Academic literature on the topic 'John Marshall House'

There has been a tendency since the time of initial excavation of Mohenjo-daro by John Marshall to apply some familiar notions about early religions to the finds at Harappan sites, so that clay figurines of women found in various domestic structures were taken to represent the seemingly universal ‘Mother Goddess’. We are now learning that bronze-age ‘religions’ could have assumed immensely varied forms of ritual, belief and physical representations. There could have been varieties of shamanistic or other forms of ritual to ward off evil spirits or sources of harm. The female clay figurines were, therefore, likely to have been home-made representations of women of the house kept to ward off evil forces, rather than being idols of the Mother Goddess, as has been so far largely accepted.

Ileana Rodríguez; Transatlantic Topographies: Islands, Highlands, Jungles (Stuart McLean)Eliga H. Gould, Peter S. Onuf (eds.); Empire and Nation: The American Revolution in the Atlantic World (Peter A. Coclanis)Michael A. Gomez; Reversing Sail: A History of the African Diaspora (James H. Sweet)Brian L. Moore, Michele A. Johnson; Neither Led Nor Driven: Contesting British Cultural Imperialism in Jamaica, 1865-1920 (Gad Heuman)Erna Brodber; The Second Generation of Freemen in Jamaica, 1907-1944 (Michaeline A. Crichlow)Steeve O. Buckridge; The Language of Dress: Resistance and Accommodation in Jamaica, 1760- 1890 (Jean Besson)Deborah A. Thomas; Modern Blackness: Nationalism, Globalization, and the Politics of Culture in Jamaica (Charles V. Carnegie)Carolyn Cooper; Sound Clash: Jamaican Dancehall Culture at Large (John D. Galuska)Noel Leo Erskine; From Garvey to Marley: Rastafari Theology (Richard Salter)Hilary McD Beckles; Great House Rules: Landless Emancipation and Workers’ Protest in Barbados, 1838‑1938 (O. Nigel Bolland)Woodville K. Marshall (ed.); I Speak for the People: The Memoirs of Wynter Crawford (Douglas Midgett)Nathalie Dessens; Myths of the Plantation Society: Slavery in the American South and the West Indies (Lomarsh Roopnarine)Michelle M. Terrell; The Jewish Community of Early Colonial Nevis: A Historical Archaeological Study (Mark Kostro)Laurie A. Wilkie, Paul Farnsworth; Sampling Many Pots: An Archaeology of Memory and Tradition at a Bahamian Plantation (Grace Turner)David Beriss; Black Skins, French Voices: Caribbean ethnicity and Activism in Urban France (Nadine Lefaucheur)Karen E. Richman; Migration and Vodou (Natacha Giafferi)Jean Moomou; Le monde des marrons du Maroni en Guyane (1772-1860): La naissance d’un peuple: Les Boni (Kenneth Bilby)Jean Chapuis, Hervé Rivière; Wayana eitoponpë: (Une) histoire (orale) des Indiens Wayana (Dominique Tilkin Gallois)Jesús Fuentes Guerra, Armin Schwegler; Lengua y ritos del Palo Monte Mayombe: Dioses cubanos y sus fuentes africanas (W. van Wetering)Mary Ann Clark; Where Men Are Wives and Mothers Rule: Santería Ritual Practices and Their Gender Implications (Elizabeth Ann Pérez)Ignacio López-Calvo; “God and Trujillo”: Literary and Cultural Representations of the Dominican Dictator (Lauren Derby)Kirwin R. Shaffer; Anarchism and Countercultural Politics in Early Twentieth-Century Cuba (Jorge L. Giovannetti)Lillian Guerra; The Myth of José Martí: Conflicting Nationalisms in Early Twentieth-Century Cuba (Jorge L. Giovannetti)Israel Reyes; Humor and the Eccentric Text in Puerto Rican Literature (Nicole Roberts)Rodrigo Lazo; Writing to Cuba: Filibustering and Cuban Exiles in the United States (Nicole Roberts)Lowell Fiet; El teatro puertorriqueño reimaginado: Notas críticas sobre la creación dramática y el performance (Ramón H. Rivera-Servera)Curdella Forbes; From Nation to Diaspora: Samuel Selvon, George Lamming and the Cultural Performance of Gender (Sue Thomas)Marie-Agnès Sourieau, Kathleen M. Balutansky (eds.); Ecrire en pays assiégé: Haiti: Writing Under Siege (Marie-Hélène Laforest)In: New West Indian Guide / Nieuwe West-Indische Gids (NWIG), 80 (2006), no. 3 & 4

Ileana Rodríguez; Transatlantic Topographies: Islands, Highlands, Jungles (Stuart McLean)Eliga H. Gould, Peter S. Onuf (eds.); Empire and Nation: The American Revolution in the Atlantic World (Peter A. Coclanis)Michael A. Gomez; Reversing Sail: A History of the African Diaspora (James H. Sweet)Brian L. Moore, Michele A. Johnson; Neither Led Nor Driven: Contesting British Cultural Imperialism in Jamaica, 1865-1920 (Gad Heuman)Erna Brodber; The Second Generation of Freemen in Jamaica, 1907-1944 (Michaeline A. Crichlow)Steeve O. Buckridge; The Language of Dress: Resistance and Accommodation in Jamaica, 1760- 1890 (Jean Besson)Deborah A. Thomas; Modern Blackness: Nationalism, Globalization, and the Politics of Culture in Jamaica (Charles V. Carnegie)Carolyn Cooper; Sound Clash: Jamaican Dancehall Culture at Large (John D. Galuska)Noel Leo Erskine; From Garvey to Marley: Rastafari Theology (Richard Salter)Hilary McD Beckles; Great House Rules: Landless Emancipation and Workers’ Protest in Barbados, 1838‑1938 (O. Nigel Bolland)Woodville K. Marshall (ed.); I Speak for the People: The Memoirs of Wynter Crawford (Douglas Midgett)Nathalie Dessens; Myths of the Plantation Society: Slavery in the American South and the West Indies (Lomarsh Roopnarine)Michelle M. Terrell; The Jewish Community of Early Colonial Nevis: A Historical Archaeological Study (Mark Kostro)Laurie A. Wilkie, Paul Farnsworth; Sampling Many Pots: An Archaeology of Memory and Tradition at a Bahamian Plantation (Grace Turner)David Beriss; Black Skins, French Voices: Caribbean ethnicity and Activism in Urban France (Nadine Lefaucheur)Karen E. Richman; Migration and Vodou (Natacha Giafferi)Jean Moomou; Le monde des marrons du Maroni en Guyane (1772-1860): La naissance d’un peuple: Les Boni (Kenneth Bilby)Jean Chapuis, Hervé Rivière; Wayana eitoponpë: (Une) histoire (orale) des Indiens Wayana (Dominique Tilkin Gallois)Jesús Fuentes Guerra, Armin Schwegler; Lengua y ritos del Palo Monte Mayombe: Dioses cubanos y sus fuentes africanas (W. van Wetering)Mary Ann Clark; Where Men Are Wives and Mothers Rule: Santería Ritual Practices and Their Gender Implications (Elizabeth Ann Pérez)Ignacio López-Calvo; “God and Trujillo”: Literary and Cultural Representations of the Dominican Dictator (Lauren Derby)Kirwin R. Shaffer; Anarchism and Countercultural Politics in Early Twentieth-Century Cuba (Jorge L. Giovannetti)Lillian Guerra; The Myth of José Martí: Conflicting Nationalisms in Early Twentieth-Century Cuba (Jorge L. Giovannetti)Israel Reyes; Humor and the Eccentric Text in Puerto Rican Literature (Nicole Roberts)Rodrigo Lazo; Writing to Cuba: Filibustering and Cuban Exiles in the United States (Nicole Roberts)Lowell Fiet; El teatro puertorriqueño reimaginado: Notas críticas sobre la creación dramática y el performance (Ramón H. Rivera-Servera)Curdella Forbes; From Nation to Diaspora: Samuel Selvon, George Lamming and the Cultural Performance of Gender (Sue Thomas)Marie-Agnès Sourieau, Kathleen M. Balutansky (eds.); Ecrire en pays assiégé: Haiti: Writing Under Siege (Marie-Hélène Laforest)In: New West Indian Guide / Nieuwe West-Indische Gids (NWIG), 80 (2006), no. 3 & 4

Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. Acknowledgements We want to acknowledge our GCSL cohort of school leaders who have supported us in the development of Kanne Lobal as a conceptual framework. A huge kommol tata to our friends: Joana, Rosana, Loretta, Jellan, Alvin, Ellice, Rolando, Stephen, and Alan. References Benson, C. (2002). Preface. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (p. iv). Suva, Fiji: University of the South Pacific, Institute of Education. Bessarab, D., Ng’andu, B. (2010). Yarning about yarning as a legitimate method in indigenous research. International Journal of Critical Indigenous Studies, 3(1), 37-50. Fa’avae, D., Jones, A., & Manu’atu, L. (2016). Talanoa’i ‘a e talanoa - talking about talanoa: Some dilemmas of a novice researcher. AlterNative: An Indigenous Journal of Indigenous Peoples,12(2),138-150. Heine, H. C. (2002). A Marshall Islands perspective. In F. Pene, A. M. Taufe’ulungaki, & C. 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Based on the initiative of Duke Nicolaus Christophorus Radziwill the Orphan (1549–1616), Great Marshal of Lithuania (1579–1586) and Voivode of Vilnius (1604–1616), a map of the Grand Duchy of Lithuania, titled Magni Ducatus Lithuaniae caeterumque regionum illi adiaciencium exacta descriptio…, was printed in 1613 in the printing house of Willem Janszoon (Blaeu), which was famous at that time for the manufacture of globes and wall maps. It was drawn by Hessel Gerritsz (Lat. Gerardus) and prepared by a team of professionals gathered by N. Ch. Radziwill. The written part of the map (which addresses the reader), separately published also in 1613, glued together from three pages, and designated to the buyers of the wall map of the GDL, was prepared by the famous GDL painter Tomasz Makowski (1575–1630). From 1613 to 1631, this map of the GDL functioned only as a wall map. When W. Blaeu began to publish atlases as well, he included the 1613 wall map of the GDL, which was pressed from four copper plates and included a narrow ornamental edging, in his atlas Appendix Theatri A.Ortelii et Atlantis G. Mercatoris. The readers of the atlas could not observe the territory of the GDL in its entirety, as it was depicted in four pages. Thus, already in another edition of the atlas that was published during the same year of 1631, the map of the GDL was changed and its copper plates were reordered: the segment depicting the lower part of the Dnieper was cut away, and the whole ornamental edging of the map was discarded. Two maps then took shape: one of the GDL’s territory, glued together from four disproportionate plates, and one depicting the lower part of the Dnieper, glued together from two plates. Such a large map of the GDL’s territory (73 × 75 cm) was collapsible and would be included in Blaeu’s atlases near a written piece on Lithuania in the editions of 1631, 1634–1649, and even in one that was published in c. 1670. This map, unconventional for usage in atlases (as it was not bound), was replaced in 1649 by another map made on the basis of the original 1613 variant by W. Blaeu’s son, Joan. This particular specimen was a smaller-scale version of the GDL’s map and was oriented toward the west, not the north. However, as Blaeu’s printing house began to include the 1613 map of the GDL in its atlases, this does not mean that it had also stopped publishing it as a wall map – the buyer could have it made in the same printing shop and purchase, for example, a wide ornamental edging as a supplement to their order (e.g., the specimen belonging to the Uppsala University Library). Only two copies of this 1613 wall map of the GDL are extant, and these can be found in the Uppsala University Library and the Herzogin Anna Amalia Library in Weimar. These specimens are unique in that they allow us to see how an authentic 1613 wall map of the GDL looks like, together with T. Makowski’s text about Lithuania, also marked by a 1613 date. Knowing the history of how the copper plates of this map were used, we may state that the Weimar copy is of earlier origin than the one housed in Uppsala (at least by one year within the 1631 period). This article examines the 1613 map of the GDL from the perspective of book science – we provide an analysis of the publications devoted to the 1613 map of the GDL based on the aspect of how it was published. An all-encompassing historiographical study of the 1613 GDL map is not the goal of the present paper. By chronologically analyzing the works of Lithuanian and foreign authors in an historiographical retrospective, it is emphasized how the various authors writing about this map chose to consider its bibliographical information, how did the perspective regarding the structure of this map shift, etc. An historiographical analysis of the publications on the 1613 map of the GDL has demonstrated that the formal aspects of the map’s origins (what kind of copper plates were prepared for the wall map, of what structure was the map used by William Janszoon Blaeu in the atlases of his printing house and how exactly was it used, etc.) are important in attempting to discern how its functioning had developed over the years.

Martin K. Sorge. The Other Price of Hitler's War. German Military and Civilian Losses Resulting from World War II. Westport, CT: Greenwood Press, 1986. Pp. xx, 175. Cloth, $32.95; M. K. Dziewanowski. War At Any Price: World War II in Europe, 1939-1945. Englewood Cliffs, NJ: Prentice-Hall, 1987. Pp. xiv, 386. Paper, $25.67. Review by Lawrence S. Rines of Quincy Community College. David Goldfield. Promised Land: The South Since 1945. Arlington Heights, IL: Harlan Davidson, Inc., 1987. Pp. xiii, 262. Cloth, $19.95, Paper, $9.95; Alexander P. Lamis. The Two Party South. New York: Oxford University Press, 1984. Pp. x, 317. Cloth, $25.00; Paper, $8.95. Review by Ann W. Ellis of Kennesaw College. Walter J. Fraser, Jr., R. Frank Saunders, Jr., and Jon L. Wakelyn, eds. The Web of Southern Social Relations: Women, Family, and Education. Athens: University of Georgia Press, 1985. Pp. XVII, 257. Paper, $12.95. Review by Thomas F. Armstrong of Georgia College. William H. Pease and Jane H. Pease. The Web of Progress: Private Values and Public Styles in Boston and Charleston, 1828-1842. New York and Oxford: Oxford University Press, 1985. Pp. xiv, 334. Paper, $12.95. Review by Peter Gregg Slater of Mercy College. Stephen J. Lee. The European Dictatorships, 1918-1945. London and New York: Methuen, 1987. Pp. xv, 343. Cloth, $47.50; Paper, $15.95. Review by Brian Boland of Lockport Central High School, Lockport, IL. Todd Gitlin. The Sixties: Days of Hope, Days of Rage. New York: Bantam, 1987. Pp. 483. Cloth, $19.95; Maurice Isserman. IF I HAD A HAMMER... : The Death of the Old Left and the Birth of the New Left. New York: Basic Books, 1987. Pp. xx, 244. Cloth, $18.95. Review by Charles T. Banner-Haley of Martin Luther King, Jr. Center for Nonviolent Social Change, Inc. Donald Alexander Downs. Nazis in Skokie: Freedom, Community, and the First Amendment. Notre Dame IN: Notre Dame Press, 1985. Pp. 227. Paper, $9.95. Review by Benjamin Tate of Macon Junior College. Paul Preston, The Triumph of Democracy in Spain. London and New York: Methuen, 1986. Pp. 227. Cloth, $32.00. Review by Victoria L. Enders of Northern Arizona University. Robert B. Downs. Images of America: Travelers from Abroad in the New World. Urbana and Chicago: University of Illinois Press, 1987. Pp. 232. Cloth, $24.95. Review by James F. Marran of New Trier Township High School, Winnetka, IL. Joel H. Silbey. The Partisan Imperative: The Dynamics of American Politics Before the Civil War. New York and Oxford: Oxford University Press, 1985. Pp. viii, 234. Paper, $8.95. Review by John T. Reilly of Mount Saint Mary College. Barbara J. Howe, Dolores A. Fleming, Emory L. Kemp, and Ruth Ann Overbeck. Houses and Homes: Exploring Their History. Nashville: The American Association for State and Local History, 1987. Pp. xii, 168. Paper, $13.95; $11.95 to AASLH members. Review by Marsha L. Frey of Kansas State University. Thomas C. Cochran. Challenges to American Values: Society, Business and Religion. New York and Oxford: Oxford University Press, 1987. Pp. 147. Paper, $6.95. Review by H. Roger Grant of University of Akron. M.S. Anderson. Europe in the Eighteenth Century, 1713-1783. London and New York: Longman, 1987. Third Edition. Pp. xii, 539. Cloth, $34.95. Review by Robert Lindsay of the University of Montana.

At present the whole world suffers from environmental problems. These problems appear everywhere in the form of pollution. Pollution, which has a harmful effect on the physical, chemical and biological properties of our environment or biosphere, is called pollution. For a few decades, the natural climate has seen astonishing changes like flooding has started where there was a drought. High rainfall areas are becoming drought-prone. Pollution is the increase in the temperature of the earth, disintegration in the quality of water bodies due to acid rain and imbalance in the natural air structure. Various types of pollution stand before us due to unnecessary experiments with natural sources. It is the duty of mankind to find and eliminate the factors of pollution. Various efforts are being made to resolve these problems. Scientists, environmental thinkers, government and non-government are all trying to see how a civilization of history can be seen as a means to solve this problem. How the people of that civilization were aware of pollution and what measures were being taken in their city planning to deal with air and water pollution. It is worth watching. The name of the civilization is the Indus-Saraswat civilization, often known as the Harappan civilization. In the northwestern part of India, this very developing civilization emerged on the banks of the Indus and Saraswati rivers. It was the first urban civilization of India which was of a higher quality than the European metropolises of the present day. Archaeologist John Marshall says that nothing can match the grand baths and open houses of the inhabitants of Mohenjodaro, neither in archaeological Egypt, nor in Mesopotamia, nor in any other country in West Asia. In those countries, most of the attention and resources were spent on building temples and royalty and mausoleums, while the common man had to be satisfied with only a few rough houses. The Indus Valley Civilization has a contrasting view. The most important constructions here were those built for the convenience of the townspeople, such as collective and private baths, the excellent drainage system found at Mohenjodaro which is the first of its kind as far as possible. वर्तमान में पर्यावरणीय समस्याओं से सम्पूर्ण विश्व ग्रस्त है। ये समस्यायें प्रदूषण के रूप में सर्वत्र दिखाई देती हैं। हमारे पर्यावरण अथवा जीवमण्डल के भौतिक, रासायनिक एवं जैविक गुणों के ऊपर जो हानिकारक प्रभाव पड़ता है, प्रदूषण कहलाता है। कुछ दशकों से प्राकृतिक जलवायु में विस्मयकारी परिवर्तन होने लगे हैं जैसे जहाँ सूखा होता था वहाँ बाढ़ आने लगी है। अतिवृष्टि वाले क्षेत्र सूखाग्रस्त होने लगे हैं। धरती के तापमान में वृद्धि, अम्लीय वर्षा के फलस्वरूप जलस्रोतों की गुणवत्ता में विघटन तथा प्राकृतिक वायु संरचना में असंतुलन ही प्रदूषण है। प्राकृतिक स्रोतों के साथ अनावश्यक प्रयोगों के कारण विभिन्न प्रकार के प्रदूषण हमारे सम्मुख खड़े हैं। प्रदूषण के कारकों को ढूँढ़कर इन्हें समाप्त करना ही मानव जाति का कत्र्तव्य है। इन समस्याओं के निवारण हेतु विभिन्न प्रयास किये जा रहे हैं। वैज्ञानिक, पर्यावरण चिंतक, सरकारी एवं गैर-सरकारी सभी यह प्रयास कर रहे हैं कि किस प्रकार इस समस्या के समाधान के रूप में इतिहास की एक सभ्यता को साधन के रूप में देखा जा सकता है। किस प्रकार उस सभ्यता के लोग प्रदूषण के प्रति जागरूक थे और वायु तथा जल प्रदूषण से निपटने के लिये अपने नगर नियोजन में क्या-क्या उपाय कर रहे थे। यह देखने योग्य है। सभ्यता का नाम है सिन्धु-सारस्वत सभ्यता जिसे प्रायः हड़प्पा सभ्यता के नाम से जानते हैं। भारत के पश्चिमोत्तर भाग में सिन्धु एवं सरस्वती नदी के तट पर इस अत्यन्त विकासशील सभ्यता का उदय हुआ। यह भारत की प्रथम नगरीय सभ्यता थी जो कि वर्तमान समय के यूरोपीय महानगरों से भी अधिक उच्च कोटि की थी। पुरातत्त्ववेत्ता जाॅन मार्शल का कहना है कि न तो पुराऐतिहासिक मिस्त्र में, न मेसोपोटामिया में और न पश्चिम एशिया के किसी अन्य देश में ही कुछ भी मोहनजोदड़ो के निवासियों के भव्य स्नानागारों और खुले-खुले घरों की बराबरी नहीं कर सकता है। उन देशों में अधिकतर ध्यान और साधन देवमंदिरों और राजप्रसादों तथा समाधियों के निर्माण पर व्यय किया जाता था जबकि सामान्य जन को मामूली कच्चे घरों से ही संतोष कर लेना पड़ता था। सिंधु घाटी सभ्यता में इसके विपरीत दृश्य है। यहाँ सबसे महत्त्वपूर्ण निर्माण थे वे जो नगरवासियों के सुविधार्थ बनाये गये थे, जैसे सामूहिक और निजी स्नानागार, मोहनजोदड़ों में प्राप्त उत्कृष्ट जलनिकास प्रणाली जो जहाँ तक है अपने प्रकार की पहली हैं।

У статті розглянуто маніпулятивний переклад як одну з технологій контролю над свідомістю реципієнтів. Ми зазначаємо, що такий переклад є допоміжним засобом впливу на аудиторію, яка є споживачем єдиного інформаційного поля, яке характеризується мовною, національною та територіальною принадлежністю. У праці проаналізовано переклади, що стосуються основних політичних новин у світі та в Україні. Автором було проаналізовано вітчизняні та зарубіжні інформаційні повідомлення. Шляхом наукового аналізу ми зіставили першоджерела та перекладені версії однієї й тієї само новини, що дало змогу зробити висновок, що маніпулятивний переклад здійснюються за допомогою певних прийомів. Автор виокремила п’ять прийомів маніпулятивного перекладу. Наведено приклади їхнього вживання та показано, як маніпулятивний переклад викривляє вихідну інформацію. У статті також окреслено роль семантичних одиниць у перекладі, зокрема як заміна семантичної одиниці на синонімічну, але з відмінним центральним ключовим словом цього семантичного поля, дає змогу «майстерно» маніпулювати вихідною інформацією. У роботі продемонстровано, що прийоми перекладацьких маніпуляції в медіапросторі є потужним інструментом пропаганди. Література References Крилова-Грек Ю. М. Психолінгвістичні особливості перекладу семантичних одиниць:Дис.... канд. психол. наук: 19.00.01. Київ, 2007.Krylova-Grek, Y.M. (2007). Psycholingustychni osoblyvosti pereklady semantychnyh odynyts[The psycholinguistic peculiarities of semantic units]. Ph.D. dissertation. Kyiv. Кара-Мурза С. Г. (2007), Манипуляции сознанием. М.: Эксмо, 2007.Kara-Murza, S. G. (2007). Manipuliaciya Soznaniem [Consciousness Manipulation]. Moscow:Eksmo. Шмелев И. В. Историческая ретроспектива договора Вайтанги // Вопросы современнойюриспруденции: Сб. ст. по матер. V междунар. науч.-практ. конф. № 5. Новосибирск:СибАК, 2011. Режим доступа: https://sibac.info/conf/law/v/37958.Shmelov, I.V. (2011). Istoricheskaya retrospectiva dogovora Waitangi [The historicalretrospective of Waitangi treaty]. Voprosy Sovremennoy Yurysprudentsyy. ConferenceProceedings, 5. Retrieved from: https://sibac.info/conf/law/v/37958. Tremblay, G. (2014). From Marshall McLuhan to Harold Innis, or From the global village tothe world empire. Canadian Journal of Communication, 37(4). Sources Вице-президент США назвал Украину самой коррумпированной страной в мире.(2015, Апрель 11). Expert Online Vice-prezident ssha nazval ukrainu samoikorrumpirovannoi stranoi v mire. (2015, April 11). Retrieved from:http://expert.ru/2015/12/8/vitse-prezident-ssha-nazval-ukrainu-samoj-korrumpirovannojstranoj-v-mire/ Forbes: Украине пора перестать строить из себя принцессу, ожидающую рыцаря.(2016, Март 27). Новостное агентство Харьков. Forbes: Ukraine pora perestat stroit iz sebya princessu, ozhidayushhuyu rycarya. (2016,Mart 27). Novostnoe agentstvo Kharkov. Retrieved from: https://nahnews.org/657737-forbes-ukraine-pora-perestat-stroit-princessu-v-ozhidanii-rycarya-na-belom-kone. Николай Лазаренко (2015, Червень 2). FT: назначение Саакашвили – начало большихпроблем Порошенко.Nikolai Lazarenko (2015, June 2). FT: naznachenie saakashvili – nachalo bolshix problemporoshenko. Retrieved from: https://ria.ru/world/20150602/1067801366.html Трамп назвав Путіна “твердим печивом”. (2017, Березень 19). ЦензорНет.Trump nazvav Putina “tverdym pechyvom”. (2017, Berezen’ 19). TsenzorNet Retrievedfrom: http://ua.censor.net.ua/news/43 2556/ tramp_nazvav_putina_tverdym_pechyvom. Мария Бондаренко (2017, Март 19). Трамп назвал Путина «крепким орешком».Mariya Bondarenko (2017, Mart 19). Trump nazval putina «krepkim oreshkom».Retrieved from: http://www.rbc.ru/society/19/03/2017/58cde8f49a794717c2202ef4 “Уточнение перевода”: Кремль изменил цитату из письма Эрдогана к Путину. (2016,Червень 28). Інформаційна агенція УНІАН. “Utochnenie perevoda”: Kreml izmenil citatu iz pisma erdogana k putinu. (2016, Cherven’28). Informatsiyna ahentsiya UNIAN. Retrieved from:https://www.unian.net/world/1390007-kreml-izmenil-tsitatu-iz-pisma-erdogana-kputinu.html. Doug Bandow (2016, March 25) Busted Fantasies In Kiev: America And Europe Won’tSave Ukrainian Maiden In Distress. Forbes. Retrieved from:https://www.forbes.com/sites/dougbandow/2016/03/25/busted-fantasies-in-kiev-americaand-europe-wont-save-the-ukrainian-maiden-in-distress/3/#4243b00e6166 From Berezovsky to Erdogan: who and what were apologizing for Putin. (2017, February7). FreeNews English. Retrieved from: http://freenews-en.tk/2017/02/07/fromberezovsky-to-erdogan-who-and-what-were-apologizing-for-putin/ Jon Snow [The Viral Network]. (2017, March 19). Trump: “Putin Is One Tough Cookie”(19.03.2017). Retrieved from: https://www.youtube.com/ watch?v=glVY2afl_d4 Paul Meredith, Rawinia Higgins Kāwanatanga. Māori engagement with the state / PaulMeredith, Rawinia Higgins Kāwanatanga. Retrieved from:http://www.teara.govt.nz/en/kawanatanga-maori-engagement-with-the-state/page-1#2 Remarks by Vice President Joe Biden to The Ukrainian Rada. (2015, December 9). TheWhite House, Office of the Vice President. Retrieved from:https://obamawhitehouse.archives.gov/the-press-office/2015/12/09/remarks-vicepresident-joe-biden-ukrainian-rada. Tony Barber (2015, June 2). Odessa appointment raises questions over Poroshenko’sjudgement. Financial Times. Retrieved from: https://www.ft.com/content/1751c125-d923-3755-88e7-c5378a952578

p. 1 The proceedings of the house of parlament the 13th April 1640. The first Ceremony is the riding to the Abbey. The King & Lords in state [in the House of Lords]. Then the Kings speech recommends a Speaker. Then the house of Commons & offer the Speaker [Sir John Glanville] the chayre whoe makes many delays & excuses & at last takes it. Then the house is adiourned till the 15:th of April. The oaths of Supremacy & alleageance adminnistered by the Earle Marshall to as many as were present. Then a Commission to Some of them to sweere the rest, which all men must take ere they sitt in the house.

Notification and confirmation of the agreement between Gilbert Marshal (II) son of John Marshal (I) and his mother Adelina and her second husband, Stephen Gay, over her inheritance. [April × July 1153]A= National Archives (PRO), E40/5938.125 × 60 mm (approx), badly eaten away at base. No visible endorsements.B= BL, MS Harley 245, fo. 139r (s. xvi fin.), copy by Robert Glover. C = London, College of Arms, MS Glover 1, fo. 110v (s. xvi fin.). D = Antony House, Cornwall (‘Pole's Charters’), no. 2969 (s. xvi fin.).Printed, Regesta Regum Anglo-Normannorum iii, 1135–1154, ed. R.H.C. Davis and H.A. Cronne (Oxford, 1969), 128, no. 339.

Since the No Child Left Behind Act (NCLB) was passed in 2001, museum educators have faced new challenges in designing programming that incorporates state standards of education while remaining faithful to the integrity of the museum’s collection and mission. Some museums have created programs that address these educational standards and can be used in school classrooms. This project is a case study of how one Virginia museum, Preservation Virginia, created a classroom program that addresses the state mandated Standards of Learning (SOLs). The report of this project includes discussion of the current debates that surround NCLB and its relationship to museum education. It also describes the five lesson plans included in the John Marshall House Trunk and explains why additions to those lesson plans have recently been created in order to incorporate inquiry-based teaching methods endorsed within museum education literature.

Once Enigma was solved and the pioneering work on Tunny was done, Turing’s battering-ram mind was needed elsewhere. Routine codebreaking irked him and he was at his best when breaking new ground. In 1942 he travelled to America to explore cryptology’s next challenge, the encryption of speech. Turing left Bletchley Park for the United States in November 1942. He sailed for New York on a passenger liner, during what was one of the most dangerous periods for Atlantic shipping. It must have been a nerve-racking journey. That month alone, the U-boats sank more than a hundred Allied vessels. Turing was the only civilian aboard a floating barracks, packed to bursting point with military personnel. At times there were as many as 600 men crammed into the officers’ lounge—Turing said he nearly fainted. On the ship’s arrival in New York, it was decreed that his papers were inadequate, and this placed his entry to the United States in jeopardy. The immigration officials even debated interning him on Ellis Island. ‘That will teach my employers to furnish me with better credentials’ was Turing’s laconic comment. It was a private joke at the British government’s expense: since becoming a codebreaker in 1939, his employers were none other than His Majesty’s Foreign Office. America did not exactly welcome Turing with open arms. His principal reason for making the dangerous trip across the Atlantic was to spend time at Manhattan’s Bell Telephone Laboratories, where speech encryption work was going on, but the authorities declined to clear him to visit this hive of top-secret projects. General George Marshall, Chief of Staff of the US Army, declared that Bell Labs housed work ‘of so secret a nature that Dr. Turing cannot be given access’. While Winston Churchill’s personal representative in Washington, Sir John Dill, struggled to get General Marshall’s decision reversed, Turing spent his first two months in America advising Washington’s codebreakers—no doubt this was unknown to Marshall, who might otherwise have forbidden Turing’s involvement. During this time Turing also acted as consultant to the engineers who were designing an electronic version of his bombe for production in America.

The introduction examines how Navajos strategically use sound, and speech and song in particular, in their social spaces and provides a history of country music performance on the Navajo Nation. Through a dual ethnographic focus on music and language, I consider how some expressions of Navajo identity are flexible and negotiated, while others—for example, an affective attachment to place and the lived experience of being from what Supreme Court Chief Justice John Marshall called a “domestic dependent nation”—are private, nonnegotiable, and often not shared in public contexts such as bars and chapter houses at all. Thus, musical and linguistic performances of Navajoness—also sometimes locally parsed in the broader frames of being Native, Indian and, less often, as “indigenous”—are publicly celebrated. Other expressions of identity—for example the culturally intimate use of the Navajo term for a working-class rube from the “sticks” known as a “jaan”—are elided or hidden from an outsider’s gaze.