Journal articles on the topic 'Indian Jewry'

For the past three decades, Black Jews in France have made their presence manifest. These believers identify as African, West Indian, or biracial, and are either converts or native Jews. They may either assert their faith from within the institutions of French Jewry, or claim their Jewishness without practicing Judaism. They have widely different backgrounds, but share a common need for identity reconstruction. This paper aims to discuss this Africana minority within the broader French Jewish community, taking into account its relation to the majority. What is the positioning of Black Jews as French citizens or residents? How do they perceive themselves when reading the Torah and through the gaze of their fellow White Jews? What is their place within the global Jewish world? Such are the questions this paper will try to address, building on fifteen years of fieldwork in France and assessing their involvement in French Jewry and its impact with regard to participation, integration, legitimacy, and conflicts.

The article examines the depiction of female Baghdadi Jewish characters in three works: Gay Courter’s English novel Flowers in the Blood (2002), Saadat Hasan Manto’s Urdu short story Mozelle (1951), and Sharadindu Bandyopadhyay’s Bengali story Makorshar Rosh (1933). It explores a murder case from Calcutta Jewry through the eyes of Courter’s protagonist Dinah Sassoon, a prevalent vice among the poorer Baghdadis through the character of a Jewish prostitute, Mozelle, and the role of Baghdadis in drug-trafficking through the character of Rebecca Light. The 21st century novel offers a nuanced understanding of characters, while the earlier short stories reflect their authors’ stereotypical understanding of their contemporary society.

AbstractThis article considers how the existence of an ancient community, the Jews of Cochin on India’s Malabar coast, was transformed by the force of two powerful twentieth-century nationalisms – Indian nationalism and Zionism. It does so through telling the story of a remarkable individual, A. B. Salem, a lawyer, politician, Jewish religious reformer, and Indian nationalist, who was instrumental in promoting the Zionist cause and facilitating the mass migration of the Cochin Jews to Israel. Salem’s story illustrates how the prioritization and translation of kinds of identity into the public sphere is fluid and contingent upon a variety of circumstances, personal as well as the outcome of changes in the wider world.

The paper throws light on the concept of Metanarrative or Grand narrative and appliesthe same to the idea of motherhood as portrayed in Jerry Pinto's 'Em and the BigHoom'. According to the French philosopher Jean-François Lyotard , complexity anddiversity of human experience and knowledge are not sufficiently captured by thesemetanarratives. Rather, society has reached a point where metanarratives are nolonger credible, which is marked by skepticism and a rejection of explanations thatapply to everything.This paper associates the concept of grand narrative to theidealized and glorified image of ''motherhood' in the Indian context. In India, thecultural, social, and religious fabric are woven with a strong emphasis on the virtuesof motherhood. The objective of this paper is to present a postmodern reading of ‘Emand the Big Hoom. Jerry Pinto's book "Em and the Big Hoom" was originally releasedin 2012. Set in Mumbai, India. The story centers on Em, the protagonist whose realname is Imelda. She is the spouse of the Big Hoom, the narrator's father. Em is shownas a mysterious and complicated person who suffers from bipolar disorder, which hasa significant effect on her family.

This paper investigates the representation of mental disorder in the discourse of mental health within Indian society through the analysis of Jerry Pinto’s novel Em and the Big Hoom. The novel captures the experience of living with a family member who suffers from a mental disorder, through the eyes of caregivers. The novel also portrays the present-day mental health care condition in India. Pinto describes language as the only medium to highlight the struggle of people suffering from mental disorders. The puns and jokes and the colloquial terms used by Em in this novel are examined to emphasize the interrelation between mental illness and society. Jokes and puns disclose the unconscious of the human mind and decode the repressed thoughts and desires that are there censored by society. Delusions and memories of Em are also investigated. The theory of Psychoanalysis is applied for this purpose. Utterings of a ‘pagli’ (mad) that is immediately discarded by society get attention from her caregivers. Research about literature on mental illness could contribute to bringing real changes in society and laws related to mental health care and eradicate the stigma associated with mental disorders.

While studying the basics of financial management students are often taught that liquidity and profitability both very important for business in terms of Survival and growth dont often go hand in hand with each other. In almost all theories there exist an inverse relationship between liquidity and profitability primarily due to the Limited nature of financial resources. Most often firms have to decide on using the available funds for short term purposes to meet the liquidity needs or to finance the long term necessities of making profit and growing in the long term. The main objective of the study is to analyse what kind of relationship exist between liquidity and profitability with specific concentration on Indian industry. In the study we have considered random companies from the Pharmaceutical sector that are part of the Pharmaceutical sectoral index of the NSE. We have used selective ratios to represent profitability and liquidity and used correlation analysis to identify what kind of relationship exist between them. Jerry Johny "Profitability and Liquidity. Do they move together?" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-1 , December 2017, URL: https://www.ijtsrd.com/papers/ijtsrd8279.pdf

Maximilian C. Forte; Ruins of Absence, Presence of Caribs: (Post)Colonial Representations of Aboriginality in Trinidad and Tobago (Neil L. Whitehead)Nick Nesbitt; Voicing Memory: History and Subjectivity in French Caribbean Literature (H. Adlai Murdoch)Camilla Stevens; Family and Identity in Contemporary Cuban and Puerto Rican Drama (Lydia Platón)Jonathan Goldberg; Tempest in the Caribbean (Jerry Brotton)Michael Chanan; Cuban Cinema (Tamara L. Falicov)Gemma Tang Nain, Barbara Bailey (eds.); Gender Equality in the Caribbean: Reality or Illusion (A. Lynn Bolles)Ernesto Sagás, Sintia E. Molina (eds.); Dominican Migration: Transnational Perspectives (Rosemary Polanco)Christine M. Du Bois; Images of West Indian Immigrants in Mass Media: The Struggle for a Positive Ethnic Reputation (Dwaine Plaza)Luis Raúl Cámara Fuertes; The Phenomenon of Puerto Rican Voting (Annabelle Conroy)Philip Gould; Barbaric Traffic: Commerce and Antislavery in the Eighteenth-Century Atlantic World (William A. Pettigrew)Laurent Dubois; Avengers of the New World: The Story of the Haitian Revolution (Yvonne Fabella)Sibylle Fischer; Modernity Disavowed: Haiti and the Cultures of Slavery in the Age of Revolution (Ashli White)Philip D. Morgan, Sean Hawkins (eds.); Black Experience and the British Empire (James Walvin)Richard Smith; Jamaican Volunteers in the First World War: Race, Masculinity and the Development of National Consciousness (Linden Lewis)Muriel McAvoy; Sugar Baron: Manuel Rionda and the Fortunes of Pre-Castro Cuba (Richard Sicotte)Ned Sublette; Cuba and Its Music: From the First Drums to the Mambo (Pedro Pérez Sarduy)Frances Negrón-Muntaner; Boricua Pop: Puerto Ricans and the Latinization of American Culture (Halbert Barton)Gordon Rohlehr; A Scuffling of Islands: Essays on Calypso (Stephen Stuempfle)Shannon Dudley; Carnival Music in Trinidad: Experiencing Music, Expressing Culture (Donald R. Hill)Jean-Marc Terrine; La ronde des derniers maîtres de bèlè (Julian Gerstin)Alexander Alland, Jr.; Race in Mind: Race, IQ, and Other Racisms (Autumn Barrett)Livio Sansone; Blackness Without Ethnicity: Constructing Race in Brazil (Autumn Barrett)H.U.E. Thoden van Velzen, W. van Wetering; In the Shadow of the Oracle: Religion as Politics in a Suriname Maroon Society (George L. Huttar, Mary L. Huttar)In: New West Indian Guide / Nieuwe West-Indische Gids (NWIG), 80 (2006), no. 1 & 2

Maximilian C. Forte; Ruins of Absence, Presence of Caribs: (Post)Colonial Representations of Aboriginality in Trinidad and Tobago (Neil L. Whitehead)Nick Nesbitt; Voicing Memory: History and Subjectivity in French Caribbean Literature (H. Adlai Murdoch)Camilla Stevens; Family and Identity in Contemporary Cuban and Puerto Rican Drama (Lydia Platón)Jonathan Goldberg; Tempest in the Caribbean (Jerry Brotton)Michael Chanan; Cuban Cinema (Tamara L. Falicov)Gemma Tang Nain, Barbara Bailey (eds.); Gender Equality in the Caribbean: Reality or Illusion (A. Lynn Bolles)Ernesto Sagás, Sintia E. Molina (eds.); Dominican Migration: Transnational Perspectives (Rosemary Polanco)Christine M. Du Bois; Images of West Indian Immigrants in Mass Media: The Struggle for a Positive Ethnic Reputation (Dwaine Plaza)Luis Raúl Cámara Fuertes; The Phenomenon of Puerto Rican Voting (Annabelle Conroy)Philip Gould; Barbaric Traffic: Commerce and Antislavery in the Eighteenth-Century Atlantic World (William A. Pettigrew)Laurent Dubois; Avengers of the New World: The Story of the Haitian Revolution (Yvonne Fabella)Sibylle Fischer; Modernity Disavowed: Haiti and the Cultures of Slavery in the Age of Revolution (Ashli White)Philip D. Morgan, Sean Hawkins (eds.); Black Experience and the British Empire (James Walvin)Richard Smith; Jamaican Volunteers in the First World War: Race, Masculinity and the Development of National Consciousness (Linden Lewis)Muriel McAvoy; Sugar Baron: Manuel Rionda and the Fortunes of Pre-Castro Cuba (Richard Sicotte)Ned Sublette; Cuba and Its Music: From the First Drums to the Mambo (Pedro Pérez Sarduy)Frances Negrón-Muntaner; Boricua Pop: Puerto Ricans and the Latinization of American Culture (Halbert Barton)Gordon Rohlehr; A Scuffling of Islands: Essays on Calypso (Stephen Stuempfle)Shannon Dudley; Carnival Music in Trinidad: Experiencing Music, Expressing Culture (Donald R. Hill)Jean-Marc Terrine; La ronde des derniers maîtres de bèlè (Julian Gerstin)Alexander Alland, Jr.; Race in Mind: Race, IQ, and Other Racisms (Autumn Barrett)Livio Sansone; Blackness Without Ethnicity: Constructing Race in Brazil (Autumn Barrett)H.U.E. Thoden van Velzen, W. van Wetering; In the Shadow of the Oracle: Religion as Politics in a Suriname Maroon Society (George L. Huttar, Mary L. Huttar)In: New West Indian Guide / Nieuwe West-Indische Gids (NWIG), 80 (2006), no. 1 & 2

-Leslie G. Desmangles, Joan Dayan, Haiti, history, and the Gods. Berkeley: University of California Press, 1995. xxiii + 339 pp.-Barry Chevannes, James T. Houk, Spirits, blood, and drums: The Orisha religion in Trinidad. Philadelphia: Temple University Press, 1995. xvi + 238 pp.-Barry Chevannes, Walter F. Pitts, Jr., Old ship of Zion: The Afro-Baptist ritual in the African Diaspora. New York: Oxford University Press, 1993. xvi + 199 pp.-Robert J. Stewart, Lewin L. Williams, Caribbean theology. New York: Peter Lang, 1994. xiii + 231 pp.-Robert J. Stewart, Barry Chevannes, Rastafari and other African-Caribbean worldviews. London: Macmillan, 1995. xxv + 282 pp.-Michael Aceto, Maureen Warner-Lewis, Yoruba songs of Trinidad. London: Karnak House, 1994. 158 pp.''Trinidad Yoruba: From mother tongue to memory. Tuscaloosa: University of Alabama Press, 1996. xviii + 279 pp.-Erika Bourguignon, Nicola H. Götz, Obeah - Hexerei in der Karibik - zwischen Macht und Ohnmacht. Frankfurt am Main: Peter Lang, 1995. 256 pp.-John Murphy, Hernando Calvo Ospina, Salsa! Havana heat: Bronx Beat. London: Latin America Bureau, 1995. viii + 151 pp.-Donald R. Hill, Stephen Stuempfle, The steelband movement: The forging of a national art in Trinidad and Tobago. Philadelphia: University of Pennsylvania Press, 1995. xx + 289 pp.-Hilary McD. Beckles, Jay R. Mandle ,Caribbean Hoops: The development of West Indian basketball. Langhorne PA: Gordon and Breach, 1994. ix + 121 pp., Joan D. Mandle (eds)-Edmund Burke, III, Lewis R. Gordon ,Fanon: A critical reader. Oxford: Blackwell, 1996. xxi + 344 pp., T. Denean Sharpley-Whiting, Renée T. White (eds)-Keith Alan Sprouse, Ikenna Dieke, The primordial image: African, Afro-American, and Caribbean Mythopoetic text. New York: Peter Lang, 1993. xiv + 434 pp.-Keith Alan Sprouse, Wimal Dissanayake ,Self and colonial desire: Travel writings of V.S. Naipaul. New York : Peter Lang, 1993. vii + 160 pp., Carmen Wickramagamage (eds)-Yannick Tarrieu, Moira Ferguson, Jamaica Kincaid: Where the land meets the body: Charlottesville: University Press of Virginia, 1994. xiii + 205 pp.-Neil L. Whitehead, Vera Lawrence Hyatt ,Race, discourse, and the origin of the Americas: A new world view. Washington DC: Smithsonian Institution Press, 1995. xiii + 302 pp., Rex Nettleford (eds)-Neil L. Whitehead, Patricia Seed, Ceremonies of possession in Europe's conquest of the new world, 1492-1640. Cambridge: Cambridge University Press, 1995. viii + 199 pp.-Livio Sansone, Michiel Baud ,Etnicidad como estrategia en America Latina y en el Caribe. Arij Ouweneel & Patricio Silva. Quito: Ediciones Abya-Yala, 1996. 214 pp., Kees Koonings, Gert Oostindie (eds)-D.C. Griffith, Linda Basch ,Nations unbound: Transnational projects, postcolonial predicaments, and deterritorialized nation-states. Langhorne PA: Gordon and Breach, 1994. vii + 344 pp., Nina Glick Schiller, Cristina Szanton Blanc (eds)-John Stiles, Richard D.E. Burton ,French and West Indian: Martinique, Guadeloupe and French Guiana today. Charlottesville: University Press of Virginia; London: Macmillan Caribbean, 1995. xii + 202 pp., Fred Réno (eds)-Frank F. Taylor, Dennis J. Gayle ,Tourism marketing and management in the Caribbean. New York: Routledge, 1993. xxvi + 270 pp., Jonathan N. Goodrich (eds)-Ivelaw L. Griffith, John La Guerre, Structural adjustment: Public policy and administration in the Caribbean. St. Augustine: School of continuing studies, University of the West Indies, 1994. vii + 258 pp.-Luis Martínez-Fernández, Kelvin A. Santiago-Valles, 'Subject People' and colonial discourses: Economic transformation and social disorder in Puerto Rico, 1898-1947. Albany: State University of New York Press, 1994. xiii + 304 pp.-Alicia Pousada, Bonnie Urciuoli, Exposing prejudice: Puerto Rican experiences of language, race, and class. Boulder: Westview Press, 1996. xiv + 222 pp.-David A.B. Murray, Ian Lumsden, Machos, Maricones, and Gays: Cuba and homosexuality. Philadelphia: Temple University Press, 1996. xxvii + 263 pp.-Robert Fatton, Jr., Georges A. Fauriol, Haitian frustrations: Dilemmas for U.S. policy. Washington DC: Center for strategic & international studies, 1995. xii + 236 pp.-Leni Ashmore Sorensen, David Barry Gaspar ,More than Chattel: Black women and slavery in the Americas. Bloomington: Indiana University Press, 1996. xi + 341 pp., Darlene Clark Hine (eds)-A. Lynn Bolles, Verene Shepherd ,Engendering history: Caribbean women in historical perspective. Kingston: Ian Randle; London: James Currey, 1995. xxii + 406 pp., Bridget Brereton, Barbara Bailey (eds)-Bridget Brereton, Mary Turner, From chattel slaves to wage slaves: The dynamics of labour bargaining in the Americas. Kingston: Ian Randle; Bloomington: Indiana University Press; London: James Currey, 1995. x + 310 pp.-Carl E. Swanson, Duncan Crewe, Yellow Jack and the worm: British Naval administration in the West Indies, 1739-1748. Liverpool: Liverpool University Press, 1993. x + 321 pp.-Jerome Egger, Wim Hoogbergen, Het Kamp van Broos en Kaliko: De geschiedenis van een Afro-Surinaamse familie. Amsterdam: Prometheus, 1996. 213 pp.-Ellen Klinkers, Lila Gobardhan-Rambocus ,De erfenis van de slavernij. Paramaribo: Anton de Kom Universiteit, 1995. 297 pp., Maurits S. Hassankhan, Jerry L. Egger (eds)-Kevin K. Birth, Sylvia Moodie-Kublalsingh, The Cocoa Panyols of Trinidad: An oral record. London & New York: British Academic Press, 1994. xiii + 242 pp.-David R. Watters, C.N. Dubelaar, The Petroglyphs of the Lesser Antilles, the Virgin Islands and Trinidad. Amsterdam: Foundation for scientific research in the Caribbean region, 1995. vii + 492 pp.-Suzannah England, Mitchell W. Marken, Pottery from Spanish shipwrecks, 1500-1800. Gainesville: University Press of Florida, 1994. xvi + 264 pp.

Marcus Wood; Slavery, Empathy, and Pornography (Lynn M. Festa)Michèle Praeger; The Imaginary Caribbean and Caribbean Imaginary (Celia Britton)Charles V. Carnegie; Postnationalism Prefigured: Caribbean Borderlands (John Collins)Mervyn C. Alleyne; The Construction and Representation of Race and Ethnicity in the Caribbean and the World (Charles V. Carnegy)Jerry Gershenhorn; Melville J. Herskovits and the Racial Politics of Knowledge (Richard Price)Sally Cooper Coole; Ruth Landes: A Life in Anthropology (Olivia Maria Gomes Da Cunha)Maureen Warner Lewis; Central Africa in the Caribbean: Transcending Time, Transforming Cultures (Robert W. Slenes)Gert Oostindie (ed.); Facing up to the Past: Perspectives on the Commemoration of Slavery from Africa, the Americas and Europe (Gad Heuman)Gert Oostindie, Inge Klinkers; Decolonising the Caribbean: Dutch Policies in a Comparative Perspective (Paul Sutton)Kirk Peter Meigho; Politics in a ‘Half-Made Society’: Trinidad and Tobago, 1925-2001 (Douglas Midgett)Linden Lewis (ed.); The Culture of Gender and Sexuality in the Caribbean (David A.B. Murray)Gertrude Aub-Buscher, Beverly Ormerod Noakes (eds.); The Francophone Caribbean Today: Literature, Language, Culture (Elizabeth Walcott-Hackshaw)Sally Lloyd-Evans, Robert B. Potter; Gender, Ethnicity and the Iinformal Sector in Trinidad (Katherine E. Browne)STeve Striffler, Mark Moberg (eds.); Banana Wars: Power, Production and History in the Americas (Peter Clegg)Johannes Postma, Victor Enthoven (eds.); Riches from Atlantic Commerce: Dutch Transatlantic Trade and Shipping, 1585-1817 (Gert J. Oostindie)Phil Davison; Volcano in Paradise: Death and Survival on the Caribbean Island of Montserrat (Bonham C. Richardson)Ernest Zebrowski jr; The Last Days of St. Pierre: The Volcanic Disaster that Claimed Thirty Thousand Lives (Bernard Moitt)Beverley A. Steele; Grenada: A History of Its People (Jay R. Mandle)Walter C. Soderlund (ed.); Mass Media and Foreign Policy: Post-Cold War Crises in the Caribbean (Jason Parker)Charlie Whitham; Bitter Rehearsal: British and American Planning for a Post-War West Indies (Jason Parker)Douglas V. Amstrong; Creole Transformation from Slavery to Freedom: Historical Archaeology of the East End Community, St. John, Virgin Islands (Karin Fog Olwig)H.U.E. Thoden van Velzen; Een koloniaal drama: De grote staking van de Marron vrachtvaarders, 1921 (Chris de Beet)Joseph F. Callo; Nelson in the Caribbean: The Hero Emerges, 1784-1787 (Carl E. Swanson)Jorge Duany; The Puerto Rican Nation on the Move: Identities on the Island and in the United States (Juan Flores)Raquel Z. Rivera; New York Ricans from the Hip Hop Zone (Halbert Barton)Alfonso J. García Osuna; The Cuban Filmography, 1897 through 2001 (Ann Marie Stock)Michael Aceto, Jeffrey P. Williams (eds.); Contact Englishes of the Eastern Caribbean (Geneviève Escure)In: New West Indian Guide / Nieuwe West-Indische Gids (NWIG) 79 (2005), no. 1 & 2

Marcus Wood; Slavery, Empathy, and Pornography (Lynn M. Festa)Michèle Praeger; The Imaginary Caribbean and Caribbean Imaginary (Celia Britton)Charles V. Carnegie; Postnationalism Prefigured: Caribbean Borderlands (John Collins)Mervyn C. Alleyne; The Construction and Representation of Race and Ethnicity in the Caribbean and the World (Charles V. Carnegy)Jerry Gershenhorn; Melville J. Herskovits and the Racial Politics of Knowledge (Richard Price)Sally Cooper Coole; Ruth Landes: A Life in Anthropology (Olivia Maria Gomes Da Cunha)Maureen Warner Lewis; Central Africa in the Caribbean: Transcending Time, Transforming Cultures (Robert W. Slenes)Gert Oostindie (ed.); Facing up to the Past: Perspectives on the Commemoration of Slavery from Africa, the Americas and Europe (Gad Heuman)Gert Oostindie, Inge Klinkers; Decolonising the Caribbean: Dutch Policies in a Comparative Perspective (Paul Sutton)Kirk Peter Meigho; Politics in a ‘Half-Made Society’: Trinidad and Tobago, 1925-2001 (Douglas Midgett)Linden Lewis (ed.); The Culture of Gender and Sexuality in the Caribbean (David A.B. Murray)Gertrude Aub-Buscher, Beverly Ormerod Noakes (eds.); The Francophone Caribbean Today: Literature, Language, Culture (Elizabeth Walcott-Hackshaw)Sally Lloyd-Evans, Robert B. Potter; Gender, Ethnicity and the Iinformal Sector in Trinidad (Katherine E. Browne)STeve Striffler, Mark Moberg (eds.); Banana Wars: Power, Production and History in the Americas (Peter Clegg)Johannes Postma, Victor Enthoven (eds.); Riches from Atlantic Commerce: Dutch Transatlantic Trade and Shipping, 1585-1817 (Gert J. Oostindie)Phil Davison; Volcano in Paradise: Death and Survival on the Caribbean Island of Montserrat (Bonham C. Richardson)Ernest Zebrowski jr; The Last Days of St. Pierre: The Volcanic Disaster that Claimed Thirty Thousand Lives (Bernard Moitt)Beverley A. Steele; Grenada: A History of Its People (Jay R. Mandle)Walter C. Soderlund (ed.); Mass Media and Foreign Policy: Post-Cold War Crises in the Caribbean (Jason Parker)Charlie Whitham; Bitter Rehearsal: British and American Planning for a Post-War West Indies (Jason Parker)Douglas V. Amstrong; Creole Transformation from Slavery to Freedom: Historical Archaeology of the East End Community, St. John, Virgin Islands (Karin Fog Olwig)H.U.E. Thoden van Velzen; Een koloniaal drama: De grote staking van de Marron vrachtvaarders, 1921 (Chris de Beet)Joseph F. Callo; Nelson in the Caribbean: The Hero Emerges, 1784-1787 (Carl E. Swanson)Jorge Duany; The Puerto Rican Nation on the Move: Identities on the Island and in the United States (Juan Flores)Raquel Z. Rivera; New York Ricans from the Hip Hop Zone (Halbert Barton)Alfonso J. García Osuna; The Cuban Filmography, 1897 through 2001 (Ann Marie Stock)Michael Aceto, Jeffrey P. Williams (eds.); Contact Englishes of the Eastern Caribbean (Geneviève Escure)In: New West Indian Guide / Nieuwe West-Indische Gids (NWIG) 79 (2005), no. 1 & 2

Abstract Purpose: Wellness interventions are important for improving outcomes, including physical function (PF), in cancer survivors. The COACH study is a randomized, wait-list controlled trial assessing feasibility of a 6-month digital health coaching (DHC) program for individuals within one year of completing primary cancer therapy, and those with metastatic disease. Diverse patient-reported outcome (PRO), wearable, device, gut microbiome, and dietary data are collected up to once monthly from 675 individuals over 12 months. This interim analysis examined change in PF using the PROMIS Short Form v2.0-PF 10a. Methods: The analysis included a pooled sample of participants who completed baseline and 6-month assessments as of November 2024. Descriptive statistics evaluated trends in physical function by age, sex, enrollment site, metastatic disease, and tumor and primary treatment type. Summary Data: Among the 352 individuals enrolled across 7 study sites, 177 completed baseline and 6-month assessments to date. Mean age of participants was 59.7 (R 30-83, SD 11.8). Fourteen participants (8%) identified as Black or African American, 9 (5%) as Hispanic or Latino, 147 (83%) as non-Hispanic White, and 7 (4%) as other, including Asian, American Indian, or Alaskan Native. Mean PROMIS PF scores by analysis group are presented in Table 1. Conclusions: An interim analysis of PF data demonstrated trending improvements across all groups from baseline to 6 months, except at one site enrolling only individuals with metastatic breast cancer, for whom mean difference is lower than in those with non-metastatic disease. Minimally important differences in PROMIS PF for individuals with advanced cancer is 4-6 points. At study completion (July 2026), a full analysis will be conducted to explore differences in PF by various patient characteristics, and if and how DHC may impact these trends over time. Citation Format: Marilyn Hammer, Robin Lally, Barbara Halpenny, Hajime Uno, Ijeoma Eche-Ugwu, Whitney Posada, Inga Van Wieren, Alexi Wright, Ayodeji Adeniji, Sarah Alzahid, Lauren A. Anderson, Betty Arceneaux, Jerry Armah, Elizabeth Arthur, Kristen Fessele, Laura Flora, Alyssa Garcia, Anneliese Gonzalez, Michael Harrison, Brian Hulbert, Mariah Jackson, Kaukab Jafry, Rebecca Johnson-Beller, Abbey Kaler, Ginny Kirklin, Jessica Krok-Schoen, Hilda H. Lewis, Jennifer Loftis, Debra Lyon, Kathrin Milbury, Ariana Mohan, Jasmine Moore, Estee Murray-Ross, Darcy Ponce, Leorey Saligan, Elham Samami, Rachael Schmidt, Grace Smith, Angela Starkweather, Maria Chang Swartz, Martha Thompson, Gisele Tlusty, Meagan Whisenant, Gloria Yang, Kelly J. Brassil. Comprehensive outcomes for after cancer health (COACH): Interim analysis of physical function data for individuals with diverse tumor types following primary cancer therapy [abstract]. In: Proceedings of the American Association for Cancer Research Annual Meeting 2025; Part 1 (Regular Abstracts); 2025 Apr 25-30; Chicago, IL. Philadelphia (PA): AACR; Cancer Res 2025;85(8_Suppl_1):Abstract nr 794.

-James Sidbury, Peter Linebaugh ,The many-headed Hydra: Sailors, slaves, commoners, and the hidden history of the revolutionary Atlantic. Boston: Beacon Press, 2000. 433 pp., Marcus Rediker (eds)-Ray A. Kea, Herbert S. Klein, The Atlantic slave trade. Cambridge, U.K.: Cambridge University Press, 1999. xxi + 234 pp.-Johannes Postma, P.C. Emmer, De Nederlandse slavenhandel 1500-1850. Amsterdam: De Arbeiderspers, 2000. 259 pp.-Karen Racine, Mimi Sheller, Democracy after slavery: Black publics and peasant radicalism in Haiti and Jamaica. Gainesville: University Press of Florida, 2001. xv + 224 pp.-Clarence V.H. Maxwell, Michael Craton ,Islanders in the stream: A history of the Bahamian people. Volume two: From the ending of slavery to the twenty-first century. Athens: University of Georgia Press, 1998. xv + 562 pp., Gail Saunders (eds)-César J. Ayala, Guillermo A. Baralt, Buena Vista: Life and work on a Puerto Rican hacienda, 1833-1904. Chapel Hill: University of North Carolina Press, 1999. xix + 183 pp.-Elizabeth Deloughrey, Thomas W. Krise, Caribbeana: An anthology of English literature of the West Indies 1657-1777. Chicago: University of Chicago Press, 1999. xii + 358 pp.-Vera M. Kutzinski, John Gilmore, The poetics of empire: A study of James Grainger's The Sugar Cane (1764). London: Athlone Press, 2000. x + 342 pp.-Sue N. Greene, Adele S. Newson ,Winds of change: The transforming voices of Caribbean women writers and scholars. New York: Peter Lang, 1998. viii + 237 pp., Linda Strong-Leek (eds)-Sue N. Greene, Mary Condé ,Caribbean women writers: Fiction in English. New York: St. Martin's Press, 1999. x + 233 pp., Thorunn Lonsdale (eds)-Cynthia James, Simone A. James Alexander, Mother imagery in the novels of Afro-Caribbean women. Columbia: University of Missouri Press, 2001. x + 214 pp.-Efraín Barradas, John Dimitri Perivolaris, Puerto Rican cultural identity and the work of Luis Rafael Sánchez. Chapel Hill: University of North Carolina Press, 2000. 203 pp.-Peter Redfield, Daniel Miller ,The internet: An ethnographic approach. Oxford: Berg Publishers, 2000. ix + 217 pp., Don Slater (eds)-Deborah S. Rubin, Carla Freeman, High tech and high heels in the global economy: Women, work, and pink-collar identities in the Caribbean. Durham NC: Duke University Press, 2000. xiii + 334 pp.-John D. Galuska, Norman C. Stolzoff, Wake the town and tell the people: Dancehall culture in Jamaica. Durham NC: Duke University Press, 2000. xxviii + 298 pp.-Lise Waxer, Helen Myers, Music of Hindu Trinidad: Songs from the Indian Diaspora. Chicago: University of Chicago Press, 1998. xxxii + 510 pp.-Lise Waxer, Peter Manuel, East Indian music in the West Indies: Tan-singing, chutney, and the making of Indo-Caribbean culture. Philadelphia: Temple University Press, 2000. xxv + 252 pp.-Reinaldo L. Román, María Teresa Vélez, Drumming for the Gods: The life and times of Felipe García Villamil, Santero, Palero, and Abakuá. Philadelphia: Temple University Press, 2000. xx + 210 pp.-James Houk, Kenneth Anthony Lum, Praising his name in the dance: Spirit possession in the spiritual Baptist faith and Orisha work in Trinidad, West Indies. Amsterdam: Harwood Academic Publishers. xvi + 317 pp.-Raquel Romberg, Jean Muteba Rahier, Representations of Blackness and the performance of identities. Westport CT: Bergin & Garvey, 1999. xxvi + 264 pp.-Allison Blakely, Lulu Helder ,Sinterklaasje, kom maar binnen zonder knecht. Berchem, Belgium: EPO, 1998. 215 pp., Scotty Gravenberch (eds)-Karla Slocum, Nicholas Mirzoeff, Diaspora and visual culture: Representing Africans and Jews. London: Routledge, 2000. xiii + 263 pp.-Corey D.B. Walker, Paget Henry, Caliban's reason: Introducing Afro-Caribbean philosophy. New York: Routledge, 2000. xiii + 304 pp.-Corey D.B. Walker, Lewis R. Gordon, Existentia Africana: Understanding Africana existential thought. New York; Routledge, 2000. xiii +228 pp.-Alex Dupuy, Bob Shacochis, The immaculate invasion. New York: Viking, 1999. xix + 408 pp.-Alex Dupuy, John R. Ballard, Upholding democracy: The United States military campaign in Haiti, 1994-1997. Westport CT: Praeger, 1998. xviii + 263 pp.-Anthony Payne, Jerry Haar ,Canadian-Caribbean relations in transition: Trade, sustainable development and security. London: Macmillan, 1999. xxii + 255 pp., Anthony T. Bryan (eds)-Bonham C. Richardson, Sergio Díaz-Briquets ,Conquering nature: The environmental legacy of socialism in Cuba. Pittsburgh: University of Pittsburgh Press, 2000. xiii + 328 pp., Jorge Pérez-López (eds)-Neil L. Whitehead, Gérard Collomb ,Na'na Kali'na: Une histoire des Kali'na en Guyane. Petit Bourg, Guadeloupe: Ibis Rouge Editions, 2000. 145 pp., Félix Tiouka (eds)-Neil L. Whitehead, Upper Mazaruni Amerinidan District Council, Amerinidan Peoples Association of Guyana, Forest Peoples Programme, Indigenous peoples, land rights and mining in the Upper Mazaruni. Nijmegan, Netherlands: Global Law Association, 2000. 132 pp.-Salikoko S. Mufwene, Ronald F. Kephart, 'Broken English': The Creole language of Carriacou. New York: Peter Lang, 2000. xvi + 203 pp.-Salikoko S. Mufwene, Velma Pollard, Dread talk: The language of Rastafari. Kingston: Canoe Press: Montreal: McGill-Queen's University Press. Revised edition, 2000. xv + 117 pp.

Jews, down the ages, were victims of social ostracization. Prior to the solidification of Christendom, it was ‘heathens’ who posed grave threat to Jewish identity and often forced them into exile. The hopes of inhabiting a “land flowing with milk and honey” after enduring the tribulations of Exodus remain, even today, as an unfulfilled dream. With the advent of Christianity and its gradual rise as the religion of Europe, anti-Semitic sentiments were high, the result of which, among other things, is manifested in literature and arts. Jewish presence in India predates Dutch, Portuguese and British colonization of India and the Mughal Empire. Compared to other religions foreign to this land, Judaism and Jews occupy a distinct position. This distinctiveness often served to shield this community from religious intolerance and communal violence that India witnessed over centuries. Despite the acceptance they got in Indian society and after living in India for centuries, majority of Jews belonging to various Jewish communities in India chose to migrate to Israel.  The factors that fuelled such an exodus are worth probing in the light of immigration. Among other things Immigration involves displacement and attempts to cope with a foreign culture. This paper attempts to study India’s dwindling Jewish population – particularly the Bene Israel Jews and the Paradesi/Cochini Jews.

Code switching is a challenging problem in literary translation due to the multiplicity of codes employed in the source text. One of the challenges here is that the target audience may not know the second code used during code switching. To retain the code switching – as a stylistic element – one may need to employ multiple target languages. Furthermore, the translator faces the dilemma of either doing away with the code switching or employing a new instance of code switching, probably at the cost of adding new meanings or dimensions and connotations to the text. This paper looks at strategies to tackle code switching within a novel using the example of Jerry Pinto’s Murder in Mahim (2017). Although this novel has been written in Indian English, it has several passages where one finds use of Hindi, Marathi or Bambaiyya. These include code switched words or phrases within a sentence and complete sentences offering a wide spectrum. This paper looks at the solutions provided in the Marathi translation (2019) by Pranav Sakhadeo. A new set of challenges would arise while translating the novel from Indian English to German as the (German speaking) target readers may not be aware of the phrases used in Hindi, Marathi, and Bambaiyya. Strategies are briefly discussed to translate selected passages into German retaining the code switching followed by further generalisation of the results towards a theoretical perspective.<p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/soc/0758/a.php" alt="Hit counter" /></p>

This paper addresses the idea of patient consent in the Indian mental health care system. Mental hospitals tend to treat patients as machines. The personhood of the sufferer is treated as invalid. The paper argues that the conventional clinical practice dehumanizes patients, neglecting their autonomy and perpetuating the stigma associated with a psychiatric diagnosis. In contrast, through the narrative voice of Imelda’s son, Jerry Pinto’s novel Em and the Big Hoom (2012) intimately intertwines the experiences of mental illness within the broader context of familial struggles. Em refuses to become a mere statistic or a diagnostic label, embodying the agency to shape her narrative beyond the constraints of clinical definitions. The novel challenges the flawed clinical gaze and provides an alternative narrative that portrays an ambitious woman who does not succumb to the definitions of her illness. These alternative narratives resist reductionist perspectives, offering a more comprehensive understanding of mental illness that transcends clinical definitions. This paper critically examines the novel’s portrayal of patient autonomy and consent, shedding light on the implications for mental health care practices in India. It explores how the text serves as a catalyst for reevaluating conventional clinical perspectives and fosters a more compassionate and patient-centric mental health care system.

AbstractMental healthcare facilities in hospitals and rehabilitation centres are crucial for providing medical treatment and care. These therapeutic environments manifest as both fulfilled, empathetic spaces of care and as sites tainted by denial of care and exploitation. This article utilises illness memoirs or ‘pathographies’ as an entry point to understand the intricacies of experiential facets of caregiving within mental healthcare spaces. Set against the backdrop of the evolving landscape of psychiatric facilities in India, transitioning from asylums in the pre‐independent era to mental hospitals in the post‐independent era and rehabilitation centres in the 1990s, this article analyses two important postcolonial Indian pathographies: Swadesh Deepak's Maine Mandu Nahin Dekha: Khandit Jeevan ka Collage, 2003 (I Have Not Seen Mandu: A Fractured Soul‐Memoir, 2021), translated by Jerry Pinto and Shreevatsa Nevatia's How to Travel Light: My Memories of Madness and Melancholia (2017). These memoirs allow us to explore the dynamics of caregiving practices within the evolving spatial modalities of mental healthcare spaces in India. Drawing on insights from theorists such as Anne H Hawkins, Sarah Ann Pinto, Arthur Kleinman, Michel Foucault, Erving Goffman and others, the article examines the complex dynamics and ambivalence inherent in the practices of care and denial within mental healthcare spaces. This nuanced analysis contributes to a deeper understanding of the experiential reality of care within distinct mental healthcare spaces of hospitals and rehabilitation centres in India, shedding light on the intricate interplay between individual narratives and broader sociocultural contexts.

Introduction: Gingival Recessions (GR) are understood as processes of apical migration of periodontal tissues in relation to the cement-enamel junction, that is, they result in an inadequate positioning of the periodontium of protection, causing the consequent root exposure of the dental elements involved. Objective: The present study aims to report a case of Miller class III root coverage with coronary tissue repositioning associate with conjunctive graft. Case Report: A 50-year-old male, leucoderma, normossemic, sought care in a private clinic and presented as the main complaint the root exposition in element 41. After anamnesis, and before an accurate clinical examination and panoramic radiographic the presence of Miller's class III gingival recession, located on the buccal surface of the dental element 41, was diagnosed. The etiological factor includes a chronic periodontitis associated with bacterial plaque. Discussion: Regarding the collection of palatal connective tissue to be used as an autogenous graft material, the surgical technique adopted in this present case report provides a flap of adequate blood supply, whose nutrition will occur through the connective tissue and periosteum remnant of the surgical site of the recipient. Conclusion: The adopted therapeutic approach comprises a surgical technique of relative ease of execution, which seeks to minimize the postoperative discomfort of the patient and the existence of postoperative complications.Descriptors: Periodontics; Guided Tissue Regeneration; Dentistry; Surgery Oral.ReferencesJenabian N, Motallebnejad M, Zahedi E, Sarmast ND, Angelov N. Coronally advanced flap and connective tissue graft with or without plasma rich in growth factors (PRGF) in treatment of gingival recession. J Clin Exp Dent. 2018;10(5):e431-38. Rehan M, Khatri M, Bansal M, Puri K, Kumar A. 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05–466Cheng Pui-Wah, Doris (Hong Kong Institute of Education, Hong Kong, China; doris@ied.edu.hk) & Philip Stimpson, Articulating contrasts in kindergarten teachers' implicit knowledge on play-based learning. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 339–352.05–467Collins, Fiona M. (Roehampton U, London, UK; f.collins@roehampton.ac.uk), ‘She's sort of dragging me into the story!’ Student teachers' experiences of reading aloud in Key Stage 2 classes. Literacy (Oxford, UK) 39.1 (2005), 10–17.05–468Fischl, Dita (Kaye College for Teacher Education, Israel) & Shifra Sagy, Beliefs about teaching, teachers and schools among pre-service teachers: the case of Israeli-Bedouin students. Language, Culture and Curriculum (Clevedon, UK) 18.1 (2005), 59–71.05–469Gamliel, Eyal & Liema Davidovitz (Ruppin Academic Center, Israel; eyalg@ruppin.ac.il), Online versus traditional teaching evaluation: mode can matter. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.6 (2005), 581–592.05–470Gebhard, Jerry G. (Indiana U of Pennsylvania, USA), Awareness of teaching through action research: examples, benefits, limitations. JALT Journal (Tokyo, Japan) 27.1 (2005), 53–69.05–471Gillies, Robyn M. (U of Queensland, Australia; r.gillies@uq.edu.au), The effects of communication training on teachers' and students' verbal behaviours during cooperative learning. International Journal of Educational Research (Amsterdam, the Netherlands) 41.3 (2005), 257–279.05–472Grugeon, Elizabeth (De Montfort U, Bedford, UK; egrugeon@dmu.ac.uk), Listening to learning outside the classroom: student teachers study playground literacies. Literacy (Oxford, UK) 39.1 (2005), 3–9.05–473Harfitt, Gary & Nicole Tavares (U of Hong Kong, Hong Kong, China; gharfitt@hkucc.hku.hk), Obstacles as opportunities in the promotion of teachers' learning. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 353–366.05–474Hosie, Peter (Curtin U of Technology, Australia; Peter.Hosie@cbs.curtin.edu.au), Renato Schibeci & Ann Backhaus, A framework and checklists for evaluating online learning in higher education. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.5 (2005), 539–553.05–475Katyal, Kokila & Colin Evers (U of Hong Kong, Hong Kong, China; kkatyal@hkusua.hku.hk), Teacher leadership and autonomous student learning: adjusting to the new realities. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 367–382.05–476Kwo, Ora W. Y. (U of Hong Kong, Hong Kong, China; wykwo@hku.hk), Understanding the awakening spirit of a professional teaching force. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 292–306.05–477Lewis, Ramon (La Trobe U, Melbourne, Australia), Shlomo Romi, Xing Qui & Yaacov J. Katz, Teachers' classroom discipline and student misbehavior in Australia, China and Israel. Teaching and Teacher Education21.6 (2005), 729–741.05–478Ogier, John (U of Canterbury, New Zealand; john.ogier@canterbury.ac.nz), Evaluating the effect of a lecturer's language background on a student rating of teaching form. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.5 (2005), 477–488.05–479Orland-Barak, Lily (The U of Haifa, Israel) & Hayuta Yinon, Different but similar: student teachers' perspectives on the use of L1 in Arab and Jewish EFL classroom settings. Language, Culture and Curriculum (Clevedon, UK) 18.1 (2005), 91–113.05–480Pearson, Sue (Leeds U, UK; S.E.Pearson@education.leeds.ac.uk) & Gary Chambers, A successful recipe? Aspects of the initial training of secondary teachers of foreign languages. Support for Learning (Oxford, UK) 20.3 (2005), 115–122.05–481Perry, Bill & Timothy Stewart (Kumamoto U, Japan; perry@kumamoto-u.ac.jp), Insights into effective partnership in interdisciplinary team teaching. System (Amsterdam, the Netherlands) 33.4 (2005), 563–573.05–482Ricketts, Chris (Plymouth U, UK; C.Ricketts@plymouth.ac.uk) & Stan Zakrzewski, A risk-analysis approach to implementing web-based assessment. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.6 (2005), 603–620.05–483Tajino, Akira (Kyoto U, Japan) & Craig Smith, Exploratory practice and Soft Systems Methodology. Language Teaching Research (London, UK) 9.4 (2005), 448–469.05–484Wu, Zongjie (Zhejiang U, China; zongjiewu@zju.edu.cn), Being, understanding and naming: teachers' life and work in harmony. International Journal of Educational Research (Amsterdam, the Netherlands) 41.4–5 (2005), 307–323.05–485Zeegers, Margaret (U of Ballarat, Australia), English community school teacher education and English as a second language in Papua New Guinea: a study of a practicum. Asia-Pacific Journal of Teacher Education (London, UK) 33.2 (2005), 135–146.

05–135Armstrong, Kevin (Leicester U, UK; ka50@le.ac.uk), Sexing up the dossier: a semantic analysis of phrasal verbs for language teachers. Language Awareness (Clevedon, UK) 13.4 (2004), 213–224.05–136Baker, William & Boonkit, Kamonpan (Silpakorn U, Thailand; willmlbaker@yahoo.co.uk), Learning strategies in reading and writing: EAP contexts. RELC Journal (Thousand Oaks, CA, USA) 35.3 (2004), 299–328.05–137Bell, N. (Indiana U of Pennsylvania, USA), Exploring L2 language play as an aid to SLL: a case study of humour in NS–NNS interaction. Applied Linguistics (Oxford, UK) 26.2 (2005), 192–218.05–138Bohn, Mariko T. (Stanford U, USA; mbohn@stanford.edu), Japanese classroom behavior: a micro-analysis of self-reports versus classroom observations – with implications for language teachers. Applied Language Learning (Monterey, CA, USA) 14.1 (2004), 1–35.05–139Bryan, S. (Arizona State U East, USA), The relationship between negotiated interaction, learner uptake, and lexical acquisition in task-based computer-mediated communication. TESOL Quarterly (Alexandria, VA, USA) 39.1 (2005), 33–58.05–140Byon, Andrew Sangpil (U at Albany, State U of New York, USA; abyon@albany.edu), Learning linguistic politeness. Applied Language Learning (Monterey, CA, USA) 14.1 (2004), 37–62.05–141Cekaite, A. & Aronsson, K. (Linköping U, Sweden), Language play, a collaborative resource in children's L2 learning. Applied Linguistics (Oxford, UK) 26.2 (2005), 169–191.05–142Culhane, Stephen F. (Kagoshima U, Japan; culhane@pacall.org) & Umeda, Chisako (Ritsumeikan Asia Pacific U, Japan), Authentic second language interaction in an instructional setting: assessing an inter-class exchange programme. RELC Journal (Thousand Oaks, CA, USA) 35.3 (2004), 281–298.05–143Dancer, Diane & Kamvounias, Patty (Sydney U, Australia; d.dancer@econ.usyd.edu.ac), Student involvement in assessment: a project designed to assess class participation fairly and reliably. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.4 (2005), 445–454.05–144Dong, Naiting (Jiangsu Polytechnic U, China), Failures of intercultural communication caused by translating from Chinese into English. English Today (Cambridge, UK) 21.1 (2005), 11–16.05–145Egi, Takako (Florida U, USA; tegi@aall.ufl.edu), Verbal reports, noticing, and SLA research. Language Awareness (Clevedon, UK) 13.4 (2004), 243–264.05–146Fernández Toledo, Piedad (Murcia U, Spain; piedad@um.es), Genre analysis and reading of English as a foreign language: genre schemata beyond text typologies. Journal of Pragmatics (Amsterdam, the Netherlands) 37.7 (2005), 1059–1079.05–147Fisher, Linda, Evans, Michael & Esch, Edith (U of Cambridge, UK; igf20@cam.ac.uk), Computer-mediated communication: promoting learner autonomy and intercultural understanding at secondary level. Language Learning Journal (Rugby, UK) 30 (2004), 50–58.05–148Gass, Susan & Alvarez Torres, Maria José (Michigan State U, USA; gass@msu.edu), Attention when? An investigation of the ordering effect of input and interaction. Studies in Second Language Acquisition (Cambridge, UK) 27.1 (2005), 1–31.05–149Hawkins, M. (U of Wisconsin, USA), Becoming a student: identity work and academic literacies in early schooling. TESOL Quarterly (Alexandria, VA, USA) 39.1 (2005), 159–182.05–150Hosali, Priya (CIEFL, Hyderabad, India), Butler English. English Today (Cambridge, UK) 21.1 (2005), 34–39.05–151Jackson, Jane (Chinese U of Hong Kong, China; jjackson@arts.cuhk.edu.hk), Language and cultural immersion: an ethnographic case study. RELC Journal (Thousand Oaks, CA, USA) 35.3 (2004), 261–279.05–152Kintsch, W. (Colorado U, USA), An overview of top-down and bottom-up effects in comprehension: the CI perspective. Discourse Processes (Mahwah, NJ, USA) 39.2/3 (2005), 125–128.05–153Koyama, Jill P. (Columbia U, USA), Appropriating policy: constructing positions for English language learners. Bilingual Research Journal (Tempe, AZ, USA) 28. 3 (2004), 401–423.05–154Lambacher, Stephen G. (Aizu U, Japan; steeve@u-aizu.ac.jp), Martens, William, L., Kakehi, Kazukiko, Marasinghe, Chandrajith, A. & Molholt, Garry, The effects of identification training on the identification and production of American English vowels by native speakers of Japanese. Applied Psycholinguistics (Cambridge, UK), 26.2 (2005), 227–247.05–155McDonough, Kim (U of Illinois, USA; mcdonokr@uiuc.edu), Identifying the impact of negative feedback and learners' responses on ESL question development. Studies in Second Language Acquisition (Cambridge, UK) 27.1 (2005), 79–103.05–156Meara, Paul (U of Wales Swansea, UK; p.m.meara@swansea.ac.uk), Lexical frequency profiles: a Monte Carlo analysis. Applied Linguistics (Cambridge, UK) 26.1 (2005), 32–47.05–157Read, John (Victoria U of Wellington, New Zealand; john.read@vuw.ac.nz), Research in teaching vocabulary. Annual Review of Applied Linguistics (Cambridge, UK) 24 (2004), 146–161.05–158Richardson, John T. (Open U, UK; j.t.e.richardson@open.ac.uk), Instruments for obtaining student feedback: a review of the literature. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.4 (2005), 387–415.05–159Savage, Robert (Institute of Education, London U, UK) & Carless, Sue, Learning support assistants can deliver effective reading interventions for ‘at-risk’ children. Educational Research (Abingdon, UK) 47.1 (2005), 45–61.05–160Schmenk, B. (U of Waterloo, Canada), Globalizing learner autonomy. TESOL Quarterly (Alexandria, VA, USA) 39.1 (2005), 107–118.05–161Sheard, Susan & Markham, Selby (Monash U, Australia), Web based learning environments: developing a framework for evaluation. Assessment & Evaluation in Higher Education (Abingdon, UK) 30.4 (2005), 353–368.05–162Smartt, Jerry, T. (Friends U, USA) & Scudder, Rosalind R., Immersion study abroad in Mexico: using repair behaviors to assess proficiency changes. Foreign Language Annals (Alexandria, VA, USA) 37.4 (2004), 592–601.05–163Takahashi, Satomi (Rikkyo U, Japan; satomit@rikkyo.ne.jp), Pragmalinguistic awareness: is it related to motivation and proficiency?Applied Linguistics (Cambridge, UK) 26.1 (2005), 90–120.05–164Timmis, I. (Leeds Metropolitan U, UK), Towards a framework for teaching spoken grammar. ELT Journal (Oxford, UK) 59.2 (2005), 117–125.05–165Torres, Germán (Georgia State U, USA), Practical ways to integrate literature into Spanish for international business courses. Foreign Language Annals (Alexandria, VA, USA) 37.4 (2004), 584–591.05–166Vandergrift, Larry (Ottawa U, Canada; lvdgrift@uottawa.ca), Listening to learn or learning to listen?Annual Review of Applied Linguistics (Cambridge, UK) 24 (2004), 3–25.05–167Vandergrift, Larry (Ottawa U, Canada; lvdgrift@uottawa.ca), Relationships among motivation orientations, metacognitive awareness and proficiency in L2 listening. Applied Linguistics (Cambridge, UK) 26.1 (2005), 70–89.05–168Webb, Stuart (Koran Women's Junior College, Japan; swebb@fka.att.ne.jp), Receptive and productive vocabulary learning: the effects of reading and writing on word knowledge. Studies in Second Language Acquisition (Cambridge, UK) 27.1 (2005), 33–52.05–169Wee, Lee (Singapore National U, Singapore; ellweeha@nus.edu.sg), Intra-language discrimination and linguistic human rights: the case of singlish. Applied Linguistics (Cambridge, UK) 26.1 (2005), 48–69.05–170Williams, Marion, Burden, Robert, Poulet, Gérard & Maun, Ian (U of Exeter, UK; m.d.williams@exeter.ac.uk), Learners' perceptions of their successes and failures in foreign language learning. Language Learning Journal (Rugby, UK) 30 (2004), 19–29.

06–300Andrew, Michael D. (U New Hampshire, USA), Casey D. Cobb & Peter J. Giampietro, Verbal ability and teacher effectiveness. Journal of Teacher Education (Sage) 56.4 (2005), 343–354.06–301Arnold, Nike (U Tennessee, USA; mnarnold@utk.edu) & Lara Ducate, Future foreign language teachers' social and cgnitive collaboration in an online environment. Language Learning & Technology (http://llt.msu.edu/intro.html) 10.1 (2006), 42–66.06–302Ballet, Katrijn, Geert Kelchtermans (U Leuven, Belgium) & John Loughran, Beyond intensification towards a scholarship of practice: Analysing changes in teachers' work lives. Teachers and Teaching: Theory and Practice (Routledge/Taylor & Francis) 12.2 (2006), 209–229.06–303Borg, Michaela (Northumbria U, UK; mborg13@yahoo.com), A case study of the development in pedagogic thinking of a pre-service teacher. TESL-EJ (www.tesl-ej.org) 9.2 (2005), 30 pp.06–304Burton, Jill (U South Australia; Jill.Burton@unisa.edu.au), The importance of teachers writing on TESOL. TESL-EJ (www.tesl-ej.org) 9.2 (2005), 18 pp.06–305Curtis, Andy (Queen's U, Canada; curtisa@post.queensu.ca) & Margit Szestay, The impact of teacher knowledge seminars: Unpacking reflective practice. TESL-EJ (www.tesl-ej.org) 9.2 (2005), 16 pp.06–306Day, Christopher, Gordan Stobart, Pam Sammons & Alison Kington (U Nottingham, UK), Variations in the work and lives of teachers: Relative and relational effectiveness. Teachers and Teaching: Theory and Practice (Routledge/Taylor & Francis) 12.2 (2006), 169–192.06–307Develotte, Christine (Ecole Normale Supérieure Lettres et Sciences Humaines, Lyon, France; cdevelotte@ens-lsh.fr), Francois Mangenot & Katerina Zourou, Situated creation of multimedia activities for distance learners: Motivational and cultural issues. ReCALL (Cambridge University Press) 17.2 (2005), 229–244.06–308Gebhard, Jerry G. (Indiana U Pennsylvania; jgebhard@iup.edu), Teacher development through exploration: Principles, ways, and examples. TESL-EJ (www.tesl-ej.org) 9.2 (2005), 15 pp.06–309Gordon, June A. (U California-Santa Cruz, USA), The crumbling pedestal: Changing images of Japanese teachers. Journal of Teacher Education (Sage) 56.5 (2005), 459–470.06–310Gorsuch, Greta J. (Texas Technical U, USA; greta.gorsuch@ttu.edu), Discipline-specific practica for international teaching assistants. English for Specific Purposes (Elsevier) 25.1 (2006), 90–108.06–311Hanson, Jane L. (U Iowa, USA; jane-hanson@uiowa.edu), Svetlana Dembovskaya & Soojung Lee, CALL research archive: How can an online knowledge base further communication among second language professionals?ReCALL (Cambridge University Press) 17.2 (2005), 245–253.06–312Holmes, John (U Leeds, UK; j.l.holmes@education.leeds.ac.uk) & Maria Antonieta Alba Celani, Sustainability and local knowledge: The case of the Brazilian ESP Project 1980–2005. English for Specific Purposes (Elsevier) 25.1 (2006), 109–122.06–313Johnson, Karen (Pennsylvania State U, USA), The sociocultural turn and its challenges to second language teacher education. TESOL Quarterly (Teachers of English to Speakers of Other Languages) 40.1 (2006), 235–257.06–314Kupetz, Rita & Birgit Zeigenmeyer (U Hannover, Germany; Rita.Kupetz@anglistik.uni-hannover.de), Blended learning in a teacher training course: Integrated interactive e-learning and contact learning. ReCALL (Cambridge University Press) 17.2 (2005), 179–196.06–315Lloyd, Rosemarie, Considerations in survey design, data analysis and presentation: A guide for ELT practitioners. English in Australia (www.englishaustralia.com.au) 22.2 (2005), 25 pp.06–316Lyons, Nona (U College Cork, Ireland), Reflective engagement as professional development in the lives of university teachers. Teachers and Teaching: Theory and Practice (Routledge/Taylor & Francis) 12.2 (2006), 151–168.06–317Napier, Jemina (Macquarie U, Australia), Making learning accessible for sign language interpreters: A process of change. Educational Action Research (Oxford, UK) 13.4 (2005), 505–524.06–318Orland-Barak, Lily (U Haifa, Israel), Convergent, divergent and parallel dialogues: Knowledge construction in professional conversations. 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Abstract Resources currently available to the scientific community that may be of interest for endocrinology research are described briefly here. More information is available through The Endocrine Society Home Page (http://www.endo-society.org) or the information provided below. HUMAN TISSUE RESOURCES NCI - Cooperative Human Tissue Network (CHTN) The NCI Cooperative Human Tissue Network (CHTN) provides normal, benign, precancerous, and cancerous human tissue to the scientific community for biomedical research. Specimens are collected according to the investigator’s individual protocol. Information provided with the specimens includes routine histopathologic and demographic data. Contact the CHTN Web site at http://www-chtn.ims.nci.nih.gov, or 1-866-GO2-CHTN (1-866-462-2486). NCI - Cooperative Breast Cancer Tissue Resource (CBCTR) The NCI Cooperative Breast Cancer Tissue Resource (CBCTR) can provide researchers with access to over 9,000 cases of formalin-fixed, paraffin-embedded primary breast cancer specimens, with associated pathologic, clinical, and outcome data. All specimens are evaluated for pathologic diagnosis by CBCTR pathologists using standard diagnostic criteria. The collection is particularly well suited for validation studies of diagnostic and prognostic markers. Researchers can search an online database to determine whether the resource specimens and data meet their needs. Contact CBCTR’s Web site at: http://www-cbctr.ims.nci.nih.gov, or Ms. Sherrill Long, Information Management Services, Inc., (301) 984-3445; e-mail: longs@imsweb.com. NCI - Cooperative Prostate Cancer Tissue Resource (CPCTR) The NCI Cooperative Prostate Cancer Tissue Resource (CPCTR) can provide researchers with access to paraffin-embedded and frozen prostate cancer tissues with associated clinical and outcome data. The collection is particularly useful for validation studies of diagnostic and prognostic markers. Questions about the resource should be directed to ASK-CPCTR-L@LIST.NIH.GOV. Additional information can be obtained from CPCTR’s Web site at http://www.prostatetissues.org, or by contacting Ms. Sherrill Long, Information Management Services, Inc., (301) 984-3445; e-mail: longs@imsweb.com. NCI - AIDS and Cancer Specimen Resource (ACSR) The AIDS and Cancer Specimen Resource (ACSR) provides qualified researchers with tissue, cell, blood, and fluid specimens, as well as clinical data from patients with AIDS and cancer. The specimens and clinical data are available for research studies, particularly those that translate basic research findings to clinical application. Contact the ACSR Web site (http://acsr.ucsf.edu/), or Dr. Jodi Black, (301) 402-6293; e-mail: jb377x@nih.gov. NCI - Breast, Ovarian, and Colorectal Cancer Family Registries (CFRs) The Cancer Family Registries (CFRs) include two international registries: the Cancer Family Registry for Breast Cancer Studies (Breast CFR) and the Cancer Family Registry for Colorectal Cancer Studies (Colon CFR). The Breast CFR provides family history information, biological specimens, and epidemiologic and clinical data from clinic-based and population-based families at risk for breast and ovarian cancers. The Breast CFR infrastructure is particularly suited to support interdisciplinary and translational breast cancer research. Similarly, the Colon CFR collection includes family history information, epidemiologic and clinical data, and related biological specimens from individuals with colorectal cancer and their families. The colon CFR is a resource for population- and clinic-based translational research in the genetic epidemiology of colorectal cancer. For information on these registries, contact the CFR Web site (http://epi.grants.cancer.gov/cfr.html) or (301) 496-9600. NCI - Specimen Resource Locator The NCI Specimen Resource Locator (http://cancer.gov/specimens) is a database that helps researchers locate specimens for research. The database includes resources such as tissue banks and tissue procurement systems with access to normal, benign, precancerous, and/or cancerous human tissue covering a wide variety of organ sites. Researchers specify the types of specimens, number of cases, preservation methods, and associated data they require. The Locator will search the database and return a list of tissue resources most likely to meet their requirements. When no match is obtained, the researcher is referred to the NCI Tissue Expediter [(301) 496-7147; e-mail: tissexp@mail.nih.gov]. The Tissue Expediter is a scientist who can help match researchers with appropriate resources or identify appropriate collaborators when those are necessary. NIDDK - Biologic Samples from Diabetic Study Foundation A portion (1/3) of all stored nonrenewable samples (plasma, serum, urine) from subjects enrolled in the Diabetes Control and Complications Trial (DCCT) is available for use by the scientific community to address questions for which these samples may be invaluable. Announcements for using this resource appear in the NIH Guide for Grants and Contractsperiodically. Inquiries may be addressed to: Catherine C. Cowie, Ph.D., Director, Type I Diabetes Clinical Trials Program, NIDDK, 6707 Democracy Blvd., Room 691, National Institute of Diabetes and Digestive and Kidney Diseases, Bethesda, MD 20814-9692. Phone: (301) 594-8804; fax: (301) 480-3503; e-mail: cowiec@extra.niddk.nih.gov. NICHD - Brain and Tissue Bank for Developmental Disorders The purpose of the Bank is to collect, preserve, and distribute human tissues to investigators interested in autism and developmental disorders; normal tissues may be available for other research purposes. Further information can be obtained at: www.btbank.org. The contact persons are H. Ron Zielke or Sally Wisniewsky, University of Maryland (1-800-847-1539), and Carol Petito or Stephanie Lojko, University of Miami (1-800-592-7246). NCRR - Human Tissues and Organs Resource (HTOR) The Human Tissues and Organs Resource (HTOR) cooperative agreement supports a procurement network developed by the National Disease Research Interchange (NDRI), a not-for-profit organization. By collaborating with various medical centers, hospitals, pathology services, eye banks, tissue banks, and organ procurement organizations, HTOR provides a wide variety of human tissues and organs—both diseased and normal—to researchers for laboratory studies. Such samples include tissues from the central nervous system and brain; cardiovascular system; endocrine system; eyes, bone, and cartilage. For further information, consult the NDRI Web site (www.ndri.com) or contact Ms. Sally Strickler at NDRI, 1880 John F. Kennedy Boulevard, 6th Floor, Philadelphia, PA 19103. Phone: (800) 222-6374, ext. 227; fax: (215) 557-7154; e-mail: sstrickler@ndri.com. NCRR - Islet Cell Resource (ICR) With support from NCRR, 10 Islet Cell Resource (ICR) centers isolate, purify, and characterize human pancreatic islets for subsequent transplantation into patients with type I diabetes. The ICR centers procure whole pancreata and acquire relevant data about donors; improve islet isolation and purification techniques; distribute islets for use in approved clinical protocols; and perfect the methods of storage and shipping. In this way, the centers optimize the viability, function, and availability of islets and help clinical researchers capitalize on the recently reported successes in islet transplantation. Information on submitting requests for islet cells can be obtained from Richard A. Knazek, M.D., Division of Clinical Research, NCRR, NIH, 6705 Rockledge Drive, Bethesda, MD 20892. Phone (301) 435-0790; fax (301) 480-3661; e-mail: richardk@ncrr.nih.gov. NIA - SWAN Repository (longitudinal, multiethnic study of women at midlife including the menopausal transition) The SWAN Repository is a biologic specimen bank of the Study of Women’s Health Across the Nation (SWAN). The SWAN cohort was recruited in 1996/7 and consists of 3302 African-American, Caucasian, Chinese-American, Hispanic, and Japanese-American women. The SWAN Repository contains blood and urine specimens from each study participant’s annual visit, at which time medical and health history, psychosocial measures, biological measures, and anthropometric data are also collected. In addition, a subset of participants provide urine samples over the length of one menstrual cycle each year. All of these samples are in the SWAN Repository and are available to researchers who wish to study the midlife and menopausal transition. A DNA sample repository for SWAN is in development. To learn more about the SWAN Repository and how to apply to use SWAN Repository specimens, contact the Web site at http://www.swanrepository.com or Dr. MaryFran Sowers, University of Michigan, School of Public Health, Epidemiology Dept., (734) 936-3892; e-mail: mfsowers@umich.edu. HUMAN AND ANIMAL CELL AND BIOLOGIC REAGENT RESOURCES NIDDK - National Hormone and Peptide Program The National Hormone and Peptide Program (NHPP) offers peptide hormones and their antisera, tissues (rat hypothalami), and miscellaneous reagents to qualified investigators. These reagents are supplied for research purposes only, not for therapeutic, diagnostic, or commercial uses. These materials can be obtained from Dr. A. F. Parlow of the Harbor-UCLA Medical Center, Research and Education Institute, Torrance, CA. A more complete description of resources within this program is provided in The Endocrine Society journals. Direct scientific-technical inquiry to NHPP Scientific Director, Dr. Al Parlow, at phone: (310) 222-3537; fax: (310) 222-3432; e-mail: parlow@humc.edu. Visit the NHPP Web site at http://www.humc.edu/hormones. NICHD - National Hormone and Pituitary Program (see NIDDK listing) Following is a list of reagents currently available through the resources of NICHD: Androgen receptor and peptide antigen Recombinant monkey (cynomolgus) and baboon luteinizing hormone and follicle-stimulating hormone and antisera NIA - Aging Cell Bank To facilitate aging research on cells in culture, the NIA provides support for the Aging Cell Bank located at the Coriell Institute for Medical Research in Camden, NJ. The Aged Cell Bank provides fibroblast, lymphoblastoid, and differentiated cell lines from a wide range of human age-related conditions and other mammalian species, as well as DNA from a limited subset of cell lines. For further information, the Aged Cell Bank catalog can be accessed at http://locus.umdnj.edu/nia or contact Dr. Donald Coppock at 1-800-752-3805. NCRR - Various Cell Repositories NCRR maintains the following cell repository resources: American Type Culture Collection, National Cell Culture Center, National Stem Cell Resource, and the Yeast Genetic Stock Center. Further information regarding these resources may be obtained through the NCRR Web site at: www.ncrr.nih.gov/ncrrprog/cmpdir/BIOLOG.asp. ANIMAL RESOURCES NIA - Aging Rodent Resources NIA maintains both rat and mouse colonies for use by the scientific community. The animals available range in age from 1 to 36 months. A repository of fresh-frozen tissue from the NIA aged rodent colonies is stocked with tissue from mouse and rat strains, including caloric-restricted BALB/c mice. The NIA also maintains a colony of calorically restricted rodents of selected genotypes, which are available to the scientific community. For further information, please refer to the Aged Rodent information handbook at http://www.nih.gov/nia/research/rodent.htm or contact Dr. Nancy Nadon, Office of Biological Resources and Resource Development, NIA. Phone: (301) 496-0181; fax: (301) 402-5597; e-mail: rodents@nia.nih.gov. NCRR - Mutant Mouse Regional Resource Centers (MMRRC) The Mutant Mouse Regional Resource Center (MMRRC) Program consists of centers that collectively operate as a one-stop shop to serve the biomedical research community. Investigators who have created select mutant mouse models may donate their models to an MMRRC for broad dissemination to other investigators who request them for noncommercial research investigations related to human health, disease, and treatments. The NCRR Division of Comparative Medicine (DCM) supports the MMRRCs, which are electronically linked through the MMRRC Informatics Coordinating Center (ICC) to function as one facility. The ICC, located at The Jackson Laboratory in Bar Harbor, ME, provides database and other informatics support to the MMRRC to give the research community a single entry point to the program. Further information can be obtained from the Web site at http://www.mmrrc.org, or from Franziska Grieder, D.V.M., Ph.D., Division of Comparative Medicine, NCRR. Phone (301) 435-0744; fax: (301) 480-3819; e-mail: griederf@ncrr.nih.gov. NCRR - Induced Mutant Mouse Resource (IMR) The Induced Mutant Mouse Resource (IMR) at The Jackson Laboratory provides researchers with genetically engineered mice (transgenic, targeted mutant, retroviral insertional mutant, and chemically induced mutant mice). The function of the IMR is to select, import, cryopreserve, maintain, and distribute these important strains of mice to the research community. To improve their value for research, the IMR also undertakes genetic development of stocks, such as transferring mutant genes or transgenes to defined genetic backgrounds and combining transgenes and/or targeted mutations to create new mouse models for research. Over 800 mutant stocks have been accepted by the IMR. Current holdings include models for research on cancer, immunological and inflammatory diseases, neurological diseases and behavioral disorders, cardiovascular diseases, developmental disorders, metabolic and other diseases, reporter (e.g. GFP) and recombinase (e.g. cre/loxP) strains. About 8 strains a month are being added to the IMR holdings. A list of all strains may be obtained from the IMR Web site: www.jax.org/resources/documents/imr/. Online submission forms are also available on that site. All mice can be ordered by calling The Jackson Laboratory’s Customer Service Department at 1-800-422-MICE or (207) 288-5845 or by faxing (207) 288-6150. NIDDK - Mouse Metabolic Phenotyping Centers The mission of the Mouse Metabolic Phenotyping Centers is to provide the scientific community with standardized, high-quality metabolic and physiologic phenotyping services for mouse models of diabetes, diabetic complications, obesity, and related disorders. Researchers can ship mice to one of the four Centers (University of Cincinnati, University of Texas Southwestern Medical Center, Vanderbilt University, and Yale University) and obtain on a fee-for-service basis a range of complex exams used to characterize mouse metabolism, blood composition, energy balance, eating and exercise, organ function and morphology, physiology, and histology. Many tests are done in living animals and are designed to elucidate the subtle hallmarks of metabolic disease. Information, including a complete list of available tests, can be found at www.mmpc.org, or contact Dr. Maren R. Laughlin, NIDDK, at (301) 594-8802; e-mail: Maren.Laughlin@nih.gov; or Dr. Kristin Abraham, NIDDK, at (301) 451-8048; e-mail: abrahamk@extra.niddk.nih.gov. NCRR - National Primate Research Centers (NPRCs) National Primate Research Centers (NPRCs)* are a network of eight highly specialized facilities for nonhuman primates (NHP) research. Funded by grants through NCRR’s Division of Comparative Medicine (DCM), each center, staffed with experienced research and support staff, provides the appropriate research environment to foster the development of NHP models of human health and disease for biomedical investigations. The NPRCs are affiliated with academic institutions and are accessible to eligible biomedical and behavioral investigators supported by research project grants from the National Institutes of Health and other sources. Further information may be obtained from the notice, Procedures for Accessing Regional Primate Research Centers, published in the NIH Guide for Grants and Contracts at http://grants2.nih.gov/grants/guide/notice-files/not97-014.html, or from Jerry A. Robinson, Ph.D., Director, National Primate Research Centers and AIDS Animal Models Program, Division of Comparative Medicine, NCRR. Phone: (301) 435-0744; fax: (301) 480-3819; e-mail: JerryR@ncrr.nih.gov. *The National Primate Research Centers were formerly called Regional Primate Research Centers. The name was changed in April 2002 to reflect the expanded role of the centers. NIA - Nonhuman Primates, Aging Set-Aside Colony NIA maintains approximately 200 nonhuman primates (M. mulatta) at four National Primate Research Centers (see above) for conducting research on aging. These animals range in age from 18 to 35 years. While these animals are predominantly reserved for non-invasive research, exceptions can be made to this policy. For further information, please contact Dr. Nancy Nadon, Office of Biological Resources and Resource Development, NIA. Phone: (301) 496-0181; fax: (301) 402-0010; e-mail: nadonn@nia.nih.gov. NIA - Obesity, Diabetes and Aging Animal Resource (ODAAR) The NIA supports a colony of aged rhesus macaques, many of which are obese and/or diabetic. This is a long-term colony of monkeys housed at the University of Maryland. They have been extensively and longitudinally characterized for general health variables, blood chemistry, food intake, and body weight. Diabetic monkeys are tested daily for urine glucose and ketone levels, and prediabetic monkeys are tested weekly. Data for some of the monkeys extends as far back as 15 years. This unique resource is available for collaborative studies. ODAAR has a significant amount of stored tissue collected at necropsy and stored blood collected longitudinally. Serial blood collection or tissue collection at necropsy can also be performed prospectively. Testing and imaging can also be performed on the monkeys. Inquiries regarding collaborative studies using the ODAAR colony should be directed to: Barbara C. Hansen, Ph.D., Director, Obesity and Diabetes Research Center, University of Maryland, 10 South Pine St., Baltimore, MD 21201-1192, Phone: (410) 706-3168; fax: (410) 706-7540; e-mail: bchansen@aol.com. NCRR - Various Animal Resources NCRR maintains the following animal resources: Animal Models and Genetic Stocks, Chimpanzee Biomedical Research Program, NIH Animal Genetic Resource, and the Specific Pathogen Free Macaque Breeding and Research Program. Further information regarding these and other resources may be obtained through the NCRR Web site at www.ncrr.nih.gov/comparative_med.asp. MISCELLANEOUS RESOURCES NCRR - National Gene Vector Laboratories (NGVLs) The National Gene Vector Laboratories (NGVLs), with core funding from NCRR, serve as a resource for researchers to obtain adequate quantities of clinical-grade vectors for human gene transfer protocols. The vector types include retrovirus, lentivirus, adenovirus, adeno-associated virus, and herpes-virus. The NGVLs consist of three vector production centers at: Baylor College of Medicine; City of Hope National Medical Center and Beckman Research Institute; and Indiana University, which also serves as the Coordinating Center for all the laboratories. Two additional laboratories conduct toxicology studies for NGVL-approved investigators. These laboratories are located at the Southern Research Institute and the University of Florida. Additional information about the process for requesting vector production and/or pharmacology/toxicology support should be directed to Ms. Lorraine Rubin, NGVL Project Coordinator, Indiana University School of Medicine. Phone: (317) 274-4519; fax: (317) 278-4518; e-mail: lrubin@iupui.edu. The NGVL Coordinating Center at Indiana University also hosts a Web site: http://www.ngvl.org/. NCRR - General Clinical Research Centers (GCRCs) The General Clinical Research Centers (GCRCs) are a national network of 80 centers that provide optimal settings for medical investigators to conduct safe, controlled, state-of-the-art in-patient and out-patient studies of both children and adults. GCRCs also provide infrastructure and resources that support several career development opportunities. Investigators who have research project funding from the National Institutes of Health (NIH) and other peer-reviewed sources may apply to use GCRCs. Because the GCRCs support a full spectrum of patient-oriented scientific inquiry, researchers who use these centers can benefit from collaborative, multidisciplinary research opportunities. To request access to a GCRC facility, eligible investigators should initially contact a GCRC program director, listed in the National Center for Research Resources (NCRR) Clinical Research Resources Directory (www.ncrr.nih.gov/ncrrprog/clindir/crdirectory.asp). Further information can be obtained from Anthony R. Hayward, M.D., Director, Division of Clinical Research, National Center for Research Resources at NIH. Phone: (301) 435-0790; e-mail: haywarda@ncrr.nih.gov.

Abstract Resources currently available to the scientific community that may be of interest for endocrinology research are described briefly here. More information is available through The Endocrine Society Home Page (http://www.endo-society.org) or the information provided below. HUMAN TISSUE RESOURCES NCI - Cooperative Human Tissue Network (CHTN) The NCI Cooperative Human Tissue Network (CHTN) provides normal, benign, precancerous, and cancerous human tissue to the scientific community for biomedical research. Specimens are collected according to the investigator’s individual protocol. Information provided with the specimens includes routine histopathologic and demographic data. Contact the CHTN Web site at http://www-chtn.ims.nci.nih.gov, or 1-866-GO2-CHTN (1-866-462-2486). NCI - Cooperative Breast Cancer Tissue Resource (CBCTR) The NCI Cooperative Breast Cancer Tissue Resource (CBCTR) can provide researchers with access to over 9,000 cases of formalin-fixed, paraffin-embedded primary breast cancer specimens, with associated pathologic, clinical, and outcome data. All specimens are evaluated for pathologic diagnosis by CBCTR pathologists using standard diagnostic criteria. The collection is particularly well suited for validation studies of diagnostic and prognostic markers. Researchers can search an online database to determine whether the resource specimens and data meet their needs. Contact CBCTR’s Web site at: http://www-cbctr.ims.nci.nih.gov, or Ms. Sherrill Long, Information Management Services, Inc., (301) 984-3445; e-mail: longs@imsweb.com. NCI - Cooperative Prostate Cancer Tissue Resource (CPCTR) The NCI Cooperative Prostate Cancer Tissue Resource (CPCTR) can provide researchers with access to paraffin-embedded and frozen prostate cancer tissues with associated clinical and outcome data. The collection is particularly useful for validation studies of diagnostic and prognostic markers. Questions about the resource should be directed to ASK-CPCTR-L@LIST.NIH.GOV. Additional information can be obtained from CPCTR’s Web site at http://www.prostatetissues.org, or by contacting Ms. Sherrill Long, Information Management Services, Inc., (301) 984-3445; e-mail: longs@imsweb.com. NCI - AIDS and Cancer Specimen Resource (ACSR) The AIDS and Cancer Specimen Resource (ACSR) provides qualified researchers with tissue, cell, blood, and fluid specimens, as well as clinical data from patients with AIDS and cancer. The specimens and clinical data are available for research studies, particularly those that translate basic research findings to clinical application. Contact the ACSR Web site (http://acsr.ucsf.edu/), or Dr. Jodi Black, (301) 402-6293; e-mail: jb377x@nih.gov. NCI - Breast, Ovarian, and Colorectal Cancer Family Registries (CFRs) The Cancer Family Registries (CFRs) include two international registries: the Cancer Family Registry for Breast Cancer Studies (Breast CFR) and the Cancer Family Registry for Colorectal Cancer Studies (Colon CFR). The Breast CFR provides family history information, biological specimens, and epidemiologic and clinical data from clinic-based and population-based families at risk for breast and ovarian cancers. The Breast CFR infrastructure is particularly suited to support interdisciplinary and translational breast cancer research. Similarly, the Colon CFR collection includes family history information, epidemiologic and clinical data, and related biological specimens from individuals with colorectal cancer and their families. The colon CFR is a resource for population- and clinic-based translational research in the genetic epidemiology of colorectal cancer. For information on these registries, contact the CFR Web site (http://epi.grants.cancer.gov/cfr.html) or (301) 496-9600. NCI - Specimen Resource Locator The NCI Specimen Resource Locator (http://cancer.gov/specimens) is a database that helps researchers locate specimens for research. The database includes resources such as tissue banks and tissue procurement systems with access to normal, benign, precancerous, and/or cancerous human tissue covering a wide variety of organ sites. Researchers specify the types of specimens, number of cases, preservation methods, and associated data they require. The Locator will search the database and return a list of tissue resources most likely to meet their requirements. When no match is obtained, the researcher is referred to the NCI Tissue Expediter [(301) 496-7147; e-mail: tissexp@mail.nih.gov]. The Tissue Expediter is a scientist who can help match researchers with appropriate resources or identify appropriate collaborators when those are necessary. NIDDK - Biologic Samples from Diabetic Study Foundation A portion (1/3) of all stored nonrenewable samples (plasma, serum, urine) from subjects enrolled in the Diabetes Control and Complications Trial (DCCT) is available for use by the scientific community to address questions for which these samples may be invaluable. Announcements for using this resource appear in the NIH Guide for Grants and Contracts periodically. Inquiries may be addressed to: Catherine C. Cowie, Ph.D., Director, Type I Diabetes Clinical Trials Program, NIDDK, 6707 Democracy Blvd., Room 691, National Institute of Diabetes and Digestive and Kidney Diseases, Bethesda, MD 20814-9692. Phone: (301) 594-8804; fax: (301) 480-3503; e-mail: cowiec@extra.niddk.nih.gov. NICHD - Brain and Tissue Bank for Developmental Disorders The purpose of the Bank is to collect, preserve, and distribute human tissues to investigators interested in autism and developmental disorders; normal tissues may be available for other research purposes. Further information can be obtained at: www.btbank.org. The contact persons are H. Ron Zielke or Sally Wisniewsky, University of Maryland (1-800-847-1539), and Carol Petito or Stephanie Lojko, University of Miami (1-800-592-7246). NCRR - Human Tissues and Organs Resource (HTOR) The Human Tissues and Organs Resource (HTOR) cooperative agreement supports a procurement network developed by the National Disease Research Interchange (NDRI), a not-for-profit organization. By collaborating with various medical centers, hospitals, pathology services, eye banks, tissue banks, and organ procurement organizations, HTOR provides a wide variety of human tissues and organs—both diseased and normal—to researchers for laboratory studies. Such samples include tissues from the central nervous system and brain; cardiovascular system; endocrine system; eyes, bone, and cartilage. For further information, consult the NDRI Web site (www.ndri.com) or contact Ms. Sally Strickler at NDRI, 1880 John F. Kennedy Boulevard, 6th Floor, Philadelphia, PA 19103. Phone: (800) 222-6374, ext. 227; fax: (215) 557-7154; e-mail: sstrickler@ndri.com. NCRR - Islet Cell Resource (ICR) With support from NCRR, 10 Islet Cell Resource (ICR) centers isolate, purify, and characterize human pancreatic islets for subsequent transplantation into patients with type I diabetes. The ICR centers procure whole pancreata and acquire relevant data about donors; improve islet isolation and purification techniques; distribute islets for use in approved clinical protocols; and perfect the methods of storage and shipping. In this way, the centers optimize the viability, function, and availability of islets and help clinical researchers capitalize on the recently reported successes in islet transplantation. Information on submitting requests for islet cells can be obtained from Richard A. Knazek, M.D., Division of Clinical Research, NCRR, NIH, 6705 Rockledge Drive, Bethesda, MD 20892. Phone (301) 435-0790; fax (301) 480-3661; e-mail: richardk@ncrr.nih.gov. NIA - SWAN Repository (longitudinal, multiethnic study of women at midlife including the menopausal transition) The SWAN Repository is a biologic specimen bank of the Study of Women’s Health Across the Nation (SWAN). The SWAN cohort was recruited in 1996/7 and consists of 3302 African-American, Caucasian, Chinese-American, Hispanic, and Japanese-American women.144.9.4215http://www.swanrepository.com or Dr. MaryFran Sowers, University of Michigan, School of Public Health, Epidemiology Dept., (734) 936-3892; e-mail: mfsowers@umich.edu. HUMAN AND ANIMAL CELL AND BIOLOGIC REAGENT RESOURCES NIDDK - National Hormone and Peptide Program The National Hormone and Peptide Program (NHPP) offers peptide hormones and their antisera, tissues (rat hypothalami), and miscellaneous reagents to qualified investigators. These reagents are supplied for research purposes only, not for therapeutic, diagnostic, or commercial uses. These materials can be obtained from Dr. A. F. Parlow of the Harbor-UCLA Medical Center, Research and Education Institute, Torrance, CA. A more complete description of resources within this program is provided in The Endocrine Society journals. Direct scientific-technical inquiry to NHPP Scientific Director, Dr. Al Parlow, at phone: (310) 222-3537; fax: (310) 222-3432; e-mail: parlow@humc.edu. Visit the NHPP Web site at http://www.humc.edu/hormones. NICHD - National Hormone and Pituitary Program (see NIDDK listing) Following is a list of reagents currently available through the resources of NICHD: Androgen receptor and peptide antigen Recombinant monkey (cynomolgus) and baboon luteinizing hormone and follicle-stimulating hormone and antisera NIA - Aging Cell Bank To facilitate aging research on cells in culture, the NIA provides support for the Aging Cell Bank located at the Coriell Institute for Medical Research in Camden, NJ. The Aged Cell Bank provides fibroblast, lymphoblastoid, and differentiated cell lines from a wide range of human age-related conditions and other mammalian species, as well as DNA from a limited subset of cell lines. For further information, the Aged Cell Bank catalog can be accessed at http://locus.umdnj.edu/nia or contact Dr. Donald Coppock at 1-800-752-3805. NCRR - Various Cell Repositories NCRR maintains the following cell repository resources: American Type Culture Collection, National Cell Culture Center, National Stem Cell Resource, and the Yeast Genetic Stock Center. Further information regarding these resources may be obtained through the NCRR Web site at: www.ncrr.nih.gov/ncrrprog/cmpdir/BIOLOG.asp. ANIMAL RESOURCES NIA - Aging Rodent Resources NIA maintains both rat and mouse colonies for use by the scientific community. The animals available range in age from 1 to 36 months. A repository of fresh-frozen tissue from the NIA aged rodent colonies is stocked with tissue from mouse and rat strains, including caloric-restricted BALB/c mice. The NIA also maintains a colony of calorically restricted rodents of selected genotypes, which are available to the scientific community. For further information, please refer to the Aged Rodent information handbook at http://www.nih.gov/nia/research/rodent.htm or contact Dr. Nancy Nadon, Office of Biological Resources and Resource Development, NIA. Phone: (301) 496-0181; fax: (301) 402-5597; e-mail: rodents@nia.nih.gov. NCRR - Mutant Mouse Regional Resource Centers (MMRRC) The Mutant Mouse Regional Resource Center (MMRRC) Program consists of centers that collectively operate as a one-stop shop to serve the biomedical research community. Investigators who have created select mutant mouse models may donate their models to an MMRRC for broad dissemination to other investigators who request them for noncommercial research investigations related to human health, disease, and treatments. The NCRR Division of Comparative Medicine (DCM) supports the MMRRCs, which are electronically linked through the MMRRC Informatics Coordinating Center (ICC) to function as one facility. The ICC, located at The Jackson Laboratory in Bar Harbor, ME, provides database and other informatics support to the MMRRC to give the research community a single entry point to the program. Further information can be obtained from the Web site at http://www.mmrrc.org, or from Franziska Grieder, D.V.M., Ph.D., Division of Comparative Medicine, NCRR. Phone (301) 435-0744; fax: (301) 480-3819; e-mail: griederf@ncrr.nih.gov. NCRR - Induced Mutant Mouse Resource (IMR) The Induced Mutant Mouse Resource (IMR) at The Jackson Laboratory provides researchers with genetically engineered mice (transgenic, targeted mutant, retroviral insertional mutant, and chemically induced mutant mice). The function of the IMR is to select, import, cryopreserve, maintain, and distribute these important strains of mice to the research community. To improve their value for research, the IMR also undertakes genetic development of stocks, such as transferring mutant genes or transgenes to defined genetic backgrounds and combining transgenes and/or targeted mutations to create new mouse models for research. Over 800 mutant stocks have been accepted by the IMR. Current holdings include models for research on cancer, immunological and inflammatory diseases, neurological diseases and behavioral disorders, cardiovascular diseases, developmental disorders, metabolic and other diseases, reporter (e.g. GFP) and recombinase (e.g. cre/loxP) strains. About 8 strains a month are being added to the IMR holdings. A list of all strains may be obtained from the IMR Web site: www.jax.org/resources/documents/imr/. Online submission forms are also available on that site. All mice can be ordered by calling The Jackson Laboratory’s Customer Service Department at 1-800-422-MICE or (207) 288-5845 or by faxing (207) 288-6150. NIDDK - Mouse Metabolic Phenotyping Centers The mission of the Mouse Metabolic Phenotyping Centers is to provide the scientific community with standardized, high-quality metabolic and physiologic phenotyping services for mouse models of diabetes, diabetic complications, obesity, and related disorders. Researchers can ship mice to one of the four Centers (University of Cincinnati, University of Texas Southwestern Medical Center, Vanderbilt University, and Yale University) and obtain on a fee-for-service basis a range of complex exams used to characterize mouse metabolism, blood composition, energy balance, eating and exercise, organ function and morphology, physiology, and histology. Many tests are done in living animals and are designed to elucidate the subtle hallmarks of metabolic disease. Information, including a complete list of available tests, can be found at www.mmpc.org, or contact Dr. Maren R. Laughlin, NIDDK, at (301) 594-8802; e-mail: Maren.Laughlin@nih.gov; or Dr. Kristin Abraham, NIDDK, at (301) 451-8048; e-mail: abrahamk@extra.niddk.nih.gov. NCRR - National Primate Research Centers (NPRCs) National Primate Research Centers (NPRCs)* are a network of eight highly specialized facilities for nonhuman primates (NHP) research. Funded by grants through NCRR’s Division of Comparative Medicine (DCM), each center, staffed with experienced research and support staff, provides the appropriate research environment to foster the development of NHP models of human health and disease for biomedical investigations. The NPRCs are affiliated with academic institutions and are accessible to eligible biomedical and behavioral investigators supported by research project grants from the National Institutes of Health and other sources. Further information may be obtained from the notice, Procedures for Accessing Regional Primate Research Centers, published in the NIH Guide for Grants and Contracts at http://grants2.nih.gov/grants/guide/notice-files/not97-014.html, or from Jerry A. Robinson, Ph.D., Director, National Primate Research Centers and AIDS Animal Models Program, Division of Comparative Medicine, NCRR. Phone: (301) 435-0744; fax: (301) 480-3819; e-mail: JerryR@ncrr.nih.gov. *The National Primate Research Centers were formerly called Regional Primate Research Centers. The name was changed in April 2002 to reflect the expanded role of the centers. NIA - Nonhuman Primates, Aging Set-Aside Colony NIA maintains approximately 200 nonhuman primates (M. mulatta) at four National Primate Research Centers (see above) for conducting research on aging. These animals range in age from 18 to 35 years. While these animals are predominantly reserved for non-invasive research, exceptions can be made to this policy. For further information, please contact Dr. Nancy Nadon, Office of Biological Resources and Resource Development, NIA. Phone: (301) 496-0181; fax: (301) 402-0010; e-mail: nadonn@nia.nih.gov. NIA - Obesity, Diabetes and Aging Animal Resource (ODAAR) The NIA supports a colony of aged rhesus macaques, many of which are obese and/or diabetic. This is a long-term colony of monkeys housed at the University of Maryland. They have been extensively and longitudinally characterized for general health variables, blood chemistry, food intake, and body weight. Diabetic monkeys are tested daily for urine glucose and ketone levels, and prediabetic monkeys are tested weekly. Data for some of the monkeys extends as far back as 15 years. This unique resource is available for collaborative studies. ODAAR has a significant amount of stored tissue collected at necropsy and stored blood collected longitudinally. Serial blood collection or tissue collection at necropsy can also be performed prospectively. Testing and imaging can also be performed on the monkeys. Inquiries regarding collaborative studies using the ODAAR colony should be directed to: Barbara C. Hansen, Ph.D., Director, Obesity and Diabetes Research Center, University of Maryland, 10 South Pine St., Baltimore, MD 21201-1192, Phone: (410) 706-3168; fax: (410) 706-7540; e-mail: bchansen@aol.com. NCRR - Various Animal Resources NCRR maintains the following animal resources: Animal Models and Genetic Stocks, Chimpanzee Biomedical Research Program, NIH Animal Genetic Resource, and the Specific Pathogen Free Macaque Breeding and Research Program. Further information regarding these and other resources may be obtained through the NCRR Web site at www.ncrr.nih.gov/comparative_med.asp. MISCELLANEOUS RESOURCES NCRR - National Gene Vector Laboratories (NGVLs) The National Gene Vector Laboratories (NGVLs), with core funding from NCRR, serve as a resource for researchers to obtain adequate quantities of clinical-grade vectors for human gene transfer protocols. The vector types include retrovirus, lentivirus, adenovirus, adeno-associated virus, and herpes-virus. The NGVLs consist of three vector production centers at: Baylor College of Medicine; City of Hope National Medical Center and Beckman Research Institute; and Indiana University, which also serves as the Coordinating Center for all the laboratories. Two additional laboratories conduct toxicology studies for NGVL-approved investigators. These laboratories are located at the Southern Research Institute and the University of Florida. Additional information about the process for requesting vector production and/or pharmacology/toxicology support should be directed to Ms. Lorraine Rubin, NGVL Project Coordinator, Indiana University School of Medicine. Phone: (317) 274-4519; fax: (317) 278-4518; e-mail: lrubin@iupui.edu. The NGVL Coordinating Center at Indiana University also hosts a Web site: http://www.ngvl.org/. NCRR - General Clinical Research Centers (GCRCs) The General Clinical Research Centers (GCRCs) are a national network of 80 centers that provide optimal settings for medical investigators to conduct safe, controlled, state-of-the-art in-patient and out-patient studies of both children and adults. GCRCs also provide infrastructure and resources that support several career development opportunities. Investigators who have research project funding from the National Institutes of Health (NIH) and other peer-reviewed sources may apply to use GCRCs. Because the GCRCs support a full spectrum of patient-oriented scientific inquiry, researchers who use these centers can benefit from collaborative, multidisciplinary research opportunities. To request access to a GCRC facility, eligible investigators should initially contact a GCRC program director, listed in the National Center for Research Resources (NCRR) Clinical Research Resources Directory (www.ncrr.nih.gov/ncrrprog/clindir/crdirectory.asp). Further information can be obtained from Anthony R. Hayward, M.D., Director, Division of Clinical Research, National Center for Research Resources at NIH. Phone: (301) 435-0790; e-mail: haywarda@ncrr.nih.gov.

Abstract Resources currently available to the scientific community that may be of interest for endocrinology research are described briefly here. More information is available through The Endocrine Society Home Page (http://www.endo-society.org) or the information provided below. Human Tissue Resources NCI - Cooperative Human Tissue Network (CHTN) The NCI Cooperative Human Tissue Network provides normal, benign, pre-cancerous, and cancerous human tissue to the scientific community for biomedical research. Specimens are collected according to the investigator’s individual protocol. Information routinely provided with the specimens includes pathology reports and histological characterization. Contact the CHTN Web site at http://www-chtn.ims.nci.nih.gov, or Ms. Marianna Bledsoe, National Cancer Institute, (301) 496-7147; e-mail: mb80s@nih.gov. NCI - Cooperative Breast Cancer Tissue Resource (CBCTR) The NCI Cooperative Breast Cancer Tissue Resource can provide researchers with access to over 9,000 formalin-fixed, paraffin-embedded primary breast cancer tissues, with associated pathologic, clinical, and outcome data. All specimens are evaluated for pathologic diagnosis by CBCTR pathologists using standard diagnostic criteria. The collection is particularly well suited for validation studies of diagnostic and prognostic markers. Researchers can search an online database to determine whether the resource specimens and data meet their needs. Contact CBCTR’s Web site at: http://www-cbctr.ims.nci.nih.gov, or Ms. Sherrill Long, Information Management Services, Inc., (301) 984-3445; e-mail: sherrill@ims.nci.nih.gov. NCI - NAPBC Breast Cancer Specimen and Data Information System The NCI Breast Cancer Specimen and Data Information System, available on the World Wide Web at http://www-napbc.ims.nci.nih.gov, contains a listing of institutions that can provide access to breast cancer specimens and/or data to biomedical researchers. NCI - AIDS and Cancer Specimen Bank (ACSB) The AIDS and Cancer Specimen Bank provides qualified researchers with tissue, cell, blood, and fluid specimens, as well as clinical data from patients with AIDS and cancer. The specimens and clinical data are available for research studies, particularly those that translate basic research findings to clinical application. Contact the ACSB Web site (http://acsb.ucsf.edu/), Dr. Ellen Feigal, National Cancer Institute at (301) 496-6711; e-mail: ef30d@nih.gov; or Dr. Jodi Black, e-mail: jb377x@nih.gov. NCI - Breast, Ovarian, and Colorectal Cancer Family Registries (CFRs) The Cancer Family Registries includes two international registries: the Cancer Family Registry for Breast Cancer Studies (Breast CFR) and the Cancer Family Registry for Colorectal Cancer Studies (Colon CFR). The Breast CFR provides family history information, biological specimens, and epidemiologic and clinical data from clinic-based and population-based families at risk for breast and ovarian cancers. The Breast CFR infrastructure is particularly suited to support interdisciplinary and translational breast cancer research. Similarly, the Colon CFR collection includes family history information, epidemiologic and clinical data, and related biological specimens from individuals with colorectal cancer and their families. The colon CFR is a resource for population- and clinic-based translational research in the genetic epidemiology of colorectal cancer. For information on these registries, contact the CFR Web site (http://epi.grants.cancer.gov/cfr.html) or Dr. Daniela Seminara, National Cancer Institute, (301) 496-9600; e-mail: seminard@mail.nih.gov. NCI - Specimen Resource Locator The NCI Specimen Resource Locator (http://cancer.gov/specimens) is a database that helps researchers locate specimens for research. The database includes resources such as tissue banks and tissue procurement systems with access to normal, benign, precancerous, and/or cancerous human tissue covering a wide variety of organ sites. Researchers specify the types of specimens, number of cases, preservation methods, and associated data they require. The Locator will search the database and return a list of tissue resources most likely to meet their requirements. When no match is obtained, the researcher is referred to the NCI Tissue Expediter (http://www-cdp.ims.nci.nih.gov/expediter.html; e-mail: tissexp@mail.nih.gov). The Tissue Expediter is a scientist who can help match researchers with appropriate resources or identify appropriate collaborators when those are necessary. NIDDK - Biologic Samples from Diabetic Study Foundation A portion (1/3) of all stored nonrenewable samples (plasma, serum, urine) from subjects enrolled in the Diabetes Control and Complications Trial (DCCT) is available for use by the scientific community to address questions for which these samples may be invaluable. Announcements for using this resource appear in the NIH Guide for Grants and Contracts periodically. Inquiries may be addressed to: Catherine C. Cowie, Ph.D., Director, Type I Diabetes Clinical Trials Program, NIDDK, 6707 Democracy Blvd., Room 691, National Institute of Diabetes and Digestive and Kidney Diseases, Bethesda, MD 20814-9692. Phone: (301) 594-8804; fax: (301) 480-3503; e-mail: cowiec@extra.niddk.nih.gov. NICHD - Brain and Tissue Bank for Developmental Disorders The purpose of the Bank is to collect, preserve, and distribute human tissues to investigators interested in autism and developmental disorders; normal tissues may be available for other research purposes. Further information can be obtained at: www.btbank.org. The contact persons are H. Ron Zielke or Sally Wisniewsky, University of Maryland (1-800-847-1539) and Carol Petito or Stephanie Lojko, University of Miami (1-800-592-7246). NCRR - National Disease Research Interchange (NDRI) The Human Tissue and Organ Resource is a collaborative agreement between NCRR, NEI, NIAID, NIDDK, the NIH Office of Rare Diseases, and NDRI that provides normal and diseased human tissues and organs for biomedical laboratory research. Specimens are collected according to protocols designed by each researcher and within the necessary time frame. Sources include autopsies, eye banks, surgical procedures, and organ procurement programs. For further information, consult the NDRI Web site (www.ndri.com) or contact Ms. Sally Strickler at NDRI, 1889 John F. Kennedy Boulevard, 6th Floor, Philadelphia, PA 19103. Phone: (215) 557-7361; fax: (215) 557-7154; e-mail: sstrickler@ndri.com. NCRR - Islet Cell Resource Center (ICRs) A collaborative agreement between NCRR, NIDDK, JDRFI, and several academic islet isolation centers has been established to provide transplant-grade human pancreatic islets for clinical and basic research protocols. Information on submitting requests for islets can be obtained from Richard A. Knazek, M.D., Division of Clinical Research, NCRR, NIH, 6705 Rockledge Drive, Bethesda, MD 20892. Phone (301) 435-0790; fax (301) 480-3661; e-mail: richardk@ncrr.nih.gov. NIA - SWAN Repository (longitudinal, multiethnic study of women at midlife including the menopausal transition) The SWAN Repository is a biologic specimen bank of the Study of Women’s Health Across the Nation (SWAN). The SWAN cohort was recruited in 1996/7 and consists of 3302 African-American, Caucasian, Chinese-American, Hispanic, and Japanese-American women. The SWAN Repository contains blood and urine specimens from each study participant’s annual visit, at which time medical and health history, psychosocial measures, biological measures, and anthropometric data is also collected. In addition, a subset of participants provide urine samples over the length of one menstrual cycle each year. All of these samples are in the SWAN Repository and are available to researchers who wish to study the midlife and menopausal transition. A DNA sample repository for SWAN is in the early stages of development. To learn more about the SWAN Repository and how to apply to use SWAN Repository specimens, contact the Web site at http://www.swanrepository.com or Dr. MaryFran Sowers, University of Michigan, School of Public Health, Epidemiology Dept., (734) 936-3892; e-mail: mfsowers@umich.edu. Human and Animal Cell and Biologic Reagent Resources NIDDK - National Hormone and Peptide Program The National Hormone and Peptide Program (NHPP) offers peptide hormones and their antisera, tissues (rat hypothalami), and miscellaneous reagents to qualified investigators. These reagents are supplied for research purposes only, not for therapeutic, diagnostic, or commercial uses. These materials are procured or donated through programs supported primarily by Dr. A. F. Parlow of the Harbor-UCLA Medical Center, Research and Education Institute, Torrance, CA; the National Institute of Diabetes and Digestive and Kidney Diseases (NIDDK); and the Center for Population Research of the National Institute of Child Health and Human Development (CPR, NICHD). A more complete description of resources within this program is provided in The Endocrine Society journals. Direct scientific-technical inquiry to NHPP Scientific Director, Dr. Al Parlow, at phone: (310) 222-3537; fax: (310) 222-3432; e-mail: parlow@humc.edu. Visit the NHPP Web site at http://www.humc.edu/hormones. NICHD - National Hormone and Pituitary Program (see NIDDK listing) Following is a list of reagents currently available through the resources of NICHD: Androgen receptor and peptide antigen Recombinant monkey (cynomologus) and baboon luteinizing hormone Follicle-stimulating hormone and antisera NIA - Aging Cell Repository To facilitate aging research on cells in culture, the NIA provides support for the Aging Cell Repository located at the Coreill Institute for Medical Research in Camden, NJ. The Aged Cell Bank provides fibroblast, lymphoblastoid, and differentiated cell lines from a wide range of human age-related conditions and other mammalian species, as well as DNA from a limited subset of cell lines. For further information, the Aged Cell Bank catalog can be accessed at http://locus.umdnj.edu/nia or contact Dr. Robert Johnson at 1-800-752-3805. NCRR - Various Cell Repositories NCRR maintains the following cell repository resources: American Type Culture Collection (ATCC), National Cell Culture Center. Further information regarding these resources may be obtained through the NCRR Home Page (http://www.ncrr.nih.gov). Animal Resources NIA - Aging Rodent Resources NIA maintains both rat and mouse colonies for use by the scientific community. The animals available range in age from 1 to 36 months. A repository of fresh-frozen tissue from the NIA aged rodent colonies is under development. The NIA also maintains a colony of calorically restricted rodents of selected genotypes, which are available to the scientific community. For further information, please refer to the Aged Rodent information handbook at http://www.nih.gov/nia/research/rodent.htm or contact Dr. Nancy Nadon, Office of Biological Resources and Resource Development, NIA. Phone: (301) 496-0181; fax: (301) 402-0010; e-mail: nadonn@nia.nih.gov. NCRR - Mutant Mouse Regional Resource Centers The Mutant Mouse Regional Resource Center (MMRRC) serves as a repository of genetically altered mice for the biomedical research community. Currently composed of four regional centers and an informatics coordinating center, this national network imports, rederives, and maintains submitted mutant mouse strains. The network also preserves, characterizes (phenotypically and genotypically), and redistributes selected mouse models to the scientific research community, among other activities. Further information can be obtained from the Web site at http://www.mmrrc.org, or from Franziska Grieder, D.V.M., Ph.D., NCRR; phone (301) 435-0744; e-mail: griederf@ncrr.nih.gov. NCRR - Regional Primate Research Centers The Regional Primate Centers are a unique national network of nonhuman primate research and resource centers for biomedical and behavioral investigations. These centers provide the appropriate environment and resources for the development and study of nonhuman primate models essential for clinical and basic research on human health problems and disease processes. Further information may be obtained from the notice, Procedures for Accessing Regional Primate Research Centers, published in the NIH Guide for Grants and Contracts, at http://grants.nih.gov/grants/guide/notice-files/not97-014.html, or from Jerry A. Robinson, Ph.D., Director, Regional Primate Research Centers and AIDS Animal Models Program, National Center for Research Resources. Phone: (301) 435-0744; fax: (301) 480-3819; e-mail: jerryR@ep.ncrr.nih.gov. NIA - Nonhuman Primates, Aging Set-Aside Colony NIA maintains approximately 200 nonhuman primates (M. mulatta) at four Regional Primate Research Centers (see above) for conducting research on aging. These animals range in age from 18 to 35 years. While these animals are predominantly reserved for non-invasive research, exceptions can be made to this policy. For further information, please contact Dr. Nancy Nadon, Office of Biological Resources and Resource Development, NIA. Phone: (301) 496-0181; fax: (301) 402-0010; e-mail: nadonn@nia.nih.gov. NCRR - Various Animal Resources NCRR maintains the following animal resources: Animal Models and Genetic Stocks, Chimpanzee Biomedical Research Program, NIH Animal Genetic Resource, and the Specific Pathogen Free Macaque Breeding and Research Program. Further information regarding these resources may be obtained through the NCRR Home Page (http://www.ncrr.nih.gov). Miscellaneous Resources NCRR - National Gene Vector Laboratories (NGVLs) A collaborative agreement between NIH and several academic centers has been established to produce and distribute gene vectors for use in Phase I and II clinical gene therapy protocols. The vector types include retrovirus, lentivirus, adenovirus, adeno-associated virus, and herpesvirus. Specific toxicology studies of these vectors can also be performed by the NGVLs. Requests for vector production and toxicology studies should be directed to Ms. Lorraine Rubin, NGVL Project Coordinator, Indiana University School of Medicine. Phone: (317) 274-0448; fax: (317) 278-2262; e-mail: lrubin@iupui.edu; Web site: http://www.ngvl.org/.

Introduction Many anthropologists and other academics have attempted to argue that the spread of technology is a global homogenising force, socialising the remaining indigenous groups across the planet into an indistinct Western "monoculture" focussed on consumption, where they are rapidly losing their cultural distinctiveness. In many cases, these intellectuals -– people such as Jerry Mander -- often blame the diffusion of television (particularly through new innovations that are allowing it to penetrate further into rural areas, such as satellite and cable) as a key force in the effort to "assimilate" indigenous groups and eradicate their unique identities. Such writers suggest that indigenous groups can do nothing to resist the onslaught of the technologically, economically, and aesthetically superior power of Western television. Ironically, while often protesting the plight of indigenous groups and heralding their need for cultural survival, these authors often fail to recognise these groups’ abilities to fend for themselves and preserve their cultural integrity. On the other side of the debate are visual anthropologists and others who are arguing that indigenous groups are quickly becoming savvy to Western technologies, and that they are now using them for cultural revitalisation, linguistic revival, and the creation of outlets for the indigenous voice. In this school of thought, technology is seen not so much as a threat to indigenous groups, but instead as a remarkable opportunity to reverse the misfortunes of these groups at the hands of colonisation and national programmes of attempted assimilation. From this perspective, the rush of indigenous groups to adopt new technologies comes hand-in-hand with recent efforts to assert their tribal sovereignty and their independence. Technology has become a "weapon" in their struggle for technological autonomy. As a result, many are starting their own television stations and networks, and thus transforming the way television operates in their societies -– away from global monocultures and toward local interests. I hypothesise that in fact there is no correlation between television viewing and acculturation, and that, in fact, the more familiar people are with the technology of television and the current way the technology is utilised, the more likely they are to be interested in using it to revive and promote their own culture. Whatever slight negative effect exists depends on the degree to which local people can understand and redirect how that technology is used within their own cultural context. However, it should be stated that for terms of this investigation, I consider the technologies of "video" and "television" to be identical. One is the recording aspect, and the other the distribution aspect, of the same technology. Once people become aware that they can control what is on the television screen through the instrumentality of video, they immediately begin attempting to assert cultural values through it. And this is precisely what is going on on the Cheyenne River Reservation. This project is significant because the phenomenon of globalisation is real and Western technologies such as video, radio, and PCs are spreading throughout the world, including the "Fourth World" of the planet’s indigenous peoples. However, in order to deal with the phenomenon of globalisation, anthropologists and others may need to deal more realistically with the phenomenon of technological diffusion, which operates far less simply than they might assume. Well-meaning anthropologists seeking to "protect" indigenous groups from the "invasion" of technologies which will change their way of life may be doing these groups a disservice. If they turned some of their effort away from fending off these technologies and toward teaching indigenous groups how to use them, perhaps they might have a better result in creating a better future for them. I hope this study will show a more productive model for dealing with technological diffusion and what effects it has on cultural change in indigenous societies. There have been very few authors that have dealt with this topic head-on. One of the first to do so was Pace (1993), who suggested that some Brazilian Indians were acculturating more quickly as a result of television finally coming to their remote villages in the 1960s. Molohon (1984) looked at two Cree communities, and found that the one which had more heavy television viewing was culturally closer to its neighboring white towns. Zimmerman (1996) fingered television as one of the key elements in causing Indian teenagers to lose their sense of identity, thus putting them at higher risk for suicide. Gillespie (1995) argued that television is actually a ‘weapon’ of national states everywhere in their efforts to assimilate and socialise indigenous and other ethnic minority groups. In contrast, authors like Weiner (1997), Straubhaar (1991), and Graburn (1982) have all critiqued these approaches, suggesting that they deny subjectivity and critical thinking to indigenous TV audiences. Each of these researchers suggest, based on their field work, that indigenous people are no more likely than anybody else to believe that the things they see on television are true, and no more likely to adopt the values or worldviews promoted by Western TV programmers and advertisers. In fact, Graburn has observed that the Inuit became so disgusted with what they saw on Canadian national television, that they went out and started their own TV network in an effort to provide their people with meaningful alternatives on their screens. Bell (1995) sounds a cautionary note against studies like Graburn’s, noting that the efforts of indigenous New Zealanders to create their own TV programming for local markets failed, largely because they were crowded out by the "media imperialism" of outside international television. Although the indigenous groups there tried to put their own faces on the screen, many local viewers preferred to see the faces of J.R. Ewing and company, and lowered the ratings share of these efforts. Salween (1991) thinks that global media "cultural imperialism" is real -– that it is an objective pursued by international television marketers -– and suggests a media effects approach might be the best way to see whether it works. Woll (1987) notes that historically many ethnic groups have formed their self-images based on the way they have been portrayed onscreen, and that so far these portrayals have been far from sympathetic. In fact, even once these groups started their own cinemas or TV programmes, they unconsciously perpetuated stereotypes first foisted on them by other people. This study tends to side with those who have observed that indigenous people do not tend to "roll over" in the wake of the onslaught of Western television. Although cautionary studies need to be examined carefully, this research will posit that although the dominant forces controlling TV are antithetical to indigenous groups and their goals, the efforts of indigenous people to take control of their TV screens and their own "media literacy" are also increasing. Thus, this study should contribute to the viewpoint that perhaps the best way to save indigenous groups from cultural eradication is to give them access to television and show them how to set up their own stations and distribute their own video programming. In fact, it appears to be the case that TV, the Internet, and electronic 'new media' are helping to foster a process of cultural renewal, not just among the Lakota, but also among the Inuit, the Australian aborigines, and other indigenous groups. These new technologies are helping them renew their native languages, cultural values, and ceremonial traditions, sometimes by giving them new vehicles and forms. Methods The research for this project was conducted on the Cheyenne River Sioux Reservation headquartered in Eagle Butte, South Dakota. Participants chosen for this project were Lakota Sioux who were of the age of consent (18 or older) and who were tribal members living on the reservation. They were given a survey which consisted of five components: a demographic question section identifying their age, gender, and individual data; a technology question section identifying what technologies they had in their home; a TV question section measuring the amount of television they watched; an acculturation question section determining their comparative level of acculturation; and a cultural knowledge question section determining their knowledge of Lakota history. This questionnaire was often followed up by unstructured ethnographic interviews. Thirty-three people of mixed age and gender were given this questionnaire, and for the purposes of this research paper, I focussed primarily on their responses dealing with television and acculturation. These people were chosen through strictly random sampling based on picking addresses at random from the phone book and visiting their houses. The television section asked specifically how many hours of TV they watched per day and per week, what shows they watched, what kinds of shows they preferred, and what rooms in their home had TVs. The acculturation section asked them questions such as how much they used the Lakota language, how close their values were to Lakota values, and how much participation they had in traditional indigenous rituals and customs. To assure open and honest responses, each participant filled out a consent form, and was promised anonymity of their answers. To avoid data contamination, I remained with each person until they completed the questionnaire. For my data analysis, I attempted to determine if there was any correlation (Pearson’s coefficient r of correlation) between such things as hours of TV viewed per week or years of TV ownership with such things as the number of traditional ceremonies they attended in the past year, the number of non-traditional Lakota values they had, their fluency in the Lakota language, their level of cultural knowledge, or the number of traditional practices and customs they had engaged in in their lives. Through simple statistical tests, I determined whether television viewing had any impact on these variables which were reasonable proxies for level of acculturation. Findings Having chosen two independent variables, hours of TV watched per week, and years of TV ownership, I tested if there was any significant correlation between them and the dependent variables of Lakota peoples’ level of cultural knowledge, participation in traditional practices, conformity of values to non-Lakota or non-traditional values, fluency in Lakota, and participation in traditional ceremonies (Table 1). These variables all seemed like reasonable proxies for acculturation since acculturated Lakota would know less of their own culture, go to fewer ceremonies, and so on. The cultural knowledge score was based on how many complete answers the respondents knew to ‘fill in the blank’ questions regarding Lakota history, historical figures, and important events. Participation in traditional practices was based on how many items they marked in a survey of whether or not they had ever raised a tipi, used traditional medicine, etc. The score for conformity to non-Lakota values was based on how many items they marked with a contrary answer to the emic Lakota value system ("the seven Ws".) Lakota fluency was based on how well they could speak, write, or use the Lakota language. And ceremonial attendance was based on the number of traditional ceremonies they had attended in the past year. There were no significant correlations between either of these TV-related variables and these indexes of acculturation. Table 1. R-Scores (Pearson’s Coefficient of Correlation) between Variables Representing Television and Acculturation R-SCORES Cultural Knowledge Traditional Practices Modern Values Lakota Fluency Ceremonial Attendance Years Owning TV 0.1399 -0.0445 -0.4646 -0.0660 0.1465 Hours of TV/Week -0.3414 -0.2640 -0.2798 -0.3349 0.2048 The strongest correlation was between the number of years the Lakota person owned a television, and the number of non-Lakota (or ‘modern Western’) values they held in their value system. But even that correlation was pretty weak, and nowhere near the r-score of other linear correlations, such as between their age and the number of children they had. How much television Lakota people watched did not seem to have any influence on how much cultural knowledge they knew, how many traditional practices they had participated in, how many non-Lakota values they held, how well they spoke or used the Lakota language, or how many ceremonies they attended. Even though there does not appear to be anything unusual about their television preferences, and in general they are watching the same shows as other non-Lakota people on the reservation, they are not becoming more acculturated as a result of their exposure to television. Although the Lakota people may be losing aspects of their culture, language, and traditions, other causes seem to be at the forefront than television. I also found that people who were very interested in television production as well as consumption saw this as a tool for putting more Lakota-oriented programs on the air. The more they knew about how television worked, the more they were interested in using it as a tool in their own community. And where I was working at the Cultural Center, there was an effort to videotape many community and cultural events. The Center had a massive archive of videotaped material, but unfortunately while they had faithfully recorded all kinds of cultural events, many of them were not quite "broadcast ready". There was more focus on showing these video programmes, especially oral history interviews with elders, on VCRs in the school system, and in integrating them into various kinds of multimedia and hypermedia. While the Cultural Center had begun broadcasting (remotely through a radio modem) a weekly radio show, ‘Wakpa Waste’ (Good Morning CRST), on the radio station to the north, KLND-Standing Rock, there had never been any forays into TV broadcasting. The Cultural Center director had looked into the feasibility of putting up a television signal transmission tower, and had applied for a grant to erect one, but that grant was denied. The local cable system in Eagle Butte unfortunately lacked the technology to carry true "local access" programming; although the Channel 8 of the system carried CRST News and text announcements, there was no open channel available to carry locally produced public access programming. The way the cable system was set up, it was purely a "relay" or feed from news and channels from elsewhere. Also, people were investing heavily in satellite systems, especially the new DBS (direct broadcast satellite) receivers, and would not be able to pick up local access programmes anyway. The main problem hindering the Lakotas’ efforts to preserve their culture through TV and video was lack of access to broadcast distribution technology. They had the interest, the means, and the stock of programming to put on the air. They had the production and editing equipment, although not the studios to do a "live" show. Were they able to have more local access to and control over TV distribution technology, they would have a potent "arsenal" for resisting the drastic acculturation their community is undergoing. TV has the potential to be a tool for great cultural revitalisation, but because the technology and know-how for producing it was located elsewhere, the Lakotas could not benefit from it. Discussion I hypothesised that the effects if TV viewing on levels of indigenous acculturation would be negligible. The data support my hypothesis that TV does not seem to have a major correlation with other indices of acculturation. Previous studies by anthropologists such as Pace and Molohon suggested that TV was a key determinant in the acculturation of indigenous people in Brazil and the U.S. -– this being the theory of cultural imperialism. However, this research suggests that TV’s effect on the decline of indigenous culture is weak and inconclusive. In fact, the qualitative data suggest that the Lakota most familiar with TV are also the most interested in using it as a tool for cultural preservation. Although the CRST Lakota currently lack the means for mass broadcast of cultural programming, there is great interest in it, and new technologies such as the Internet and micro-broadcast may give them the means. There are other examples of this phenomenon worldwide, which suggest that the Lakota experience is not unique. In recent years, Australian Aborigines, Canadian Inuit, and Brazilian Kayapo have each begun ambitious efforts in creating satellite-based television networks that allow them to reach their far-flung populations with programming in their own indigenous language. In Australia, Aboriginal activists have created music television programming which has helped them assert their position in land claims disputes with the Australian government (Michaels 1994), and also to educate the Europeans of Australia about the aboriginal way of life. In Canada, the Inuit have also created satellite TV networks which are indigenous-owned and operated and carry traditional cultural programming (Valaskakis 1992). Like the Aborigines and the Inuit, the Lakota through their HVJ Lakota Cultural Center are beginning to create their own radio and video programming on a smaller scale, but are beginning to examine using the reservation's cable network to carry some of this material. Since my quantitative survey included only 33 respondents, the data are not as robust as would be determined from a larger sample. However, ethnographic interviews focussing on how people approach TV, as well as other qualitative data, support the inferences of the quantitative research. It is not clear that my work with the Lakota is necessarily generalisable to other populations. Practically, it does suggest that anthropologists interested in cultural and linguistic preservation should strive to increase indigenous access to, and control of, TV production technology. ‘Protecting’ indigenous groups from new technologies may cause more harm than good. Future applied anthropologists should work with the ‘natives’ and help teach them how to adopt and adapt this technology for their own purposes. Although this is a matter that I deal with more intensively in my dissertation, it also appears to me to be the case that, contrary to the warnings of Mander, many indigenous cultures are not being culturally assimilated by media technology, but instead are assimilating the technology into their own particular cultural contexts. The technology is part of a process of revitalisation or renewal -- although there is a definite process of change and adaptation underway, this actually represents an 'updating' of old cultural practices for new situations in an attempt to make them viable for the modern situation. Indeed, I think that the Internet, globally, is allowing indigenous people to reassert themselves as a Fourth World "power bloc" on the world stage, as linkages are being formed between Saami, Maya, Lakota, Kayapo, Inuit, and Aborigines. Further research should focus on: why TV seems to have a greater acculturative influence on certain indigenous groups rather than others; whether indigenous people can truly compete equally in the broadcast "marketplace" with Western cultural programming; and whether attempts to quantify the success of TV/video technology in cultural preservation and revival can truly demonstrate that this technology plays a positive role. In conclusion, social scientists may need to take a sidelong look at why precisely they have been such strong critics of introducing new technologies into indigenous societies. There is a better role that they can play –- that of technology ‘broker’. They can cooperate with indigenous groups, serving to facilitate the exchange of knowledge, expertise, and technology between them and the majority society. References Bell, Avril. "'An Endangered Species’: Local Programming in the New Zealand Television Market." Media, Culture & Society 17.1 (1995): 182-202. Gillespie, Marie. Television, Ethnicity, and Cultural Change. New York: Routledge, 1995. Graburn, Nelson. "Television and the Canadian Inuit". Inuit Etudes 6.2 (1982): 7-24. Michaels, Eric. Bad Aboriginal Art: Tradition, Media, and Technological Horizons. Minneapolis: U of Minnesota P, 1994. Molohon, K.T. "Responses to Television in Two Swampy Cree Communities on the West James Bay." Kroeber Anthropology Society Papers 63/64 (1982): 95-103. Pace, Richard. "First-Time Televiewing in Amazonia: Television Acculturation in Gurupa, Brazil." Ethnology 32.1 (1993): 187-206. Salween, Michael. "Cultural Imperialism: A Media Effects Approach." Critical Studies in Mass Communication 8.2 (1991): 29-39. Straubhaar, J. "Beyond Media Imperialism: Asymmetrical Interdependence and Cultural Proximity". Critical Studies in Mass Communication 8.1 (1991): 39-70. Valaskakis, Gail. "Communication, Culture, and Technology: Satellites and Northern Native Broadcasting in Canada". Ethnic Minority Media: An International Perspective. Newbury Park: Sage Publications, 1992. Weiner, J. "Televisualist Anthropology: Representation, Aesthetics, Politics." Current Anthropology 38.3 (1997): 197-236. Woll, Allen. Ethnic and Racial Images in American Film and Television: Historical Essays and Bibliography. New York: Garland Press, 1987. Zimmerman, M. "The Development of a Measure of Enculturation for Native American Youth." American Journal of Community Psychology 24.1 (1996): 295-311. Citation reference for this article MLA style: Steven Mizrach. "Natives on the Electronic Frontier: Television and Cultural Change on the Cheyenne River Sioux Reservation." M/C: A Journal of Media and Culture 3.6 (2000). [your date of access] <http://www.api-network.com/mc/0012/natives.php>. Chicago style: Steven Mizrach, "Natives on the Electronic Frontier: Television and Cultural Change on the Cheyenne River Sioux Reservation," M/C: A Journal of Media and Culture 3, no. 6 (2000), <http://www.api-network.com/mc/0012/natives.php> ([your date of access]). APA style: Steven Mizrach. (2000) Natives on the electronic frontier: television and cultural change on the Cheyenne River Sioux Reservation. M/C: A Journal of Media and Culture 3(6). <http://www.api-network.com/mc/0012/natives.php> ([your date of access]).

Stand-up is a global phenomenon. It is Australia’s most significant form of advocatorial theatre and a major platform for challenging stigma and prejudice. In the twenty-first century, Australian stand-up is transforming into a more culturally diverse form and extending the spectrum of material addressing human rights. Since the 1980s Australian stand-up routines have moved beyond the old colonial targets of England and America, and Indigenous comics such as Kevin Kopinyeri, Andy Saunders, and Shiralee Hood have gained an established following. Additionally, the turn to Asia is evident not just in trade agreements and the higher education market but also in cultural exchange and in the billing of emerging Asian stand-ups at mainstream events. The major cultural driver for stand-up is the Melbourne International Comedy Festival (MICF), Australia’s largest cultural event, now over 30 years old, and an important site for dissecting constructs of democracy and nationhood. As John McCallum has observed, popular humour in post-World War II Australia drew on widespread feelings of “displacement, migration and otherness—resonant topics in a country of transplanted people and a dispossessed indigenous population arguing over a distinct Australian identity” (205–06). This essay considers the traditional comic strategies of first and second generation immigrant stand-ups in Australia and compares them with the new wave of post 9/11 Asian-Australian and Middle-Eastern-Australian stand-ups whose personas and interrogations are shifting the paradigm. Self-identifying Muslim stand-ups challenge myths of dominant Australian identity in ways which many still find confronting. Furthermore, the theories of incongruity, superiority, and psychological release re-rehearsed in traditional humour studies, by figures such as Palmer (1994) and Morreall (2009), are predicated on models of humour which do not always serve live performance, especially stand-up with its relational dependence on audience interaction.Stand-ups who immigrated to Australia as children or whose parents immigrated and struggled against adversity are important symbols both of the Australian comedy industry and of a national self-understanding of migrant resilience and making good. Szubanski and Berger hail from earlier waves of European migrants in the 1950s and 1960s. Szubanski has written eloquently of her complex Irish-Polish heritage and documented how the “hand-me-down trinkets of family and trauma” and “the culture clash of competing responses to calamity” have been integral to the development of her comic success and the making of her Aussie characters (347). Rachel Berger, the child of Polish holocaust survivors, advertises and connects both identities on her LinkedIn page: “After 23 years as a stand-up comedian, growing up with Jewish guilt and refugee parents, Rachel Berger knows more about survival than any idiot attending tribal council on reality TV.”Anh Do, among Australia’s most famous immigrant stand-ups, identifies as one of the Vietnamese “boat people” and arrived as a toddler in 1976. Do’s tale of his family’s survival against the odds and his creation of a persona which constructs the grateful, happy immigrant clown is the staple of his very successful routine and increasingly problematic. It is a testament to the power of Do’s stand-up that many did not perceive the toll of the loss of his birth country; the grinding poverty; and the pain of his father’s alcoholism, violence, and survivor guilt until the publication of Do’s ironically titled memoir The Happiest Refugee. In fact, the memoir draws on many of the trauma narratives that are still part of his set. One of Do’s most legendary routines is the story of his family’s sea journey to Australia, told here on ABC1’s Talking Heads:There were forty of us on a nine metre fishing boat. On day four of the journey we spot another boat. As the boat gets closer we realise it’s a boatload of Thai pirates. Seven men with knives, machetes and guns get on our boat and they take everything. One of the pirates picks up the smallest child, he lifts up the baby and rips open the baby’s nappy and dollars fall out. And the pirate decides to spare the kid’s life. And that’s a good thing cos that’s my little brother Khoa Do who in 2005 became Young Australian of the Year. And we were saved on the fifth day by a big German merchant ship which took us to a refugee camp in Malaysia and we were there for around three months before Australia says, come to Australia. And we’re very glad that happened. So often we heard Mum and Dad say—what a great country. How good is this place? And the other thing—kids, as you grow up, do as much as you can to give back to this great country and to give back to others less fortunate.Do’s strategy is apparently one of genuflection and gratitude, an adoption of what McCallum refers to as an Australian post-war tradition of the comedy of inadequacy and embarrassment (210–14). Journalists certainly like to bill Do as the happy clown, framing articles about him with headlines like Rosemary Neill’s “Laughing through Adversity.” In fact, Do is direct about his gallows humour and his propensity to darkness: his humour, he says, is a means of countering racism, of “being able to win people over who might have been averse to being friends with an Asian bloke,” but Neill does not linger on this, nor on the revelation that Do felt stigmatised by his refugee origins and terrified and shamed by the crippling poverty of his childhood in Australia. In The Happiest Refugee, Do reveals that, for him, the credibility of his routines with predominantly white Australian audiences lies in the crafting of himself as an “Aussie comedian up there talking about his working-class childhood” (182). This is not the official narrative that is retold even if it is how Do has endeared himself to Australians, and ridding himself of the happy refugee label may yet prove difficult. Suren Jayemanne is well known for his subtle mockery of multiculturalist rhetoric. In his 2016 MICF show, Wu-Tang Clan Name Generator, Jayemanne played on the supposed contradiction of his Sri Lankan-Malaysian heritage against his teenage years in the wealthy suburb of Malvern in Melbourne, his private schooling, and his obsession with hip hop and black American culture. Jayemanne’s strategy is to gently confound his audiences, leading them slowly up a blind alley. He builds up a picture of how to identify Sri Lankan parents, supposedly Sri Lankan qualities such as an exceptional ability at maths, and Sri Lankan employment ambitions which he argues he fulfilled in becoming an accountant. He then undercuts his story by saying he has recently realised that his suburban background, his numerical abilities, his love of black music, and his rejection of accountancy in favour of comedy, in fact prove conclusively that he has, all along, been white. He also confesses that this is a bruising disappointment. Jayemanne exposes the emptiness of the conceits of white, brown, and black and of invented identity markers and plays on his audiences’ preconceptions through an old storyteller’s device, the shaggy dog story. The different constituencies in his audiences enjoy his trick equally, from quite different perspectives.Diana Nguyen, a second generation Vietnamese stand-up, was both traumatised and politicised by Pauline Hanson when she was a teenager. Hanson described Nguyen’s community in Dandenong as “yellow Asian people” (Filmer). Nguyen’s career as a community development worker combating racism relates directly to her activity as a stand-up: migrant stories are integral to Australian history and Nguyen hypothesises that the “Australian psyche of being invaded or taken over” has reignited over the question of Islamic fundamentalism and expresses her concern to Filmer about the Muslim youths under her care.Nguyen’s alarm about the elision of Islamic radicalism with Muslim culture drives an agenda that has led the new generation of self-identified Muslim stand-ups since 9/11. This post 9/11 world is described by Wajahat as gorged with “exaggerated fear, hatred, and hostility toward Islam and Muslim [. . . ] and perpetuated by negative discrimination and the marginalisation and exclusion of Muslims from social, political, and civic life in western societies.” In Australia, Aamer Rahman, Muhamed Elleissi, Khaled Khalafalla, and Nazeem Hussain typify this newer, more assertive form of second generation immigrant stand-up—they identify as Muslim (whether religious or not), as brown, and as Australian. They might be said to symbolise a logical response to Ghassan Hage’s famous White Nation (1998), which argues that a white supremacism underlies the mindset of the white elite in Australia. Their positioning is more nuanced than previous generations of stand-up. Nazeem Hussain’s routines mark a transformation in Australian stand-up, as Waleed Aly has argued: “ethnic comedy” has hitherto been about the parading of stereotypes for comfortable, mainstream consumption, about “minstrel characters” [. . .] but Hussain interrogates his audiences in every direction—and aggravates Muslims too. Hussain’s is the world of post 9/11 Australian Muslims. It’s about more than ethnic stereotyping. It’s about being a consistent target of political opportunism, where everyone from the Prime Minister to the Foreign Minister to an otherwise washed-up backbencher with a view on burqas has you in their sights, where bombs detonate in Western capitals and unrelated nations are invaded.Understandably, a prevalent theme among the new wave of Muslim comics, and not just in Australia, is the focus on the reading of Muslims as manifestly linked with Islamic State (IS). Jokes about mistaken identity, plane crashes, suicide bombing, and the Koran feature prominently. English-Pakistani Muslim, Shazia Mirza, gained comedy notoriety in the UK in the wake of 9/11 by introducing her routine with the words: “My name’s Shazia Mirza. At least that’s what it says on my pilot’s licence” (Bedell). Stand-ups Negin Farsad, Ahmed Ahmed, and Dean Obeidalla are all also activists challenging prevailing myths about Islam, skin colour and terrorism in America. Egyptian-American Ahmed Ahmed acquired prominence for telling audiences in the infamous Axis of Evil Comedy Tour about how his life had changed much for the worse since 9/11. Ahmed Ahmed was the alias used by one of Osama Bin Laden’s devotees and his life became on ongoing struggle with anti-terrorism officials doing security checks (he was once incarcerated) and with the FBI who were certain that the comedian was among their most wanted terrorists. Similarly, Obeidalla, an Italian-Palestinian-Muslim, notes in his TEDx talk that “If you have a Muslim name, you are probably immune to identity theft.” His narration of a very sudden experience of becoming an object of persecution and of others’ paranoia is symptomatic of a shared understanding of a post 9/11 world among many Muslim comics: “On September 10th 2001 I went to bed as a white American and I woke up an Arab,” says Obeidalla, still dazed from the seismic shift in his life.Hussain and Khalafalla demonstrate a new sophistication and directness in their stand-up, and tackle their majority white audiences head-on. There is no hint of the apologetic or deferential stance performed by Anh Do. Many of the jokes in their routines target controversial or taboo issues, which up until recently were shunned in Australian political debate, or are absent or misrepresented in mainstream media. An Egyptian-Australian born in Saudi Arabia, Khaled Khalafalla arrived on the comedy scene in 2011, was runner-up in RAW, Australia’s most prestigious open mic competition, and in 2013 won the best of the Melbourne International Comedy Festival for Devious. Khalafalla’s shows focus on racist stereotypes and identity and he uses a range of Middle Eastern and Indian accents to broach IS recruitment, Muslim cousin marriages, and plane crashes. His 2016 MICF show, Jerk, was a confident and abrasive routine exploring relationships, drug use, the extreme racism of Reclaim Australia rallies, controversial visa checks by Border Force’s Operation Fortitude, and Islamophobia. Within the first minute of his routine, he criticises white people in the audience for their woeful refusal to master Middle Eastern names, calling out to the “brown woman” in the audience for support, before lining up a series of jokes about the (mis)pronunciation of his name. Khalafalla derives his power on stage by what Oliver Double calls “uncovering.” Double contends that “one of the most subversive things stand-up can do is to uncover the unmentionable,” subjects which are difficult or impossible to discuss in everyday conversation or the broadcast media (292). For instance, in Jerk Khalafalla discusses the “whole hating halal movement” in Australia as a metaphor for exposing brutal prejudice: Let me break it down for you. Halal is not voodoo. It’s just a blessing that Muslims do for some things, food amongst other things. But, it’s also a magical spell that turns some people into fuckwits when they see it. Sometimes people think it’s a thing that can get stuck to your t-shirt . . . like ‘Oh fuck, I got halal on me’ [Australian accent]. I saw a guy the other day and he was like Fuck halal, it funds terrorism. And I was like, let me show you the true meaning of Islam. I took a lamb chop out of my pocket and threw it in his face. And, he was like Ah, what was that? A lamb chop. Oh, I fucking love lamb chops. And, I say you fool, it’s halal and he burst into flames.In effect, Khalafalla delivers a contemptuous attack on the white members of his audience, but at the same time his joke relies on those same audience members presuming that they are morally and intellectually superior to the individual who is the butt of the joke. Khalafalla’s considerable charm is a help in this tricky send-up. In 2015 the Australian Department of Defence recognised his symbolic power and invited him to join the Afghanistan Task Force to entertain the troops by providing what Doran describes as “home-grown Australian laughs” (7). On stage in Australia, Khalafalla constructs a persona which is an outsider to the dominant majority and challenges the persecution of Muslim communities. Ironically, on the NATO base, Khalafalla’s act was perceived as representing a diverse but united Australia. McCallum has pointed to such contradictions, moments where white Australia has shown itself to be a “culture which at first authenticates emigrant experience and later abrogates it in times of defiant nationalism” (207). Nazeem Hussain, born in Australia to Sri Lankan parents, is even more confrontational. His stand-up is born of his belief that “comedy protects us from the world around us” and is “an evolutionary defence mechanism” (8–9). His ground-breaking comedy career is embedded in his work as an anti-racism activist and asylum seeker supporter and shaped by his second-generation migrant experiences, law studies, community youth work, and early mentorship by American Muslim comic trio Allah Made Me Funny. He is well-known for his pioneering television successes Legally Brown and Salam Café. In his stand-up, Hussain often dwells witheringly on the failings and peculiarities of white people’s attempts to interact with him. Like all his routines, his sell-out show Fear of the Brown Planet, performed with Aamer Rahman from 2004–2008, explored casual, pathologised racism. Hussain deliberately over-uses the term “white people” in his routines as a provocation and deploys a reverse racism against his majority white audiences, knowing that many will be squirming. “White people ask me how can Muslims have fun if they don’t drink? Muslims have fun! Of course we have fun! You’ve seen us on the news.” For Hussain stand-up is “fundamentally an art of protest,” to be used as “a tool by communities and people with ideas that challenge and provoke the status quo with a spirit of counterculture” (Low 1–3). His larger project is to humanise Muslims to white Australians so that “they see us firstly as human beings” (1–3). Hussain’s 2016 MICF show, Hussain in the Membrane, both satirised media hype and hysterical racism and pushed for a better understanding of the complex problems Muslim communities face in Australia. His show also connected issues to older colonial traditions of racism. In a memorable and beautifully crafted tirade, Hussain inveighed against the 2015 Bendigo riots which occurred after local Muslims lodged an application to Bendigo council to build a mosque in the sleepy Victorian town. [YELLING in an exaggerated Australian accent] No we don’t want Muslims! NO we don’t want Muslims—to come invade Bendigo by application to the local council! That is the most bureaucratic invasion of all times. No place in history has been invaded by lodging an application to a local council. Can you see ISIS running around chasing town planners? Of course not, Muslims like to wait 6–8 months to invade! That’s a polite way to invade. What if white people invaded that way? What a better world we’d be living in. If white people invaded Australia that way, we’d be able to celebrate Australia Day on the same day without so much blood on our hands. What if Captain Cook came to Australia and said [in a British accent] Awe we would like to apply to invade this great land and here is our application. [In an Australian accent] Awe sorry, mate, rejected, but we’ll give you Bendigo.As Waleed Aly sees it, the Australian cultural majority is still “unused to hearing minorities speak with such assertiveness.” Hussain exposes “a binary world where there’s whiteness, and then otherness. Where white people are individuals and non-white people (a singular group) are not” (Aly). Hussain certainly speaks as an insider and goes so far as recognising his coloniser’s guilt in relation to indigenous Australians (Tan). Aly well remembers the hate mail he and Hussain received when they worked on Salam Café: “The message was clear. We were outsiders and should behave as such. We were not real Australians. We should know our place, as supplicants, celebrating the nation’s unblemished virtue.” Khalafalla, Rahman, Elleissi, and Hussain make clear that the new wave of comics identify as Muslim and Australian (which they would argue many in the audiences receive as a provocation). They have zero tolerance of racism, their comedy is intimately connected with their political activism, and they have an unapologetically Australian identity. No longer is it a question of whether the white cultural majority in Australia will anoint them as worthy and acceptable citizens, it is a question of whether the audiences can rise to the moral standards of the stand-ups. The power has been switched. For Hussain laughter is about connection: “that person laughs because they appreciate the point and whether or not they accept what was said was valid isn’t important. What matters is, they’ve understood” (Low 5). ReferencesAhmed, Ahmed. “When It Comes to Laughter, We Are All Alike.” TedXDoha (2010). 16 June 2016 <http://tedxtalks.ted.com/video/TEDxDoha-Ahmed-Ahmed-When-it-Co>.Aly, Waleed. “Comment.” Sydney Morning Herald 24 Sep. 2013."Anh Do". Talking Heads with Peter Thompson. ABC1. 4 Oct. 2010. Radio.Bedell, Geraldine. “Veiled Humour.” The Guardian (2003). 8 Aug. 2016 <https://www.theguardian.com/stage/2003/apr/20/comedy.artsfeatures?CMP=Share_iOSApp_Other>.Berger, Rachel. LinkedIn [Profile page]. 14 June 2016 <http://www.linkedin.com/company/rachel-berger>.Do, Anh. The Happiest Refugee. Sydney: Allen and Unwin, 2010. Doran, Mark. "Service with a Smile: Entertainers Give Troops a Taste of Home.” Air Force 57.21 (2015). 12 June 2016 <http://www.defence.gov.au/Publications/NewsPapers/Raaf/editions/5721/5721.pdf>.Double, Oliver. Getting the Joke: The Inner Workings of Stand-Up Comedy. 2nd ed. London: Bloomsbury, 2014.Filmer, Natalie. "For Dandenong Comedian and Actress Diana Nguyen The Colour Yellow has a Strong Meaning.” The Herald Sun 3 Sep. 2013.Hage, Ghassan. White Nation: Fantasies of a White Supremacy in a Multicultural Age. Sydney: Pluto Press, 1998.Hussain, Nazeem. Hussain in the Membrane. Melbourne International Comedy Festival, 2016.———. "The Funny Side of 30.” Spectrum. The Age 12 Mar. 2016.Khalafalla, Khaled. Jerk. Melbourne International Comedy Festival, 2016.Low, Lian. "Fear of a Brown Planet: Fight the Power with Laughter.” Peril: Asian Australian Arts and Culture (2011). 12 June 2016 <http://peril.com.au/back-editions/edition10/fear-of-a-brown-planet-fight-the-power-with-laughter>. McCallum, John. "Cringe and Strut: Comedy and National Identity in Post-War Australia.” Because I Tell a Joke or Two: Comedy, Politics and Social Difference. Ed. Stephen Wagg. New York: Routledge, 1998. Morreall, John. Comic Relief. Oxford: Wiley-Blackwell, 2009.Neill, Rosemary. "Laughing through Adversity.” The Australian 28 Aug. 2010.Obeidalla, Dean. "Using Stand-Up to Counter Islamophobia.” TedXEast (2012). 16 June 2016 <http://tedxtalks.ted.com/video/TEDxEast-Dean-Obeidalla-Using-S;TEDxEast>.Palmer, Jerry. Taking Humour Seriously. London: Routledge, 1994. Szubanski, Magda. Reckoning. Melbourne: Text Publishing, 2015. Tan, Monica. "Aussie, Aussie, Aussie! Allahu Akbar! Nazeem Hussain's Bogan-Muslim Army.” The Guardian 29 Feb. 2016. "Uncle Sam.” Salam Café (2008). 11 June 2016 <https://www.youtube.com/watch?v=SeQPAJt6caU>.Wajahat, Ali, et al. "Fear Inc.: The Roots of the Islamophobia Network in America.” Center for American Progress (2011). 11 June 2016 <https://www.americanprogress.org/issues/religion/report/2011/08/26/10165/fear-inc>.

Curating content is a key part of a social media user’s profile—and recent reports reveal an upward trend in the curating of video, image, and text based content (Meeker). Through “engagement”—in other words, posting content, liking, sharing, or commenting on another’s content—that content becomes part of the user’s profile and contributes to their “activity.” A user’s understanding of another user in the network depends on curation, on what another user posts and their engagement with the content. It is worth while studying content curation in terms of meaning, which involves clarifying how a user makes themselves meaningful depending on what they curate and their engagement with the curated content, and also how other users gain meaning from someone else’s curatorial work, determining how they position themselves in relation to others. This essay analyses the structure of meaning underpinning an individual’s act of curating content in social media, each time they publish content (“post”) or republish content (like, share, and/or comment) on their social media homepage. C.S. Peirce’s semiotics is the method for clarifying this structure. Based on an application of Peirce’s tripartite structure of semiosis, it becomes clear that curated content is a sign representative of the user who posted the content, the poster, and that, with the range of ways this representation takes place, it is possible to begin a classification of social media signs. Background: Meaning, Self-Documentation, Semiotics The study of meaning is a growing field in the research of social media. Lomborg makes a case for the importance of studying meaning due to social media’s “constant flux” and evolution as an object of study. In this context, structures of meaning are a stabilising component that provides “the key to explaining continuity and change in social media over time” (Lomborg 1). In her study of social media, Langlois defines meaning broadly as something we create and find. “Finding meaning” and “making sense” of the world, people, and objects involves the whole gamut of decoding meaning and applying social and cultural ideas as well as a more Deleuzian pedagogy of “real thinking” which involves creating new concepts (Deleuze Difference; Dillet). An analysis of the structure of meaning underpinning content curation extends existing research on self-documentation online, self-presentation, and personal media assemblages/personal media archives (see Doster; Good; Orkibi; Storsul). As noted by Langlois, “There has been a massive popularisation of self-documentation” (114) and it involves more than publishing reflections on blogging and microblogging platforms. It involves forms that focus on “self-presence” and “self-actualisation,” including sharing pictures, videos, and memes, writing comments, and “the use of buttons such as the Facebook ‘Like’ button” (117). Recent research discusses how Facebook profiles use the platform to collate content in a manner similar to that of diaries and scrapbooks. Good explains how social media users today and users in the print era use “tokens” to communicate taste and build cultural capital. An “interest token” is content that is shared: in the print era these are mainly clippings and in social media these are “digital articles” such as links to video clips as well as liking friends’ posts (568). Crucial to the content in both eras is the latent presence of the user. For example, in Victorian Britain contributors to confession books would hint at their desires through textual quotations. Good describes much the same structure of meaning underlying a user’s publishing of content on Facebook: “Tokens, when analysed as part of a broader media assemblage in a Facebook page or scrapbook page, can essentially speak volumes about a user’s cultural aspirations, dispositions and desires for social distinction” (568). Doster also reiterates this point about how digital technology enables users to associate themselves with digital content in order to represent themselves in complex ways. The structure of meaning analysed in this essay is found in the very phenomena identified above: when a user, by publishing content or republishing another’s content, is using their profile to curate content which is interpreted by other users to say something about them. As noted, current social media research discusses how, on platforms such as Facebook, users collate content as an important strategy of self-documentation and self-presentation. Other research examines in detail the conditions influencing the production of meaning (Langlois), identifying the software algorithms described by Chowdhry that decide what content social media users see on the platform, influencing what they curate in the first place—for example, when a user republishes, by liking, sharing, and/or commenting on, another friend’s post, a social organisation’s post, or even an advertisement. This paper, however, analyses the structure of meaning specifically. Peirce’s semiotics is a conceptual framework that explains how this structure of meaning works. Semiotics has a fruitful history of explaining in detail the problem of meaning. Chuang and Huang are clear about the benefit of Peircian semiotics as a conceptual framework for systematically presenting and processing an object of analysis (341); Metro-Roland is also adamant about the value of Peirce’s theory for offering a “robust heuristic tool” (272); and Gilles Deleuze’s Cinema 2: The Time-Image famously praises Peirce’s Sign as an alternative to Ferdinand de Saussure’s more restrictive schema in semiology (Dawkins). Semiotics clarifies how an individual act of content curation is a triadic Sign (Representamen, Object, Interpretant). This triadic structure explains how posters are represented by content, and, in turn, how the content is interpreted to be representative of them. Following from semiotics, this paper seeks to “identify signs and describe their functioning” (Culler viii) and beyond its scope is an analysis of the conditions under which the Sign is produced. The Sign, According to C.S. Peirce Peirce’s semiotic, a branch of philosophy, is triadic. He proposes that we can think “only in terms of three”, and, from these “modes of valency,” and based also on his critique of Kant (Deledalle), he claims three phenomenological categories of being: Firstness and the state of possibility; Secondness and the state of existential relations; and Thirdness and the state of certainty, reasoning, and general rules. In relation to these three modes of being he claims that the way we make sense of the world—a process he names semiosis—also has three constituents. The three constituents of semiosis inform the three core elements of Peirce’s triadic Sign. There is the Sign itself, which Peirce calls the Representamen or Sign; there is the Object the Sign represents; and there is the resulting thought that follows, called the Interpretant (CP 1.541). (References to Peirce’s work are based on the customary practice of citing his collected works: CP, Collected Papers, with volume and page numbers.) Given that semiotics is triadic, Peirce defines three kinds of Representamen, three kinds of Object, and three kinds of Interpretant. For the sake of simplification this paper focuses on Peirce’s Object and Interpretant. They are briefly explained below and noted schematically in the appendix. In terms of Peirce’s Object, there are three kinds of Sign–Object relation. From the category of Thirdness, a Sign represents its Object according to an imagined idea. Peirce describes this relation with the Symbol. From the category of Secondness, a Sign represents its Object by being physically linked to its Object, and in this case it represents an actual object. Peirce describes this relation with the Index. From the category of Firstness, a Sign represents its Object based on qualitative resemblance, and in this case it represents a possible object. Peirce describes this relation with the Icon. In his explication of Peirce, Deledalle reminds us that “Nothing in itself is icon, index or Symbol” (20), meaning, for example, that what is an index in one semiosis could be a symbol in another. Deledalle discusses a symptom as a Sign of an illness, which is the Object, and an example is a symptom such as a person’s shivering. He writes: “If this symptom is referred to in a lecture on medicine as always characterising a certain illness, the symptom is a symbol. If the doctor encounters it while he is examining a patient, the symptom is the index of the illness” (19–20). Expanding Deledalle’s discussion, if the symptom were represented in a graphic of a shivering man, the symptom is an icon. Consider the three ways a Sign is interpreted. From Thirdness, the Sign is associated with the Object based on a conceptual connection imagined by the interpreter. This is an arbitrary connection based on convention. This kind of interpretation is called an Argument. In Secondness, Sign and Object are interpreted to form a physical pair and the interpreting mind simply remarks on this connection. “The Index asserts nothing,” writes Peirce, “it only says ‘There!’” (CP 3.361). This kind of Interpretant is called a Dicent. In Firstness, the qualities of the Sign are interpreted to resemble a possible Object, and those qualities “excite analogous sensations in the mind for which it is a likeness” (CP 2.299). This kind of Interpretant is called a Rhema. The three kinds of Representamen, three kinds of Sign–Object relation and three kinds of Interpretant together create 10 principal classes of Sign. It is worth noting that Peirce originally envisaged five categories of being, which would produce further classes of Signs; moreover, in his cinema books Deleuze develops an even more expansive taxonomy of Signs from Peirce’s theoretical framework, and this is based on his subdivision of Peirce’s categories. Crucial is how semiosis depends upon “the set of knowledge and beliefs that will be brought to bear” (Metro-Rowland 274), or what Peirce calls collateral experience. Comedian Jerry Seinfeld’s first appearance on The Tonight Show explains the importance of collateral experience for meaningfulness (Goldenberg). Seinfeld says he loves a particular sign he saw on the freeway—which is unique to New York—that reads “Left turn OK.” When pronouncing the text on the sign he intentionally adds a pause, so it sounds more like, “Left turn... Okay.” Seinfeld explains that the structure of the text adds a more personal and human tone than is typical of street signs (a tone Seinfeld makes perfectly obvious through his exaggerated pronunciation), and the use of the colloquial and friendly “okay” also contributes to this personal touch. Seinfeld explains how a driver can’t help but to interpret the sign as being more like a piece of advice they could take or leave. Similar, he says, would be signs like “U-turn: enjoy it” and “Right turn: why not?” Seinfeld is making clear that the humour of the example lies with the fact that a driver’s initial response to such as sign is to take it as an instruction; in other words, the driver’s collateral experience tells them that the object of the sign is an instruction. Towards a Classification of Social Media Signs It is fair to say that how one is perceived online is influenced by the content they curate. For example, Storsul cites the following comment from a teenager: “On Facebook, you judge each other’s lives. That’s what you do. I look at pictures, how they are, and I look at interests if we share some interests. If you visit my profile you can find out everything about me” (24). In her discussion of interest tokens, Good makes clear how content online means more than what the content itself is about—it’s also used to portray a person’s cultural aspirations, social capital, and even sexual desire. Similarly, Barash et al. identifies the importance to a user’s social media post of their image projected, noting how these are typically characterised according to scales such as cool–uncool, entertaining–boring, and uplifting–depressing (209). Peirce’s tripartite structure of the Sign is a useful tool for comprehending the relationship between users and content. Consider the following hypothetical example, indicative of a typical example of curated content: a poster publishing on Facebook their holiday photos, together with a brief introductory comment. Using Peirce, this is an individual act of semiosis that can be analysed according to the following general structure: the Sign is made up of the images and the poster’s text; the Object is the poster herself; and the Interpretant is the resulting thought(s) of another user looking at this Sign. The curated content is a Sign of the poster no matter what, and that is because the poster has published this content themselves and it is literally attributed to them, through their name and profile image. But of course the meaningfulness created from this structure also depends on the user’s collateral experience of the poster. The poster of curated content is always present as the Object of the Sign and, insofar as this presence is based on their publication (and/or republication) of content to the platform, the Sign–Object relation is principally indexical. However, and as will become apparent below, there is scope in the structure of meaning for this physical “presence” of the poster to appear otherwise. The poster’s indexical presence is ostensibly more complex as they can also be absently present—for example, if they post without commenting, or simply “Listen to…” or share content. More complex still is how a share involves a different kind of presence to posting and “liking.” It is reasonable to say that each kind of presence has a different effect on the meaningfulness of the Sign. Also, consider the effect of the poster’s comment, should they choose to leave one. Based on Peirce’s phenomenology, a poster could write a comment that makes some conceptual claim (Thirdness); or that simply points to the content, similar to the function of a demonstrative pronoun (Secondness); or that is designed to excite sensations in the mind (Firstness)—for example, poetic text in the manner of a haiku. Analysing another hypothetical example will help clarify the semiotic mixes potential to content curation. Imagine a close-up image of a steak, posted in Facebook. Accompanying the image is the linguistic text “Lunch with the work crew.” The Sign is the image plus the text; the Object is the poster (in this case, “Clinton”); and the Interpretant is the idea created in the mind of the user, scrolling the feed of content on their home page, who perceives this Sign. The most obvious and salient way this Sign works is as a statement of actual fact; that is, the comment states an activity and, in terms of its relation to the image, only has a “pointing” function and provides information about its Object of actual fact only. From Peirce, this class of Sign is (IV), a Dicent Indexical Sinsign. There is also the potential, however, for this particular Sign to motivate a more conceptual or generalised interpretation of the poster. The use of slang in the text would resonate with a certain group and result in a more generalised interpretation of Clinton—for example, “Just smashed this steak after some fun runners down south.” In this text, a certain group would understand “runners” as waves at the beach, and therefore this Sign is representative of its Object as a surfer, and, more complex still, perhaps as a privileged surfer since Clinton clearly enjoys surfing on a weekday—in other words, he’s not a “weekend warrior.” From Peirce, this class of Sign is (X), an Argument Symbolic Legisign. But another user may interpret this Sign in a slightly less complex way, equally valid and important. Perhaps they don’t “get” the surfing slang in Clinton’s comment, but they understand a surfing reference has been made nonetheless. In this case a user might interpret the Sign in the following way: “He’s making some comment about surfing, but I don’t understand it.” From Peirce, this class of Sign is (VII), a Dicent Indexical Legisign. But what if Clinton simply posted this image of the steak with no text? In this case the user interpreting the Sign is directed to the Object (“Clinton”: the profile that posted the content), but the Sign does not describe anything about the Object. Instead, “The sign deals with possible evidence that some relations have been connected, and thus indicates some previous state of affairs” (Chuang and Huang 347). From Peirce, this class of Sign is (III), a Rhematic Indexical Sinsign. As a final example (which by no means concludes the analysis of this Sign), what if Clinton posted this image by way of a like only? The effect of the like is to determine the poster as less “present” than they would be had they only posted the content, or shared it, or left a comment on it. Despite the fact that the like still shows the poster as curator—and, ostensibly, publisher—of the content, determining their indexical presence, the like also allows for an iconic Sign–Object relation. As was mentioned earlier, “Nothing in itself is icon, index or symbol” (Deledalle 20). Given the poster’s iconic representation by the Sign, the poster is interpreted as a possible Object. What happens is that the qualities of the content would be interpreted to resemble some possibility of a person/Object. The user has a vague sense of somebody, but that somebody is present more as a pattern, diagram, or scheme. From Peirce, this class of Sign is (II), a Rhematic Iconic Sinsign. Conclusion This paper aims to identify and describe the structure of meaning underlying the proposition, “We are what we curate online.” Using Peirce’s tripartite Sign, it is clear that the content a user curates is representative of them; in terms of the different ways users engage with content, it is possible to begin to classify curated content into different kinds of Signs. What needs to be emphasised, and what becomes apparent from the preliminary classification undertaken here, is that another user’s interpretation of these Signs—and any Signs, for that matter—depends on the knowledge they bring to semiosis. Finally, while this paper has chosen deliberately to engage with the structure of meaning underpinning an individual act of curation and has made inroads into a classification of Signs produced from this structure, further semiotic research could take into consideration the conditions under which the Signs are created, in terms of software’s role influencing the creation of Signs and a user’s collateral knowledge. Appendix Given the breadth of Peirce’s work and the multiple and often varied definitions of his concepts, it is reasonable to consult a respected secondary synthesis of Peirce’s semiotic. The following tables are from Deledalle (19). Table 1: The Three Trichotomies of Signs 1 2 3 Representamen Object Interpretant Qualisign Icon Rhema Sinsign Index Dicisign Legisign Symbol Argument Table 2: The 10 Classes of Sign “All expressions such as R1, O2, I3, should be read according to Peirce in the following way: a Representamen ‘which is’ a First, an Object ‘which is’ a Second, an Interpretant ‘which is’ a Third (8.353)” (Deledalle 19). R O I I II III IV V VI VII VIII IX X R1 R2 R2 R2 R3 R3 R3 R3 R3 R3 O1 O1 O2 02 01 02 02 03 03 03 I1 I1 I1 I2 I1 I1 I2 I1 I2 I3 Rhematic Iconic Qualisign Rhematic Iconic Sinsign Rhematic Indexical Sinsign Dicent Indexical Sinsign Rhematic Iconic Legisign Rhematic Indexical Legisign Dicent Indexical Legisign Rhematic Symbolic Legisign Dicent Symbolic Legisign Argument Symbolic Legisign References Barash, Vladamir, Nicolas Ducheneaut, Ellen Isaacs, and Victoria Bellotti. “Faceplant: Impression (Mis)management in Facebook Status Updates.” Proceedings of the Fourth International AAAI Conference on Weblogs and Social Media. May 2015 ‹http://www.aaai.org/›. Chowdhry, Amit. “Facebook Changes Newsfeed Algorithm to Prioritise Content from Friends Over Pages.” Forbes 23 Mar. 2015. 18 June 2015 ‹http://www.forbes.com/sites/amitchowdhry/2015/04/23/facebook-changes-news-feed-algorithm-to-prioritize-content-from-friends-over-pages/›. 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Doster, Leigh. “Millenial Teens Design and Redesign Themselves in Online Social Networks.” Journal of Consumer Behaviour 12 (2013): 267–79. Goldenberg, Max. Once Upon a Time Seinfeld Was a Little Boy. 19 Mar. 2007. Web video. 5 Apr. 2015 ‹https://www.youtube.com/watch?v=rYJxcFaRpMU›. Good, Katie Day. “From Scrapbook to Facebook: A History of Personal Media Assemblages and Archives.” New Media & Society 15.4 (2012): 559–73. Langlois, Ganaele. Meaning in the Age of Social Media. NY: Palgrave, 2014. Lomborg, Stine. “'Meaning' in Social Media.” Social Media + Society 1.1 (Apr.–June 2015): 1–2. Meeker, Mary. “Internet Trends 2015 – Code Conference.” 2015. 10 Jun. 2015 ‹http://www.slideshare.net/kleinerperkins/internet-trends-v1›. Metro-Rowland, Michelle. “Interpreting Meaning: An Application of Peircian Semiotics to Tourism.” Tourism Geographies: An International Journal of Tourism Space, Place and Environment 11.2 (2009): 270–79. Orkibi, Eithan. “‘New Politics,’ New Media – New Political Language? A Rhetorical Perspective on Candidates’ Self-Presentation in Electronic Campaigns in the 2013 Israel Elections.” Israeli Affairs 21.2 (2015): 277–92. Peirce, Charles Sanders. Collected Papers. Eds. Charles Hartshorne and Paul Weiss. Vols. 1–6. Cambridge: Harvard UP, 1932. Storsul, Tanja. “Deliberation or Self-Presentation: Young People, Politics and Social Media.” Nordicom Review 35.2 (2014): 17–28.

One of the greatest joys in watching Foxtel is to see all the crazy people who run talk shows. Judgement, ridicule and generalisations slip from their tongues like overcooked lamb off a bone. From Oprah to Rikki, from Jerry to Mother Love, the posterior of pop culture claims a world-wide audience. Recently, a new talk diva was added to the pay television stable. Dr Laura Schlessinger, the Mother of Morals, prowls the soundstage. attacking 'selfish acts' such as divorce, de facto relationships and voting Democrat. On April 11, 2001, a show aired in Australia that added a new demon to the decadence of the age. Dr Laura had been told that a disgusting video clip, called 'Rock DJ', had been televised at 2:30pm on MTV. Children could have been watching. The footage that so troubled our doyenne of daytime featured the British performer Robbie Williams not only stripping in front of disinterested women, but then removing skin, muscle and tissue in a desperate attempt to claim their gaze. This was too much for Dr Laura. She was horrified: her strident tone became piercing. She screeched, "this is si-ee-ck." . My paper is drawn to this sick masculinity, not to judge - but to laugh and theorise. Robbie Williams, the deity of levity, holds a pivotal role in theorising the contemporary 'crisis' of manhood. To paraphrase Austin Powers, Williams returned the ger to singer. But Williams also triumphed in a captivatingly original way. He is one of the few members of a boy band who created a successful solo career without regurgitating the middle of the road mantras of boys, girls, love, loss and whining about it. Williams' journey through post-war popular music, encompassing influences from both Sinatra and Sonique, forms a functional collage, rather than patchwork, of masculinity. He has been prepared to not only age in public, but to discuss the crevices and cracks in the facade. He strips, smokes, plays football, wears interesting underwear and drinks too much. My short paper trails behind this combustible masculinity, focussing on his sorties with both masculine modalities and the rock discourse. My words attack the gap between text and readership, beat and ear, music and men. The aim is to reveal how this 'sick masculinity' problematises the conservative rendering of men's crisis. Come follow me I'm an honorary Sean Connery, born '74 There's only one of me … Press be asking do I care for sodomy I don't know, yeah, probably I've been looking for serial monogamy Not some bird that looks like Billy Connolly But for now I'm down for ornithology Grab your binoculars, come follow me. 'Kids,' Robbie Williams Robbie Williams is a man for our age. Between dating supermodels and Geri 'Lost Spice' Halliwell [1], he has time to "love … his mum and a pint," (Ansen 85) but also subvert the Oasis cock(rock)tail by frocking up for a television appearance. Williams is important to theories of masculine representation. As a masculinity to think with, he creates popular culture with a history. In an era where Madonna practices yoga and wears cowboy boots, it is no surprise that by June 2000, Robbie Williams was voted the world's sexist man [2]. A few months later, in the October edition of Vogue, he posed in a British flag bikini. It is reassuring in an era where a 12 year old boy states that "You aren't a man until you shoot at something," (Issac in Mendel 19) that positive male role models exist who are prepared to both wear a frock and strip on national television. Reading Robbie Williams is like dipping into the most convincing but draining of intellectual texts. He is masculinity in motion, conveying foreignness, transgression and corruption, bartering in the polymorphous economies of sex, colonialism, race, gender and nation. His career has spanned the boy bands, try-hard rock, video star and hybrid pop performer. There are obvious resonances between the changes to Williams and alterations in masculinity. In 1988, Suzanne Moore described (the artist still known as) Prince as "the pimp of postmodernism." (165-166) Over a decade later, the simulacra has a new tour guide. Williams revels in the potency of representation. He rarely sings about love or romance, as was his sonic fodder in Take That. Instead, his performance is fixated on becoming a better man, glancing an analytical eye over other modes of masculinity. Notions of masculine crisis and sickness have punctuated this era. Men's studies is a boom area of cultural studies, dislodging the assumed structures of popular culture [3]. William Pollack's Real Boys has created a culture of changing expectations for men. The greater question arising from his concerns is why these problems, traumas and difficulties are emerging in our present. Pollack's argument is that boys and young men invest energy and time "disguising their deepest and most vulnerable feelings." (15) This masking is difficult to discern within dance and popular music. Through lyrics and dancing, videos and choreography, masculinity is revealed as convoluted, complex and fragmented. While rock music is legitimised by dominant ideologies, marginalised groups frequently use disempowered genres - like country, dance and rap genres - to present oppositional messages. These competing representations expose seamless interpretations of competent masculinity. Particular skills are necessary to rip the metaphoric pacifier out of the masculine mouth of popular culture. Patriarchal pop revels in the paradoxes of everyday life. Frequently these are nostalgic visions, which Kimmel described as a "retreat to a bygone era." (87) It is the recognition of a shared, simpler past that provides reinforcement to heteronormativity. Williams, as a gaffer tape masculinity, pulls apart the gaps and crevices in representation. Theorists must open the interpretative space encircling popular culture, disrupting normalising criteria. Multiple nodes of assessment allow a ranking of competent masculinity. From sport to business, drinking to sex, masculinity is transformed into a wired site of ranking, judgement and determination. Popular music swims in the spectacle of maleness. From David Lee Roth's skied splits to Eminem's beanie, young men are interpellated as subjects in patriarchy. Robbie Williams is a history lesson in post war masculinity. This nostalgia is conservative in nature. The ironic pastiche within his music videos features motor racing, heavy metal and Bond films. 'Rock DJ', the 'sick text' that vexed Doctor Laura, is Williams' most elaborate video. Set in a rollerdrome with female skaters encircling a central podium, the object of fascination and fetish is a male stripper. This strip is different though, as it disrupts the power held by men in phallocentralism. After being confronted by Williams' naked body, the observing women are both bored and disappointed at the lack-lustre deployment of masculine genitalia. After this display, Williams appears embarrassed, confused and humiliated. As Buchbinder realised, "No actual penis could every really measure up to the imagined sexual potency and social or magical power of the phallus." (49) To render this banal experience of male nudity ridiculous, Williams then proceeds to remove skin and muscle. He finally becomes an object of attraction for the female DJ only in skeletal form. By 'going all the way,' the strip confirms the predictability of masculinity and the ordinariness of the male body. For literate listeners though, a higher level of connotation is revealed. The song itself is based on Barry White's melody for 'It's ecstasy (when you lay down next to me).' Such intertextuality accesses the meta-racist excesses of a licentious black male sexuality. A white boy dancer must deliver an impotent, but ironic, rendering of White's (love unlimited) orchestration of potent sexuality. Williams' iconography and soundtrack is refreshing, emerging from an era of "men who cling … tightly to their illusions." (Faludi 14) When the ideological drapery is cut away, the male body is a major disappointment. Masculinity is an anxious performance. Fascinatingly, this deconstructive video has been demeaned through its labelling as pornography [4]. Oddly, a man who is prepared to - literally - shave the skin of masculinity is rendered offensive. Men's studies, like feminism, has been defrocking masculinity for some time. Robinson for example, expressed little sympathy for "whiny men jumping on the victimisation bandwagon or playing cowboys and Indians at warrior weekends and beating drums in sweat lodges." (6) By grating men's identity back to the body, the link between surface and depth - or identity and self - is forged. 'Rock DJ' attacks the new subjectivities of the male body by not only generating self-surveillance, but humour through the removal of clothes, skin and muscle. He continues this play with the symbols of masculine performance throughout the album Sing when you're winning. Featuring soccer photographs of players, coaches and fans, closer inspection of the images reveal that Robbie Williams is actually every character, in every role. His live show also enfolds diverse performances. Singing a version of 'My Way,' with cigarette in tow, he remixes Frank Sinatra into a replaying and recutting of masculine fabric. He follows one dominating masculinity with another: the Bond-inspired 'Millennium.' Some say that we are players Some say that we are pawns But we've been making money Since the day we were born Robbie Williams is comfortably located in a long history of post-Sinatra popular music. He mocks the rock ethos by combining guitars and drums with a gleaming brass section, hailing the lounge act of Dean Martin, while also using rap and dance samples. Although carrying fifty year's of crooner baggage, the spicy scent of homosexuality has also danced around Robbie Williams' career. Much of this ideology can be traced back to the Take That years. As Gary Barlow and Jason Orange commented at the time, Jason: So the rumour is we're all gay now are we? Gary: Am I gay? I am? Why? Oh good. Just as long as we know. Howard: Does anyone think I'm gay? Jason: No, you're the only one people think is straight. Howard: Why aren't I gay? What's wrong with me? Jason: It's because you're such a fine figure of macho manhood.(Kadis 17) For those not literate in the Take That discourse, it should come as no surprise that Howard was the TT equivalent of The Beatle's Ringo Starr or Duran Duran's Andy Taylor. Every boy band requires the ugly, shy member to make the others appear taller and more attractive. The inference of this dialogue is that the other members of the group are simply too handsome to be heterosexual. This ambiguous sexuality has followed Williams into his solo career, becoming fodder for those lads too unappealing to be homosexual: Oasis. Born to be mild I seem to spend my life Just waiting for the chorus 'Cause the verse is never nearly Good enough Robbie Williams "Singing for the lonely." Robbie Williams accesses a bigger, brighter and bolder future than Britpop. While the Gallagher brothers emulate and worship the icons of 1960s British music - from the Beatles' haircuts to the Stones' psychedelia - Williams' songs, videos and persona are chattering in a broader cultural field. From Noel Cowardesque allusions to the ordinariness of pub culture, Williams is much more than a pretty-boy singer. He has become an icon of English masculinity, enclosing all the complexity that these two terms convey. Williams' solo success from 1999-2001 occurred at the time of much parochial concern that British acts were not performing well in the American charts. It is bemusing to read Billboard over this period. The obvious quality of Britney Spears is seen to dwarf the mediocrity of British performers. The calibre of Fatboy Slim, carrying a smiley backpack stuffed with reflexive dance culture, is neither admitted nor discussed. It is becoming increasing strange to monitor the excessive fame of Williams in Britain, Europe, Asia and the Pacific when compared to his patchy career in the United States. Even some American magazines are trying to grasp the disparity. The swaggering king of Britpop sold a relatively measly 600,000 copies of his U.S. debut album, The ego has landed … Maybe Americans didn't appreciate his songs about being famous. (Ask Dr. Hip 72) In the first few years of the 2000s, it has been difficult to discuss a unified Anglo-American musical formation. Divergent discursive frameworks have emerged through this British evasion. There is no longer an agreed centre to the musical model. Throughout 1990s Britain, blackness jutted out of dance floor mixes, from reggae to dub, jazz and jungle. Plied with the coldness of techno was an almost too hot hip hop. Yet both were alternate trajectories to Cool Britannia. London once more became swinging, or as Vanity Fair declared, "the nerve centre of pop's most cohesive scene since the Pacific Northwest grunge explosion of 1991." (Kamp 102) Through Britpop, the clock turned back to the 1960s, a simpler time before race became 'a problem' for the nation. An affiliation was made between a New Labour, formed by the 1997 British election, and the rebirth of a Swinging London [5]. This style-driven empire supposedly - again - made London the centre of the world. Britpop was itself a misnaming. It was a strong sense of Englishness that permeated the lyrics, iconography and accent. Englishness requires a Britishness to invoke a sense of bigness and greatness. The contradictions and excesses of Blur, Oasis and Pulp resonate in the gap between centre and periphery, imperial core and colonised other. Slicing through the arrogance and anger of the Gallaghers is a yearning for colonial simplicity, when the pink portions of the map were the stable subjects of geography lessons, rather than the volatile embodiment of postcolonial theory. Simon Gikandi argues that "the central moments of English cultural identity were driven by doubts and disputes about the perimeters of the values that defined Englishness." (x) The reason that Britpop could not 'make it big' in the United States is because it was recycling an exhausted colonial dreaming. Two old Englands were duelling for ascendancy: the Oasis-inflected Manchester working class fought Blur-inspired London art school chic. This insular understanding of difference had serious social and cultural consequences. The only possible representation of white, British youth was a tabloidisation of Oasis's behaviour through swearing, drug excess and violence. Simon Reynolds realised that by returning to the three minute pop tune that the milkman can whistle, reinvoking parochial England with no black people, Britpop has turned its back defiantly on the future. (members.aol.com/blissout/Britpop.html) Fortunately, another future had already happened. The beats per minute were pulsating with an urgent affirmation of change, hybridity and difference. Hip hop and techno mapped a careful cartography of race. While rock was colonialisation by other means, hip hop enacted a decolonial imperative. Electronic dance music provided a unique rendering of identity throughout the 1990s. It was a mode of musical communication that moved across national and linguistic boundaries, far beyond Britpop or Stateside rock music. While the Anglo American military alliance was matched and shadowed by postwar popular culture, Brit-pop signalled the end of this hegemonic formation. From this point, English pop and American rock would not sail as smoothly over the Atlantic. While 1995 was the year of Wonderwall, by 1996 the Britpop bubble corroded the faces of the Gallagher brothers. Oasis was unable to complete the American tour. Yet other cultural forces were already active. 1996 was also the year of Trainspotting, with "Born Slippy" being the soundtrack for a blissful journey under the radar. This was a cultural force that no longer required America as a reference point [6]. Robbie Williams was able to integrate the histories of Britpop and dance culture, instigating a complex dialogue between the two. Still, concern peppered music and entertainment journals that British performers were not accessing 'America.' As Sharon Swart stated Britpop acts, on the other hand, are finding it less easy to crack the U.S. market. The Spice Girls may have made some early headway, but fellow purveyors of pop, such as Robbie Williams, can't seem to get satisfaction from American fans. (35 British performers had numerous cultural forces working against them. Flat global sales, the strength of the sterling and the slow response to the new technological opportunities of DVD, all caused problems. While Britpop "cleaned house," (Boehm 89) it was uncertain which cultural formation would replace this colonising force. Because of the complex dialogues between the rock discourse and dance culture, time and space were unable to align into a unified market. American critics simply could not grasp Robbie Williams' history, motives or iconography. It's Robbie's world, we just buy tickets for it. Unless, of course you're American and you don't know jack about soccer. That's the first mistake Williams makes - if indeed one of his goals is to break big in the U.S. (and I can't believe someone so ambitious would settle for less.) … Americans, it seems, are most fascinated by British pop when it presents a mirror image of American pop. (Woods 98 There is little sense that an entirely different musical economy now circulates, where making it big in the United States is not the singular marker of credibility. Williams' demonstrates commitment to the international market, focussing on MTV Asia, MTV online, New Zealand and Australian audiences [7]. The Gallagher brothers spent much of the 1990s trying to be John Lennon. While Noel, at times, knocked at the door of rock legends through "Wonderwall," he snubbed Williams' penchant for pop glory, describing him as a "fat dancer." (Gallagher in Orecklin 101) Dancing should not be decried so summarily. It conveys subtle nodes of bodily knowledge about men, women, sex and desire. While men are validated for bodily movement through sport, women's dancing remains a performance of voyeuristic attention. Such a divide is highly repressive of men who dance, with gayness infiltrating the metaphoric masculine dancefloor [8]. Too often the binary of male and female is enmeshed into the divide of rock and dance. Actually, these categories slide elegantly over each other. The male pop singers are located in a significant semiotic space. Robbie Williams carries these contradictions and controversy. NO! Robbie didn't go on NME's cover in a 'desperate' attempt to seduce nine-year old knickerwetters … YES! He used to be teenybopper fodder. SO WHAT?! So did the Beatles the Stones, the Who, the Kinks, etc blah blah pseudohistoricalrockbollocks. NO! Making music that gurlz like is NOT a crime! (Wells 62) There remains an uncertainty in his performance of masculinity and at times, a deliberate ambivalence. He grafts subversiveness into a specific lineage of English pop music. The aim for critics of popular music is to find a way to create a rhythm of resistance, rather than melody of credible meanings. In summoning an archaeology of the archive, we begin to write a popular music history. Suzanne Moore asked why men should "be interested in a sexual politics based on the frightfully old-fashioned ideas of truth, identity and history?" (175) The reason is now obvious. Femininity is no longer alone on the simulacra. It is impossible to separate real men from the representations of masculinity that dress the corporeal form. Popular music is pivotal, not for collapsing the representation into the real, but for making the space between these states livable, and pleasurable. Like all semiotic sicknesses, the damaged, beaten and bandaged masculinity of contemporary music swaddles a healing pedagogic formation. Robbie Williams enables the writing of a critical history of post Anglo-American music [9]. Popular music captures such stories of place and identity. Significantly though, it also opens out spaces of knowing. There is an investment in rhythm that transgresses national histories of music. While Williams has produced albums, singles, video and endless newspaper copy, his most important revelations are volatile and ephemeral in their impact. He increases the popular cultural vocabulary of masculinity. [1] The fame of both Williams and Halliwell was at such a level that it was reported in the generally conservative, pages of Marketing. The piece was titled "Will Geri's fling lose its fizz?" Marketing, August 2000: 17. [2] For poll results, please refer to "Winners and Losers," Time International, Vol. 155, Issue 23, June 12, 2000, 9 [3] For a discussion of this growth in academic discourse on masculinity, please refer to Paul Smith's "Introduction," in P. Smith (ed.), Boys: Masculinity in contemporary culture. Colorado: Westview Press, 1996. [4] Steve Futterman described Rock DJ as the "least alluring porn video on MTV," in "The best and worst: honour roll," Entertainment Weekly 574-575 (December 22-December 29 2000): 146. [5] Michael Bracewell stated that "pop provides an unofficial cartography of its host culture, charting the national mood, marking the crossroads between the major social trends and the tunnels of the zeitgeist," in "Britpop's coming home, it's coming home." New Statesman .(February 21 1997): 36. [6] It is important to make my point clear. The 'America' that I am summoning here is a popular cultural formation, which possesses little connection with the territory, institution or defence initiatives of the United States. Simon Frith made this distinction clear, when he stated that "the question becomes whether 'America' can continue to be the mythical locale of popular culture as it has been through most of this century. As I've suggested, there are reasons now to suppose that 'America' itself, as a pop cultural myth, no longer bears much resemblance to the USA as a real place even in the myth." This statement was made in "Anglo-America and its discontents," Cultural Studies 5 1991: 268. [7] To observe the scale of attention paid to the Asian and Pacific markets, please refer to http://robbiewilliams.com/july13scroll.html, http://robbiewilliams.com/july19scroll.html and http://robbiewilliams.com/july24scroll.html, accessed on March 3, 2001 [8] At its most naïve, J. Michael Bailey and Michael Oberschneider asked, "Why are gay men so motivated to dance? One hypothesis is that gay men dance in order to be feminine. In other words, gay men dance because women do. An alternative hypothesis is that gay men and women share a common factor in their emotional make-up that makes dancing especially enjoyable," from "Sexual orientation in professional dance," Archives of Sexual Behaviour. 26.4 (August 1997). Such an interpretation is particularly ludicrous when considering the pre-rock and roll masculine dancing rituals in the jive, Charleston and jitterbug. Once more, the history of rock music is obscuring the history of dance both before the mid 1950s and after acid house. [9] Women, gay men and black communities through much of the twentieth century have used these popular spaces. For example, Lynne Segal, in Slow Motion. London: Virago, 1990, stated that "through dancing, athletic and erotic performance, but most powerfully through music, Black men could express something about the body and its physicality, about emotions and their cosmic reach, rarely found in white culture - least of all in white male culture,": 191 References Ansen, D., Giles, J., Kroll, J., Gates, D. and Schoemer, K. "What's a handsome lad to do?" Newsweek 133.19 (May 10, 1999): 85. "Ask Dr. Hip." U.S. News and World Report 129.16 (October 23, 2000): 72. Bailey, J. Michael., and Oberschneider, Michael. 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