Journal articles on the topic 'Laguna women'

Throughout history, there have been periods in which education was restricted to women. This was seen through the generalization of public instruction (Moyano Law, 1857), when it began to require more women to educate their own sex. One of the significant effect it has was that education became a form of integration of women in the economic sphere and, therefore, outside the borders of reproductive life. It became one of the main career opportunities for women, who until then had been excluded from the professional world, becoming “their first massive professional occupation” (San Román, 1997). Historically, and currently, Early Childhood Education is a labor area occupied mainly by women. This fact has its origin in the numerous conditioning factors: historical, social, cultural, economic, and political. However, we started from the observation that the teaching profession has become a predominantly female activity. This paper focuses on analyzing different factors of feminization that allow us to understand the causes for which the studies of child teaching at the University of La Laguna were carried out mainly by women.

Loneliness has always been associated and reported as a risk factor of malnutrition in the elderly. People over 80 who live alone have deserved this study to detect their situation and potential for action to improve their quality of life. Objectives: To determinate the nutritional status of people over 80 living alone in the area of “La Laguna”, Cádiz. Material and method: In PIAMLA`80 program analyse those parameters and their possible correlations in a group of 342 elderly living alone over 80 years old. Different parameters were measured: Integral Geriatric Evaluation, Barthel, Lawton-Brody, Lobo, Gijon, specific analytical blood chemistry and MNA. Results: In a population of 984 people, were selected 342 initially, but finally the group decreases to 247 people. The mean Barthel was 80.42 points, 5.76 Lawton and Gijon from 11.3 Lobo 26.48. The MNA for the whole population was 24.25/30 detecting only a risk age group in women of 85-95. Correlation between nutrition and the biochemical test values showed positive for haemoglobin (0.19), total protein (0.26), Fe (0.32) and albumin (0.46). Conclusions: In our research we have not detected malnutrition in any age group or gender. The use of nutrition test MNA and its MINI version must be generalized as an accurate, clear, quick and easy tool to use.

Loneliness has always been associated and reported as a risk factor of malnutrition in the elderly. People over 80 who live alone have deserved this study to detect their situation and potential for action to improve their quality of life. Objectives: To determinate the nutritional status of people over 80 living alone in the area of “La Laguna”, Cádiz. Material and method: In PIAMLA`80 program analyse those parameters and their possible correlations in a group of 342 elderly living alone over 80 years old. Different parameters were measured: Integral Geriatric Evaluation, Barthel, Lawton-Brody, Lobo, Gijon, specific analytical blood chemistry and MNA. Results: In a population of 984 people, were selected 342 initially, but finally the group decreases to 247 people. The mean Barthel was 80.42 points, 5.76 Lawton and Gijon from 11.3 Lobo 26.48. The MNA for the whole population was 24.25/30 detecting only a risk age group in women of 85-95. Correlation between nutrition and the biochemical test values showed positive for haemoglobin (0.19), total protein (0.26), Fe (0.32) and albumin (0.46). Conclusions: In our research we have not detected malnutrition in any age group or gender. The use of nutrition test MNA and its MINI version must be generalized as an accurate, clear, quick and easy tool to use.

Review of European Studies wishes to acknowledge the following individuals for their assistance with peer review of manuscripts for this issue. Their help and contributions in maintaining the quality of the journal are greatly appreciated. Review of European Studies is recruiting reviewers for the journal. If you are interested in becoming a reviewer, we welcome you to join us. Please find the application form and details at http://recruitment.ccsenet.org and e-mail the completed application form to res@ccsenet.org. Reviewers for Volume 11, Number 3 Alejandra Moreno Alvarez, Universidad de Oviedo, Spain Ali S.M. Al-Issa, Sultan Qaboos University, Oman Ani Derderian, WSU, USA Anna Grana, University of Palermo, Italy Annalisa Pavan, University of Padova, ITALY Edwards, Beverly L, Fayetteville State University Department of Social Work, United States Eugenia Panitsides, University of Macedonia, Greece Florin Ionita, The Bucharest Academy of Economic Studies, Romania Gabriela Gruber, Lucian Blaga University of Sibiu, Romania Gülce Başer, Boğaziçi University, Tukey Hiranya Lahiri, M.U.C Women’s College, Burdwan, India Ifigeneia Vamvakidou, University of Western Macedonia, Greece Ioan-Gheorghe Rotaru, ‘Timotheus’ Brethren Theological Institute of Bucharest, Romania Johnnie Woodard, Independent Scholar, USA Karen Ferreira-Meyers, University of Swaziland, Swaziland Lena Arampatzidou, Aristotle University of Thessaloniki, Greece Maria Pescaru, University of Pitești, ROMANIA Meenal Tula, University of Hyderabad, India Pri Priyono, universities PGRI adi buana, Indonesia Ronald James Scott, Leading-Edge Research Institute, USA Sara Núñez Izquierdo, University of Salamanca, Spain Smita M. Patil, School of Gender and Development Studies, India Szabolcs Blazsek, Universidad Francisco Marroquin, Guatemala Tryfon Korontzis, Hellenic National School of Local Government , Greece Vicenta Gisbert, Universidad de La Laguna, Spain

Review of European Studies wishes to acknowledge the following individuals for their assistance with peer review of manuscripts for this issue. Their help and contributions in maintaining the quality of the journal are greatly appreciated. Review of European Studies is recruiting reviewers for the journal. If you are interested in becoming a reviewer, we welcome you to join us. Please find the application form and details at http://recruitment.ccsenet.org and e-mail the completed application form to res@ccsenet.org. Reviewers for Volume 11, Number 3 Alejandra Moreno Alvarez, Universidad de Oviedo, Spain Ali S.M. Al-Issa, Sultan Qaboos University, Oman Ani Derderian, WSU, USA Anna Grana, University of Palermo, Italy Annalisa Pavan, University of Padova, ITALY Edwards, Beverly L, Fayetteville State University Department of Social Work, United States Eugenia Panitsides, University of Macedonia, Greece Florin Ionita, The Bucharest Academy of Economic Studies, Romania Gabriela Gruber, Lucian Blaga University of Sibiu, Romania Gülce Başer, Boğaziçi University, Tukey Hiranya Lahiri, M.U.C Women’s College, Burdwan, India Ifigeneia Vamvakidou, University of Western Macedonia, Greece Ioan-Gheorghe Rotaru, ‘Timotheus’ Brethren Theological Institute of Bucharest, Romania Johnnie Woodard, Independent Scholar, USA Karen Ferreira-Meyers, University of Swaziland, Swaziland Lena Arampatzidou, Aristotle University of Thessaloniki, Greece Maria Pescaru, University of Pitești, ROMANIA Meenal Tula, University of Hyderabad, India Pri Priyono, universities PGRI adi buana, Indonesia Ronald James Scott, Leading-Edge Research Institute, USA Sara Núñez Izquierdo, University of Salamanca, Spain Smita M. Patil, School of Gender and Development Studies, India Szabolcs Blazsek, Universidad Francisco Marroquin, Guatemala Tryfon Korontzis, Hellenic National School of Local Government , Greece Vicenta Gisbert, Universidad de La Laguna, Spain

Cristina A. Bejan, Intellectuals and Fascism in Interwar Romania: The Criterion Association, Cham, Switzer land: Palgrave, 2019, 323 pp., €74.89 (hardback), ISBN 978-3-030-20164-7.Chiara Bonfiglioli, Women and Industry in the Balkans: The Rise and Fall of the Yugoslav Textile Sector, London: I. B. Tauris, 2020, 232 pp., £85 (hardback), ISBN: 978-1-78533-598-3.Aslı Davaz, Eşitsiz kız kardeşlik, uluslararası ve Ortadoğu kadın hareketleri, 1935 Kongresi ve Türk Kadın Birliği (Unequal sisterhood, international and Middle Eastern women’s movements, 1935 Congress and the Turkish Women’s Union), İstanbul: Türkiye İş Bankası, 2014, 892 pp., with an introduction by Yıldız Ecevit, pp. xxi–xxviii; preface by the author, pp. xxix–xlix, TL 42 (hardcover), ISBN: 978-605-332-296-2.Biljana Dojčinović and Ana Kolarić, eds., Feministički časopisi u Srbiji: Teorija, aktivizam i umetničke prakse u 1990-im i 2000-im (Feminist periodicals in Serbia: Theory, activism, and artistic practice in the 1990s and 2000s), Belgrade: Faculty of Philology, University of Belgrade, 2018, 370 pp., price not listed (paperback), ISBN: 978-86-6153-515-4.Melanie Ilic, ed., The Palgrave Handbook of Women and Gender in Twentieth-Century Russia and the Soviet Union, London: Palgrave Macmillan, 2018, 572 pp., $239 (e-book) ISBN: 978-1-137-54904-4; ISBN: 978-1-137-54905-1.Luciana M. Jinga, ed., The Other Half of Communism: Women’s Outlook, in History of Communism in Europe, vol. 8, Bucharest: Zeta Books, 2018, 348 pp., USD 40 (paperback), ISBN: 978-606-697-070-9.Teresa Kulawik and Zhanna Kravchenko, eds., Borderlands in European Gender Studies: Beyond the East-West Frontier, New York: Routledge, 2020, 264 pp., $140.00 (hardback), ISBN: 978-0-367-25896-2.Jill Massino, Ambiguous Transitions: Gender, the State, and Everyday Life in Socialist and Postsocialist Romania, New York: Berghahn Books, 2019, 466 pp., USD 122 (hardback), ISBN: 978-1-785-33598-3.Gergana Mircheva, (A)normalnost i dostap do publichnostta: Socialnoinstitucionalni prostranstva na biomedicinskite discursi v Bulgaria (1878–1939) ([Ab]normality and access to publicity: Social-institutional spaces of biomedicine discourses in Bulgaria [1878–1939]), Sofia: St. Kliment Ohridski University Press, 2018, 487 pp., BGN 16 (paperback), ISBN: 978-954-07-4474-2.Milutin A. Popović, Zatvorenice, album ženskog odeljenja Požarevačkog kaznenog zavoda sa statistikom (1898) (Prisoners, the album of the women’s section of Požarevac penitentiary with statistics, 1898), edited by Svetlana Tomić, Belgrade: Laguna , 2017, 333 pp., RSD 894 (paperback), ISBN: 978-86-521-2798-6.Irena Protassewicz, A Polish Woman’s Experience in World War II: Conflict, Deportation and Exile, edited by Hubert Zawadzki, with Meg Knott, translated by Hubert Zawadzki, London: Bloomsbury Academic, 2019, xxv pp. + 257 pp., £73.38 (hardback), ISBN: 978-1-3500-7992-2.Zilka Spahić Šiljak, ed., Bosanski labirint: Kultura, rod i liderstvo (Bosnian labyrinth: Culture, gender, and leadership), Sarajevo and Zagreb: TPO Fondacija and Buybook, 2019, xii + 213 pp., no price listed (paperback), ISBN: 978-9926-422-16-5.Gonda Van Steen, Adoption, Memory and Cold War Greece: Kid pro quo?, University of Michigan Press, 2019, 350 pp., $85.00 (hardback), ISBN: 978-0-472-13158-7.D imitra Vassiliadou, Ston tropiko tis grafi s: Oikogeneiakoi desmoi kai synaisthimata stin astiki Ellada (1850–1930) (The tropic of writing: Family ties and emotions in modern Greece [1850–1930]), Athens: Gutenberg, 2018, 291 pp., 16.00 € (paperback), ISBN: 978-960-01-1940-4.Radina Vučetić, Coca-Cola Socialism: Americanization of Yugoslav Culture in the Sixties, English translation by John K. Cox, Budapest: Central European University Press, 2018, 334 pp., €58.00 (paperback), ISBN: 978-963-386-200-1.Nancy M. Wingfield, The World of Prostitution in Late Imperial Austria, Oxford: Oxford University Press, 2017, xvi + 272 pp., $80 (hardback), ISBN: 978-0-19880-165-8.Anastasia Lakhtikova, Angela Brintlinger, and Irina Glushchenko, eds., Seasoned Socialism: Gender and Food in Late Soviet Everyday Life, Bloomington: Indiana University Press, 2019, xix + 373 pp., $68.41(hardback), ISBN: 978-0-253-04095-4.

Background: The nutritional status of pregnant women is strongly influenced by food intake and the presence of infectious diseases. Other factors that also affect the nutritional status of pregnant women are family income and health services. Objective: This study aims to identify the relationships between family income, health check-up, and nutritional status of Badjao pregnant mothers in Southeast Sulawesi, Indonesia. Methods: This was a correlational cross-sectional study, which was conducted in October 2013 in Lagasa Village, Duruka district, Muna regency. The population in this study is all pregnant women in Badjao tribe staying in the village of Lagasa, Duruka district, Muna regency, Southeast Sulawesi Province. There were 35 samples in this study selected using total samplingResults: Findings showed that there was statistically no significant relationship between income and nutritional status in pregnant mothers with p-value 0.259 (0.05); and there was statistically significant relationship between health check-up and nutritional status in pregnant mothers with p-value 0.009 (0.05).Conclusion: There is significant relationship between maternal health check up and nutritional status of Badjao pregnant mothers. it is suggested that the Badjao pregnant mothers should have complete health check-up to ensure they are in good condition and early detection for disease.

RESUMEN El conflicto vasco ha atravesado la literatura vasca contemporánea de manera radical. Desde el año 1976 hasta el año 2000, la novela en euskera, salvo en contadas excepciones, ha representado el conflicto a través de masculinidades hegemónicas identificadas tanto positivamente como negativamente con eta. A partir del año 2000, sin embargo, el corpus novelístico en euskera se vuelve cada vez más polifónico. Las tres novelas analizadas en este artículo son muestra de esta nueva manera de relatar: en ellas, el núcleo de la novela no es eta ni sus acciones, sino que se desliza a otros márgenes. Así, las mujeres (Lagun izoztua/‘El amigo congelado’), las identidades sexuales no heteronormativas (Ezinezko maletak/Las maletas imposibles) y los niños y adolescentes (Gerra txikia/La pequeña guerra) pasan a formar parte del relato del conflicto. LABURPENA Euskal gatazkak alderik alde zeharkatu du euskal literatura garaikidea. 1976 eta 2000 urteak bitarte, euskarazko nobelagintzak etarekin positiboki zein negatiboki identifikatutako maskulinitate hegemonikoen bidez irudikatu du gatazka. Alabaina, 2000. urteaz geroztik, euskarazko nobelen corpusa geroz eta polifonikoagoa bilakatuz joan da. Artikulu honetan aztertutako hiru nobelak narratzeko modu berri honen adierazle dira: eleberrion muina ez da ez eta ezta bere ekintzak ere, beste bazter batzuetara lerratu da. Horrela, Lagun izoztua-n emakumezkoak, Ezinezko maletak-en sexu identitate ez heteronormatiboak eta Gerra txikia-n haurrak eta nerabeak errelatoaren parte izatera pasa dira. ABSTRACT The Basque conflict has crossed contemporary Basque literature in a radical way, not only as a literary topic. From 1976 to 2000, the novel in Basque, with few exceptions, has portrayed the conflict through hegemonic masculinities, which were identified positively or negatively with eta. From 2000 onwards, however, basque novels have become increasingly polyphonic. The three novels analyzed in this article are examples of this new way of telling: in them, the core of the novel is not eta or its actions, but slips to other margins. Thus, women (Lagun izoztua/‘The frozen friend’), non-heteronormative sexual identities (Ezinezko maletak/‘Impossible suitcases’) and children and adolescents (Gerra txikia/‘The little war’) become part of the narrative of the conflict.

The space Ébrié lagoon borders the cities of Abidjan, Bingerville, Dabou and Jacqueville. Little influenced by the sea, the lagoon is a suitable area for livestock breeding fish. The scarcity of the resource has led the residents to be converting in aquaculture. It is a extensive aquaculture are of modern practices and so-called traditional family. Despite the willingness of the few actors of this rural area, this activity is under the pressure from unfavorable natural factors, restrictions imposed by Ébrié villagers to occupy a portion of the lagoon and the pollution of anthropogenic activities. The development of aquaculture is under the influence of the dredge lagoon funds and numerous solid waste produced by man. The study used bathymetric maps to locate and identify the areas and depths of aquaculture farms. Forms of degradation, water pollution have been obtained by field observations and photographs, while the surface operated by the dredge was measured with a measuring tape values were determined using the formula mathematics for calculating the area of a geometric figure (circle, rectangle, etc.). The effects of natural factors and human activities have been examined by administering a questionnaire to approximately fifty actors chosen at random. Focus group discussions were held between men and women in order to supplement the information obtained from the survey questionnaire. The study showed that only sectors Bingerville and Jacqueville practicing aquaculture. The size of the fish farms is based on the financial capacity of the owner. This activity demonstrates the introduction of an integrated management of the lagoon for sustainable aquaculture.

The purpose of this research is to study the level of media literacy in a sample of elderly women, the so-called «silent generation», belonging to the Asturian Housewives Association, by means of a questionnaire to collect data on critical awareness in women. The questionnaire seeks information on the persuasive effects of advertising; the women’s evaluation of the information conveyed by the media, and their training, commitment and participation as media consumers. The survey also tries to identify the women’s demands and concerns, regarding the media they usually use, by conducting focus group discussions. Findings show that the women surveyed believe that advertising lacks credibility and claim that some TV stations offer information and content which is biased or has been manipulated to the extent that it goes against the law. Although such women know the channels for citizen participation, they do not know how to exercise their rights in the face of illegal content. In addition, certain training needs have been detected. This research points to the need to design a training plan for media literacy which will empower them with critical skills and foster participation as active and responsible consumers. It is also intended that such women will acquire specific knowledge about the media, as well as the psychological strategies, technical resources and audiovisual language the media use.La presente investigación, por un lado, pulsa el nivel de alfabetización mediática que posee una muestra de mujeres de la tercera edad o generación del silencio –integradas en la Agrupación de Amas de Casa del Principado de Asturias–, mediante un cuestionario que recaba información sobre su conciencia crítica a partir de: el efecto de persuasión que creen tiene la publicidad; su valoración sobre la información transmitida por los medios de comunicación; y su formación, compromiso y participación como consumidoras de los mismos. Y, por otro, recoge sus demandas y preocupaciones más acuciantes en torno a los medios que normalmente utilizan, obtenidas a partir de los debates generados en los grupos de discusión que participaron. Entre los resultados más destacados cabe mencionarse que las encuestadas consideran que la publicidad no merece credibilidad e indican que existen cadenas de TV que ofrecen información manipulada o sesgada y contenidos denunciables que vulneran la legislación vigente. Aunque conocen los cauces para la participación ciudadana, no saben reclamar sus derechos ante la exhibición de contenidos denunciables. Además, se detectan determinadas lagunas formativas. De la investigación se deriva la necesidad de diseñar un plan formativo de alfabetización mediática que potencie sus habilidades críticas y fomente su participación como consumidoras activas y responsables, al tiempo que les dote de conocimientos específicos sobre los medios, sus estrategias psicológicas, los recursos técnicos y el lenguaje audiovisual que emplean.

'Nightmare' is the title of a video clip belonging to a singer and singer called Halsey, in which the video clip is explained about the figure of women who struggle against patriarchal culture which has been a barrier wall for women to get their rights, welfare and the equality needed they get. This research uses descriptive qualitative research methods. Data collection techniques are done through documentation, observation and study of literature. Then, analyzed using Charles Sanders Peirce's semiotics technique. The results of this study show the fact that signs, symbols or messages representing feminism in the video, 'Nightmare' clips are presented through scenes that present women's actions in opposing domination over men and sarcastic sentences contained in the lyrics of the song to discuss with patriarchy. Youtube as one of the social media platforms where the 'Nightmare' video clip is uploaded is very effective for mass communication and for conveying the message contained in the video clip to the viewing public.‘Nightmare’ adalah judul video klip milik musisi sekaligus penyanyi yang bernama Halsey, dimana pada Video klipnya tersebut menceritakan tentang figur perempuan-perempuan yang berusaha melawan budaya patriarki yang selama ini telah menjadi dinding penghalang bagi perempuan untuk mendapatkan hak-haknya, keadilan dan kesetaraan yang seharusnya mereka dapatkan. Penelitian ini menggunakan metode penelitian kualitatif deskriptif. Teknik pengumpulan data dilakukan melalui dokumentasi, observasi dan studi kepustakaan. Kemudian, dianalisis menggunakan teknik semiotika milik Charles Sanders Peirce. Hasil penelitian ini menunjukan bahwa terdapat tanda-tanda, simbol atau pesan yang merepresentasikan feminisme di dalam video klip ‘Nightmare’ yang dihadirkan melalui adegan-adegan yang menyajikan aksi perempuan dalam menolak dominasi atas laki-laki dan kalimat-kalimat sarkas yang terkandung dalam lirik lagunya untuk ditujukan kepada patriarki. Youtube sebagai salah satu platform media sosial dimana video klip ‘Nightmare’ diunggah sangat efektif untuk melakukan komunikasi massa dan untuk menyampaikan pesan yang terkandung di dalam video klip tersebut kepada masyarakat yang menonton.

O Brasil é um país com uma profunda desigualdade nas relações entre homens e mulheres em vários campos. Em relação ao acesso a terra e territórios há um contexto de profunda concentração fundiária. Ao mesmo tempo, garantir a igualdade de gênero no que tange ao direito à terra se coloca como uma dimensão essencial para uma série de outros direitos humanos. Dessa forma, e considerando que o processo de empoderamento das mulheres é um dos caminhos para reverterem as desigualdades de gênero e promover a luta por direitos, analisar experiências que contribuem neste caminho permite indicar avanços e lacunas, possibilitando sua ampliação. Este estudo tem como objetivo discutir as potencialidades de monitoramento das políticas públicas nos territórios, articuladas aos ODS, a partir de uma experiência local-global, com recorte de gênero, tomando como referência o trabalho com mulheres rurais e urbanas, de movimentos sociais de luta pela terra e moradia, na região nordeste do Brasil desenvolvida pela organização Espaço Feminista. Dita experiência, realizada com base em um modelo que une pesquisa, formação, alianças e incidência política, vem potencializando o processo de autonomia e atuação das mulheres no monitoramento da implementação das políticas públicas e na exigibilidade de seus direitos. Derechos humanos y ODS: caminos para fortalecer los derechos de las mujeres Brasil es un país con una amplia desigualdad en las relaciones entre hombres y mujeres en diversos ámbitos. Respecto al acceso a la tierra y territorios hay un contexto de grande concentración de tierras. A la vez, garantizar la igualdad de género respecto al derecho a la tierra se presenta como una dimensión esencial para un conjunto de otros derechos. De esa forma, y considerando que el proceso de empoderamiento de las mujeres es uno de los caminos para revertir las desigualdades de género y promover la lucha por derechos, analizar experiencias que contribuyen en este camino permite indicar avances y lagunas, posibilitando su ampliación. Esta investigación tiene el objetivo de discutir las potencialidades de monitoreo de las políticas públicas en los territorios, articuladas a los ODS, a partir de una experiencia local-global, con recorte de género, tomando como referencia el trabajo con mujeres rurales y urbanas, de movimientos sociales de lucha por la tierra y la vivienda, en la región nordeste de Brasil desarrollada por la organización Espacio Feminista. Dicha experiencia, realizada con base en un modelo que une investigación, formación, alianzas e incidencia política, viene potenciando el proceso de autonomía y actuación de las mujeres en el monitoreo de la implementación de las políticas públicas y en la exigibilidad de sus derechos. Palabras clave: Derechos humanos. Mujeres. Empoderamiento. Políticas públicas. ODS. Human rights and SDGS: pathways to strengthen women’s rights Brazil is a country with a profound inequality in relations between men and women and in diverse fields. Regarding access to land and territories, there is a context of huge land concentration. At the same time, ensuring gender equality with regard to the right to land is an essential dimension for a number of other human rights. Hence, and considering that the process of women’s empowerment is one of the ways to reverse gender inequalities and promote the battle for rights, analyzing experiences that contribute to this path allows us to indicate advances and gaps, enabling their adjustment and development. This study aims to discuss the potential for monitoring public policies in the territories, linked to the SDGs, from a local-global experience, with a gender approach, taking as a reference the work with rural and urban women, from social movements fighting for land and housing, in the Northeast region of Brazil that has been developed by the organization Espaço Feminista. This experience, based on a model that interconnects research, political formation, alliances building and advocacy, has been strengthening the process of women’s autonomy and the presence of women in monitoring the implementation of public policies and the enforcement of their rights. Keywords: Human rights. Women. Empowerment. Public policies. SDGs.

Resumo: Objetivou-se avaliar a atuação do enfermeiro na consulta de pré-natal quanto às orientações sobre aleitamento materno. Pesquisa observacional não participante, quantitativa, realizada em três Centros de Saúde da Família de Fortaleza-CE, Brasil, durante atendimento a 54 gestantes, utilizando um checklist. Das 54(100%) consultas observadas, verificou-se percentual reduzido em relação às orientações: anatomia da mama 1(1,9%), posição para amamentar 5(9,3%) e pega adequada 18(33,3%); em contrapartida o preparo da mama 35(64,8%) e duração do aleitamento 40(74,1%), foram mais orientados. Identificaram-se lacunas que devem ser minimizadas por meio da corresponsabilidade dos profissionais referente à prática do aleitamento materno. Descritores: Aleitamento materno; enfermagem; cuidado pré-natal.Guidelines on breastfeeding in prenatal consultationsAbstract: The objective was to assess the performance of nurses in prenatal consultation regarding the guidelines on breastfeeding. Quantitative observational non-participant research carried out in three Family Health Centers of Fortaleza-CE, Brazil, during the assistance to 54 pregnant women through a checklist. Of the 54 (100%) consultations observed, there was a low percentage on the following guidelines: breast anatomy 1 (1.9%), proper position 5 (9.3%) and proper grasp 18 (33.3%); however, breast preparation 35 (64.8%) and duration of breastfeeding 40 (74.1%) were more oriented. We identified gaps that should be minimized through the professionals’ corresponsibility on the promotion of breastfeeding.Descriptors: Breast Feeding, Nursing, Prenatal Care.Orientaciones acerca de la lactancia materna en las consultas de prenatalResumen: El objetivo fue evaluar la actuación del enfermero en la consulta de prenatal cuanto a las orientaciones sobre lactancia materna. Investigación observacional no participante, en tres Centros de Salud Familiar de Fortaleza-CE, Brasil, durante atención a 54 mujeres embarazadas, utilizándose lista de verificación. De las 54 (100%) consultas observadas, hubo bajo porcentaje en las siguientes orientaciones: anatomía de la mama 1(1,9%), posición para amamantar 5 (9, 3%) y pega 18 (33,3%); en contradicción, preparación de la mama 35 (64,8%) y duración de la lactancia 40 (74,1%), fueron más orientados. Se identificaron lagunas que deben ser minimizados a través de la responsabilidad de los profesionales en la promoción de la lactancia materna.Descriptores: Lactancia Maternal, Enfermería, Atención Prenatal.

Penelitian ini bertujuan untuk mendeskripsikan struktur dan unsur stilistik lirik lagu dalam kesenian Ronggeng Gunung. Metode yang digunakan dalam penelitian ini adalah metode deskriptif dengan menggunakan teknik observasi dan wawancara. Data dalam penelitian ini yakni lirik lagu dari hasil wawancara dengan bi Raspi yang merupakan seniman Ronggeng Gunung di Desa Ciulu Kecamatan Banjarsari Kabupaten Ciamis. Dari hasil analisis, terdapat 114 imaji yang terdiri dari (1) 29 imaji visual; (2) 9 imaji auditif; dan (3) 75 imaji taktil/rasa. Lirik lagu tersebut menggunakan patokan pantun, ada 109 buah pantun yang terdiri dari: (1) 79 paparikan; (2) 25 rarakitan; dan (3) 5 wawangsalan. Rima yang terdapat dalam lirik ini adalah ”purwakanti mindoan kawit”, “larasmadya”, “laraswekas”, dan “pangluyu”. Tema dari lirik lagu dalam kesenian Ronggeng Gunung paling banyak berkaitan dengan asmara dan kesedihan. Rasa yang paling banyak tergambar dari lirik tersebut adalah bingung, sedih, dan sakit hati. Nada yang digunakan dalam menyampaikan lirik tersebut di antaranya nada bingung, sedih, dan kecewa. Maksud dari lirik tersebut menjelaskan tentang seseorang yang merasa tergila-gila, keinginan untuk bersama, dan kesedihan ketika patah hati. Sebagaimana cerita Ronggeng Gunung yang tercipta dari rasa kehilangan seorang perempuan yang ditinggal mati oleh kekasih yang sangat ia cintai. Jadi, isi lirik lagunya berhubungan dengan asmara antara seorang perempuan dan laki-laki. Unsur stilistik atau gaya bahasa yang ada di antaranya (1) 1 gaya bahasa simile; (2) 1 gaya bahasa metafora; (3) 4 gaya bahasa personifikasi; (4) 1 gaya bahasa metonimia; (5) 2 gaya bahasa litotes; (6) 1 gaya bahasa hiperbola; dan (7) 1 gaya bahasa pleonasme. ABSTRACTThis study aimed to describe the structure and stylistic the lyrics of song in Ronggeng Gunung. The method used in this research is descriptive analysis method by using observation and interviews techniques. Sources of data in this study is lyrics of song from interviews with Ronggeng Gunung artists in Ciulu Village Banjarsari Sub-district Ciamis Regency. From the analysis of the physical structure, there are 114 images which consists of (1) 29 visual image; (2) 9 auditif image; and (3) 75 images of tactile/sense. Lyrics of the song are using poem, there are 109 pieces of poem that consisting of: (1st) 79 paparikan; (2) 25 rarakitan; and (3) 5 wawangsalan. Rhyme contained in the lyrics is assonance “mindoan kawit", "larasmadya", "laraswekas", and "pangluyu". From the analysis of the inner structure, the theme of the lyrics most associated with romance and sadness. The most sense of the lyrics are sad, indecisive, and heartache. The tone used in the lyrics are which vacillation, sadness, and disappointed. The purpose of the lyrics describes someone who feels infatuation, desire to be together, and sadness when heartbroken. As the story of Ronggeng Gunung that is created from a sense of a woman who was left to die by someone she loved very much. Thus, the lyrical content associated with romance between a woman and a man. Stylistic element or language style that is contained in the lyrics which consists of (1) 1 simile; (2) 1 metaphors; (3) 4 personified; (4) 1 metonymy; (5) 2 litotes; (6) 1 hyperbole; and (7) 1 pleonasme.

Background:Current guidelines usually only include hyaluronic acid (HA) intra-articular injection as an alternative therapy option for knee osteoarthritis (OA). When compared to the blind approach, ultrasound guided intra-articular injections (USGIA) have shown a higher efficacy and reduced number of adverse events due to injection techniques [1]. This has allowed targeting deep joints like the hip. The objective of the study is to evaluate the short and long term efficacy and safety of HA-USGIA in moderate hip OA.Methods:Patients with Kellgren-Lawrence II and III hip OA (refractory to NSAIDs, pain killers and chondroprotective agents) were prospectively recruited to receive 3 consecutive weekly doses of HA- USGIA using free hand technique [2]. Informed written consent was signed. VAS pain scale and WOMAC score was performed at baseline and at 3 and 6 months after the end of treatment. The first injection was performed after a 1-month wash out. X ray assessment was made at baseline and after 6 months. Ultrasound evaluation was made at baseline and at each visit.Results:Fifteen patients (median age 67 years, IQR 63-69 years, 13/15 women) with hip OA were enrolled and 28 hip joints were injected (Fig 1a,b). None of the hips presented ultrasound detected capsular distension (suggesting inflammation) during the study. Table 1 presents the results on medication efficacy at 3 and 6 months. The pain evaluated by VAS score showed a significant and progressive decrease from baseline to 3 and 6 months respectively (Table 1). Indeed, a significant and sustained decrease of total WOMAC scores and its separate domains- pain, stiffness and function was recorded from baseline to 3 and 6 months (Fig 2a,b). No significant changes were observed regarding the WOMAC score stiffness and function domains when comparing results at 3 and 6ms. Moreover, WOMAC-pain score was significantly lower at 6ms as compared to 3ms (Table 1), highlighting the dramatic and sustained medication impact on the most relevant parameter for clinical practice, in patients with hip OA. Neither drug-related nor injection technique related adverse effects were recorded. No patient developed signs of hip osteonecrosis or inflammatory lesions during follow-up.Table 1.The trends of the scores expressed as medians and comparisons between follow-upsScoreMedian (Q1 to Q3)P-valuesBaseline (b)3 ms6 msall*b vs. 3ms^b vs. 6ms^3ms vs. 6ms^VAS pain8 (7 to 8)3 (2 to 4)2 (2 to 3)<0.0001<0.0001<0.00010.2472WOMAC total57 (45.5 to 64.5)9 (6.8 to 16.3)7 (4.8 to 12.0)<0.0001<0.0001<0.00010.1671WOMAC pain10.5 (8.0 to 13.5)2 (1 to 2.3)0.5 (0 to 2)<0.0001<0.0001<0.00010.0123WOMAC stiffness3.5 (3 to 5)0 (0 to 1)0 (0 to 0)<0.0001<0.0001<0.00010.1118WOMAC function42 (32 to 49)7 (3.8 to 16)6 (4 to 11.5)<0.0001<0.0001<0.00010.4279Q1 = first quartile; Q3 = third quartile;* Friedman test; ^ Wilcoxon test; 3 ms-3 months, 6ms-6 months, b-baselineFig.1.Legend: a.) Longitudinal scanning at hip joint level. F- femoral head, arrows showing the hyperechoic needle penetrating the muscles and arriving inside the anterior join recess. b.) Post-procedural longitudinal scanning at the hip joint level. Arrowheads- showing the hyperechoic intra-articular drug moving anti-gravitational and distending the capsule.Fig 2.ab Legend. a.) Evolution of VAS for pain over time; b.) Evolution of WOMAC total score and its components over time. The line in the box is the value of median, the box is the first and the third quartile, the wishers are the minimum and maximum and the × is the value of mean. 3ms- 3 months, 6ms- 6 months, WOMAC T- WOMAC total.Conclusion:The results suggest that HA – USGIA may be an effective and safe treatment for moderate hip OA, due to its short and long term benefits. This treatment should not be delayed until advanced OA is diagnosed. Longitudinal controlled studies on larger cohorts are warranted to confirm these preliminary results.References:[1]Migliore A, Giovannangeli F, Granata M and Lagana B. Hyalgan G-F 20: Review of its Safety and Efficacy in the Management of Joint Pain in Osteoarthritis. Clinical Medical Insights: Arthritis and Musculoskeletal Disorders 2010;3: 55-68.[2]Micu MC, Fodor D. Musculoskeletal ultrasound guided interventional manoeuvres. Musculoskeletal Ultrasonography in Rheumatic Diseases. Ed. Springer 2015, ISBN 978-3-319-15723-8.Disclosure of Interests:None declared

RESUMENLa pretensión de este artículo es ofrecer una serie de reflexiones y valoraciones metodológicas sobre la historia medieval de la Iglesia y la religiosidad partiendo de algunos aspectos destacados de la producción historiográfica reciente y esbozar ciertas propuestas en la misma clave metodológica. Este ensayo reflexiona sobre temas, enfoques y perspectivas, sobre los niveles de estudio de lo religioso y sobre la integración de la historia de la Iglesia y la historia social, y aboga por una historiasocial de la Iglesia.PALABRAS CLAVE: Historia Medieval, Historia de la Iglesia y la vida religiosa en la Edad Media, Metodología histórica, Liturgia y sociedad, Tendencias historiográficas.ABSTRACTThe aim of this article is to offer a series of reflections and methodological evaluations on the medieval history of the Church and religiosity based on some outstanding aspects of recent historiographical production, and to outline certain proposals in the same methodological vein. This essay reflects on themes, approaches and perspectives, on the levels of study of the religious and on the integration of the history of the Church and social history, and advocates a social history of the Church.KEY WORDS: Medieval History, History of the Church and religious life in the Middle Ages, historical methodology, liturgy and society, historiographical trends. BIBLIOGRAFÍAAbad Ibáñez, J. A., La celebración del misterio cristiano, Pamplona, Eunsa, 1996.Andrés-Gallego, J., “Historia religiosa en España”, Anuario de historia de la Iglesia, 4 (1995), pp. 259-270.Araus Ballesteros, L. y Prieto Sayagüés, J. A. (coords.), Las tres religiones en la Baja Edad Media peninsular. Espacios, percepciones y manifestaciones, Madrid, La Ergástula, 2018.Arranz Guzmán, A., “Amores desordenados y otros pecadillos del clero”, en Carrasco Manchado, A. I. y Rábade Obradó, M. del P. (coords.), Pecar en la Edad Media, Madrid, Sílex, 2008, pp. 227-262.Asensio Palacios, J. 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Cervical cancer (CC) is the second most common cause of cancer-related mortality in the developing world. Globally, the incidence of CC is 13.1 per 100,000, with the highest incidence of CC seen in sub-Saharan Africa, Melanesia, Latin America and the Caribbean, Southcentral Asia, and Southeast Asia. Little data exist regarding perceptions of screening in Guatemala and how this may affect the likelihood that women seek care. This study aimed to assess the attitudes, perceptions, and beliefs of CC screening in women of Rural Guatemala. A cross-sectional mixed method analysis was administered using a survey given to 169 women in San Pedro La Laguna in Sololá, Guatemala. Results showed that none of the indigenous-language-speaking patients and only half of the bilingual patients had knowledge of human papillomavirus; 97% of women indicated that they believed regular Pap smears are important; only 46.4% of women screened had received a Pap smear at some point in their lives, which is slightly above the national average (39.3%). This is due to barriers to access, cost of treatment, and knowledge of CC. Results of this study display a positive perception of CC screening by indigenous women, indicating that efforts should be made to move toward the implementation of low-cost CC screening methods.

In the first of these true stories, transcribed in the Otomi of San Antonio Huehuetla, Hidalgo, the inhabitants decide to go make offerings to the Lagoon, which threatens to flood the town. They take music, liquor, chickens and turkeys, cut paper dolls, food, candles, hallucinogenous plants, flowers and a basket of clothes to the Non-Indian Flower Woman who dwells in the Lagoon and who is appeased by the offering.In the second text two young men set out to look for workon the road. Their adventures, generally unfortunate, take them as far as Poza Rica, Veracruz, from which they return home defeated and hungry.

Volume 12 of the Journal of Jungian Scholarly Studies (JJSS) introduces a grounding initiative: the inclusion of poems and visual art as forms of knowing that exist in conversation with the article form of scholarship. The proposal for this innovation emerged from reflection by members of the editorial board upon the presentations at the Jungian Society of Scholarly Studies’ (JSSS) conference on the theme of Earth/Psyche held in Santa Fe, New Mexico, in 2016. The conference began with JSSS President Susan Rowland hosting an evening of poetry featuring the cosmology poems of Joel Weishaus and including poems written and read by a few attendees. During the body of the conference, a remarkable number of the speakers included either poems or visual art or both in their talks. To communicate their research concerning Earth’s relations to psyche, presenters repeatedly turned to art to share their knowledge. This volume harvests developed versions of eight of those presentations as articles and publishes them juxtaposed with poems and visual art selected by our journal’s new poetry and art editors. The juxtaposition is intended to spark connections—conceptual, emotional, kinesthetic, and aesthetic—between the complex analyses offered in the articles and the levels of consciousness stirred by the art. Perceiving such connections will affirm the overarching theme that the authors of the articles independently of one another claim as premise: the interconnectedness of being. In that spirit, I offer in this introduction a ample of points of connection between the articles. The topics of the articles address a range of subject matter: the impact of imagination, particularly the practice of active imagination, in transforming human consciousness and behavior, thus advancing planetary individuation; the synchronous relationships between body and earth in the healing modality of Biodynamic Craniosacral Therapy; the existence of a salt daemon working to increase harmonious relations between material, alchemical, and psychic levels of being; Christianity’s evolving relations to Earth and reclaimed approaches to scripture that enable Christians to participate in divinized creation; the psyche of a specific place, Cornwall, England, and the psychic image of a place, Santa Fe, New Mexico, including the shadow aspects caused by colonization; and the possibility of utilizing the common characteristics of large-group identities to integrate difference so as to develop conscience enabling constructive political action. Themes that resonate with one another in the various articles include imagination, the psychoid, the feminine, the body, and transformation. Not only is the present volume distinguished by the inclusion of poems and visual art; it also contains more narratives of personal experience than in the past. It has been the policy of JJSS only to publish personal experience if it supports a new idea, not merely illustrates an established one. That policy partially continues, but it turns out that examining the relations of Earth/Psyche has elicited the experiential in research in ways more numerous than illustration or support. Personal experience as numinous encounter initiates Susan Courtney’s discovery of the salt daemon and her subsequent research into parallels between physical salts, alchemical salts, and the psychoid nature of earth and psyche, research leading to her contributing to Jungian theory the idea of a salt daemon as an inherent movement of multi-faceted being toward bringing coherence to the ever unfolding series of incoherent states. Personal experience as numinous dreams leading to an understanding of his calling to speak for the psyche of a place motivates Guy Dargert’s exploration of the folklore and colonized history of the inhabitants of Cornwall and of the psychological dangers in the allurement of Cornwall’s beguiling beauty. Personal experience as numinous dreams, but also as embodied practices of active imagination, animates Ciuin Doherty’s call for collective understanding that all that exists, including each human being, is the current realization of over 13 billion years of the evolution of the universe. The ramifications of that understanding include reconceiving the import of individuation, recognizing that humans individuate not only for themselves, but also as expressions of planet Earth’s individuating through them. Understanding the permeability of personal experience, its unconscious connections with other beings and the environment through synchronicities capable of being made conscious enough for healing to occur, is given life in Jane Shaw’s article on the therapeutic power of Biodynamic Craniosacral Therapy. Other authors refer to personal experience in more traditional ways. David Barton, in his article on the psychic image of Santa Fe, reports on experiencing the profound alterity of the Laguna Pueblo culture as he listened to Leslie Marmon Silko speak of rescuing a rattlesnake. Like Dargert, Barton acknowledges the shadow of centuries of colonization. He reports being told by young natives of their despairing sense of entrapment in New Mexico. Johnathan Erickson, concerned about negative attitudes toward Christianity’s teachings about the Earth, shares that his efforts to underscore the vein in Christian teachings that counters the scripture about human dominance over nature are motivated by his being the son of a Christian minister and of a mother with pagan leanings. Peter Dunlap offers his experience as an illustration of the psychocultural work he is hoping Jungian clinicians will engage in to bring the healing power of psychological understanding to cultural dilemmas. And while Nanette Walsh does not share personal experience of her own, she calls on the scholarship concerning the personal experience of women in Jesus’s time to argue for interpreting scripture in a way that divinizes the experience of female persons, a step toward knowing the divine in all creation. Writing about the psychological relations of Earth/Psyche apparently elicits the grounding of thought in personal experience, a grounding typically invisible in abstract scholarly communications. Personal experience obviously is the ground for art. Our journal’s call for visual art related to Earth/Psyche invited artists to submit commentary along with their work. Judging from the responses that we received, the artists whose work is published here experience artistic creation as transformation of matter with abstract implications: turning clay into a holding vessel like that of analysis (Kristine Anthis), turning chance happenings into a creation (Marilyn DeMario), turning disparate materials into an integrated piece (Diane Miller), turning reversals into continuity (S. Sowbel), turning visual metaphor into ensouling symbol (Heather Taylor-Zimmerman), and turning the relation of abstract numbers/concrete matter into paintings echoing the composition of our world (Lucia Grossberger-Morales). The poems on the theme of Earth/Psyche selected for this volume reflect the distinguishing power of individuation in their range of subject and style. Margaret Blanchard’s poems address the changing nature of the poet’s relation to the Earth over time; Judith Capurso’s not only challenge human assertion of dominance over the Earth, but also liberate people from the inflation of that dominance; Ursula Shields-Huemer’s haiku grace imaginings of the natural word through presence; Brown Dove’s poem juxtaposes shifting evaluations of idols and continuity of Earth’s rhythms; and S. Sowbel’s focuses attention on what does not get reborn in her rendering of generativity. Certain concepts are explored in more than one of the articles which suggests their inherent significance in considering the relations of Earth/Psyche. In particular, Jung’s relatively neglected concept of the psychoid receives thoughtful elaboration, especially in the articles by Courtney and Shaw. Shaw applies the concept in her explanation of the healing power of the Biodynamic Craniosacral Therapy treatment (BCST). Courtney provides scientific data connecting rhythms of the body to the environment. Shaw’s account of the intelligence of the body during the giving and receiving of a BCST treatment resonates with Courtney’s account of electrolytic solution and of rhythmic entrainment. Doherty also contributes to reevaluating the body in terms of its knowingness through his exploration of the perspective of right-brain knowing. The theme of the body’s intelligence flows directly from the premise of interconnectedness attributing psyche to Earth. Another thread through the articles concerns the way the interconnectedness of being is conceived. Courtney references Jung’s concept or Eros as well as British anthropologist Timothy Ingold’s conception of humans as a “‘relational constitution of being’ enmeshed in a planetary ‘domain of entanglement’ of ‘interlaced lines of relationship.’” Doherty connects Eckhart’s description of the divine as emptiness with the quantum physics description of the emergence and disappearance of elementary particles from and into nothingness to assert that creative intelligence is inherent in all being. Dargert proposes that places are infused with their own form of psyche through the existence of an enveloping continuum. Dunlap points to Jung’s idea of a superconsciousness in the unconscious. The authors writing about religion, Erickson and Walsh, see God as the source of being’s interconnectedness. Erickson traces the evolution in Western Christianity of an understanding that the Earth as God’s creation deserves care, an understanding receiving recent expression in Pope Francis’s Laudato Si’: On Care for our Common Home. Walsh through the concept of practical divinization attempts to rectify the omission of ecology, women, and psychology in traditional Christian practice of divinization. She links aspects of the historical lineage of the idea of person and Jung’s articulation of individuation to argue for knowing divine wisdom in all that exists. Most of the authors assert that integration of the feminine is key to addressing ecological crises, often specifying that by the feminine they are referring to Eros. Walsh, however, argues for redefining what the feminine is in terms of women’s experience and for using women’s imaginative works to understand the feminine. For example, she cites Annis Pratt who, after surveying over 300 novels written by women, concludes that transformation for women occurs through the “green epiphany,” that is, through their relationship with nature. Walsh’s article provides a significant counterpoint to traditional Jungian understanding of the feminine and of what it would mean to integrate it for the purpose of addressing our ecological crises. Finally, Peter Dunlap’s article grapples with how to bring Jung’s understanding of the collective unconscious to a psychocultural practice of confronting the capacity of large groups to degenerate into mass-mindedness. He argues for confronting that tendency by consciously applying techniques to help large groups develop a sense of shared identity capable of integrating difference, thus making possible development of conscience about relations to the rest of the world. His article shares recent social science research about how to attempt that process, including an illustration of his own experience of applying some of those techniques. His essay gestures toward the goal of bringing psychological knowledge into civic life to enable constructive political action, a goal implicit in the conference on the relations of Earth/Psyche and in this volume of JJSS issuing from it. Inez MartinezEditor

Art Imitating ArtThis article discusses the global, historical and literary references that are present in the video game franchise Bayonetta. In particular, references to Dante’s Divine Comedy, the works of Dr John Dee, and European traditions of witchcraft are examined. Bayonetta is modern in the sense that she is a woman of the world. Her character shows how history and literature may be used, re-used, and evolve into new formats, and how modern games travel abroad through time and space.Drawing creative inspiration from other works is nothing new. Ideas and themes, art and literature are frequently borrowed and recast. Carmel Cedro cites Northrop Frye in the example of William Shakespeare and Charles Dickens. These writers created stories and characters that have developed a level of acclaim and resonated with many individuals, resulting in countless homages over the years. The forms that these appropriations take vary widely. Media formats, such as film adaptations and even books, take the core characters or narrative from the original and re-work them into a different context. For example, the novel Treasure Island by Robert Louis Stevenson published in 1883 was adapted into the 2002 Walt Disney animated film Treasure Planet. The film maintained the concepts of the original narrative and retained key characters but re-imaged them to fit the science fiction genre (Clements and Musker).The video-game franchise Bayonetta draws inspiration from distinct sources creating the foundation for the universe and some plot points to enhance the narrative. The main sources are Dante’s Divine Comedy, the projections of John Dee and his mystical practices as well as the medieval history of witches.The Vestibule: The Concept of BayonettaFigure 1: Bayonetta Concept ArtBayonetta ConceptsThe concept of Bayonetta was originally developed by video game designer Hideki Kamiya, known previously for his work including The Devil May Cry and the Resident Evil game series. The development of Bayonetta began with Kamiya requesting a character design that included three traits: a female lead, a modern witch, and four guns. This description laid the foundations for what was to become the hack and slash fantasy heroine that would come to be known as Bayonetta. "Abandon all hope ye who enter here"The Divine Comedy, written by Dante Alighieri during the 1300s, was a revolutionary piece of literature for its time, in that it was one of the first texts that formalised the vernacular Italian language by omitting the use of Latin, the academic language of the time. Dante’s work was also revolutionary in its innovative contemplations on religion, art and sciences, creating a literary collage of such depth that it would continue to inspire hundreds of years after its first publication.Figure 2: Domenico di Michelino’s fresco of Dante and his Divine Comedy, surrounded by depictions of scenes in the textBayonetta explores the themes of The Divine Comedy in a variety of ways, using them as an obvious backdrop, along with subtle homages and references scattered throughout the game. The world of Bayonetta is set in the Trinity of Realities, three realms that co-exist forming the universe: Inferno, Paradiso and the Chaos realm—realm of humans—and connected by Purgitorio—the intersection of the trinity. In the game, Bayonetta travels throughout these realms, primarily in the realm of Purgitorio, the area in which magical and divine entities may conduct their business. However, there are stages within the game where Bayonetta finds herself in Paradiso and the human realm. This is a significant factor relating to The Divine Comedy as these realms also form the areas explored by Dante in his epic poem. The depth of these parallels is not exclusive to factors in Dante’s masterpiece, as there are also references to other art and literature inspired by Dante’s legacy. For example, the character Rodin in Bayonetta runs a bar named “The Gates of Hell.” In 1917 French artist Auguste Rodin completed a sculpture, The Gates of Hell depicting scenes and characters from The Divine Comedy. Rodin’s bar in Bayonetta is manifested as a dark impressionist style of architecture, with an ominous atmosphere. In early concept art, the proprietor of the bar was to be named Mephisto (Kamiya) derived from “Mephistopheles”, another name for the devil in some mythologies. Figure 3: Auguste Rodin's Gate of Hell, 1917Aspects of Dante’s surroundings and the theological beliefs of his time can be found in Bayonetta, as well as in the 2013 anime film adaptation Bayonetta, Bloody Fate. The Christian virtues, revered during the European Middle Ages, manifest themselves as enemies and adversaries that Bayonetta must combat throughout the game. Notably, the names of the cardinal virtues serve as “boss ranked” foes. Enemies within a game, usually present at the end of a level and more difficult to defeat than regular enemies within “Audito Sphere” of the “Laguna Hierarchy” (high levels of the hierarchy within the game), are named in Italian; Fortitudo, Temperantia, Lustitia, and Sapientia. These are the virtues of Classical Greek Philosophy, and reflect Dante’s native language as well as the impact the philosophies of Ancient Greece had on his writings. The film adaption of Bayonetta incorporated many elements from the game. To adjust the game effectively, it was necessary to augment the plot in order to fit the format of this alternate media. As it was no longer carried by gameplay, the narrative became paramount. The diverse plot points of the new narrative allowed for novel possibilities for further developing the role of The Divine Comedy in Bayonetta. At the beginning of the movie, for example, Bayonetta enters as a nun, just as she does in the game, only here she is in church praying rather than in a graveyard conducting a funeral. During her prayer she recites “I am the way into the city of woe, abandon all hope, oh, ye who enter here,” which is a Canto of The Divine Comedy. John Dee and the AngelsDr John Dee (1527—1608), a learned man of Elizabethan England, was a celebrated philosopher, mathematician, scientist, historian, and teacher. In addition, he was a researcher of magic and occult arts, as were many of his contemporaries. These philosopher magicians were described as Magi and John Dee was the first English Magus (French). He was part of a school of study within the Renaissance intelligensia that was influenced by the then recently discovered works of the gnostic Hermes Trismegistus, thought to be of great antiquity. This was in an age when religion, philosophy and science were intertwined. Alchemy and chemistry were still one, and astronomers, such as Johannes Kepler and Tyco Brahe cast horoscopes. John Dee engaged in spiritual experiments that were based in his Christian faith but caused him to be viewed in some circles as dangerously heretical (French).Based on the texts of Hermes Trismegistas and other later Christian philosophical and theological writers such as Dionysius the Areopagite, Dee and his contemporaries believed in celestial hierarchies and levels of existence. These celestial hierarchies could be accessed by “real artificial magic,” or applied science, that included mathematics, and the cabala, or the mystical use of permutations of Hebrew texts, to access supercelestial powers (French). In his experiments in religious magic, Dee was influenced by the occult writings of Heinrich Cornelius Agrippa (1486—1535). In Agrippa’s book, De Occulta Philosophia, there are descriptions for seals, symbols and tables for summoning angels, to which Dee referred in his accounts of his own magic experiments (French). Following his studies, Dee constructed a table with a crystal placed on it. By use of suitable rituals prescribed by Agrippa and others, Dee believed he summoned angels within the crystal, who could be seen and conversed with. Dee did not see these visions himself, but conversed with the angels through a skryer, or medium, who saw and heard the celestial beings. Dee recorded his interviews in his “Spiritual Diaries” (French). Throughout Bayonetta there are numerous seals and devices that would appear to be inspired by the work of Dee or other Renaissance Magi.In these sessions, John Dee, through his skryer Edward Kelley, received instruction from several angels. The angels led him to believe he was to be a prophet in the style of the biblical Elijah or, more specifically like Enoch, whose prophesies were detailed in an ancient book that was not part of the Bible, but was considered by many scholars as divinely inspired. As a result, these experiments have been termed “Enochian conversations.” The prophesies received by Dee foretold apocalyptic events that were to occur soon and God’s plan for the world. The angels also instructed Dee in a system of magic to allow him to interpret the prophesies and participate in them as a form of judge. Importantly, Dee was also taught elements of the supposed angelic language, which came to be known as “Enochian” (Ouellette). Dee wrote extensively about his interviews with the angels and includes statements of their hierarchy (French, Ouellette). This is reflected in the “Laguna Hierarchy” of Bayonetta, sharing similarities in name and appearance of the angels Dee had described. Platinum Games creative director Jean-Pierre Kellams acted as writer and liaison, assisting the English adaptation of Bayonetta and was tasked by Hideki Kamiya to develop Bayonetta’s incantations and subsequently the language of the angels within the game (Kellams).The Hammer of WitchesOne of the earliest and most integral components of the Bayonetta franchise is the fact that the title character is a witch. Witches, sorcerers and other practitioners of magic have been part of folklore for centuries. Hideki Kamiya stated that the concept of” classical witches” was primarily a European legend. In order to emulate this European dimension, he had envisioned Bayonetta as having a British accent which resulted in the game being released in English first, even though Platinum Games is a Japanese company (Kamiya). The Umbra Witch Clan hails from Europe within the Bayonetta Universe and relates more closely to the traditional European medieval witch tradition (Various), although some of the charms Bayonetta possesses acknowledge the witches of different parts of the world and their cultural context. The Evil Harvest Rosary is said to have been created by a Japanese witch in the game. Bayonetta herself and other witches of the game use their hair as a conduit to summon demons and is known as “wicked weaves” within the game. She also creates her tight body suit out of her hair, which recedes when she decides to use a wicked weave. Using hair in magic harks back to a legend that witches often utilised hair in their rituals and spell casting (Guiley). It is also said that women with long and beautiful hair were particularly susceptible to being seduced by Incubi, a form of demon that targets sleeping women for sexual intercourse. According to some texts (Kramer), witches formed into the beings that they are through consensual sex with a devil, as stated in Malleus Maleficarum of the 1400s, when he wrote that “Modern Witches … willingly embrace this most foul and miserable form of servitude” (Kramer). Bayonetta wields her sexuality as proficiently as she does any weapon. This lends itself to the belief that women of such a seductive demeanour were consorts to demons.Purgitorio is not used in the traditional sense of being a location of the afterlife, as seen in The Divine Comedy, rather it is depicted as a dimension that exists concurrently within the human realm. Those who exist within this Purgitorio cannot be seen with human eyes. Bayonetta’s ability to enter and exit this space with the use of magic is likened to the myth that witches were known to disappear for periods of time and were purported to be “spirited away” from the human world (Kamiya).Recipes for gun powder emerge from as early as the 1200s but, to avoid charges of witchcraft due to superstitions of the time, they were hidden by inventors such as Roger Bacon (McNab). The use of “Bullet Arts” in Bayonetta as the main form of combat for Umbra Witches, and the fact that these firearm techniques had been honed by witches for centuries before the witch hunts, implies that firearms were indeed used by dark magic practitioners until their “discovery” by ordinary humans in the Bayonetta universe. In addition to this, that “Lumen Sages” are not seen to practice bullet arts, builds on the idea of guns being a practice of black magic. “Lumen Sages” are the Light counterpart and adversaries of the Umbra Witches in Bayonetta. The art of Alchemy is incorporated into Bayonetta as a form of witchcraft. Players may create their own health, vitality, protective and mana potions through a menu screen. This plays on the taboo of chemistry and alchemy of the 1500s. As mentioned, John Dee's tendency to dabble in such practices was considered by some to be heretical (French, Ouellette).Light and dark forces are juxtaposed in Bayonetta through the classic adversaries, Angels and Demons. The moral flexibility of both the light and dark entities in the game leaves the principles of good an evil in a state of ambiguity, which allows for uninhibited flow in the story and creates a non-linear and compelling narrative. Through this non-compliance with the pop culture counterparts of light and dark, gamers are left to question the foundations of old cultural norms. This historical context lends itself to the Bayonetta story not only by providing additional plot points, but also by justifying the development decisions that occur in order to truly flesh out Bayonetta’s character.ConclusionCompelling story line, characters with layered personality, and the ability to transgress boundaries of time and travel are all factors that provide a level of depth that has become an increasingly important aspect in modern video gameplay. Gamers love “Easter eggs,” the subtle references and embellishments scattered throughout a game that make playing games like Bayonetta so enjoyable. Bayonetta herself is a global traveller whose journeying is not limited to “abroad.” She transgresses cultural, time, and spatial boundaries. The game is a mosaic of references to spatial time dimensions, literary, and historical sources. This mix of borrowings has produced an original gameplay and a unique storyline. Such use of literature, mythology, and history to enhance the narrative creates a quest game that provides “meaningful play” (Howard). This process of creation of new material from older sources is a form of renewal. As long as contemporary culture presents literature and history to new audiences, the older texts will not be forgotten, but these elements will undergo a form of renewal and restoration and the present-day culture will be enhanced as a result. In the words of Bayonetta herself: “As long as there’s music, I’ll keep on dancing.”ReferencesCedro, Carmel. "Dolly Varden: Sweet Inspiration." Australasian Journal of Popular Culture 2.1 (2012): 37-46. French, Peter J. John Dee: The World of an Elizabethan Magus. London: London, Routledge and K. Paul, 1972. Guiley, Rosemary. The Encyclopedia of Demons and Demonology. Infobase Publishing, 2009. Howard, Jeff. Quests: Design, Theory, and History in Games and Narratives. Wellesley, Mass.: A.K. Peters, 2008. Kamiya, Hideki.Bayonetta. Bayonetta. Videogame. Sega, Japan, 2009.Kellams, Jean-Pierre. "Butmoni Coronzon (from the Mouth of the Witch)." Platinum Games 2009.Kramer, Heinrich. The Malleus Maleficarum of Heinrich Kramer and James Sprenger. Eds. Sprenger, Jakob, or joint author, and Montague Summers. New York: Dover, 1971.McNab, C. Firearms: The Illustrated Guide to Small Arms of the World. Parragon, 2008.Ouellette, Francois. "Prophet to the Elohim: John Dee's Enochian Conversations as Christian Apocalyptic Discourse." Master of Arts thesis. ProQuest Dissertations Publishing, 2004.Treasure Planet. The Walt Disney Company, 2003.Various. "Bayonetta Wikia." 2016.

Introduction Utopia has always been countercultural, and ever since technological progress has allowed, utopia has been using alternative media to promote and strengthen its underpinning ideals. In this article, I am seeking to clarify the connections between counterculture and alternative media in utopian contexts to demonstrate their reciprocity, then draw together these threads through reference to a well-known figure of the Rainbow Region–Rusty Miller. His trajectory from iconic surfer and Aquarian reporter to mediator for utopian politics and ideals in the Rainbow Region encompasses in a single identity the three elements underpinning this study. In concluding, I will turn to Rusty’s Byron Guide, questioning its classification as alternative or mainstream media, and whether Byron Bay is represented as countercultural and utopian in this long-running and ongoing publication. Counterculture and Alternative Media in Utopian Contexts Counterculture is an umbrella that enfolds utopia, among many other genres and practices. It has been most often situated in the 1960s and 1970s as a new form of social movement embodying youth resistance to the technocratic mainstream and its norms of gender, sexuality, politics, music, and language (Roszak). Many scholars of counterculture underscore its utopian impulses both in the projection of better societies where the social goals are achieved, and in the withdrawal from mainstream society into intentional communities (Yinger 194-6; McKay 5; Berger). Before exploring further the connections between counterculture and alternative media, I want to define the scope of countercultural utopian contexts in general, and the Rainbow Region in particular. Utopia is a neologism created by Sir Thomas More almost 500 years ago to designate the island community that demonstrates order, harmony, justice, hope and desire in the right balance so that it seems like an ideal land. This imaginary place described in Utopia (1516) as a counterpoint to the social, political and religious shortcomings of contemporary 16th century British society, has attracted accusations of heresy (Molner), and been used as a pejorative term, an insult to denigrate political projects that seem farfetched or subversive, especially during the 19th century. Almost every study of utopian theory, literature and practice points to a dissatisfaction with the status quo, which inspires writers, politicians, architects, artists, individuals and communities to rail against it (see for example Davis, Moylan, Suvin, Levitas, Jameson). Kingsley Widmer’s book Counterings: Utopian Dialectics in Contemporary Contexts reiterates what many scholars have stated when he writes that utopias should be understood in terms of what they are countering. Lyman Tower Sargent defines utopia as “a non-existent society described in considerable detail and normally located in time and space” and utopianism as “social dreaming” (9), to which I would add that both indicate an improvement on the alternatives, and may indeed be striving to represent the best place imaginable. Utopian contexts, by extension, are those situations where the “social dreaming” is enhanced through human agency, good governance, just laws, education, and work, rather than being a divinely ordained state of nature (Schaer et al). In this way, utopian contexts are explicitly countercultural through their very conception, as human agency is required and their emphasis is on social change. These modes of resistance against dominant paradigms are most evident in attempts to realise textual projections of a better society in countercultural communal experiments. Almost immediately after its publication, More’s Utopia became the model for Bishop Vasco de Quiroga’s communitarian hospital-town Santa Fe de la Laguna in Michoacan, Mexico, established in the 1530s as a counterculture to the oppressive enslavement and massacres of the Purhépecha people by Nuno Guzmán (Green). The countercultural thrust of the 1960s and 1970s provided many utopian contexts, perhaps most readily identifiable as the intentional communities that spawned and flourished, especially in the United States, the United Kingdom, Australia, and New Zealand (Metcalf, Shared Lives). They were often inspired by texts such as Charles A. Reich’s The Greening of America (1970) and Ernest Callenbach’s Ecotopia (1975), and this convergence of textual practices and alternative lifestyles can be seen in the development of Australia’s own Rainbow Region. Located in northern New South Wales, the geographical area of the Northern Rivers that has come to be known as the Rainbow Region encompasses Byron Bay, Nimbin, Mullumbimby, Bangalow, Clunes, Dunoon, Federal, with Lismore as the region’s largest town. But more evocative than these place names are the “rivers and creeks, vivid green hills, fruit and nut farms […] bounded by subtropical beaches and rainforest mountains” (Wilson 1). Utopian by nature, and recognised as such by the indigenous Bundjalung people who inhabited it before the white settlers, whalers and dairy farmers moved in, the Rainbow Region became utopian through culture–or indeed counterculture–during the 1973 Aquarius Festival in Nimbin when the hippies of Mullumbimby and the surfers of Byron Bay were joined by up to 10,000 people seeking alternative ways of being in the world. When the party was over, many Aquarians stayed on to form intentional communities in the beautiful region, like Tuntable Falls, Nimbin’s first and largest such cooperative (Metcalf, From Utopian Dreaming to Communal Reality 74-83). In utopian contexts, from the Renaissance to the 1970s and beyond, counterculture has underpinned and alternative media has circulated the aims and ideals of the communities of resistance. The early utopian context of the Anabaptist movement has been dubbed as countercultural by Sigrun Haude: “During the reign of the Münster (1534-5) Anabaptists erected not only a religious but also a social and political counterculture to the existing order” (240). And it was this Protestant Reformation that John Downing calls the first real media war, with conflicting movements using pamphlets produced on the new technology of the Gutenberg press to disseminate their ideas (144). What is striking here is the confluence of ideas and practices at this time–countercultural ideals are articulated, published, and disseminated, printing presses make this possible, and utopian activists realise how mass media can be used and abused, exploited and censored. Twentieth century countercultural movements drew on the lessons learnt from historical uprising and revolutions, understanding the importance of getting the word out through their own forms of media which, given the subversive nature of the messages, were essentially alternative, according to the criteria proposed by Chris Atton: alternative media may be understood as a radical challenge to the professionalized and institutionalized practices of the mainstream media. Alternative media privileges a journalism that is closely wedded to notions of social responsibility, replacing an ideology of “objectivity” with overt advocacy and oppositional practices. Its practices emphasize first person, eyewitness accounts by participants; a reworking of the populist approaches of tabloid newspapers to recover a “radical popular” style of reporting; collective and antihierarchical forms of organization which eschew demarcation and specialization–and which importantly suggest an inclusive, radical form of civic journalism. (267) Nick Couldry goes further to point out the utopian processes required to identify agencies of change, including alternative media, which he defines as “practices of symbolic production which contest (in some way) media power itself–that is, the concentration of symbolic power in media institutions” (25). Alternative media’s orientation towards oppositional and contestatory practices demonstrates clear parallels between its ambitions and those of counterculture in utopian contexts. From the 1960s onwards, the upsurge in alternative newspaper numbers is commensurate with the blossoming of the counterculture and increased utopian contexts; Susan Forde describes it thus: “a huge resurgence in the popularity of publications throughout the ‘counter-culture’ days of the 1960s and 1970s” (“Monitoring the Establishment”, 114). The nexus of counterculture and alternative media in such utopian contexts is documented in texts like Roger Streitmatter’s Voices of Revolution and Bob Osterlag’s People’s Movements, People’s Press. Like the utopian newspapers that came out of 18th and 19th century intentional communities, many of the new alternative press served to educate, socialise, promote and represent the special interests of the founders and followers of the countercultural movements, often focusing on the philosophy and ideals underpinning these communities rather than the everyday events (see also Frobert). The radical press in Australia was also gaining ground, with OZ in Australia from 1963-1969, and then from 1967-1973 in London. Magazines launched by Philip Frazer like The Digger, Go-Set, Revolution and High Times, and university student newspapers were the main avenues for youth and alternative expression on the Vietnam war and conscription, gay and lesbian rights, racism, feminism and ecological activism (Forde, Challenging the News; Cock & Perry). Nimbin 1973: Rusty Miller and The Byron Express The 1973 Aquarius Festival of counterculture in Nimbin (12-23 May) was a utopian context that had an alternative media life of its own before it arrived in the Rainbow Region–in student publications like Tharnuka and newsletters distributed via the Aquarius Foundation. There were other voices that announced the coming of the Aquarius Festival to Nimbin and reported on its impact, like The Digger from Melbourne and the local paper, The Northern Star. During the Festival, the Nimbin Good Times first appeared as the daily bulletin and continues today with the original masthead drawn by the Festival’s co-organiser, Graeme Dunstan. Some interesting work has been done on this area, ranging from general studies of the Rainbow Region (Wilson; Munro-Clark) to articles analysing its alternative press (Ward & van Vuuren; Martin & Ellis), but to date, there has been no focus on the Rainbow Region’s first alternative newspaper, The Byron Express. Co-edited by Rusty Miller and David Guthrie, this paper presented and mediated the aims and desires of the Aquarian movement. Though short-lived, as only 7 issues were published from 15 February 1973 to September 1973, The Byron Express left a permanent printed vestige of the Aquarian counterculture movement’s activism and ideals from an independent regional perspective. Miller’s credentials for starting up the newspaper are clear–he has always been a trailblazer, mixing “smarts” with surfing and environmental politics. After graduating from a Bachelor of Arts in history from San Diego State College, he first set foot in Byron Bay during his two semesters with the inaugural Chapman College affiliated University of the Seven Seas in 1965-6. Returning to his hometown of Encinitas, he co-founded the Surf Research accessory company with legendary Californian surfer Mike Doyle, and launched Waxmate, the first specially formulated surf wax in 1967 (Davis, Witzig & James; Warshaw 217), selling his interest in the business soon after to spend a couple of years “living the counterculture life on the Hawaiian Island of Kauai” (Davis, Witzig & James), before heading back to Byron Bay via Bells Beach in 1970 (Miller & Shantz) and Sydney, where he worked as an advertising salesman and writer with Tracks surfing magazine (Martin & Ellis). In 1971, he was one of the first to ride the now famous waves of Uluwatu in Bali, and is captured with Steven Cooney in the iconic publicity image for Albe Falzon’s 1971 film, Morning Of The Earth. The champion surfer from the US knew a thing or two about counterculture, alternative media, advertising and business when he found his new utopian context in Byron Bay. Miller and Guthrie’s front-page editorial of the inaugural issue of The Byron Express, published on 15 February 1973, with the byline “for a higher shire”, expressed the countercultural (cl)aims of the publication. Land use, property development and the lack of concern that some people in Byron had for their impact on the environment and people of the region were a prime target: With this first issue of the Byron Express, we hope to explain that the area is badly in need of a focal point. The transitions of present are vast and moving fast. The land is being sold and resold. Lots of money is coming into the area in the way of developments […] caravan parts, hotels, businesses and real estate. Many of the trips incoming are not exactly “concerned” as to what long term effect such developments might have on the environment and its people. We hope to serve as a focus of concern and service, a centre for expression and reflection. We would ask your contributions in vocal and written form. We are ready for some sock it to ya criticism… and hope you would grab us upon the street to tell us how you feel…The mission of this alternative newspaper is thereby defined by the need for a “focal point” that inscribes the voices of the community in a freely accessible narrative, recorded in print for posterity. Although this first issue contains no mention of the Aquarius Festival, there were already rumours circulating about it, as organisers Graeme Dunstan and Johnny Allen had been up to Main Arm, Mullumbimby and Nimbin on reconnaissance missions beginning in September 1972. Instead, there was an article on “Mullumbimby Man–Close to the Land” by Nicholas Shand, who would go on to found the community-based weekly newspaper The Echo in 1986, then called The Brunswick Valley Echo and still going strong. Another by Bob McTavish asked whether there could be a better form of government; there was a surf story, and a soul food section with a recipe for honey meade entitled “Do you want to get out of it on 10 cents a bottle?” The second issue continues in much the same vein. It is not until the third issue comes out on 17 March 1973 that the Aquarius Festival is mentioned in a skinny half column on page four. And it’s not particularly promising: Arrived at Nimbin, sleepy hamlet… Office in disused R.S.L. rooms, met a couple of guys recently arrived, said nothing was being done. “Only women here, you know–no drive”. Met Joanne and Vi, both unable to say anything to be reported… Graham Dunstan (codenamed Superfest) and John Allen nowhere in sight. Allen off on trip overseas. Dunstan due back in a couple of weeks. 10 weeks to go till “they” all come… and to what… nobody is quite sure. This progress report provides a fascinating contemporary insight into the tensions–between the local surfies and hippies on one hand, and the incoming students on the other–around the organisation of the Aquarius Festival. There is an unbridled barb at the sexist comments made by the guys, implicit criticism of the absent organisers, obvious skepticism about whether anyone will actually come to the festival, and wonderment at what it will be like. Reading between the lines, we might find a feeling of resentment about not being privy to new developments in their own backyard. The final lines of the article are non-committal “Anyway, let’s see what eventuates when the Chiefs return.” It seems that all has been resolved by the fifth issue of 11 May, which is almost entirely dedicated to the Aquarius Festival with the front page headline “Welcome to the New Age”. But there is still an undertone of slight suspicion at what the newcomers to the area might mean in terms of property development: The goal is improving your fellow man’s mind and nourishment in concert with your own; competition to improve your day and the quality of the day for society. Meanwhile, what is the first thing one thinks about when he enters Byron and the area? The physical environment is so magnificent and all encompassing that it can actually hold a man’s breath back a few seconds. Then a man says, “Wow, this land is so beautiful that one could make a quid here.” And from that moment the natural aura and spells are broken and the mind lapses into speculative equations, sales projections and future interest payments. There is plenty of “love” though, in this article: “The gathering at Nimbin is the most spectacular demonstration of the faith people have in a belief that is possible (and possible just because they want it to be) to live in love, through love together.” The following article signed by Rusty Miller “A Town Together” is equally focused on love: “See what you could offer the spirit at Nimbin. It might introduce you to a style that could lead to LOVE.” The centre spread features photos: the obligatory nudes, tents, and back to nature activities, like planting and woodworking. With a text box of “random comments” including one from a Lismore executive: ‘I took my wife and kids out there last weekend and we had such a good time. Seems pretty organized and the town was loaded with love. Heard there is some hepatitis about and rumours of VD. Everyone happy.” And another from a land speculator (surely the prime target of Miller’s wrath): “Saw guys kissing girls on the street, so sweet, bought 200 acres right outside of town, it’s going to be valuable out there some day.” The interview with Johnny Allen as the centrepiece includes some pertinent commentary on the media and reveals a well-founded suspicion of the mediatisation of the Aquarius Festival: We have tried to avoid the media actually. But we haven’t succeeded in doing so. Part of the basic idea is that we don’t need to be sold. All the down town press can do is try and interpret you. And by doing that it automatically places it in the wrong sort of context. So we’ve tried to keep it to people writing about the festival to people who will be involved in it. It’s an involvement festival. Coopting The Byron Express as an “involved” party effects a fundamental shift from an external reporting newspaper to a kind of proponent or even propaganda for the Aquarius festival and its ideas, like so many utopian newspapers had done before. It is therefore perhaps inevitable that The Byron Express should disappear very soon after the Aquarius festival. Fiona Martin and Rhonda Ellis explain that Rusty Miller stopped producing the paper because he “found the production schedule exhausting and his readership too small to attract consistent advertising” (5). At any rate, there were only two more issues, one in June–with some follow up reporting of the festival–and another in September 1973, which was almost entirely devoted to environmentally focused features, including an interview with Kath Walker (Oodgeroo Noonuccal). Byron Bay 2013: Thirty Years of Rusty’s Byron Guide What Rusty did next is fairly well known locally–surfing and teaching people how to surf and a bit of writing. When major local employer Walkers slaughterhouse closed in 1983, he and his wife, social geographer Tricia Shantz, were asked by the local council to help promote Byron Bay as a tourist destination, writing the first Byron guide in 1983-4. Incorporating essays by local personalities and dedicated visitors, the Byron guide perpetuates the ideal of environmental awareness, spiritual experimentation, and respect for the land and sea. Recent contributors have included philosopher Peter Singer, political journalist Kerry O’Brien, and writer John Ralston Saul, and Miller and Shantz always have an essay in there themselves. “People, Politics and Culture” is the new byline for the 2013 edition. And Miller’s opening essay mediates the same utopian desires and environmental community messages that he espoused from the beginning of The Byron Express: The name Byron Bay represents something that we constantly try to articulate. If one was to dream up a menu of situations and conditions to compose a utopia, Australia would be the model of the nation-state and Byron would have many elements of the actual place one might wish to live for the rest of their lives. But of course there is always the danger of excesses in tropical paradises especially when they become famous destinations. Australia is being held to ransom for the ideology that we should be slaves to money and growth at the cost of a degraded and polluted physical and social environment. Byron at least was/is a refuge against this profusion of the so-called real-world perception that holds profit over environment as the way we must choose for our future. Even when writing for a much more commercial medium, Miller retains the countercultural utopian spirit that was crystallised in the Aquarius festival of 1973, and which remains relevant to many of those living in and visiting the Rainbow Region. Miller’s ethos moves beyond the alternative movements and communities to infiltrate travel writing and tourism initiatives in the area today, as evidenced in the Rusty’s Byron Guide essays. By presenting more radical discourses for a mainstream public, Miller together with Shantz have built on the participatory role that he played in launching the region’s first alternative newspaper in 1973 that became albeit briefly the equivalent of a countercultural utopian gazette. Now, he and Shantz effectively play the same role, producing a kind of countercultural form of utopian media for Byron Bay that corresponds to exactly the same criteria mentioned above. Through their free publication, they aim to educate, socialise, promote and represent the special interests of the founders and followers of the Rainbow Region, focusing on the philosophy and ideals underpinning these communities rather than the everyday events. The Byron Bay that Miller and Shantz promote is resolutely utopian, and certainly countercultural if compared to other free publications like The Book, a new shopping guide, or mainstream media elsewhere. Despite this new competition, they are planning the next edition for 2015 with essays to make people think, talk, and understand the region’s issues, so perhaps the counterculture is still holding its own against the mainstream. References Atton, Chris. “What Is ‘Alternative’ Journalism?” Journalism: Theory, Practice, Criticism 4.3 (2003): 267-72. Berger, Bennett M. The Survival of a Counterculture: Ideological Work and Everyday Life among Rural Communards. New Brunswick: Transaction Publishers, 2004. Cock, Peter H., & Paul F. Perry. “Australia's Alternative Media.” Media Information Australia 6 (1977): 4-13. Couldry, Nick. “Mediation and Alternative Media, or Relocating the Centre of Media and Communication Studies.” Media International Australia, Incorporating Culture & Policy 103, (2002): 24-31. Davis, Dale, John Witzig & Don James. “Rusty Miller.” Encyclopedia of Surfing. 10 Nov. 2014 ‹http://encyclopediaofsurfing.com/entries/miller-rusty›. Downing, John. Radical Media: Rebellious Communication and Social Movements. Thousand Oaks: Sage. Davis, J.C. Utopia and the Ideal Society: A Study of English Utopian Writing 1516-1700. Cambridge: Cambridge UP, 1983. Forde, Susan. Challenging the News: The Journalism of Alternative and Independent Media. Palgrave Macmillan: London, 2011. ---. “Monitoring the Establishment: The Development of the Alternative Press in Australia” Media International Australia, Incorporating Culture & Policy 87 (May 1998): 114-133. Frobert, Lucien. “French Utopian Socialists as the First Pioneers in Development.” Cambridge Journal of Economics 35 (2011): 729-49. 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