiate. Conclusion When dealing with a complex and dynamic system, cause and effect are not sufficient explanation for what is happening. Instead of linear progression we are looking at a feedback or circular system, in which a small act may produce a larger reaction. Decision making on the fireground is a complex and difficult activity. Its complexity stems from the uncertain variables, the immediate threat to life and property, the safety of the crew, trapped victims, observing public, the perceptions reported by the media and the statutory obligations that motivate firefighters to their tasks are intricately interwoven. This melting pot of variable contingencies creates a complex working environment which I suggest is negotiated by a little acknowledged ability to integrate somatic and aesthetic awareness into decision making in time critical situations. When dealing with a complex and dynamic system, cause and effect are not sufficient explanation for what is happening. Instead of linear progression we are looking at a feedback or circular system, in which a small act may produce a larger reaction. Decision making on the fireground is a complex and difficult activity. Its complexity stems from uncertain variables which include the immediate threat to life and property, the safety of the crew, trapped victims, and observing public, the perceptions reported by the media and the statutory obligations that motivate firefighters to their tasks, all of which are intricately interwoven. This melting pot of variable contingencies creates a complex working environment which I suggest is negotiated by a little acknowledged ability to integrate somatic and aesthetic awareness into decision making in time critical situations. References Banbury, Simon, and Sebastian Tremblay, eds. A Cognitive Approach to Situational Awareness: Theory and Application. Hampshire, England: Ashgate, 2004. Cannon-Bowers, Janis, and Eduardo Salas. Making Decisions under Stress. Washington: American Psychological Association, 1998. Craig, Peter. Situational Awareness: Controlling Pilot Error. New York: McGraw-Hill, 2001. Dowie, Jack. “Clinical Decision Analysis: Background and Introduction.” In Analysing How We Reach Clinical Decisions, eds. H. Llewellyn & A. Hopkins. London: Royal College of Physicians, 1993. Eisner, Elliot, and Kimberly Powell. “Art in Science?” Curriculum Inquiry 32.2 (2002): 131-159. Endsley, Mica, and Daniel Garland, eds. Situational Awareness Analysis and Measurement. New Jersey: Lawrence Erlbaum Associates, 2000. Flin, Rhona, and Kevin Arbuthnot. Incident Command: Tales from the Hot Seat. England: Ashgate, 2002. Flin, Rhona, Eduardo Salas, M. Strub, and L. Martin, eds. Decision Making under Stress. England: Ashgate, 1997. Karlqvist, Aka. “Creativity: Some Historical Footnotes from Art and Science.” Ake Andersson and Nihls-Eric Sahlin, eds. The Complexity of Creativity. Dordrecht: Kluwer, 1997. Klein, Gary. Sources of Power. Massachusetts: Massachusetts Institute of Technology, 1998. Konzelmann, Suzanne, Robert Forrant, and Frank Wilkinson. “Work Systems, Corporate Strategies and Global Markets: Creative Shop Floors or ‘a Barge Mentality’?” Industrial Relations Journal 35.3 (2004). Lewin, Roger. Complexity: Life at the Edge of Chaos. 2nd ed. Chicago: U of Chicago P, 1999. Montgomery, Henry, and Raanan Lipshitz, and Berndt Brehmer, eds. How Professionals Make Decisions. New Jersey: Lawrence Erlbaum, 2005. Nelson, George. How to See: A Guide to Reading Our Manmade Environment. Boston: Little, Brown and Company, 1977. Pink, Sarah. “Introduction: Situating Visual Research.” In Working Images, eds. Sarah Pink, Laszlo Kurti, and Ana Isabel Afonso. New York: Routledge, 2004. Zsambok, Caroline, and Gary Klein. Naturalistic Decision Making. New Jersey: Lawrence Erlbaum, 1997. Citation reference for this article MLA Style Ingham, Valerie. "Decisions on Fire." M/C Journal 10.3 (2007). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0706/06-ingham.php>. APA Style Ingham, V. (Jun. 2007) "Decisions on Fire," M/C Journal, 10(3). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0706/06-ingham.php>.

IntroductionThe walking tour is an enduring feature of cities. Fuelled by a desire to learn more about the hidden and unknown spaces of the city, the walking tour has moved beyond its historical role as tourist attraction to play a key role in the transformation of urban space through gentrification. Conversely, the walking tour has a counter-history as part of a critical urban praxis. This article reflects on historical examples, as well as our own experience of conducting Field Trip, a critical geographical walking tour through an industrial precinct in Marrickville, a suburb of Sydney that is set to undergo rapid change as a result of high-rise residential apartment construction (Gibson et al.). This precinct, known as Carrington Road, is located on the unceded land of the Cadigal and Wangal people of the Eora nation who call the area Bulanaming.Drawing on a long history of philosophical walking, many contemporary writers (Solnit; Gros; Bendiner-Viani) have described walking as a practice that can open different ways of thinking, observing and being in the world. Some have focused on the value of walking to the study of place (Hall; Philips; Heddon), and have underscored its relationship to established research methods, such as sensory ethnography (Springgay and Truman). The work of Michel de Certeau pays particular attention to the relationship between walking and the city. In particular, the concepts of tactics and strategy have been applied in a variety of ways across cultural studies, cultural geography, and urban studies (Morris). In line with de Certeau’s thinking, we view walking as an example of a tactic – a routine and often unconscious practice that can become a form of creative resistance.In this sense, walking can be a way to engage in and design the city by opposing its structures, or strategies. For example, walking in a city such as Sydney that is designed for cars requires choosing alternative paths, redirecting flows of people and traffic, and creating custom shortcuts. Choosing pedestrianism in Sydney can certainly feel like a form of resistance, and we make the argument that Field Trip – and walking tours more generally – can be a way of doing this collectively, firstly by moving in opposite directions, and secondly, at incongruent speeds to those for whom the scale and style of strategic urban development is inevitable. How such tactical walking relates to the design of cities, however, is less clear. Walking is a generally described in the literature as an individual act, while the design of cities is, at its best participatory, and always involving multiple stakeholders. This reveals a tension between the practice of walking as a détournement or appropriation of urban space, and its relationship to existing built form. Field Trip, as an example of collective walking, is one such appropriation of urban space – one designed to lead to more democratic decision making around the planning and design of cities. Given the anti-democratic, “post-political” nature of contemporary “consultation” processes, this is a seemingly huge task (Legacy et al.; Ruming). We make the argument that Field Trip – and walking tours more generally – can be a form of collective resistance to top-down urban planning.By using an open-source wiki in combination with the Internet Archive, Field Trip also seeks to collectively document and make public the local knowledge generated by walking at the frontier of gentrification. We discuss these digital choices as oppositional practice, and consider the idea of tactical media (Lovink and Garcia; Raley) in order to connect knowledge sharing with the practice of walking.This article is structured in four parts. Firstly, we provide a historical introduction to the relationship between walking tours and gentrification of global cities. Secondly, we examine the significance of walking tours in Sydney and then specifically within Marrickville. Thirdly, we discuss the Field Trip project as a citizen-led walking tour and, finally, elaborate on its role as tactical media project and offer some conclusions.The Walking Tour and Gentrification From the outset, people have been walking the city in their own ways and creating their own systems of navigation, often in spite of the plans of officialdom. The rapid expansion of cities following the Industrial Revolution led to the emergence of “imaginative geographies”, where mediated representations of different urban conditions became a stand-in for lived experience (Steinbrink 219). The urban walking tour as mediated political tactic was utilised as far back as Victorian England, for reasons including the celebration of public works like the sewer system (Garrett), and the “othering” of the working class through upper- and middle-class “slum tourism” in London’s East End (Steinbrink 220). The influence of the Situationist theory of dérive has been immense upon those interested in walking the city, and we borrow from the dérive a desire to report on the under-reported spaces of the city, and to articulate alternative voices within the city in this project. It should be noted, however, that as Field Trip was developed for general public participation, and was organised with institutional support, some aspects of the dérive – particularly its disregard for formal structure – were unable to be incorporated into the project. Our responsibility to the participants of Field Trip, moreover, required the imposition of structure and timetable upon the walk. However, our individual and collective preparation for Field Trip, as well as our collective understanding of the area to be examined, has been heavily informed by psychogeographic methods that focus on quotidian and informal urban practices (Crosby and Searle; Iveson et al).In post-war American cities, walking tours were utilised in the service of gentrification. Many tours were organised by real estate agents with the express purpose of selling devalorised inner-city real estate to urban “pioneers” for renovation, including in Boston’s South End (Tissot) and Brooklyn’s Park Slope, among others (Lees et al 25). These tours focused on a symbolic revalorisation of “slum neighbourhoods” through a focus on “high culture”, with architectural and design heritage featuring prominently. At the same time, urban socio-economic and cultural issues – poverty, homelessness, income disparity, displacement – were downplayed or overlooked. These tours contributed to a climate in which property speculation and displacement through gentrification practices were normalised. To this day, “ghetto tours” operate in minority neighbourhoods in Brooklyn, serving as a beachhead for gentrification.Elsewhere in the world, walking tours are often voyeuristic, featuring “locals” guiding well-meaning tourists through the neighbourhoods of some of the world’s most impoverished communities. Examples include the long runningKlong Toei Private Tour, through “Bangkok’s oldest and largest slum”, or the now-ceased Jakarta Hidden Tours, which took tourists to the riverbanks of Jakarta to see the city’s poorest before they were displaced by gentrification.More recently, all over the world activists have engaged in walking tours to provide their own perspective on urban change, attempting to direct the gentrifier’s gaze inward. Whilst the most confrontational of these might be the Yuppie Gazing Tour of Vancouver’s historically marginalised Downtown Eastside, other tours have highlighted the deleterious effects of gentrification in Williamsburg, San Francisco, Oakland, and Surabaya, among others. In smaller towns, walking tours have been utilised to highlight the erasure of marginalised scenes and subcultures, including underground creative spaces, migrant enclaves, alternative and queer spaces. Walking Sydney, Walking Marrickville In many cities, there are now both walking tours that intend to scaffold urban renewal, and those that resist gentrification with alternative narratives. There are also some that unwittingly do both simultaneously. Marrickville is a historically working-class and migrant suburb with sizeable populations of Greek and Vietnamese migrants (Graham and Connell), as well as a strong history of manufacturing (Castles et al.), which has been undergoing gentrification for some time, with the arts playing an often contradictory role in its transformation (Gibson and Homan). More recently, as the suburb experiences rampant, financialised property development driven by global flows of capital, property developers have organised their own self-guided walking tours, deployed to facilitate the familiarisation of potential purchasers of dwellings with local amenities and ‘character’ in precincts where redevelopment is set to occur. Mirvac, Marrickville’s most active developer, has designed its own self-guided walking tour Hit the Marrickville Pavement to “explore what’s on offer” and “chat to locals”: just 7km from the CBD, Marrickville is fast becoming one of Sydney’s most iconic suburbs – a melting pot of cuisines, creative arts and characters founded on a rich multicultural heritage.The perfect introduction, this self-guided walking tour explores Marrickville’s historical architecture at a leisurely pace, finishing up at the pub.So, strap on your walking shoes; you're in for a treat.Other walking tours in the area seek to highlight political, ecological, and architectural dimension of Marrickville. For example, Marrickville Maps: Tropical Imaginaries of Abundance provides a series of plant-led walks in the suburb; The Warren Walk is a tour organised by local Australian Labor Party MP Anthony Albanese highlighting “the influence of early settlers such as the Schwebel family on the area’s history” whilst presenting a “political snapshot” of ALP history in the area. The Australian Ugliness, in contrast, was a walking tour organised by Thomas Lee in 2016 that offered an insight into the relationships between the visual amenity of the streetscape, aesthetic judgments of an ambiguous nature, and the discursive and archival potentialities afforded by camera-equipped smartphones and photo-sharing services like Instagram. Figure 1: Thomas Lee points out canals under the street of Marrickville during The Australian Ugliness, 2016.Sydney is a city adept at erasing its past through poorly designed mega-projects like freeways and office towers, and memorialisation of lost landscapes has tended towards the literary (Berry; Mudie). Resistance to redevelopment, however, has often taken the form of spectacular public intervention, in which public knowledge sharing was a key goal. The Green Bans of the 1970s were partially spurred by redevelopment plans for places like the Rocks and Woolloomooloo (Cook; Iveson), while the remaking of Sydney around the 2000 Olympics led to anti-gentrification actions such as SquatSpace and the Tour of Beauty, an “aesthetic activist” tour of sites in the suburbs of Redfern and Waterloo threatened with “revitalisation.” Figure 2: "Tour of Beauty", Redfern-Waterloo 2016. What marks the Tour of Beauty as significant in this context is the participatory nature of knowledge production: participants in the tours were addressed by representatives of the local community – the Aboriginal Housing Company, the local Indigenous Women’s Centre, REDWatch activist group, architects, designers and more. Each speaker presented their perspective on the rapidly gentrifying suburb, demonstrating how urban space is made an remade through processes of contestation. This differentiation is particularly relevant when considering the basis for Sydney-centric walking tours. Mirvac’s self-guided tour focuses on the easy-to-see historical “high culture” of Marrickville, and encourages participants to “chat to locals” at the pub. It is a highly filtered approach that does not consider broader relations of class, race and gender that constitute Marrickville. A more intense exploration of the social fabric of the city – providing a glimpse of the hidden or unknown spaces – uncovers the layers of social, cultural, and economic history that produce urban space, and fosters a deeper engagement with questions of urban socio-spatial justice.Solnit argues that walking can allow us to encounter “new thoughts and possibilities.” To walk, she writes, is to take a “subversive detour… the scenic route through a half-abandoned landscape of ideas and experiences” (13). In this way, tactical activist walking tours aim to make visible what cannot be seen, in a way that considers the polysemic nature of place, and in doing so, they make visible the hidden relations of power that produce the contemporary city. In contrast, developer-led walking tours are singularly focussed, seeking to attract inflows of capital to neighbourhoods undergoing “renewal.” These tours encourage participants to adopt the position of urban voyeur, whilst activist-led walking tours encourage collaboration and participation in urban struggles to protect and preserve the contested spaces of the city. It is in this context that we sought to devise our own walking tour – Field Trip – to encourage active participation in issues of urban renewal.In organising this walking tour, however, we acknowledge our own entanglements within processes of gentrification. As designers, musicians, writers, academics, researchers, venue managers, artists, and activists, in organising Field Trip, we could easily be identified as “creatives”, implicated in Marrickville’s ongoing transformation. All of us have ongoing and deep-rooted connections to various Sydney subcultures – the same subcultures so routinely splashed across developer advertising material. This project was borne out of Frontyard – a community not-just-art space, and has been supported by the local Inner West Council. As such, Field Trip cannot be divorced from the highly contentious processes of redevelopment and gentrification that are always simmering in the background of discussions about Marrickville. We hope, however, that in this project we have started to highlight alternative voices in those redevelopment processes – and that this may contribute towards a “method of equality” for an ongoing democratisation of those processes (Davidson and Iveson).Field Trip: Urban Geographical Enquiry as Activism Given this context, Field Trip was designed as a public knowledge project that would connect local residents, workers, researchers, and decision-makers to share their experiences living and working in various parts of Sydney that are undergoing rapid change. The site of our project – Carrington Road, Marrickville in Sydney’s inner-west – has been earmarked for major redevelopment in coming years and is quickly becoming a flashpoint for the debates that permeate throughout the whole of Sydney: housing affordability, employment accessibility, gentrification and displacement. To date, public engagement and consultation regarding proposed development at Carrington Road has been limited. A major landholder in the area has engaged a consultancy firm to establish a community reference group (CRG) the help guide the project. The CRG arose after public outcry at an original $1.3 billion proposal to build 2,616 units in twenty towers of up to 105m in height (up to thirty-five storeys) in a predominantly low-rise residential suburb. Save Marrickville, a community group created in response to the proposal, has representatives on this reference group, and has endeavoured to make this process public. Ruming (181) has described these forms of consultation as “post-political,” stating thatin a universe of consensual decision-making among diverse interests, spaces for democratic contest and antagonistic politics are downplayed and technocratic policy development is deployed to support market and development outcomes.Given the notable deficit of spaces for democratic contest, Field Trip was devised as a way to reframe the debate outside of State- and developer-led consultation regimes that guide participants towards accepting the supposed inevitability of redevelopment. We invited a number of people affected by the proposed plans to speak during the walking tour at a location of their choosing, to discuss the work they do, the effect that redevelopment would have on their work, and their hopes and plans for the future. The walking tour was advertised publicly and the talks were recorded, edited and released as freely available podcasts. The proposed redevelopment of Carrington Road provided us with a unique opportunity to develop and operate our own walking tour. The linear street created an obvious “circuit” to the tour – up one side of the road, and down the other. We selected speakers based on pre-existing relationships, some formed during prior rounds of research (Gibson et al.). Speakers included a local Aboriginal elder, a representative from the Marrickville Historical Society, two workers (who also gave tours of their workplaces), the Lead Heritage Adviser at Sydney Water, who gave us a tour of the Carrington Road pumping station, and a representative from the Save Marrickville residents’ group. Whilst this provided a number of perspectives on the day, regrettably some groups were unrepresented, most notably the perspective of migrant groups who have a long-standing association with industrial precincts in Marrickville. It is hoped that further community input and collaboration in future iterations of Field Trip will address these issues of representation in community-led walking tours.A number of new understandings became apparent during the walking tour. For instance, the heritage-listed Carrington Road sewage pumping station, which is of “historic and aesthetic significance”, is unable to cope with the proposed level of residential development. According to Philip Bennett, Lead Heritage Adviser at Sydney Water, the best way to maintain this piece of heritage infrastructure is to keep it running. While this issue had been discussed in private meetings between Sydney Water and the developer, there is no formal mechanism to make this expert knowledge public or accessible. Similarly, through the Acknowledgement of Country for Field Trip, undertaken by Donna Ingram, Cultural Representative and a member of the Metropolitan Local Aboriginal Land Council, it became clear that the local Indigenous community had not been consulted in the development proposals for Carrington Road. This information, while not necessary secret, had also not been made public. Finally, the inclusion of knowledgeable local workers whose businesses are located on Carrington Road provided an insight into the “everyday.” They talked of community and collaboration, of site-specificity, the importance of clustering within their niche industries, and their fears for of displacement should redevelopment proceed.Via a community-led, participatory walking tour like Field Trip, threads of knowledge and new information are uncovered. These help create new spatial stories and readings of the landscape, broadening the scope of possibility for democratic participation in cities. Figure 3: Donna Ingram at Field Trip 2018.Tactical Walking, Tactical Media Stories connected to walking provide an opportunity for people to read the landscape differently (Mitchell). One of the goals of Field Trip was to begin a public knowledge exchange about Carrington Road so that spatial stories could be shared, and new readings of urban development could spread beyond the confines of the self-contained tour. Once shared, this knowledge becomes a story, and once remixed into existing stories and integrated into the way we understand the neighbourhood, a collective spatial practice is generated. “Every story is a travel story – a spatial practice”, says de Certeau in “Spatial Stories”. “In reality, they organise walks” (72). As well as taking a tactical approach to walking, we took a tactical approach to the mediation of the knowledge, by recording and broadcasting the voices on the walk and feeding information to a publicly accessible wiki. The term “tactical media” is an extension of de Certeau’s concept of tactics. David Garcia and Geert Lovink applied de Certeau’s concept of tactics to the field of media activism in their manifesto of tactical media, identifying a class of producers who amplify temporary reversals in the flow of power by exploiting the spaces, channels and platforms necessary for their practices. Tactical media has been used since the late nineties to help explain a range of open-source practices that appropriate technological tools for political purposes. While pointing out the many material distinctions between different types of tactical media projects within the arts, Rita Raley describes them as “forms of critical intervention, dissent and resistance” (6). The term has also been adopted by media activists engaged in a range of practices all over the world, including the Tactical Technology Collective. For Field Trip, tactical media is a way of creating representations that help navigate neighbourhoods as well as alternative political processes that shape them. In this sense, tactical representations do not “offer the omniscient point of view we associate with Cartesian cartographic practice” (Raley 2). Rather these representations are politically subjective systems of navigation that make visible hidden information and connect people to the decisions affecting their lives. Conclusion We have shown that the walking tour can be a tourist attraction, a catalyst to the transformation of urban space through gentrification, and an activist intervention into processes of urban renewal that exclude people and alternative ways of being in the city. This article presents practice-led research through the design of Field Trip. By walking collectively, we have focused on tactical ways of opening up participation in the future of neighbourhoods, and more broadly in designing the city. 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There’s no reason to think that Jesus wouldn’t have Facebooked or twittered if he came into the world now. Can you imagine his killer status updates? Reverend Schenck, New York, All Saints Episcopal Church (Mapes) The fundamental problem of religious communication is how best to represent and mediate the sacred. (O’Leary 787) What would Jesus tweet? Historically, the quest for sacred connections has relied on the mediation of faith communication via technological implements, from the use of the drum to mediate the Divine, to the use of the mechanical clock by monks as reminders to observe the canonical hours of prayer (Mumford). Today, religious communication practices increasingly implicate Web 2.0, or interactive, user-generated content like blogs (Cheong, Halavis & Kwon), and microblogs like “tweets” of no more than 140 characters sent via Web-based applications like text messaging, instant messaging, e-mail, or on the Web. According to the Pew Internet and American Life Project’s latest report in October 2009, 19% of online adults said that they used a microblogging service to send messages from a computer or mobile device to family and friends who have signed up to receive them (Fox, Zickuhr & Smith). The ascendency of microblogging leads to interesting questions of how new media use alters spatio-temporal dynamics in peoples’ everyday consciousness, including ways in which tweeting facilitates ambient religious interactions. The notion of ambient strikes a particularly resonant chord for religious communication: many faith traditions advocate the practice of sacred mindfulness, and a consistent piety in light of holy devotion to an omnipresent and omniscient Divine being. This paper examines how faith believers appropriate the emergent microblogging practices to create an encompassing cultural surround to include microblogging rituals which promote regular, heightened prayer awareness. Faith tweets help constitute epiphany and a persistent sense of sacred connected presence, which in turn rouses an identification of a higher moral purpose and solidarity with other local and global believers. Amidst ongoing tensions about microblogging, religious organisations and their leadership have also begun to incorporate Twitter into their communication practices and outreach, to encourage the extension of presence beyond the church walls. Faith Tweeting and Mobile Mediated Prayers Twitter’s Website describes itself as a new media service that help users communicate and stay connected through the exchange of quick, frequent answers to the question, “What are you doing?” Some evangelical Christian groups harness these coincident messaging flows to create meaningful pathways for personal, intercessory and synchronised prayer. Using hashtags in a Twitter post creates a community convention or grouping around faith ideas and allows others to access them. Popular faith related hashtags include #twurch (Twitter + church), #prayer, #JIL (Jesus is Lord) and #pray4 (as in, #pray4 my mother). Just as mobile telephony assists distal family members to build “connected presence” (Christensen), I suggest that faith tweets stimulating mobile mediated prayers help build a sense of closeness and “religious connected presence” amongst the distributed family of faith believers, to recreate and reaffirm Divine and corporeal bonds. Consider the Calvin Institute of Worship’s set up of six different Twitter feeds to “pray the hours”. Praying the hours is an ancient practice of praying set prayers throughout certain times of the day, as marked in the Book of Common Prayer in the Christian tradition. Inspired by the Holy Scripture’s injunction to “pray without ceasing” ( 1 Thessalonians 5:17), users can sign up to receive hourly personal or intercessory prayers sent in brief verses or view a Tweetgrid with prayer feeds, to prompt continuous prayer or help those who are unsure of what words to pray. In this way, contemporary believers may reinvent the century-old practice of constant faith mediation as Twitter use helps to reintegrate scripture into people’s daily lives. Faith tweets that goad personal and intercessory prayer also makes ambient religious life salient, and preserves self-awareness of sanctified moments during normal, everyday activities. Furthermore, while the above “praying the hours” performance promotes a specific integration of scripture or prayer into individuals’ daily rhythms, other faith tweets are more focused on evangelism: to reach others through recurrent prayers or random inspirational messages sent throughout the day. For instance, as BBC News reports, religious leaders such as Cardinal Brady, head of Ireland’s Catholic Church, encourage parishioners to use Twitter to spread “the gift of prayer”, as they microblog their daily prayers for their friends and family. Cardinal Brady commented that, “such a sea of prayer is sure to strengthen our sense of solidarity with one another and remind us those who receive them that others really do care" (emphasis mine). Indeed, Cardinal Brady’s observation is instructive to the “Twitness” of faithful microbloggers who desire to shape the blogosphere, and create new faith connections. “JesusTweeters” is a faith-based social networking site, and a service which allows users to send out messages from any random tweet from the Bible Tweet Library, or their own personal messages on a scheduled basis. The site reports that over 500 members of JesusTweeters, each with an average of 500 followers, have signed up to help “spread the Word” worldwide through Twitter. This is an interesting emergent form of Twitter action, as it translates to more than 2.5 million faith tweets being circulated online daily. Moreover, Twitter encourages ‘connected presence’ whereby the use of microblogging enables online faith believers to enjoy an intimate, ‘always on’ virtual presence with their other congregational members during times of physical absence. In the recently released e-book The Reason Your Church Must Twitter, subtitled Making Your Ministry Contagious, author and self-proclaimed ‘technology evangelist’ Anthony Coppedge advocates churches to adopt Twitter as part of their overall communication strategy to maintain relational connectedness beyond the boundaries of established institutional practices. In his book, Coppedge argues that Twitter can be used as a “megaphone” for updates and announcements or as a “conversation” to spur sharing of ideas and prayer exchanges. In line with education scholars who promote Twitter as a pedagogical tool to enhance free-flowing interactions outside of the classroom (Dunlap & Lowenthal), Coppedge encourages pastors to tweet “life application points” from their sermons to their congregational members throughout the week, to reinforce the theme of their Sunday lesson. Ministry leaders are also encouraged to adopt Twitter to “become highly accessible” to members and communicate with their volunteers, in order to build stronger ecumenical relationships. Communication technology scholar Michele Jackson notes that Twitter is a form of visible “lifelogging” as interactants self-disclose their lived-in moments (731). In the case of faith tweets, co-presence is constructed when instantaneous Twitter updates announce new happenings on the church campus, shares prayer requests, confirms details of new events and gives public commendations to celebrate victories of staff members. In this way, microblogging helps to build a portable church where fellow believers can connect to each-other via the thread of frequent, running commentaries of their everyday lives. To further develop ‘connected presence’, a significant number of Churches have also begun to incorporate real-time Twitter streams during their Sunday services. For example, to stimulate congregational members’ sharing of their spontaneous reactions to the movement of the Holy Spirit, Westwind Church in Michigan has created a dozen “Twitter Sundays” where members are free to tweet at any time and at any worship service (Rochman). At Woodlands Church in Houston, a new service was started in 2009 which encourages parishioners to tweet their thoughts, reflections and questions throughout the service. The tweets are reviewed by church staff and they are posted as scrolling visual messages on a screen behind the pastor while he preaches (Patel). It is interesting to note that recurring faith tweets spatially filling the sanctuary screens blurs the visual hierarchies between the pastor as foreground and congregations as background to the degree that tweet voices from the congregation are blended into the church worship service. The interactive use of Twitter also differs from the forms of personal silent meditation and private devotional prayer that, traditionally, most liturgical church services encourage. In this way, key to new organisational practices within religious organisations is what some social commentators are now calling “ambient intimacy”, an enveloping social awareness of one’s social network (Pontin). Indeed, several pastors have acknowledged that faith tweets have enabled them to know their congregational members’ reflections, struggles and interests better and thus they are able to improve their teaching and caring ministry to meet congregants’ evolving spiritual needs (Mapes).Microblogging Rituals and Tweeting Tensions In many ways, faith tweets can be comprehended as microblogging rituals which have an ambient quality in engendering individuals’ spiritual self and group consciousness. The importance of examining emergent cyber-rituals is underscored by Stephen O’Leary in his 1996 seminal article on Cyberspace as Sacred Space. Writing in an earlier era of digital connections, O’Leary discussed e-mail and discussion forum cyber-rituals and what ritual gains in the virtual environment aside from its conventional physiological interactions. Drawing from Walter Ong’s understanding of the “secondary orality” accompanying the shift to electronic media, he argued that cyber-ritual as performative utterances restructure and reintegrate the minds and emotions of their participants, such that they are more aware of their interior self and a sense of communal group membership. Here, the above illustrative examples show how Twitter functions as the context for contemporary, mediated ritual practices to help believers construct a connected presence and affirm their religious identities within an environment where wired communication is a significant part of everyday life. To draw from Walter Ong’s words, microblogging rituals create a new textual and visual “sensorium” that has insightful implications for communication and media scholars. Faith tweeting by restructuring believers’ consciousness and generating a heightened awareness of relationship between the I, You and the Thou opens up possibilities for community building and revitalised religiosity to counteract claims of secularisation in technologically advanced and developed countries. “Praying the hours” guided by scripturally inspired faith tweets, for example, help seekers and believers experience epiphany and practice their faith in a more holistic way as they de-familarize mundane conditions and redeem a sense of the sacred from their everyday surrounds. Through the intermittent sharing of intercessory prayer tweets, faithful followers enact prayer chains and perceive themselves to be immersed in invariable spiritual battle to ward off evil ideology or atheistic beliefs. Moreover, the erosion of the authority of the church is offset by changed leadership practices within religious organisations which have experimented and actively incorporated Twitter into their daily institutional practices. To the extent that laity are willing to engage, creative practices to encourage congregational members to tweet during and after the service help revivify communal sentiments and a higher moral purpose through identification and solidarity with clergy leaders and other believers. Yet this ambience has its possible drawbacks as some experience tensions in their perception and use of Twitter as new technology within the church. Microblogging rituals may have negative implications for individual believers and religious organisations as they can weaken or pervert the existing relational links. As Pauline Cheong and Jessie Poon have pointed out, use of the Internet within religious organisations may bring about an alternative form of “perverse religious social capital building” as some clergy view that online communication detracts from real time relations and physical rituals. Indeed, some religious leaders have already articulated their concerns about Twitter and new tensions they experience in balancing the need to engage with new media audiences and the need for quiet reflection that spiritual rites such as confession of sins and the Holy Communion entail. According to the critics of faith tweeting, microblogging is time consuming and contributes to cognitive overload by taking away one’s attention to what is noteworthy at the moment. For Pastor Hayes of California for example, Twitter distracts his congregation’s focus on the sermon and thus he only recommends his members to tweet after the service. In an interview with the Houston Chronicle, he said: “If two people are talking at the same time, somebody’s not listening”, and “You cannot do two things at once and expect you’re not going to miss something” (Patel). Furthermore, similar to prior concerns voiced with new technologies, there are concerns over inappropriate tweet content that can comprise of crudity, gossip, malevolent and hate messages, which may be especially corrosive to faith communities that strive to model virtues like love, temperance and truth-telling (Vitello). In turn, some congregational members are also experiencing frustrations as they negotiate church boundaries and other members’ disapproval of their tweeting practices during service and church events. Censure of microblogging has taken the form of official requests for tweeting members to leave the sanctuary, to less formal social critique and the application of peer pressure to halt tweeting during religious proceedings and activities (Mapes). As a result of these connectivity tensions, varying recommendations have been recently published as fresh efforts to manage religious communication taking place in ambience. For instance, Coppedge recommends every tweeting church to include Twitter usage in their “church communications policy” to promote accountability within the organisation. The policy should include guidelines against excessive use of Twitter as spam, and for at least one leader to subscribe and monitor every Twitter account used. Furthermore, the Interpreter magazine of the United Methodist Church worldwide featured recommendations by Rev. Safiyah Fosua who listed eight important attributes for pastors wishing to incorporate Twitter during their worship services (Rice). These attributes are: highly adaptive; not easily distracted; secure in their presentation style; not easily taken aback when people appear to be focused on something other than listenin; into quality rather than volume; not easily rattled by things that are new; secure enough as a preacher to let God work through whatever is tweeted even if it is not the main points of the sermon; and carried on the same current the congregation is travelling on. For the most part, these attributes underscore how successful (read wired) contemporary religious leaders should be tolerant of ambient religious communication and of blurring hierarchies of information control when faced with microblogging and the “inexorable advance of multimodal connectedness” (Schroeder 1). To conclude, the rise of faith tweeting opens up a new portal to investigate accretive changes to culture as microblogging rituals nurture piety expressed in continuous prayer, praise and ecclesial updates. The emergent Twitter sensorium demonstrates the variety of ways in which religious adherents appropriate new media within the ken and tensions of their daily lives. References BBC News. “Twitter Your Prayer says Cardinal.” 27 April 2009. ‹http://news.bbc.co.uk/go/pr/fr/-/2/hi/uk_news/northern_ireland/8020285.stm›. Cheong, P.H., A. Halavis and K. Kwon. “The Chronicles of Me: Understanding Blogging as a Religious Practice. Journal of Media and Religion 7 (2008): 107-131. Cheong, P.H., and J.P.H. Poon. “‘WWW.Faith.Org’: (Re)structuring Communication and Social Capital Building among Religious Organizations.” Information, Communication and Society 11.1 (2008): 89-110. Christensen, Toke Haunstrup. “‘Connected Presence’ in Distributed Family Life.” New Media and Society 11 (2009): 433-451. Coppedge, Anthony. “The Reason Your Church Must Twitter: Making Your Ministry Contagious.” 2009. ‹http://www.twitterforchurches.com/›. Dunlap, Joanna, and Patrick Lowenthal. “Tweeting the Night Away: Using Twitter to Enhance Social Presence.” Journal of Information Systems Education 20.2 (2009): 129-135. Fox, Susannah, Kathryn Zickuhr, and Aaron Smith. “Twitter and Status Updating" Pew Internet & American Life Project, 2009. Oct. 2009 ‹http://www.pewinternet.org/~/media//Files/Reports/2009/PIP_Twitter_Fall_2009_web.pdf›. Jackson, Michele. “The Mash-Up: A New Archetype for Communication.” Journal of Computer-Mediated Communication 14.3 (2009): 730-734. Mapes, Diane. “Holy Twitter! Tweeting from the Pews.” 2009. 3 June 2009 ‹http://www.nbcwashington.com/.../Holy_Twitter__Tweeting_from_the_pews.html›. Mumford, Lewis. Technics and Civilization. New York: Harcourt, 1934. Patel, Purva. “Tweeting during Church Services Gets Blessing of Pastors.” Houston Chronicle (2009). 10 Oct. 2009 ‹http://www.chron.com/disp/story.mpl/metropolitan/6662287.html›. O’Leary, Stephen. ”Cyberspace as Sacred Space: Communicating Religion on Computer Networks.” Journal of the American Academy of Religion 64.4 (1996): 781-808. Pontin, Jason. “Twitter and Ambient Intimacy: How Evan Williams Helped Create the New Social Medium of Microblogging.” MIT Review 2007. 15 Nov. 2009 ‹http://www.technologyreview.com/communications/19713/?a=f›. Rice, Kami. “The New Worship Question: To Tweet or Not to Tweet.” Interpreter Magazine (Nov.-Dec. 2009). ‹http://www.interpretermagazine.org/interior.asp?ptid=43&mid=13871›. Rochman, Bonnie. “Twittering in Church, with the Pastor’s O.K.” Time 3 May 2009. ‹http://www.time.com/time/business/article/0,8599,1895463,00.html›. Schroeder, Ralph. “Mobile Phones and the Inexorable Advance of Multimodal Connectedness.” New Media and Society 12.1 (2010): 75-90. Vitello, Paul. “Lead Us to Tweet, and Forgive the Trespassers.” New York Times 5 July 2009. ‹http://www.nytimes.com/2009/07/05/technology/internet/05twitter.html›.

About half way through Yann Arthus-Bertrand’s film Home (2009) the narrator describes the fall of the Rapa Nui, the indigenous people of the Easter Islands. The narrator posits that the Rapa Nui culture collapsed due to extensive environmental degradation brought about by large-scale deforestation. The Rapa Nui cut down their massive native forests to clear spaces for agriculture, to heat their dwellings, to build canoes and, most importantly, to move their enormous rock sculptures—the Moai. The disappearance of their forests led to island-wide soil erosion and the gradual disappearance of arable land. Caught in the vice of overpopulation but with rapidly dwindling basic resources and no trees to build canoes, they were trapped on the island and watched helplessly as their society fell into disarray. The sequence ends with the narrator’s biting remark: “The real mystery of the Easter Islands is not how its strange statues got there, we know now; it's why the Rapa Nui didn't react in time.” In their unrelenting desire for development, the Rapa Nui appear to have overlooked the role the environment plays in maintaining a society. The island’s Moai accompanying the sequence appear as memento mori, a lesson in the mortality of human cultures brought about by their own misguided and short-sighted practices. Arthus-Bertrand’s Home, a film composed almost entirely of aerial photographs, bears witness to present-day environmental degradation and climate change, constructing society as a fragile structure built upon and sustained by the environment. Home is a call to recognise how contemporary practices of post-industrial societies have come to shape the environment and how they may impact the habitability of Earth in the near future. Through reflexivity and a ritualised structure the text invites spectators to look at themselves in a new light and remake their self-image in the wake of global environmental risk by embracing new, alternative core practices based on balance and interconnectedness. Arthus-Bertrand frames climate change not as a burden, but as a moment of profound realisation of the potential for change and humans ability to create a desirable future through hope and our innate capacity for renewal. This article examines how Arthus-Bertrand’s ritualised construction of climate change aims to remake viewers’ perception of present-day environmental degradation and investigates Home’s place in contemporary climate change communication discourse. Climate change, in its capacity to affect us globally, is considered a world risk. The most recent peer-reviewed Synthesis Report of the Intergovernmental Panel on Climate Change suggests that the concentration of atmospheric greenhouse gases has increased markedly since human industrialisation in the 18th century. Moreover, human activities, such as fossil fuel burning and agricultural practices, are “very likely” responsible for the resulting increase in temperature rise (IPPC 37). The increased global temperatures and the subsequent changing weather patterns have a direct and profound impact on the physical and biological systems of our planet, including shrinking glaciers, melting permafrost, coastal erosion, and changes in species distribution and reproduction patterns (Rosenzweig et al. 353). Studies of global security assert that these physiological changes are expected to increase the likelihood of humanitarian disasters, food and water supply shortages, and competition for resources thus resulting in a destabilisation of global safety (Boston et al. 1–2). Human behaviour and dominant practices of modernity are now on a path to materially impact the future habitability of our home, Earth. In contemporary post-industrial societies, however, climate change remains an elusive, intangible threat. Here, the Arctic-bound species forced to adapt to milder climates or the inhabitants of low-lying Pacific islands seeking refuge in mainland cities are removed from the everyday experience of the controlled and regulated environments of homes, offices, and shopping malls. Diverse research into the mediated and mediatised nature of the environment suggests that rather than from first-hand experiences and observations, the majority of our knowledge concerning the environment now comes from its representation in the mass media (Hamilton 4; Stamm et al. 220; Cox 2). Consequently the threat of climate change is communicated and constructed through the news media, entertainment and lifestyle programming, and various documentaries and fiction films. It is therefore the construction (the representation of the risk in various discourses) that shapes people’s perception and experience of the phenomenon, and ultimately influences behaviour and instigates social response (Beck 213). By drawing on and negotiating society’s dominant discourses, environmental mediation defines spectators’ perceptions of the human-nature relationship and subsequently their roles and responsibilities in the face of environmental risks. Maxwell Boykoff asserts that contemporary modern society’s mediatised representations of environmental degradation and climate change depict the phenomena as external to society’s primary social and economic concerns (449). Julia Corbett argues that this is partly because environmental protection and sustainable behaviour are often at odds with the dominant social paradigms of consumerism, economic growth, and materialism (175). Similarly, Rowan Howard-Williams suggests that most media texts, especially news, do not emphasise the link between social practices, such as consumerist behaviour, and their environmental consequences because they contradict dominant social paradigms (41). The demands contemporary post-industrial societies make on the environment to sustain economic growth, consumer culture, and citizens’ comfortable lives in air-conditioned homes and offices are often left unarticulated. While the media coverage of environmental risks may indeed have contributed to “critical misperceptions, misleading debates, and divergent understandings” (Boykoff 450) climate change possesses innate characteristics that amplify its perception in present-day post-industrial societies as a distant and impersonal threat. Climate change is characterised by temporal and spatial de-localisation. The gradual increase in global temperature and its physical and biological consequences are much less prominent than seasonal changes and hence difficult to observe on human time-scales. Moreover, while research points to the increased probability of extreme climatic events such as droughts, wild fires, and changes in weather patterns (IPCC 48), they take place over a wide range of geographical locations and no single event can be ultimately said to be the result of climate change (Maibach and Roser-Renouf 145). In addition to these observational obstacles, political partisanship, vested interests in the current status quo, and general resistance to profound change all play a part in keeping us one step removed from the phenomenon of climate change. The distant and impersonal nature of climate change coupled with the “uncertainty over consequences, diverse and multiple engaged interests, conflicting knowledge claims, and high stakes” (Lorenzoni et al. 65) often result in repression, rejection, and denial, removing the individual’s responsibility to act. Research suggests that, due to its unique observational obstacles in contemporary post-industrial societies, climate change is considered a psychologically distant event (Pawlik 559), one that is not personally salient due to the “perceived distance and remoteness [...] from one’s everyday experience” (O’Neill and Nicholson-Cole 370). In an examination of the barriers to behaviour change in the face of psychologically distant events, Robert Gifford argues that changing individuals’ perceptions of the issue-domain is one of the challenges of countering environmental inertia—the lack of initiative for environmentally sustainable social action (5). To challenge the status quo a radically different construction of the environment and the human-nature relationship is required to transform our perception of global environmental risks and ultimately result in environmentally consequential social action. Yann Arthus-Bertrand’s Home is a ritualised construction of contemporary environmental degradation and climate change which takes spectators on a rite of passage to a newfound understanding of the human-nature relationship. Transformation through re-imagining individuals’ roles, responsibilities, and practices is an intrinsic quality of rituals. A ritual charts a subjects path from one state of consciousness to the next, resulting in a meaningful change of attitudes (Deflem 8). Through a lifelong study of African rituals British cultural ethnographer Victor Turner refined his concept of rituals in a modern social context. Turner observed that rituals conform to a three-phased processural form (The Ritual Process 13–14). First, in the separation stage, the subjects are selected and removed from their fixed position in the social structure. Second, they enter an in-between and ambiguous liminal stage, characterised by a “partial or complete separation of the subject from everyday existence” (Deflem 8). Finally, imbued with a new perspective of the outside world borne out of the experience of reflexivity, liminality, and a cathartic cleansing, subjects are reintegrated into the social reality in a new, stable state. The three distinct stages make the ritual an emotionally charged, highly personal experience that “demarcates the passage from one phase to another in the individual’s life-cycle” (Turner, “Symbols” 488) and actively shapes human attitudes and behaviour. Adhering to the three-staged processural form of the ritual, Arthus-Bertrand guides spectators towards a newfound understanding of their roles and responsibilities in creating a desirable future. In the first stage—the separation—aerial photography of Home alienates viewers from their anthropocentric perspectives of the outside world. This establishes Earth as a body, and unearths spectators’ guilt and shame in relation to contemporary world risks. Aerial photography strips landscapes of their conventional qualities of horizon, scale, and human reference. As fine art photographer Emmet Gowin observes, “when one really sees an awesome, vast place, our sense of wholeness is reorganised [...] and the body seems always to diminish” (qtd. in Reynolds 4). Confronted with a seemingly infinite sublime landscape from above, the spectator’s “body diminishes” as they witness Earth’s body gradually taking shape. Home’s rushing rivers of Indonesia are akin to blood flowing through the veins and the Siberian permafrost seems like the texture of skin in extreme close-up. Arthus-Bertrand establishes a geocentric embodiment to force spectators to perceive and experience the environmental degradation brought about by the dominant social practices of contemporary post-industrial modernity. The film-maker visualises the maltreatment of the environment through suggested abuse of the Earth’s body. Images of industrial agricultural practices in the United States appear to leave scratches and scars on the landscape, and as a ship crosses the Arctic ice sheets of the Northwest Passage the boat glides like the surgeon’s knife cutting through the uppermost layer of the skin. But the deep blue water that’s revealed in the wake of the craft suggests a flesh and body now devoid of life, a suffering Earth in the wake of global climatic change. Arthus-Bertrand’s images become the sublime evidence of human intervention in the environment and the reflection of present-day industrialisation materially altering the face of Earth. The film-maker exploits spectators’ geocentric perspective and sensibility to prompt reflexivity, provide revelations about the self, and unearth the forgotten shame and guilt in having inadvertently caused excessive environmental degradation. Following the sequences establishing Earth as the body of the text Arthus-Bertrand returns spectators to their everyday “natural” environment—the city. Having witnessed and endured the pain and suffering of Earth, spectators now gaze at the skyscrapers standing bold and tall in the cityscape with disillusionment. The pinnacles of modern urban development become symbols of arrogance and exploitation: structures forced upon the landscape. Moreover, the images of contemporary cityscapes in Home serve as triggers for ritual reflexivity, allowing the spectator to “perceive the self [...] as a distanced ‘other’ and hence achieve a partial ‘self-transcendence’” (Beck, Comments 491). Arthus-Bertrand’s aerial photographs of Los Angeles, New York, and Tokyo fold these distinct urban environments into one uniform fusion of glass, metal, and concrete devoid of life. The uniformity of these cultural landscapes prompts spectators to add the missing element: the human. Suddenly, the homes and offices of desolate cityscapes are populated by none other than us, looking at ourselves from a unique vantage point. The geocentric sensibility the film-maker invoked with the images of the suffering Earth now prompt a revelation about the self as spectators see their everyday urban environments in a new light. Their homes and offices become blemishes on the face of the Earth: its inhabitants, including the spectators themselves, complicit in the excessive mistreatment of the planet. The second stage of the ritual allows Arthus-Bertrand to challenge dominant social paradigms of present day post-industrial societies and introduce new, alternative moral directives to govern our habits and attitudes. Following the separation, ritual subjects enter an in-between, threshold stage, one unencumbered by the spatial, temporal, and social boundaries of everyday existence. Turner posits that a subjects passage through this liminal stage is necessary to attain psychic maturation and successful transition to a new, stable state at the end of the ritual (The Ritual Process 97). While this “betwixt and between” (Turner, The Ritual Process 95) state may be a fleeting moment of transition, it makes for a “lived experience [that] transforms human beings cognitively, emotionally, and morally.” (Horvath et al. 3) Through a change of perceptions liminality paves the way toward meaningful social action. Home places spectators in a state of liminality to contrast geocentric and anthropocentric views. Arthus-Bertrand contrasts natural and human-made environments in terms of diversity. The narrator’s description of the “miracle of life” is followed by images of trees seemingly defying gravity, snow-covered summits among mountain ranges, and a whale in the ocean. Grandeur and variety appear to be inherent qualities of biodiversity on Earth, qualities contrasted with images of the endless, uniform rectangular greenhouses of Almeria, Spain. This contrast emphasises the loss of variety in human achievements and the monotony mass-production brings to the landscape. With the image of a fire burning atop a factory chimney, Arthus-Bertrand critiques the change of pace and distortion of time inherent in anthropocentric views, and specifically in contemporary modernity. Here, the flames appear to instantly eat away at resources that have taken millions of years to form, bringing anthropocentric and geocentric temporality into sharp contrast. A sequence showing a night time metropolis underscores this distinction. The glittering cityscape is lit by hundreds of lights in skyscrapers in an effort, it appears, to mimic and surpass daylight and thus upturn the natural rhythm of life. As the narrator remarks, in our present-day environments, “days are now the pale reflections of nights.” Arthus-Bertrand also uses ritual liminality to mark the present as a transitory, threshold moment in human civilisation. The film-maker contrasts the spectre of our past with possible visions of the future to mark the moment of now as a time when humanity is on the threshold of two distinct states of mind. The narrator’s descriptions of contemporary post-industrial society’s reliance on non-renewable resources and lack of environmentally sustainable agricultural practices condemn the past and warn viewers of the consequences of continuing such practices into the future. Exploring the liminal present Arthus-Bertrand proposes distinctive futurescapes for humankind. On the one hand, the narrator’s description of California’s “concentration camp style cattle farming” suggests that humankind will live in a future that feeds from the past, falling back on frames of horrors and past mistakes. On the other hand, the example of Costa Rica, a nation that abolished its military and dedicated the budget to environmental conservation, is recognition of our ability to re-imagine our future in the face of global risk. Home introduces myths to imbue liminality with the alternative dominant social paradigm of ecology. By calling upon deep-seated structures myths “touch the heart of society’s emotional, spiritual and intellectual consciousness” (Killingsworth and Palmer 176) and help us understand and come to terms with complex social, economic, and scientific phenomena. With the capacity to “pattern thought, beliefs and practices,” (Maier 166) myths are ideal tools in communicating ritual liminality and challenging contemporary post-industrial society’s dominant social paradigms. The opening sequence of Home, where the crescent Earth is slowly revealed in the darkness of space, is an allusion to creation: the genesis myth. Accompanied only by a gentle hum our home emerges in brilliant blue, white, and green-brown encompassing most of the screen. It is as if darkness and chaos disintegrated and order, life, and the elements were created right before our eyes. Akin to the Earthrise image taken by the astronauts of Apollo 8, Home’s opening sequence underscores the notion that our home is a unique spot in the blackness of space and is defined and circumscribed by the elements. With the opening sequence Arthus-Bertrand wishes to impart the message of interdependence and reliance on elements—core concepts of ecology. Balance, another key theme in ecology, is introduced with an allusion to the Icarus myth in a sequence depicting Dubai. The story of Icarus’s fall from the sky after flying too close to the sun is a symbolic retelling of hubris—a violent pride and arrogance punishable by nemesis—destruction, which ultimately restores balance by forcing the individual back within the limits transgressed (Littleton 712). In Arthus-Bertrand’s portrayal of Dubai, the camera slowly tilts upwards on the Burj Khalifa tower, the tallest human-made structure ever built. The construction works on the tower explicitly frame humans against the bright blue sky in their attempt to reach ever further, transgressing their limitations much like the ill-fated Icarus. Arthus-Bertrand warns that contemporary modernity does not strive for balance or moderation, and with climate change we may have brought our nemesis upon ourselves. By suggesting new dominant paradigms and providing a critique of current maxims, Home’s retelling of myths ultimately sees spectators through to the final stage of the ritual. The last phase in the rite of passage “celebrates and commemorates transcendent powers,” (Deflem 8) marking subjects’ rebirth to a new status and distinctive perception of the outside world. It is at this stage that Arthus-Bertrand resolves the emotional distress uncovered in the separation phase. The film-maker uses humanity’s innate capacity for creation and renewal as a cathartic cleansing aimed at reconciling spectators’ guilt and shame in having inadvertently exacerbated global environmental degradation. Arthus-Bertrand identifies renewable resources as the key to redeeming technology, human intervention in the landscape, and finally humanity itself. Until now, the film-maker pictured modernity and technology, evidenced in his portrayal of Dubai, as synonymous with excess and disrespect for the interconnectedness and balance of elements on Earth. The final sequence shows a very different face of technology. Here, we see a mechanical sea-snake generating electricity by riding the waves off the coast of Scotland and solar panels turning towards the sun in the Sahara desert. Technology’s redemption is evidenced in its ability to imitate nature—a move towards geocentric consciousness (a lesson learned from the ritual’s liminal stage). Moreover, these human-made structures, unlike the skyscrapers earlier in the film, appear a lot less invasive in the landscape and speak of moderation and union with nature. With the above examples Arthus-Bertrand suggests that humanity can shed the greed that drove it to dig deeper and deeper into the Earth to acquire non-renewable resources such as oil and coal, what the narrator describes as “treasures buried deep.” The incorporation of principles of ecology, such as balance and interconnectedness, into humanity’s behaviour ushers in reconciliation and ritual cleansing in Home. Following the description of the move toward renewable resources, the narrator reveals that “worldwide four children out of five attend school, never has learning been given to so many human beings” marking education, innovation, and creativity as the true inexhaustible resources on Earth. Lastly, the description of Antarctica in Home is the essence of Arthus-Bertrand’s argument for our innate capacity to create, not simply exploit and destroy. Here, the narrator describes the continent as possessing “immense natural resources that no country can claim for itself, a natural reserve devoted to peace and science, a treaty signed by 49 nations has made it a treasure shared by all humanity.” Innovation appears to fuel humankind’s transcendence to a state where it is capable of compassion, unification, sharing, and finally creating treasures. With these examples Arthus-Bertrand suggests that humanity has an innate capacity for creative energy that awaits authentic expression and can turn humankind from destroyer to creator. In recent years various risk communication texts have explicitly addressed climate change, endeavouring to instigate environmentally consequential social action. Home breaks discursive ground among them through its ritualistic construction which seeks to transform spectators’ perception, and in turn roles and responsibilities, in the face of global environmental risks. Unlike recent climate change media texts such as An Inconvenient Truth (2006), The 11th Hour (2007), The Age of Stupid (2009), Carbon Nation (2010) and Earth: The Operator’s Manual (2011), Home eludes simple genre classification. On the threshold of photography and film, documentary and fiction, Arthus-Bertrand’s work is best classified as an advocacy film promoting public debate and engagement with a universal concern—the state of the environment. The film’s website, available in multiple languages, contains educational material, resources to organise public screenings, and a link to GoodPlanet.info: a website dedicated to environmentalism, including legal tools and initiatives to take action. The film-maker’s approach to using Home as a basis for education and raising awareness corresponds to Antonio Lopez’s critique of contemporary mass-media communications of global risks. Lopez rebukes traditional forms of mediatised communication that place emphasis on the imparting of knowledge and instead calls for a participatory, discussion-driven, organic media approach, akin to a communion or a ritual (106). Moreover, while texts often place a great emphasis on the messenger, for instance Al Gore in An Inconvenient Truth, Leonardo DiCaprio in The 11th Hour, or geologist Dr. Richard Alley in Earth: The Operator’s Manual, Home’s messenger remains unseen—the narrator is only identified at the very end of the film among the credits. The film-maker’s decision to forego a central human character helps dissociate the message from the personality of the messenger which aids in establishing and maintaining the geocentric sensibility of the text. Finally, the ritual’s invocation and cathartic cleansing of emotional distress enables Home to at once acknowledge our environmentally destructive past habits and point to a hopeful, environmentally sustainable future. While The Age of Stupid mostly focuses on humanity’s present and past failures to respond to an imminent environmental catastrophe, Carbon Nation, with the tagline “A climate change solutions movie that doesn’t even care if you believe in climate change,” only explores the potential future business opportunities in turning towards renewable resources and environmentally sustainable practices. The three-phased processural form of the ritual allows for a balance of backward and forward-looking, establishing the possibility of change and renewal in the face of world risk. The ritual is a transformative experience. As Turner states, rituals “interrupt the flow of social life and force a group to take cognizance of its behaviour in relation to its own values, and even question at times the value of those values” (“Dramatic Ritual” 82). Home, a ritualised media text, is an invitation to look at our world, its dominant social paradigms, and the key element within that world—ourselves—with new eyes. It makes explicit contemporary post-industrial society’s dependence on the environment, highlights our impact on Earth, and reveals our complicity in bringing about a contemporary world risk. The ritual structure and the self-reflexivity allow Arthus-Bertrand to transform climate change into a personally salient issue. This bestows upon the spectator the responsibility to act and to reconcile the spectre of the past with the vision of the future.Acknowledgments The author would like to thank Dr. Angi Buettner whose support, guidance, and supervision has been invaluable in preparing this article. 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Procede de caracterisation de l'ouverture et de la transmittance angulaires base sur l'injection d'un faisceau laser sous incidence bien determinee dans une fibre fixe par l'intermediaire d'un jeu de miroir tournants gere par un microordinateur. Sont caracterisees des fibres multimodes dont un des constituants au moins est un verre organique. Le procede permet d'itentifier les differents mecanismes responsables des pertes de puissance et le role de l'absorbance de la gaine. Application a l'etude des proprietes de transmission de fibres soumises a des contraintes thermiques.

L'étude de flux lumineux lors d'un couplage fibre-fibre a permis d'évaluer, en lumière incohérente et cohérente, l'énergie couplée, les fluctuations et le rapport signal sur bruit. Ce travail a amené alors à considérer les variations d'intensité en sortie de fibre sous influence d'une courbure et de modéliser les répartitions de puissance lumineuse en fonction de cette contrainte

L'environnement urbain est le siège de fortes nuisances sonores notamment générées par les moyens de transport. Afin de lutter contre ces nuisances, la réglementation européenne impose la réalisation de cartographies de bruit. Dans ce contexte, des travaux fondamentaux sont menés autour de la propagation d'ondes acoustiques basses fréquences en milieu urbain. Différents travaux de recherche récents portent sur la mise en œuvre de méthodes ondulatoires pour la propagation d'ondes acoustiques dans de tels milieux. Le coût numérique de ces méthodes limite cependant leur utilisation dans un contexte d'ingénierie. L'objectif de ces travaux de thèse porte sur l'approximation unidirectionnelle de la propagation des ondes, appliquée à l'acoustique urbaine. Cette approximation permet d'apporter des simplifications à l'équation d'onde afin de limiter le temps de calcul lors de sa résolution. La particularité de ce travail de thèse réside dans la prise en compte des variations, continues ou discontinues, de la largeur des rues. Deux formalismes sont utilisés : l'équation parabolique et une approche multimodale. L'approche multimodale sert de support à une étude théorique sur les mécanismes de couplages de modes dans des guides d'ondes irréguliers bidimensionnels. Pour cela, le champ de pression est décomposé en fonction du sens de propagation des ondes à la manière d'une série de Bremmer. La contribution particulière de l'approximation unidirectionnelle est étudiée en fonction des paramètres géométriques du guide d'ondes, ce qui permet de mieux cerner les limites de validité de cette approximation. L'utilisation de l'équation parabolique a pour but une application à l'acoustique urbaine. Une transformation de coordonnées est associée à l'équation parabolique grand angle afin de prendre en compte l'effet de la variation de la section du guide d'ondes. Une méthode de résolution est alors spécifiquement développée et permet une évaluation précise du champ de pression. D'autre part, une méthode de résolution de l'équation parabolique grand angle tridimensionnelle est adaptée à la modélisation de la propagation acoustique en milieu urbain. Cette méthode permet de tenir compte des variations brusques ou continues de la largeur de la rue. Une comparaison avec des mesures sur maquette de rue à échelle réduite permet de mettre en avant les possibilités de la méthode
The urban environment is the seat of loud noise generated by means of transportation. To fight against these nuisances, European legislation requires the achievement of noise maps. In this context, fundamental work is carried around the propagation of acoustic low-frequency waves in urban areas. Several recent research focuses on the implementation of wave methods for acoustic wave propagation in such environments. The computational cost of these methods, however, limits their use in the context of engineering. The objective of this thesis focuses on the one-way approximation of wave propagation, applied to urban acoustics. This approximation allows to make simplifications on the wave equation in order to limit the computation time. The particularity of this thesis lies in the consideration of variations, continuous or discontinuous, of the width of streets. Two formalisms are used: parabolic equation and a multimodal approach. The multimodal approach provides support for a theoretical study on the mode-coupling mechanisms in two-dimensional irregular waveguides. For this, the pressure field is decomposed according to the direction of wave propagation in the manner of a Bremmer series. The specific contribution of the one-way approximation is studied as a function of the geometric parameters of the waveguide, which helps identify the limits of validity of this approximation. Use of the parabolic equation is intended for application to urban acoustic. A coordinate transformation is associated with the wide-angle parabolic-equation in order to take into account the variation effect of the waveguide section. A resolution method is developed specifically and allows an accurate assessment of the pressure field. On the other hand, a solving method of the three-dimensional parabolic-equation is suitable for the modeling of acoustic propagation in urban areas. This method takes into account sudden or continuous variations of the street width. A comparison with measurements on scaled model of street allows to highlight the possibilities of the method

L'environnement urbain est le siège de fortes nuisances sonores notamment générées par les moyens de transport. Afin de lutter contre ces nuisances, la réglementation européenne impose la réalisation de cartographies de bruit. Dans ce contexte, des travaux fondamentaux sont menés autour de la propagation d'ondes acoustiques basses fréquences en milieu urbain. Différents travaux de recherche récents portent sur la mise en œuvre de méthodes ondulatoires pour la propagation d'ondes acoustiques dans de tels milieux. Le coût numérique de ces méthodes limite cependant leur utilisation dans un contexte d'ingénierie. L'objectif de ces travaux de thèse porte sur l'approximation unidirectionnelle de la propagation des ondes, appliquée à l'acoustique urbaine. Cette approximation permet d'apporter des simplifications à l'équation d'onde afin de limiter le temps de calcul lors de sa résolution. La particularité de ce travail de thèse réside dans la prise en compte des variations, continues ou discontinues, de la largeur des rues. Deux formalismes sont utilisés : l'équation parabolique et une approche multimodale. L'approche multimodale sert de support à une étude théorique sur les mécanismes de couplages de modes dans des guides d'ondes irréguliers bidimensionnels. Pour cela, le champ de pression est décomposé en fonction du sens de propagation des ondes à la manière d'une série de Bremmer. La contribution particulière de l'approximation unidirectionnelle est étudiée en fonction des paramètres géométriques du guide d'ondes, ce qui permet de mieux cerner les limites de validité de cette approximation. L'utilisation de l'équation parabolique a pour but une application à l'acoustique urbaine. Une transformation de coordonnées est associée à l'équation parabolique grand angle afin de prendre en compte l'effet de la variation de la section du guide d'ondes. Une méthode de résolution est alors spécifiquement développée et permet une évaluation précise du champ de pression. D'autre part, une méthode de résolution de l'équation parabolique grand angle tridimensionnelle est adaptée à la modélisation de la propagation acoustique en milieu urbain. Cette méthode permet de tenir compte des variations brusques ou continues de la largeur de la rue. Une comparaison avec des mesures sur maquette de rue à échelle réduite permet de mettre en avant les possibilités de la méthode.

L'hybridation des méthodes numériques est l'une des nombreuses pistes dans la recherche de la rapidité et de l'efficacité et de la précision d'une modélisation électromagnétique des structures complexes associant des parties de formes régulières de grandes dimensions électriques et des parties de formes complexes de dimensions plus modestes. Au lieu d'une seule formulation globale, on cherche à appliquer l'hybridation de plusieurs méthodes numériques notamment la méthode variationnelle multimodale (MVM), la méthode des éléments finis (FEM) et les réseaux de neurones artificiels. Un nouveau schéma hybride original qui combine la MVM et la FEM a été proposé pour caractériser une discontinuité complexe dans un guide d'onde rectangulaire. Les résultats obtenus tout en étant conformes aux résultats fournis par les simulateurs commerciaux et les résultats expérimentaux, apportent une amélioration sensible quant au temps de calcul. Le schéma hybride a été étendu pour la caractérisation des discontinuités complexes en cascade et appliqué à la conception de filtres micro-onde présentant des discontinuités complexes permettant ainsi un gain de temps très important. L'hybridation des réseaux de neurones artificiels et les méthodes modales a amélioré le temps de calcul pour l'analyse des discontinuités simples dans les guides d'onde rectangulaires ce qui a permis d'améliorer l'optimisation des filtres à guides d'ondes nervurés
Hybridization of numerical methods is one inventive way in the research of the rapidity, the efficiency and the precision of the electromagnetic modeling of complex structures joining straight and large elements with complex and small ones. Instead of a global and unique formulation, we hybridize many numerical methods which are the modal methods, the finite element methods and the artificial neural networks. A novel computer- ided design (CAD) tool of complex passive microwave devices in rectangular waveguide technology is suggested. The multimodal variational method is applied to the full-wave description in the rectangular waveguides while the finite element analysis characterizes waves in the arbitrarily shaped discontinuities. The suggested hybrid approach is successfully applied to the full-wave analysis of complex discontinuities with great practical interest, thus improving CPU time and memory storage against several full-wave finite element method (FEM) based CAD tools. The proposed hybrid CAD tool is successfully extended to the design of filters with cascaded complex discontinuities. The hybridization of modal methods and the artificial neural networks improved the CPU time in the analysis of simple waveguide discontinuities which enhanced the optimization of rectangular ridged waveguide filters

One of the most difficult determinations a psychiatrist makes is whether the chronically suicidal patient is at risk for imminent suicide. The Introduction presents the challenges of the imminent risk assessment and explains the purpose of The Suicidal Narrative—the first clinical guide to such an assessment. It introduces the distinction between long-term and short-term suicide risk, highlights the lack of structured instruments for imminent risk assessment, and discusses the advantages of multimodal and multi-informant assessment methods. It then describes intended uses of the guide, lists its inherent limitations, and identifies possible areas of unintended misuse. The Introduction concludes by naming the main intended use of The Suicidal Narrative: as a roadmap for a comprehensive assessment of imminent suicide risk in diverse clinical settings.

Postoperative and acute pain remains uncontrolled in many instances, leading to the risk of development of chronic pain syndromes. After tissue damage, activation of postsynaptic NMDA receptors, also induced by opioid administration, plays a key role in postoperative pain sensitization, allodynia, and hyperalgesia. Pain intensity may depend on sex, age, anxiety, and genetic factors but in clinical practice, surgical procedure is the main determinant of pain, although pain may vary from one patient to one another. Serial pain measurements are mandatory to assess pain intensity and to guide pain treatment. They are based on unidimensional simple pain scales. Multimodal analgesia combining opioid and non-opioid agent and regional block or infiltration is the rule postoperatively, although evidence is sometimes lacking to support all the combinations commonly used. Opioids should be used on demand while other agents are administered systematically. Non-steroidal anti-inflammatory drugs decrease opioid demand as well as paracetamol although to a less extend. Antihyperalgesic agents including NMDA blockers (ketamine) and α‎2-δ‎ ligands (gabapentin, pregabalin) have an opioid-sparing effect and may prevent the occurrence of chronic pain syndrome after surgery. Regional blocks and infiltration provide good quality analgesia but the balance between advantages and drawbacks of central block need to be evaluated carefully for each surgical procedure.

Nosocomial infection or ‘healthcare-associated infection’ (HAI), is one of the most common medical complications affecting patients in intensive care units (ICUs). The prevalence of HAI generally exceeds 25% in ICUs worldwide and ICU-acquired HAI accounts for more than 20% of all HAI in general. HAI depends on the patient’s underlying disease, the presence of invasive devices, use of antimicrobial therapy, type of ICU, and workload and training of healthcare workers. Surveillance has a major impact on the incidence of infections. HAI rates are used to assess patient safety and healthcare systems’ effectiveness, but adjustment for case-mix and standardization of surveillance method are needed. Prevention must be guided by the measurement of indicators, such as HAI rates, structure indicators, process indicators, and audits using checklists to assess if correct procedures and equipment are in place. Routine hand hygiene is the most important feature of infection control. Although the optimal approach to reducing HAI in critically-ill patients remains unclear, recent studies and large quality improvement initiatives have shown that education-based strategies with multimodal interventions, including some bundle approaches, can decrease HAI rates in ICUs.

This chapter examines how digital authorship in graduate education can broaden conceptions of scholarly engagement. Using a blog created by one of the authors in the context of a graduate literacy course as data, the authors explore how digital authoring practices influence both what counts as scholarly activity and how individuals approach scholarship. They analyze this blog using a framework that addresses four characteristics of academic writing in online spaces: remix, paratext, curation, and audience. This inquiry is guided by the following questions: What are implications of regarding multimodal practices as forms of scholarly work? What does it mean to invite multimodal work in graduate education? What are affordances and challenges of engaging in multimodal scholarship? In conclusion, the authors discuss several interconnected ways that multimodal authorship can contribute to renewed visions of what counts as writing, literacy, and scholarship in graduate education.

This chapter examines how digital authorship in graduate education can broaden conceptions of scholarly engagement. Using a blog created by one of the authors in the context of a graduate literacy course as data, the authors explore how digital authoring practices influence both what counts as scholarly activity and how individuals approach scholarship. They analyze this blog using a framework that addresses four characteristics of academic writing in online spaces: remix, paratext, curation, and audience. This inquiry is guided by the following questions: What are implications of regarding multimodal practices as forms of scholarly work? What does it mean to invite multimodal work in graduate education? What are affordances and challenges of engaging in multimodal scholarship? In conclusion, the authors discuss several interconnected ways that multimodal authorship can contribute to renewed visions of what counts as writing, literacy, and scholarship in graduate education.

In this chapter, the authors describe four adolescent students’ participation in a digital video summer camp. They describe the students’ acquisition of moving-image composition strategies and how these processes are connected to acquiring new vocabulary. The authors examine the camp practices through a lens of Cultural Historical Activity Theory (CHAT) and use this perspective to guide data analysis. Through observations, interviews, and videos, they identify the various activity systems necessary to teach filmmaking, and use examples from one group to illustrate how boundary crossings shift expertise to students. The authors describe the following: (1) the “third space” (i.e., between counselor and student motives), (2) “networked space” (i.e., among different multiliteracy systems), and (3) “shifted spaces” where boundaries are not just crossed, but actually create a shift in expertise or perspective. The authors discover a mediated learning approach that helps students effectively use filmmakers’ words as tools. The camp structure is a model of apprenticeship into a discipline through its language and multiliteracies.

More than 225 placebo-controlled Type 1 investigations demonstrate that psychostimulants—a group of ethylamines including methylphenidate and amphetamine—are highly effective in reducing core symptoms of childhood attention-deficit/hyperactivity disorder (ADHD) in preschoolers, school-age children, adolescents, and adults. Approximately 70% of patients respond to these medications in double-blind trials compared with 13% assigned to placebo. Short-term efficacy is more pronounced for behavioral rather than cognitive and learning abnormalities associated with ADHD. The stimulant treatment evidence base has been supplemented by two large multisite randomized controlled trials (RCTs)—the Multimodal Treatment Study of ADHD (MTA Study) and the Preschool ADHD Treatment Study (PATS)—that further support the short-term efficacy in young children. This study, plus the 1998 NIH Consensus Development Conference on ADHD, and the publication of the McMaster Evidence Based Review of ADHD Treatments (Jahad et al., 1999) emphasized the large evidence base supporting the efficacy of stimulant treatments. These medications are now available in long-duration preparations that allow for once-daily oral dosing, and they may even be sprinkled on food to accommodate children who cannot swallow pills. RCTs conducted more recently than 1998 continue to report a few key adverse events associated with stimulants—insomnia, decreased appetite, stomachache, and headache—but have not supported rarer and unexpected problems, such as visual hallucinations, cardiovascular accidents, or sudden unexpected death, reported anecdotally in the Food and Drug Administration’s Adverse Event Report System (AERS) MedWatch. Although these ADHD medications have been shown to retain their efficacy for as long as 14 months, concern remains that the long-term academic and social benefits have not yet been adequately assessed. Other nonstimulant agents for which there is limited evidence of efficacy include atomoxetine, modafinil, the tricyclics, bupropion, clonidine, and venlafaxine.

Persistent Developmental Stuttering affects 1-2% of the world adult population. Its etiology is still unknown, although modern neuroimaging techniques have shown a new and exciting perspective of earlier ideas and hypotheses. However, it is now clear that a new approach to understand the true nature of the disorder is needed. We present a new etiological model of persistent developmental stuttering based on a deep analysis of earlier models and on the stuttering phenomenology, described in basic, clinical, and even ethnographic sources. One of the more stimulating conclusions has been the suggestion that stuttering is a non-speech based disorder, in opposition to the accepted belief. The implications of this model have guided the design of a new adaptive AAF device for prosthetic and therapeutic functions. It is supported by a wearable multimodal intelligent system, which evolves from a preliminary proposal presented in (Prado & Roa, 2007).

This paper will present recent results obtained in the Laboratory for Active Materials and Smart Structures in the development of piezoelectric wafer active sensors (PWAS) technologies for structural health monitoring (SHM) applications. One development consists in a carefully conducted study of the convergence of commercially available finite element method (FEM) codes used in the simulation of guided waves traveling in thin-wall structures. Furthermore, the interaction of these waves with various types of damage was studied with the FEM method and compared with experimental results. Another development consists in an analytical model for the prediction of the interaction between PWAS-generated guided waves and structural damage. This topic has been developed and coded in a MATLAB GUI under the name of Wave Form Revealer (WFR). The WFR software allows for the linear and nonlinear analysis of multimodal guided waves in interaction with various damage types characterized by damage interaction parameters. The study of energy transduction between the PWAS and thin-wall structure subjected to guided wave SHM was undertaken in the context of multiple guided wave modes and very interesting energy tuning principles for optimal power consumption have been developed. The paper ends with conclusions and suggestions for further work.

Abstract A multimodal electromagnetic vibration energy harvester based on a nonlinear quasi-periodic system is proposed. The multimodal approach and the nonlinearity are implemented in order to improve the output performances of the studied device. The present study investigates a periodic system composed of two weakly coupled magnets and mechanically guided by two elastic beams. The quasi-periodic system is obtained by varying the mass of one of the moving magnets which leads to the vibration energy localization in regions close to the imperfections introduced. This phenomenon is exploited to maximize the harvested energy. The mechanical nonlinearity is introduced by considering large displacements of the beams which is also investigated to maximize the harvested energy and to enlarge the bandwidth of the device. The quasi-periodic system is modeled by two coupled forced Duffing equations, which are solved using finite difference method combined with arc-length continuation method. The obtained results of the mass mistuning are analyzed and discussed in depth. It is shown that the introduction of the nonlinearity and the functionalization of the energy localization phenomenon lead to the enlargement of the bandwidth and the increase of the vibration amplitudes.

The thermal effects at elevated temperatures mostly exist for pressure vessel and pipe (PVP) applications. The technologies for diagnosis and prognosis of PVP systems need to take the thermal effect into account and compensate it on sensing and monitoring of PVP structures. One of the extensively employed sensor technologies has been permanently installed piezoelectric wafer active sensor (PWAS) for in-situ continuous structural health monitoring (SHM). Using the transduction of ultrasonic elastic waves into voltage and vice versa, PWAS has been emerged as one of the major SHM sensing technologies. However, the dynamic characteristics of PWAS need to be explored prior its installation for in-situ SHM. Electro-mechanical impedance spectroscopy (EMIS) method has been utilized as a dynamic descriptor of PWAS and as a high frequency local modal sensing technique by applying standing waves to indicate the response of the PWAS resonator by determining the resonance and anti-resonance frequencies. Another SHM technology utilizing PWAS is guided wave propagation (GWP) as a far-field transient sensing technique by transducing the traveling guided ultrasonic waves (GUW) into substrate structure. The paper first presents EMIS method that qualifies and quantifies circular PWAS resonators under traction-free boundary condition and in an ambience with increasing temperature. The piezoelectric material degradation was investigated by introducing the temperature effects on the material parameters that are obtained from experimental observations as well as from related work in literature. GWP technique is also presented by inclusion of the thermal effects on the substrate material. The MATLAB GUI under the name of Wave Form Revealer (WFR) was adapted for prediction of the thermal effects on coupled guided waves and dynamic structural change in the substrate material at elevated temperature. The WFR software allows for the analysis of multimodal guided waves in the structure with affected material parameters in an ambience with elevated temperature.

As future downsized boosted engines may employ multiple combustion modes, the goal of the current work is the definition of valving strategies appropriate for moderate to high load spark ignition (SI) combustion and for spark assisted compression ignition (SACI) combustion at low to moderate loads for an engine with variable valve timing capability and fixed camshaft profiles. The dilution and unburned gas temperature requirements for SACI combustion can be markedly different from those of SI; therefore it is important to ensure that a given valving strategy is appropriate for operation within both regimes. This paper compares one dimensional (1D) thermodynamic simulations of rated engine operation with positive valve overlap (PVO) and a baseline negative valve overlap (NVO) camshaft design in a boosted automotive engine with variable valve timing capability. Several peak lifts and valve open durations are investigated to guide the down-selection of camshaft profiles for further evaluation under SACI conditions in a companion paper. While the results of this study are engine specific, rated performance predictions show that the duration of both the intake and exhaust camshafts significantly impacts the ability to achieve high load operation. While it was noted that the flow through the exhaust valve chokes for the majority of the exhaust stroke for peak exhaust lifts less than 8 mm, the engine rating could be achieved with peak intake lifts as low as 4 mm. Therefore, camshafts with peak lifts of 8/4 mm exhaust/intake were down selected to facilitate multimode combustion operation with high levels of PVO. Analysis of high load operation with the down-selected camshafts indicates that peak unburned gas temperatures remain low enough to mitigate end-gas knock, while other variables such as peak cylinder pressure, turbine inlet temperature and turbocharger speed are all predicted to be within acceptable limits.

The Hiawatha Service is an Amtrak intercity passenger rail service operating a 90-mile route between Milwaukee, Wisconsin and Chicago, Illinois. The route has experienced a steady growth in ridership in recent years, carrying more than 815,000 passengers during the 12-month period ending September 2011. Owing to the route’s trip-time competitiveness with the automobile, frequent daily service, an intermodal connection with the airport in Milwaukee, and the multi-state funding partnership between the states of Wisconsin and Illinois, the Hiawatha Service is a model of how passenger rail can be an integral part of the multimodal transportation system in an intercity corridor. In January 2011, researchers from the Texas Transportation Institute (TTI) passenger rail research group, with financial support from the University Transportation Center for Mobility (UTCM) and in partnership with the Wisconsin Department of Transportation (WisDOT), initiated a research project to examine the mobility impacts of the Hiawatha Service intercity passenger rail route. One of the major elements of this research project was an on-board survey of Hiawatha Service passengers, implemented in Spring 2011. This paper reports a summary of selected findings from the 2011 TTI/WisDOT Hiawatha Service passenger survey. The survey obtained valuable information about the current passengers, including data on passenger trip purpose, activities before and after the rail trip, travel alternatives to the Hiawatha Service if the route was not available, motivations for choosing rail for the trip, the impact of potential service changes on increasing ridership, and demographic profile data. A majority of passengers traveling on weekdays were regular commuters or business travelers while personal trips are dominant on weekends. Nearly 70 percent of passengers would drive if the rail service was not available, suggesting that the Hiawatha Service plays a critical role in relieving highway congestion in the region. The results of this study can be used by public agency planning staff and policymakers to guide the development of new intercity passenger rail services in similar corridors across the U.S.