Journal articles on the topic 'Lawman series'

American Indian stereotypes have varied according to each era's ideological necessities: Anglo-Americans made images of Natives into what they needed at the time. After Anglo-Americans broke from England, they needed a new identity to differentiate themselves from Europeans. The solution was to borrow attributes of American Indians to create an amalgam called "the New Man." This study examines the final (or current) stage in this amalgamation: the white man who can become native at will. Cordell Walker of the television series Walker: Texas Ranger is a half-Cherokee lawman. His "Indianness" is a secret identity that emerges whenever superhuman or spiritual qualities are needed. In addition, the series reflects issues of "American" masculinity: Walker appeared during a period when patriarchy faced cultural and political challenges from the women's movement. The reactionary political and religious ramifications of the television series are also examined.

The Philippines is rich in mangrove forests, containing 50% of the total mangrove species of the world. However, the vast mangrove areas of the country have declined to about half of its cover in the past century. In the 1970s, action was taken to protect the remaining mangrove forests under a government initiative, recognizing the ecological benefits mangrove forests can bring. Here, we examine two mangrove areas in the Philippines—Coron in Palawan and Balangiga-Lawaan in Eastern Samar over a 30-year period. Sets of Landsat images from 1987 to 2016 were classified and spatially analyzed using four landscape metrics. Additional analyses of the mangrove areas’ spatiotemporal dynamics were conducted. The impact of typhoon landfall on the mangrove areas was also analyzed in a qualitative manner. Spatiotemporal changes indicate that both the Coron and Balangiga-Lawaan mangrove forests, though declared as protected areas, are still suffering from mangrove area loss. Mangrove areal shrinkage and expansion can be attributed to both typhoon occurrence and management practices. Overall, our study reveals which mangrove forests need more responsive action, and provides a different perspective in understanding the spatiotemporal dynamics of these mangrove areas.

Abstract. In 2013, Typhoon Haiyan (Yolanda) struck the Eastern Philippines. Mangrove forests in the area were destroyed and were estimated to have at least 86% of damage. Some studies done on the typhoon-stricken mangroves had collected data such as measurements of mangrove trunk, height, roots, and seedlings to investigate the extent of damage and recovery. While these studies were proven to effectively identify mangrove gains and losses, these methods are only applicable in sites that are relatively accessible. This paper highlights the relevance of effective remote monitoring of mangrove forests that are vulnerable to typhoons including post-typhoon recovery. In this study, a Time Series Analysis using Google Earth Engine (GEE) was applied in assessing the damages and recovery of mangroves struck by Super Typhoon Haiyan in Lawaan and Balangiga, Samar (Eastern Philippines). The changes in mangrove extent followed the changes in NDVI; however, there were significant site-specific differences. Based on NDVI values, it was estimated that 83% of the mangrove area was damaged. After three years, regeneration from 2014–2017 was about 144%. Mangroves steadily developed but with a minimal change of 2.83% from 2017–2019. Most villages followed the general recovery trends in Lawaan and Balangiga. However, based on the time series analysis, some villages have minimal recovery than others. It suggests that the recovery of mangroves may be a function of the pre-typhoon mangrove extent and possibly vegetation condition. Even if there were new spaces for mangroves to colonize, some of the sites may not be conducive for plant regrowth.

Abstract. The mangrove forests of Lawaan-Balangiga in Eastern Samar lost significant cover due to the Typhoon Haiyan that struck the region in 2013. The mangroves in the area have since shown signs of recovery in terms of growth and spatial coverage, but these widely varied with locations. This study aims to further examine the status of recovery of mangroves across different locations by analysing the time series trends of selected vegetation and moisture indices: Normalized Difference Vegetation Index (NDVI), Enhanced Vegetation Index (EVI), Modified Soil Adjusted Vegetation Index (MSAVI), and Normalized Difference Moisture Index (NDMI). These indices were extracted from Landsat 8 surface reflectance images, spanning 2014 to 2020, using Google Earth Engine (GEE). The time series analyses showed similar NDVI, MSAVI and NDMI values and trends after the 2013 typhoon event. The trend slopes also indicated high correlation (0.91 – 1.00) between and among the indices, with NDVI having the highest correlation with MSAVI (∼1.00). The study was able to corroborate the previous study on mangroves in Lawaan-Balangiga, by presenting positive trend results in the identified recovered areas. These trends, however, would still have to be validated by collecting and comparing biophysical parameters in the field. The next step of the research would be to identify the factors that contribute to the varying rates of recovery in the areas and to evaluate how this can affect the carbon sequestration rates of recovering mangroves.

This research aims to produce a Learning Trajectory Based Instruction (LTBI) that can help the ninth grade students understand the concept of congruence of the two-dimensional shape by examining Lawang Sewu as one of Central Java historical buildings. LTBI is defined as a teaching and learning trajectory that uses Hypothetical Learning Trajectory (HLT) for instructional decisions. The present research uses the design research developed by Gravemeijer and Cobb that consists of three phases; the preliminary design, design of the experiment (pilot experiment and teaching experiment), and retrospective analysis. In this study, a series of learning activities is designed and developed based on the Realistic Mathematics Education (PMRI) approach. This research produced LTBI that consists of a series of learning processes embodied in three activities of (1) identifying and finding the properties which shapes are congruent shapes by watching Lawang Sewu video, (2) proofing two shapes are congruent through transformation (translation and rotation), and (3) solving problem related to the congruence of two-dimensional shape. The activity can help to improve the students’ understanding of the concept of congruence. Nevertheless, the present study is limited to the first stage of Gravemeijer and Cobb’s design research, namely preliminary design.

Focusing on Seattle in the 1960s and early 1970s, this article argues that the postwar environmental movement grew out of concerns among urbanites about physical and social changes in the metropolitan context. The ““battle of Fort Lawton”” was a series of protests over the conversion of an old army fort to a ““wilderness park.”” In these protests, women and urban Native Americans offered competing arguments about the meaning and uses of nature in the city. This article traces a growing constituency of environmental activists, broadly defined, whose goals ranged from ““beautification”” in the early 1960s to ““ecology”” in the early 1970s. These struggles over open space demonstrate how definitions of nature and of environmentalism often reflected competing visions of politics and of citizenship in the emerging postindustrial city.

The availability of data from various Synthetic Aperture Radar (SAR) operating in X-Band and C-Band acquired in the last decades enables to monitor slopes affected by landslides. The ASI-founded project ‘LAWINA’ (2010 – 2012) aimed at the improvement of SAR – based monitoring techniques as well as at the integration of SAR data with data stemming from other sensors. Test case area of LAWINA has been a slow-moving landslide located up-stream of Corvara in Badia village in the Dolomites, Italy. Within the scope of the project different time-series obtained through 35 Envisat2, 40 Radarsat-1 and 46 Cosmo-SkyMed covering this test area have been processed in order to explore the potentials to analyse historical and near real time landslide dynamics. The SAR data are characterized by various geometric and temporal resolutions having been acquired by 3 sensors operating at different bands in different periods between 2003 and 2011. TeleRilevamento Europa (TRE) exploited these data in order to retrive displacement timeseries applying its proprietary SqueeSAR algorithm. After re-projecting Envisat-2 and Radarsat datasets according to the CSK Line Of Sight a comparison of displacements recorded by each sensor has been possible. For this purpose, we have selected areas characterized by the presence of Persistent Scatterers or Diffused Scatterers from at least two datasets. This multi-sensor approach allowed determining the slope displacement tracking during 8 years. Even though the different time series are not formally integrated each other, the result is accurate enough to allow the evaluation of the landslide’s behaviour and trend over several years.

Teks Paururava Manasija Sutra dalam karya ini adalah bersumber dari edisi Dhundiraja Sastrı yang diterbitkan oleh Kamakunjalata (Varanasi: Chowkhamba Sanskrit Series Office, 1967), pp 1-27 dan dikomentari oleh Jayakrsna Diksita. Teks ini sangat singkat, terdiri dari 53 sutra dengan melingkupi teknik melakukan hubungan seks, waktu yang tepat, capaian kenikmatan, umur wanita yang diajak bersenggama, dan teknik untuk menjaga ketahanan. Istilah-istilah yang digunakan dalam mengekspresikan teknik, sensasi, dan pola yang ada di dalamnya menggunakan istilah-istilah spiritual yang umum digunakan dalam Yoga dan Tantra, seperti misalnya, capaian kenikmatan diungkapkan bertingkat-tingkat sesuai loka, seperti jana loka, tapa loka, satya loka dan yang lainnya.Secara deskriptif karya ini mencoba menjabarkan secara rinci teknik sanggama secara komprehensif dengan menggunakan teks-teks kama lain sebagai pengayaan, seperti Kamasutra, Ananga Rangga dan teks lainnya. Teks Paururava menjabarkan bahwa teknik sanggama yang baik dan tepat akanmembawa kenikmatan seksual secara maksimal. Menentukan jenis lawan dalam berhubungan seks juga sangat disarankan oleh teks ini agar hasil yang dicapai bisa mencapai puncak.

Creative writing skills are still a challenge that must be faced by students of 6th grade in the Ar- Roihan Lawang Integrated Ibtidaiyah Madrasah. One of the contributing factor is the lack of interesting textbooks available at the school. This study aims to develop creative writing visual textbooks that improve students' skills in writing. This type of research is Research and Development (R & D) with the stage model Borg and Gall (2003). The stages include: needs analysis, product design, product development, product validity testing, testing on predetermined subjects, and product revisions. The results of this research and development of creative writing visual textbook products were based on the assessment of the media validator team with linguistic averages, presentation, graphics, scores of 4.72. Whereas from expert learning content with indicators of accuracy, attractiveness, and usability of 4, 29 are categorized very well. The product trial series found 33% addition in the experimental class post-test results and tested significantly with the number 0,000 SPSS t-test. Interviews in students indicated that creative writing visual textbook was very interesting so it can be concluded that this textbook product can improve the writing skills of 6th grade students of the Ibtidaiyah Ar-Roihan Lawang Madrasah.Keywords: Developing visual textbook, creative writing, writing skill.

Throughout the twentieth century, scholars in Medieval Studies cast Snorri Sturluson (1179–1241) as medieval Iceland’s greatest personage in terms of learning and power. Only recently have some scholars started to throw doubt on Snorri’s ingenuity, and today’s picture of him may thus be considered more multi-faceted than ever. With Snorri no longer outshining his contemporaries, scholarship has turned attention toward other supposed key figures in medieval Iceland. Particular attention has been payed to Sturla Þórðarson (1214–1284), Snorri’s nephew. Celebrating Sturla’s 800th anniversary, in 2014, a conference was held at the University of Iceland, the gathered results of which were later published in The Northern World series. Twenty-two short chapters elaborate on various aspects of Sturla, who is introduced by the editors as “one of Iceland’s most famous medieval politicians and authors” as well as “certainly one of the most significant” historians of thirteenth-century Iceland (p. 1). Consequently, the papers set out “to commemorate Sturla himself, to discuss the diverse body of works attributed to him, and to place them in a wider European context” (p. 7).

Two significant benefits derived from reading and discussing classic scientific papers in undergraduate biology courses are 1) providing students with the realistic perspective that science is an ongoing process (rather than a set of inarguable facts) and 2) deepening the students' understanding of physiological processes. A classic paper that is useful in both of these regards is by I. E. Lawton and N. B. Schwartz (A circadian rhythm of luteinizing hormone secretion in ovariectomized rats. Am J Physiol 214: 213–217, 1968). The primary objective of the study is to determine whether tonic (pulsatile) secretion of luteinizing hormone (LH) from the pituitary gland exhibits a circadian rhythm. While this hypothesis seems relatively straightforward, its in vivo investigation necessitates an awareness of the multitude of factors, in addition to the circadian clock, that can influence plasma LH levels (and a consideration of how to control for these factors in the experimental design). Furthermore, discussion of the historical context in which the study was conducted (i.e., before the pulsatile nature of LH secretion had been discovered) provides students with the realistic perspective that science is not a set of facts but rather a systematic series of attempts by scientists to understand reality (a perspective that is difficult to convey using a traditional textbook alone). A review of the historical context in which the study was conducted, and a series of discovery learning questions are included to facilitate classroom discussions and to help deepen students' understanding of the complex nature of pituitary hormone regulation.

This beautiful volume is more than up to the high standard of Agora sculpture publications, first set by Evelyn Harrison’s study of Roman portraits (Agora v.1, 1953), which appeared some 66 years ago. This, the latest volume to appear in the Agora series, is the fourth devoted to sculpture, following Harrison’s on Archaic and Archaistic Sculpture (v.11, 1965) and that on Funerary Sculpture (v.35, 2013) by Laura Grossman. The Classical and Hellenistic sculpture is currently under intensive study by Andrew Stewart, who has produced a series of stimulating articles in Hesperia on free-standing and especially architectural sculpture, adding to our understanding of the Hephaisteion and, currently, bringing lesser-known buildings like the Temple of Ares to life by identifying substantial portions of its sculptured adornment.

Pura Kerta Sari (Kerta Sari temple) is one of temples located in Desa Pakraman Perasi, Karangasem (Perasivillage). Its existence is not only linked to the community of Perasi village, but also outside of the village.Nowadays, physical condition of the temple is moderate, but some parts have a condition that are quitealarming, i.e. : barrier wall collapsed, less structured and less organized in worship area and bad accesscondition. These circumstances will not only interfere with the implementation of religious activities, but alsosustainability and sanctity of the temple building. It has encouraged the committee (pengempon and prajuru)to conduct a planning activity (building and environmental improvements) assisted by Community ServicesTeam of Architecture department UNUD that lasted from March - November 2016. Through a series ofprocesses (data collection, discussion, ideas presentation etc.), it was decided that building andenvironmental improvements of Pura Kerta Sari will be included access improvement, reinforce templeboundary area and its barrier wall, repair and rebuilding shrine buildings that includes palinggih padmasari,palinggih anglurah, palinggih apit lawang, tahaban banten, bale pesandekan and bale sakenem.

Abstract. Positioning a pesantren in a series of continuum lines between liberals and conservatives, based on critical interpretations of religious texts as opposed to rigid and liberal understandings, is a misunderstanding of the landscape of religious moderation. This article elaborates on the complex process of Islamic boarding school understanding and practice in the midst of a religious shift towards a conservative direction. Through literature study based on a reading model based on maslahah on religious texts and the essence of religious texts based on the plurality of views of the schools of thought conducted by the Pondok Modern Darussalam Gontor. This article concludes that through preserving values through Pancajiwa and the motto of the pesantren, the integration between formal and informal curricula places Gontor's position as a moderate educational institution.Keywords: Islamic Moderation, Maslah, curriculum, PMDG, Indonesia. Abstrak. Memposisikan sebuah pesantren dalam rangkaian garis kontinum antara liberal dan konservatif, berdasarkan penafsiran kritis atas teks keagamaan sebagai lawan pemahaman kaku dan liberal, menjadi salah upaya memahami lanskap moderasi keagamaan. Artikel ini mengelaborasi proses kompleks pemahaman dan praktik keagamaan pesantren di tenggah pergeseran keagamaan ke arah konservatif. Melalui studi pustaka berdasarkan model pembacaan berdasarkan maslahah atas teks-teks keagamaan dan inti dari teks keagamaan berdasarkan pluralitas pandangan madzhab yang dilakukan oleh Pondok Modern Darussalam Gontor. Artikel ini menyimpulkan bahwa nilai-nilai dilestarikan melalui pancajiwa dan motto pesantren, intergrasi antara kurikulum formal dan informal menempatkan posisi Gontor sebagai lembaga pendidikan yang moderat. Kata Kunci: Moderasi Islam; Maslahah; Kurikulum; PMDG; Indonesia.

Introduction: Dementia is a clinical syndrome of decline in cognitive function. Dementia with various neuropsychiatric symptoms can have a large impact on both clients and caregivers, one of which is wandering behavior. Wandering is a neuropsychiatric symptom that is difficult to control, challenging, at risk of loss, causes various risks of fracture, and even death. Wandering management still uses traditional methods until now. The purpose of this study was to determine the effect of Social Leisure Activity in reducing the risk of wandering. Methods: The design of this study was quasi-experimental with a pre-post test one group. The study population was 47 elderly and a sample of 34 elderly dementia along with their caregivers who were outpatients at the Psychogeriatric Clinic of Dr. RSJ Radjiman Wediodiningrat Lawang. The sampling technique used purposive sampling method. The independent variable in this study was the Social Leisure Activity and the dependent variable was wandering risk. The instrument used Elopement Screening to assess the risk of wandering, the KATZ Independence Index, and the Caregiver Training questionnaire. The intervention was carried out at home by the caregiver in the form of a series of activities carried out for 4 weeks with a frequency of 3 times a week and 45 minutes per activity. The caregiver was given training as well as a demonstration of wandering and social leisure activity before the research was conducted. Data were analyzed using Paired-Samples T-Test. Results: The results of the analysis showed that there were significant differences (p = 0,000) on the value of the risk of wandering before and after an intervention. Training data on the caregiver gave a result that there was a significant difference (p = 0,000) in the caregiver's knowledge before and after training. Discussion: The risk of wandering in dementia elderly could be reduced by providing regular physical activities that prioritize elements of social interaction. Social Leisure Activity is an effective activity to be developed because it is easy to implement and efficient because it does not require high costs. Conclusions and Suggestions: Social Leisure Activities can help reduce the risk of wandering if done regularly and continuously. Social Leisure Activity can be used as an alternative for caregivers and elderly dementia to keep on doing activities.

Gerakan seser dalam Maenpo Cikalong bukanlah sebuah rangkaian gerakan dasar yang digunakan sebagai panduan dalam teknik silat, melainkan upaya dari pesilat untuk mendekati lawan tanpa mengangkat kaki. Gerak seser sering diabaikan dan dianggap tak bermakna. Padahal di dalamnya terkandung fungsi praktis dan falsafah yang melatarbelakangi munculnya gerak tersebut. Karena itulah tujuan penelitiannya adalah mengetahui bentuk gerak seser dan falsafahnya. Metode yang digunakan untuk mendata dan menganalisanya adalah metode kualitatif-deskriptif analisis yakni pendeskripsian obyek sedetail mungkin kemudian dianalisis. Hasilnya adalah ditemukannya konsep falsafah pohon, yang bermakna ajeg tangtungan (kokoh pendirian). Simpulannya falsafah pohon merupakan pelengkap falsafah sebelumnya, yaitu: (1) Lamun deleka sok cilaka (orang jahat akan celaka),(2) Laer aisan (adil); (3) Wijaksana (bijaksana); (4) Tungkul ka jukut tanggah ka sadapan (tidak membeda-bedakan perlakuaan kepada siapa pun); (5) Sauyunan (rukun); (6) Gelut jeung diri sorangan (melawan diri sendiri); (7) Hirup tawakal (tawakal); (8) Depe-depe handap asor (rendah hati). Gerak Seser in the Maenpo Cikalong is not a basic movement series used as a guide in silat techniques, but a quest to approach the opponent without lifting a foot. This simple movement is often ignored and considered meaningless. Whereas in the Gerak Seser contained practical functions and philosophy behind the emergence of the movement. That is why the purpose of this research is to find out the form of movement and philosophy. The method used to achieve that goal is a qualitative-descriptive method of analysis that is the description of the object and then analyzed. The result is the discovery of the philosophy concept called tree philosophy. The conclusions obtained are the philosophy of the tree into the soul of the Penca Cikalong rules and reduce the derivative of philosophy such as: (1) Lamun deleka sok cilaka (bad people will be harmed), (2) Laer aisan (fair); (3) Wijaksana (wise); (4) Tungkul ka jukut tanggah ka sadapan (not discriminating anyone); (5) Sauyunan (rukun); (6) Gelut jeung diri sorangan (self-fighting); (7) Hirup tawakal (tawakal); (8) honest; (9) Depe-depe handap asor (humble).

The objectives of this research were to find out the significant improvement of students’ speaking achievement after the implementation of blended learning through YouTube media and to investigate the students’ responses toward it. This research was conducted at UPT SMAN 3 Empat Lawang and XI Science 1 consisting of 36 students was chosen as the sample of this research. This research used One Group Time Series Design of Quasi-Experimental as the research design. A series of pre-test and post-test was conducted to get the findings and answer the research question. The result of pre and post-tests showed that the students’ scores increased with the highest scores came from post-test 3 after the third treatment using YouTube. This result indicated that there was a significant improvement in students’ speaking achievement after the use of blended learning through YouTube media since the significant value is lower than 0.05 (0.00 < 0.05). Besides, this research also used a close-ended questionnaire with 4 scales (strongly agree, agree, disagree, and strongly disagree) to know the students’ responses to the implementation of blended learning through YouTube media in speaking class. The findings showed that the percentage of students’ choices in most items of the questionnaire was categorized as positive. The positive responses support the result of the improvement in students’ speaking achievement and prove the use of blended learning through YouTube is not only help the students to improve but also meet students’ need. In conclusion, the implementation of blended learning through YouTube media in speaking class facilitates students to improve their speaking achievement and satisfied them.

This story not for myself … all over Australia story.No matter Aborigine, White-European, secret before,Didn’t like im before White-European…This time White-European must come to Aborigine,Listen Aborigine and understand it.Understand that culture, secret, what dreaming.— Senior Lawman Neidjie, Story about Feeling (78)IntroductionIn Senior Lawman Neidjie’s beautiful little book, with big knowledge, Story about Feeling (1989), he shares with us, his readers, the importance of feeling our connectedness with the land around us. We have heard his words and this is our effort to articulate our respect and responsibility in return. We are a small group of undergraduate students and a lecturer at the University of Newcastle (a mixed “mob” with non-Aboriginal and Aboriginal heritages) participating in an English course designed around listening to the knowledge stories of Country, in the context of Country as the energy and agency of the lands around us and not just a physical setting, as shared by those who know it best. We are a diverse group of people. We have different, individual, purposes for taking this course, but with a common willingness to listen which has been strengthened through our exposure to Aboriginal literature. This paper is the result of our lived experience of practice-led research. We have written this paper as a collective group and therefore we use “we” to represent and encompass our distinct voices in this shared learning journey. We write this paper within the walls, physically and psychologically, of western academia, built on the lands of the Darkinjung peoples. Our hope is to rethink the limits of epistemic boundaries in western discourses of education; to engage with Aboriginal ways of knowing predominantly through the pedagogical and personal act of listening. We aspire to reimagine our understanding of, and complicity with, public memory while simultaneously shifting our engagement with the land on which we stand, learn, and live. We ask ourselves: can we re-imagine the institutionalised space of our classroom through a dialogic pedagogy? To attempt to do this we have employed intersubjective dialogues, where our role is mostly that of listeners (readers) of stories of Country shared by Aboriginal voices and knowledges such as Neidjie’s. This paper is an articulation of our learning journey to re-imagine the tertiary classroom, re-imagine the relationship between Aboriginal and non-Aboriginal Australian knowledges, perspectives and peoples, re-imagine our collective consciousness on Aboriginal lands and, ultimately, to re-imagine ourselves. Re-imagining the Tertiary English Literature Classroom Our intersubjective dialogues have been built around listening to the stories (reading a book) from Aboriginal Elders who share the surface knowledge of stories from their Countries. These have been the voices of Neidjie, Max Dulumunmun Harrison in My People’s Dreaming (2013), and Laklak Burarrwanga et al. in Welcome to My Country (2013). Using a talking circle format, a traditional method of communication based upon equality and respect, within the confines of the four-walled institute of Western education, our learning journey moved through linear time, meeting once a week for two hours for 13 weeks. Throughout this time we employed Joshua Guilar’s notion of an intersubjective dialogue in the classroom to re-imagine our tertiary journey. Guilar emphasises the actions of “listening and respect, direction, character building and authority” (para 1). He argues that a dialogic classroom builds an educative community that engages both learners and teachers “where all parties are open to learning” (para 3). To re-imagine the tertiary classroom via talking circles, the lecturer drew from dialogic instruction which privileges content as:the major emphasis of the instructional conversation. Dialogic instruction includes a sharing of power. The actions of a dialogic instructor can be understood on a continuum with an autocratic instructional style at one end and an overly permissive style on the other. In the middle of the continuum are dialogic-enabling behaviors, which make possible a radical pedagogy. (para 1) Re-imaging the lecturer’s facilitating role has not been without its drawbacks and issues. In particular, she had to examine her own subjectivity and role as teacher while also adhering to the expectations of her job as an academic employee in the University. Assessing students, their developing awareness of Aboriginal ways of knowing, was not without worry. Advocating a paradigm shift from dominant ways of teaching and learning, while also adhering to expected tertiary discourses and procedures (such as developing marking rubrics and providing expectations regarding the format of an essay, referencing information, word limits, writing in standard Australian English and being assessed according to marks out of 100 that are categorised as Fails, Passes, Credits, Distinctions, or High Distinctions) required constant self-reflexivity and attempts at pedagogical transparency, for instance, the rubrics for assessing assignments were designed around the course objectives and then shared with the students to gauge understanding of, and support for, the criteria. Ultimately it was acknowledged that the lecturer’s position within the hierarchy of western learning carried with it an imbalance of power, that is, as much as she desired to create a shared and equal learning space, she decided and awarded final grades. In an effort to continually and consciously work through this, the work of Gayatri Spivak on self-reflexivity was employed: she, the lecturer, has “attempted to foreground the precariousness of [her] position throughout” although she knows “such gestures can never suffice” (271). Spivak’s work on the tendency of dominant discourses and institutions to ignore or deny the validity of non-western knowledges continues to be influential. We acknowledge the limits of our ability to engage in such a radical dialogical pedagogy: there are limits to the creativity and innovativeness that can be produced within a dominant Eurocentric academic framework. Sharing knowledge and stories cannot be a one-way process; all parties have to willingly engage in order to create meaningful exchange. This then, requires that the classroom, and this paper, reflect a space of heterogeneous voices (or “ears” required for listening) that are self-sufficiently open to hearing the stories of knowledge from the traditional custodians. Listening becomes a mode of thought where we are also aware of the impediments in our ability to hear: to hear across cultures, across histories, across generations, and across time and space. The intersubjective dialogues taking place, between us and the stories and also between each other in the classroom, allow us to deepen our understanding of the literature of Country by listening to each other’s voices. Even if they offer different opinions from our own they still contribute to our broader conception of what Country is and can mean to people. By extension, this causes us to re-evaluate the lands upon which we stand, entering a dialogue with place to reinterpret/negotiate our position within the “story” of Country. This learning and listening was re-emphasised with the words of Miriam-Rose Ungunmerr-Baumann’s explanation of “Dadirri”: an inner, deep, contemplative listening and awareness (para 4). To be able to hear these stories has required a radical shift in the way we are listening. To create a space for an intersubjective dialogue to occur between the knowledge stories of Aboriginal peoples who know their Country, and us as individual and distinct listeners, Marcia Langton’s third category of an intersubjective dialogue was used. This type of dialogue involves an exchange between Aboriginal and non-Aboriginal Australians where both are positioned as subjects rather than, as historically has been the case, non-Aboriginal peoples speaking about Aboriginality positioned as “object” and “other” (81). Langton states that: ‘Aboriginality’ arises from the subjective experience of both Aboriginal people and non-Aboriginal people who engage in any intercultural dialogue, whether in actual lived experience or through a mediated experience such as a white person watching a program about Aboriginal people on television or reading a book. Moreover, the creation of ‘Aboriginality’ is not a fixed thing. It is created from out histories. It arises from the intersubjectivity of black and white in dialogue. (31)Langton states that historically the ways Aboriginality has been represented by the ethnographic gaze has meant that “Aboriginality” and what it means is a result of colonisation: Aboriginal peoples did not refer to themselves or think of themselves in such ways before colonisation. Therefore, we respectfully tried to listen to the knowledge stories shared by Aboriginal people through Aboriginal ways of knowing Country. Listening to Stories of Country We use the word “stories” to represent the knowledge of a place that traditional custodians of their land know and willingly share through the public publication of literature. Stories, in our understanding, are not “made-up” fictional narratives but knowledge documents of and from specific places that are physically manifested in the land while embodying metaphysical meaning as well. Stories are connected to the land and therefore they are connected to its people. We use the phrase “surface (public) knowledge” to distinguish between knowledges that anyone can hear and have access to in comparison with more private, deeper layered, secret/sacred knowledge that is not within our rights to possess or even within our ability to understand. We are, however, cognisant that this knowledge is there and respect those who know it. Finally, we employ the word Country, which, as noted above means the energy and agency of the lands around us. As Burarrwanga et al. share:Country has many layers of meaning. It incorporates people, animals, plants, water and land. But Country is more than just people and things, it is also what connects them to each other and to multiple spiritual and symbolic realms. It relates to laws, customs, movement, song, knowledges, relationships, histories, presents, future and spirits. Country can be talked to, it can be known, it can itself communicate, feel and take action. Country for us is alive with story, Law, power and kinship relations that join not only people to each other but link people, ancestors, place, animals, rocks, plants, stories and songs within land and sea. So you see, knowledge about Country is important because it’s about how and where you fit in the world and how you connect to others and to place. (129) Many colonists denied, and many people continue to deny today, the complexity of Aboriginal cultures and ways of knowing: “native traditions” are recorded according to Western epistemology and perceptions. Roslyn Carnes has argued that colonisation has created a situation in Australia, “where Aboriginal voices are white noise to the ears of many non-Indigenous people. […] white privilege and the resulting white noise can be minimised and greater clarity given to Aboriginal voices by privileging Indigenous knowledge and ways of working when addressing Indigenous issues. To minimise the interference of white noise, non-Indigenous people would do well to adopt a position that recognises, acknowledges and utilises some of the strengths that can be learned from Aboriginal culture and Indigenous authors” (2). To negotiate through this “white noise”, to hear the stories of Country beneath it and attempt to decolonise both our minds and the institutional discourses we work and study in (Langton calls for an undermining of the “colonial hegemony” [8]) and we have had to acknowledge and position our subjectivity as Aboriginal and non-Aboriginal peoples and try to situate ourselves as “allied listeners” (Carnes 184). Through allied listening in intersubjective dialogues, we are re-learning (re-imagining) history, reviewing dominant ideas about the world and ways of existing in it and re-situating our own positions of Aboriginality and non-Aboriginality. Rereading the Signs Welcome to My Country by Burarrwanga et al. emphasises that knowledge is embedded in Country, in everything on, in, above, and moving through country. While every rock, tree, waterhole, hill, and animal has a story (stories), so do the winds, clouds, tides, and stars. These stories are layered, they overlap, they interconnect and they remain. A physical representation such as a tree or rock, is a manifestation of a metaphysical moment, event, ancestor. The book encourages us (the readers) to listen to the knowledge that is willingly being shared, thus initiating a layer of intersubjectivity between Yolngu ways of knowing and the intended reader; the book itself is a result of an intersubjective relationship between Aboriginal and non-Aboriginal women and embedded in both of these intersubjective layers is the relationship between us and this land. The book itself offers a way of engaging with the physical environment that combines western processes (standard Australian written English for instance) with Aboriginal ways of knowing, in this instance, Yolngu ways. It is an immediate way of placing oneself in time and space, for instance it was August when we first read the book so it was the dry season and time for hunting. Reading the environment in such a way means that we need to be aware of what is happening around us, allowing us to see the “rules” of a place and “feel” it (Neidjie). We now attempt to listen more closely to our own environments, extending our understanding of place and reconsidering our engagement with Darkinjung land. Neidjie, Harrison, and Burarrwanga et al. share knowledge that helps us re-imagine our way of reading the signs around us—the physical clues (when certain plants flower it might signal the time to catch certain fish or animals; when certain winds blow it might signal the time to perform certain duties) that the land provides but there is also another layer of meaning—explanations for certain animal behaviours, for certain sites, for certain rights. Beneath these layers are other layers that may or may not be spoken of, some of them are hinted at in the text and others, it is explained, are not allowed to be spoken of or shared at this point in time. “We use different language for different levels: surface, middle and hidden. Hidden languages are not known to everyone and are used for specific occasions” (Burarrwanga et al. 131). “Through language we learn about country, about boundaries, inside and outside knowledge” (Burarrwanga et al. 132). Many of the esoteric (knowledge for a certain few) stories are too different from our dominant discourses for us to understand even if they could be shared with us. Laklak Burarrwanga happily shares the surface layer though, and like Neidjie, refers to the reader as “you”. So this was where we began our intersubjective dialogue with Aboriginality, non-Aboriginality and Country. In Harrison’s My People’s Dreaming he explains how Aboriginal ways of knowing are built on watching, listening, and seeing. “If we don’t follow these principles then we don’t learn anything” (59). Engaging with Aboriginal knowledges such as Harrison’s three principles, Neidjie’s encouragement to listen, and Burarrwanga et al.’s welcoming into wetj (sharing and responsibility) has impacted on our own ideas and practices regarding how we learn. We have had to shelve our usual method of deconstructing or analysing a text and instead focus on simply hearing and feeling the stories. If we (as a collective, and individually) perceive “gaps” in the stories or in our understanding, that is, the sense that there is more information embodied in Country than what we are receiving, rather than attempting to find out more, we have respected the act of the surface story being shared, realising that perhaps deeper knowledge is not meant for us (as outsiders, as non-Aboriginal peoples or even as men or as women). This is at odds with how we are generally expected to function as tertiary students (that is, as independent researchers/analytical scholars). We have identified this as a space in which we can listen to Aboriginal ways of knowing to develop our understanding of Aboriginal epistemologies, within a university setting that is governed by western ideologies. Neidjie reminds us that a story might be, “forty-two thousand [years]” old but in sharing a dialogue with each other, we keep it alive (101). Kwaymullina and Kwaymullina argue that in contrast, “the British valued the wheel, but they did not value its connection to the tree” (197), that is, western ways of knowing and being often favour the end result, disregarding the process, the story and the cycle where the learning occurs. Re-imagining Our Roles and Responsibility in Discourses of ReconciliationSuch a space we see as an alternative concept of spatial politics: “one that is rooted not solely in a politics of the nation, but instead reflects the diverse spaces that construct the postcolonial experience” (Upstone 1). We have almost envisioned this as fragmented and compartmentalised palimpsestic layers of different spaces (colonial, western, national, historical, political, topographical, social, educational) constructed on Aboriginal lands and knowledges. In this re-imagined learning space we are trying to negotiate through the white noise to listen to the voices of Aboriginal peoples. The transformative power of these voices—voices that invite us, welcome us, into their knowledge of Country—provide powerful messages for the possibility of change, “It is they who not only present the horrors of current circumstances but, gesturing towards the future, also offer the possibility of a way to move forward” (Upstone 184). In Harrison’s My People’s Dreaming, his chapter on Forgiveness both welcomes the reader into his Country while acknowledging that Australia’s shared history of colonisation is painful to confront, but only by confronting it, can we begin to heal and move forward. While notions of social reconciliation revolve around rebuilding social relations between Aboriginal and non-Aboriginal Australians, “ecological reconciliation involves restoring ecological connectivity, sustaining ecological services, sustaining biodiversity, and making tough decisions from an eco-centric point of view that will not always prioritise human desire” (Rose 7). Deborah Bird Rose identifies four reasons why ecological reconciliation must occur simultaneously with social reconciliation. First, “without an imaginable world for the future, there is no point even to imagining a future for ourselves” (Rose 2). Second, for us to genuinely embrace reconciliation we must work to respond to land rights, environmental restoration and the protection of sacred sites. Third, we must recognise that “society and environment are inextricably connected” (Rose 2) and that this is especially so for Aboriginal Australians. Finally, Aboriginal ways of knowing could provide answers to postcolonial environmental degradation. By employing Guilar’s notion of the dialogic classroom as a method of critical pedagogy designed to promote social justice, we recognise our own responsibilities when it comes to issues such as ecology due to these stories being shared with us about and from Country via the literature we read. We write this paper in the hope of articulating our experience of re-imagining and enacting an embodied cognisance (understood as response and responsibility) tuned towards these ways of knowing. We have re-imagined the classroom as a new space of learning where Aboriginal ways of knowing are respected alongside dominant educational discourses. That is, our reimagined classroom includes: the substance of [...] a transactive public memory [...] informed by the reflexive attentiveness to the retelling or representation of a complex of emotionally evocative narratives and images which define not necessarily agreement but points of connection between people in regard to a past that they both might acknowledge the touch of. (Simon 63) Through an intersubjective dialogic classroom we have attempted to reimagine our relationships with the creators of these texts and the ways of knowing they represent. In doing so, we move beyond dominant paradigms of the land around us, re-assessing our roles and responsibilities in ways that are both practical and manageable in our own lives (within and outside of the classroom). Making conscious our awareness of Aboriginal ways of knowing, we create a collective consciousness in our little circle within the dominant western space of academic discourse to, wilfully and hopefully, contribute to transformative social and educational change outside of it. Because we have heard and listened to the stories of Country: We know White-European got different story.But our story, everything dream,Dreaming, secret, ‘business’…You can’t lose im.This story you got to hang on for you,Children, new children, no-matter new generationAnd how much new generation.You got to hang on this old story because the earth, This ground, earth where you brought up, This earth e grow, you growing little by little, Tree growing with you too, grass…I speaking storyAnd this story you got to hang on, no matter who you, No-matter what country you.You got to understand…this world for us.We came for this world. (Neidjie 166) Acknowledgements The authors acknowledge the traditional custodians of the lands upon which this paper was researched and written. References Burarrwanga, Laklak, Ritjilili Ganambarr, Merrkiyawuy Ganambarr-Stubbs, Banbapuy Ganambarr, Djawundil Maymuru, Sarah Wright, Sandie Suchet-Pearson, and Kate Lloyd. Welcome to My Country. Sydney: Allen & Unwin, 2013. Carnes, Roslyn. “Changing Listening Frequency to Minimise White Noise and Hear Indigenous Voices.” Journal of Australian Indigenous Issues 14.2-3 (2011): 170-84. Guilar, Joshua D. “Intersubjectivity and Dialogic Instruction.” Radical Pedagogy 8.1 (2006): 1. Harrison, Max D. My People’s Dreaming: An Aboriginal Elder Speaks on Life, Land, Spirit and Forgiveness. Sydney: HarperCollins Australia, 2013. Kwaymullina, Ambelin, and Blaze Kwaymullina. “Learning to Read the Signs: Law in an Indigenous Reality.” Journal of Australian Studies 34.2 (2010): 195-208.Langton, Marcia. Well, I Saw It on the Television and I Heard It on the Radio. Sydney: Australian Film Commission, 1993. Neidjie, Bill. Story about Feeling. Broome: Magabala Books, 1989. Rose, Deborah Bird. “The Ecological Power and Promise of Reconciliation.” National Institute of the Environment Public Lecture Series, 20 Nov. 2002. Speech. Parliament House. Simon, Roger. “The Touch of the Past: The Pedagogical Significance of a Transactional Sphere of Public Memory.” Revolutionary Pedagogies: Cultural Politics, Instituting Education, and the Discourse of Theory (2000): 61-80. Spivak, Gayatri. C. “'Can the Subaltern Speak?' Marxism and the Interpretation of Culture.” Marxism and the Interpretation of Culture. Eds. Nelson, Cary and Lawrence Grossberg. Urbana, IL: U of Illinois P, 1988. 271-313. Ungunmerr-Baumann, Miriam-Rose. Dadirri: Inner Deep Listening and Quiet Still Awareness. Emmaus Productions, 2002. 14 June 2015 ‹http://nextwave.org.au/wp-content/uploads/Dadirri-Inner-Deep-Listening-M-R-Ungunmerr-Bauman-Refl.pdf›.Upstone, Sara. Spatial Politics in the Postcolonial Novel. Burlington, VT: Ashgate Publishing, 2013.