Artículos de revistas sobre el tema "Looking for Alaska"

The aim of this research was to analyze the character of Miles Halter and the influences of the other characters towards Miles�s character in Looking for Alaska novel. The primary data source was transcribed from Looking for Alaska Novel directed by John Green (2005). Here, the researcher applied a descriptive qualitative research design based on theories of Roberts and Freud. To know how Miles�s character presented in the novel, the researcher used several ways such as from what Miles does and says and from what the other characters says about Miles. As result, the reseracher found that Miles�s characters were nice, independent, diligent, hard worker, naughty, curious, smart, and unique. Besides, the reseracher also found the influences from the other characters such as habitual in reading, smoking, drinking, and pranking.Keywords: Young� adult literarure, Novel and Character

The objective of this research is to find out the functions, meanings, and categories of interjections, and the translation technique practiced by the Indonesian translator to translate English interjection found in the novel Looking for Alaska or Mencari Alaska in Indonesian. This research is adopting a descriptive qualitative, with the novel of Looking for Alaska and Mencari Alaska as the primary source of the data. Since the data collection of interjections is found in the book, it can be classified as content analysis. The researchers found out that there are six translation techniques used by the translators to translate interjections, six kinds of interjections in terms of functions and meanings, and three kinds of interjections in terms of categories found in the novel. Those six translation techniques are 164 interjections (41,21%) for literal translation technique, 49 interjections (12,31%) for translation by using an interjection with similar meaning and form technique, 61 interjection (15,33%) for translation by using an interjection with different forms, but the same meaning, 11 interjections (2,76%) for partly deleted omission technique, 9 interjections (2,26%) for total deleted omission technique, 8 interjections (2,01%) for addition technique, 58 interjections (10,80%) for pure borrowing technique, and 53 interjections (13,32%) for naturalized borrowing technique. From the research finding of the interjection regarding functions and meanings, there is a total of 419 types of English interjections where the researchers divided into six classes. Those types of function are: 5 (1,19%) data of interjection are used to greet, 35 (8,35%) data of interjection are used to express joy, 57 (13,37%) data of interjection are used to get attention, 169 (40,33) data of interjection are used to express approval, 120 (28,64%) data of interjection are used to express a surprise, and 34 (8,11) data of interjection used to express sorrow. Then from the research finding of interjection regarding category, there is a total of 419 data of English interjections where the researchers divided into three classes, those classes are 72 (17,18%) data of primary interjection, 336 (80,19%) data of secondary, and 11 (2,63%) data of onomatopoeic interjection. The findings of this study show that the translation techniques mostly used by the translators to translate an English interjection is translation by literal translation and translation by borrowing technique. In contrast, the least used translation technique is the addition technique that the translators rarely used it to translate the interjection.Keywords: Interjection, Interjection Translation, Looking for Alaska, Mencari Alaska, Translation Technique.

Having enjoyed the two days congress at the Hyatt Regency Convention Centre, all the IFSHT delegates were looking forward to meeting with the surgeons at the Vancouver Trade and Convention Centre, Canada Place. The Centre is situated on the edge of downtown Vancouver facing directly onto the waterfront at Coal Harbour where the cruise liners dock to take board the passengers bound for Alaska. This was to be my destination when the conference was over.

Abstract Side-looking, fixed-location sonar is used to estimate the abundance of migrating chinook salmon Oncorhynchus tshawytscha in the Kenai River, Alaska. For this application, echo-envelope length has previously been shown to predict fish size better than target strength. Using tethered-fish experiments we generalize these findings to other hydroacoustic descriptors based on time measurements, including range-measurement variability and fish lateral movement. These variables are all descriptors of the echo signal through time. Measurements of these attributes were correlated with daily indices of the species composition of unrestrained fish passing the sonar site. We hypothesize that time-based characteristics are superior predictors of fish size because they capitalize on, or are robust to, the factors which compromise amplitude-based measurements with side-looking sonar.

Abstract. Ice cliffs within a supraglacial debris cover have been identified as a source for high ablation relative to the surrounding debris-covered area. Due to their small relative size and steep orientation, ice cliffs are difficult to detect using nadir-looking space borne sensors. The method presented here uses surface slopes calculated from digital elevation model (DEM) data to map ice cliff geometry and produce an ice cliff probability map. Surface slope thresholds, which can be sensitive to geographic location and/or data quality, are selected automatically. The method also attempts to include area at the (often narrowing) ends of ice cliffs which could otherwise be neglected due to signal saturation in surface slope data. The method was calibrated in the eastern Alaska Range, Alaska, USA, against a control ice cliff dataset derived from high-resolution visible and thermal data. Using the same input parameter set that performed best in Alaska, the method was tested against ice cliffs manually mapped in the Khumbu Himal, Nepal. Our results suggest the method can accommodate different glaciological settings and different DEM data sources without a data intensive (high-resolution, multi-data source) recalibration.

In traditional Yup'ik culture, children are expected to carefully observe as adults teach them skills. Little verbal interaction occurs between the elder or family member and the child. Second-grade children observe elder Lilly Pauk as she estimates and predicts the amount of material she will need for a man's quspuk (hooded shirt). The children laugh as Lilly speaks in Yup'ik. Literally translated, her words mean that she was looking to see how “fat” the man was. (Manokotak, Alaska, 1999)

Barrow, the most northerly community in Alaska, observed a warming of 1.51°C for the time period of 1921- 2012. This represents about twice the global value, and is in agreement with the well-known polar amplification. For the time period of 1979-2012, high quality sea ice data are available, showing a strong decrease in sea ice concentrations of 14% and 16% for the Beaufort and Chukchi Seas, respectively, the two marginal seas bordering Northern Alaska. For the same time period a mean annual temperature increase of 2.7°C is found, an accelerated increase of warming over the prior decades. Looking at the annual course of change in sea ice concentrations, there is little change observed in winter and spring, but in summer and especially autumn large changes were observed. October displayed the greatest change; the amount of open water increased by 44% and 46% for the Beaufort and Chukchi Seas, respectively. The large amount of open water off the northern coast of Alaska in autumn was accompanied by an increase of the October temperature at Barrow by a very substantial 7.2°C over the 34 year time period. Over the same time period, Barrow’s precipitation increased, the frequency of the surface inversion decreased, the wind speed increased slightly and the atmospheric pressure decreased somewhat.

Abstract The book and exhibition Looking Both Ways: Heritage and Identity of the Alutiiq People present both Alutiiq and anthropological perspectives on a complex Alaska Native ethnicity. This community-based project, produced by the Smithsonian Institution and Alutiiq Museum in Kodiak, is considered within several frames: cultural identity and revitalization in the Alutiiq region, the new paradigm of collaborative anthropology, and contrasting essentialist and constructivist models of cultural change. An Alutiiq “cultural logic” of connection to ancestors, kin, place and a provident natural environment is proposed as the basis for continuity of identity through two centuries of cultural transformation. Collaborative engagement in Indigenous heritage projects is discussed as a complex but indispensable commitment for contemporary anthropology.

ABSTRACT Human habitation in Cook Inlet first occurred around 5,000 BC. Cook Inlet is a large tidal estuary that varies from 78 miles wide at its southern mouth to less than 9 miles at its northern extremity. The first inhabitants were Eskimo, who were later displaced by the Athabaskan Dena'ina people. The Athabaskan Dena'ina people were called “Kenaitze” by the Russian fur traders who first made contact in 1741. At that time, an estimated 1,000 Dena'ina inhabited the Kenai River area alone. European contact with the Athabaskan Dena'ina first occurred about 1756. In 1778, Captain Cook sailed Cook Inlet looking for the Northwest Passage. A Russian trading post was established in Kenai in 1791. The relatively mild winters of Cook Inlet and abundance of wildlife both onshore and offshore made human habitation very viable. Consequently, its shoreline is literally filled with historical and cultural sites. Other villages or cities of note within Cook Inlet include Anchorage, Tyonek, Ninilchik, Homer, Seldovia and Port Graham, many of whom continue to maintain a subsistence lifestyle. Cook Inlet Spill Prevention & Response, Inc. (CISPRI) provides oil spill response for the entire Cook Inlet;, a pristine piece of south-central Alaska with over 1300 miles of shoreline. A significant potential problem identified with oil spill recovery efforts involves the identification and protection of sensitive historical and cultural sites. To lessen any potential impact to these areas, CISPRI, in conjunction with Alaska Clean Seas, SERVS, Alaska Chadux and SEAPRO, have produced an 8 minute video tape demonstrating how to identify potential sensitive areas. It then directs appropriate actions to take until experts can be consulted to further direct methods of lessening impact. The narrative was developed by a local expert in cultural resources, and representatives from the U.S. Coast Guard, Alaska State Historic Preservation Office, and native organizations who represented their individual concerns. The video tape has been well-received by CISPRT's member companies and agencies and has been recognized as a good “get acquainted” tool for anyone involved in protecting cultural and historic resources during spill response.

Aleut baseball is a popular game played by the Sugpiat of Nanwalek and Port Graham on the lower Kenai Peninsula of Alaska. Despite its resemblance to American baseball and Russian lapta, Aleut baseball should be considered a Sugpiaq cultural novelty. Ranging from recreational to competitive, the game is a communal occasion, which often brings together Sugpiaq villages and communities. This article presents some of the profound elements that make Aleut baseball expressive of Sugpiaq culture, and a channel for renegotiating and re-energising established norms and values. Furthermore, looking at Aleut baseball through Victor Turner’s concept of play, the authors argue that sports and games provide immense opportunities for cultural innovation and experimentation, as well as for strengthening of group identity. Finally, the article explores the capacity of sports and games to link global perceptions with local realities.

Racism is now widely recognized as a fundamental cause of health inequali­ties in the United States. As such, health scholars have rightly turned their attention toward examining the role of struc­tural racism in fostering morbidity and mortality. However, to date, much of the empirical structural racism-health dispari­ties literature limits the operationalization of structural racism to a single domain or orients the construct around a White/ Black racial frame. This operationaliza­tion approach is incomprehensive and overlooks the heterogeneity of historical and lived experiences among other racial and ethnic groups.To address this gap, we present a theoreti­cally grounded framework that illumi­nates core mutually reinforcing domains of structural racism that have stratified opportunities for health in the United States. We catalog instances of structural discrimination that were particularly con­straining (or advantageous) to the health of racial and ethnic groups from the late 1400s to present. We then illustrate the utility of this framework by applying it to American Indians or Alaska Natives and discuss the framework’s broader implica­tions for empirical health research. This framework should help future scholars across disciplines as they identify and interrogate important laws, policies, and norms that have differentially constrained opportunities for health among racial and ethnic groups.Ethn Dis. 2021;31(Suppl 1):301-310; doi:10.18865/ed.31.S1.301

ABSTRACT Two significant west coast spill incidents, the barge Nestucca spill in B.C. in 1988 and the tanker Exxon Valdez spill of 1989 catalyzed the formal creation of the Pacific States/British Columbia Oil Spill Task Force, a union of Alaska, California, Oregon, Washington and British Columbia. Hawaii joined 12 years later and for the past 25 years the Task Force member organizations have collaborated on numerous projects and policy initiatives that have significantly influenced how the west coast prevents, prepares for and responds to oil spills. This paper will: 1) Provide an overview of how the Task Force functions and how it fosters collaboration between industry, agencies, and other stakeholders in the region; 2) Highlight key projects and accomplishments from the past two decades, including Transboundary coordination, vessel traffic risk studies, mutual aid agreements, and federal regulatory oversight; and how these projects were initiated and carried out; 3) Offer examples of how the Task Force is looking at challenges ahead, such as the shifting landscape of energy transportation and emerging fuels in the region, and what this means for spill prevention and response.

Today it becomes evident that the financial crisis in Russia, the bankruptcy of tour operators and airline companies, a high degree of terrorist threat in key resorts threaten mass protracted crisis for the entire tourism industry, including for companies engaged in travel agency activities. In times of crisis it is especially important for businesses to be competitive, active and looking for new opportunities to maintain and increase the profitability of the enterprise. Cruises can become the instrument of the current growth in travel agencies. This article analyzes the possibilities of usage of cruise offers to expand the assortment policy of travel agencies. These problems are not adequately reflected in the work of scientists. The scientific works generally deal with issues of development trends of the cruise market, and actively discuss issues of cruise tourism development near Alaska, as well as regional peculiarities of river cruises. To disclose the theme and achieve the goal the author examines the development of cruise companies, conducts the analysis of price offer by regions, seasons and cabin types, compares cruise tour operators, operating on the Russian market, and also indicates the work prospects with each of them through the analysis of the contractual relationship and commission. The relevance of the study caused by a forecast of significant growth in demand for cruise tours among Russian tourists in the coming years against the backdrop of a flexible pricing policy cruise companies and the crisis in mass destinations such as Egypt and Turkey.

Anchorage’s community gardening program is administered by the Municipality of Anchorage Parks and Recreation program and part of their mission is to provide “a food system where locally produced, affordable, and nutritious food is available to all”. The demand for access to community gardens far outweighs the supply raising the question, how can the city of Anchorage strategically and sustainably expand their community garden system? To explore this question, the Municipality of Anchorage partnered with the University of Alaska Anchorage to better understand how expanding community gardens can bridge a gap in the local food system and increase access to fresh foods by the city’s most vulnerable and diverse individuals. To do this, we developed a multi-faceted needs assessment that included a community survey, stakeholder workshop, and key informant interviews. This paper explores the opportunities and challenges of expanding Anchorage’s community gardens and offers expansion strategies that balance the needs of the community’s diverse populations with the city’s community gardening mission. The findings of this study show that to sustainably meet the needs of diverse audiences, community garden expansion efforts should focus on 1) making new gardens accessible by identifying safe, convenient, and functional locations; 2) building gardener capacity through education and outreach programs; and 3) strengthening partnerships with other community organizations to share resources and capabilities. The methods used and the associated findings revealed through this study can be adapted and applied in other cities looking to develop a sustainable and strategic model for community gardening.

Background: Early sexual debut among American Indian and Alaska Native (AI/AN) adolescents has been associated with an increased risk of teenage pregnancies and sexually transmitted infections, along with an increased risk of having multiple lifetime sexual partners, and engaging in greater frequency of sex, substance abuse, and lack of condom use. A major protective factor against early sexual debut among AI/AN youth is the familial system. Interventions aiming to improve parent–child communication and parental warmth toward adolescent sexual health topics were reported to contribute to positive youth sexual health outcomes, specifically among minority youth. Healthy Native Youth thus developed the Talking is Power text-messaging service to guide parents and caring adults on how to initiate sensitive topics with youth and how to support them in making informed decisions regarding sex and healthy relationships. Methods: Descriptive statistics were used to demonstrate website analytics and reach per views and time spent on each page, and for displaying participants’ responses to the questions on the usability of the Talking is Power text-messaging series. To assess the perceived impact of the series, the differences in mean percentage scores of the question assessing parental comfort in engaging in sexual health topics with youth between pre- and post-intervention were calculated using two-sample t-tests of equal variances. Descriptive content analysis was adopted to highlight emerging themes from open-ended items. Results: When looking at reach, 862 entrances were recorded during the specified time period (5.8% of total entrances to HNY website), while the bounce rate was set at 73.1% (22.6% greater than the industry average), and the exit rate was 54.3% (15.2% greater than the industry average). Series usability was highly ranked on the 5-Likert scale in terms of signing up for a similar series on a different topic, quality of images, texts, and links, relating to prompts, and change in sparking sensitive conversations with youth. High likelihood of recommending the series to a friend or colleague was also reported by participants (0–10). No significant difference in parental comfort levels was reported (p = 0.78 > 0.05). Main themes provided suggestions for improving the series mode of delivery, while others included positive feedback about the material, with the possibility of expanding the series to other adolescent health topics. Conclusion: Lessons learned during the design, dissemination, and evaluation of the resource’s usability, reach, and perceived impact may be of interest to other Indigenous communities who are in the process of adapting and/or implementing similar approaches.

This article analyzes the dress and consumption practices of the first generation of Filipino male migrants to the United States who arrived from 1906 until the end of World War II. It argues that Filipino migrant men used dress and consumption practices to fashion new identities that rejected their working selves as a lower-class marginal group. The contrast between the utilitarian clothes worn during working hours and the formal suit accentuated the sartorial transformation from lower-class agricultural laborer or Alaskan cannery worker to fashionable dandy and temporarily erased the stigma of manual labor. Two groups of well-dressed Filipino men behaved in contradictory ways: as binge consumers and as anti-consumers. Collectively, Filipino consumption practices that included dress challenged the parameters of social exclusion.

SEAGRASSES are a group of some 72 species of marine flowering plants found in the world’s shallow coastal oceans (Green and Short 2003, Short et al. 2011). There is now scientific consensus that they create an important marine habitat not only by themselves, but also as a component of more complex ecosystems within marine coastal zones. Seagrasses contribute to the health of coral reefs and mangroves, salt marshes and oyster reefs (Dorenbosch et al. 2004; Duke et al. 2007; Heck et al. 2008; Unsworth et al. 2008). Seagrasses have high primary productivity and are a basis of many marine food webs through direct herbivory and the through a detrital cycle (Hemminga and Duarte, 2000). They have enormous value in providing nutrients (N and P) and organic carbon to other parts of the oceans, including the deep sea, and they contribute significantly to carbon sequestration (Suchanek et al. 1985; Duarte et al. 2005). Armed with this knowledge today it is interesting to remember that it is only just over a hundred years since scientists first began speculating on the roles and values of seagrass in the marine environment, with the first focus occurring in Europe on eelgrass (Zostera marina). Many at the time discounted seagrass as an important primary producer (den Hartog 1980). It was not until after the 1930s, when vast areas of Zostera marina were lost in the northern hemisphere from a wasting disease that scientists and governments started to understand and investigate the value of seagrass to coastal ecosystems (Milne and Milne 1951). The loss of Zostera marina led to obvious declines in migratory waterfowl, crustaceans, finfish and shellfish populations (Thayer et al. 1984) In response to those concerns about ongoing losses of Zostera marina and other seagrass species, a meeting of scientists in Fairbanks, Alaska in early 1973 decided to coordinate seagrass research globally. This led to the first International Seagrass Workshop being organized and held in Leiden, The Netherlands, later that year. The report of that conference (McRoy and Helfferich 1977) makes interesting reading, looking back from the perspective of the 21st century. There is only one contribution from the southern hemisphere (Larkum 1977) with Australia referred to as a “little known region”. What we now know as the centre of seagrass biodiversity, Insular Southeast Asia and the broader Indo Pacific region, receives no mention at all. A significant and long-lasting outcome of the Leiden meeting was the birth of the journal “Aquatic Botany”.

We used satellite telemetry to examine bowhead whale movement behavior, residence times, and dive behavior in the Alaskan Beaufort Sea, 2006 – 18. We explored the timing and duration of use of three subregions (western, central, eastern) within the Alaskan Beaufort Sea and applied a two-state switching state-space model to infer bowhead whale behavior state as either transiting or lingering. Transiting whales made direct movements whereas lingering whales changed direction frequently and were presumably feeding. In spring, whales migrated across the Alaskan Beaufort Sea in 7.17 ± 0.41 days, primarily off the continental shelf over deep water. During the autumn migration, whales spent over twice as much time crossing the Alaskan Beaufort Sea than in spring, averaging 18.66 ± 2.30 days, spending 10.05 ± 1.22 days in the western subregion near Point Barrow. Most whales remained on the shelf during the autumn migration and frequently dove to the seafloor, where they spent 45% of their time regardless of behavioral state. Consistent dive behavior in autumn suggests that the whales were looking for food while migrating, and the identification of lingering locations likely reflects feeding. The lack of lingering locations in the eastern and central subregions suggests that prey densities are rarely sufficient to warrant whales pausing their migration for multiple days, unlike in the western subregion near Point Barrow, where bowhead whales regularly lingered for long periods of time.

In 1996 TOTE began a Maritech project with NASSCO aimed at looking at replacement tonnage for their existing fleet of steamships. The Maritech study started with a single-screw, slow-speed diesel ship that in essence would have been a lengthened Pfeiffer containership. Between the capacity and speed requirements of the trade, it became evident that a twin-screw ship was required with greater beam than the Pfeiffer. It was also clear that the short run of the ships heightened the relationship between port time and sea speed, and that from a cargo load and discharge time, certain machinery arrangements were more favorable than others. The original 17 power plant options were reduced to four options that were studied in detail. This paper endeavors to document the decision process and the economic and operational comparisons that were made.

Abstract It has been previously described that Hodgkin lymphoma (HL) exhibits a seasonal incidence and mortality pattern. However, these findings arise from small datasets and are partially conflicting. The aim of the present study is to provide the most comprehensive analysis of seasonal variation in incidence and mortality risk of HL with a focus on geographic differences in a very large, high-quality dataset. All HL cases diagnosed between 1973 and 2012 in the 18 Surveillance, Epidemiology and End Results (SEER) registries were eligible (n=50,179). We excluded all death certificate and autopsy only cases (n=281), cases with unknown month of diagnosis (n=257), the "Alaska natives" (n=17) and "Rural Georgia" (n=57) registries due to low case numbers and cases with missing information on age at diagnosis (n=5) and Ann-arbor stage (n=8157), resulting in 41,405 cases being included in the study. All cases were grouped into quartiles according to the latitude of the case's county (Quartile 1: <34.19°N; Quartile 2: 34.19°N to 38.05°N; Quartile 3: 38.05°N to 41.68°N; Quartile 4: ≥41.68°N). The monthly incidence was adjusted for length of month. Cosinor analysis was employed to examine seasonality of incidence in all cases, latitude quartiles and other preplanned subgroups, such as gender, histological subtype, Ann-arbor stage and decade of diagnosis. The overall mortality risk within 3 years following HL diagnosis was analyzed using a Cox proportional-hazards model with a dichotomized variable representing season of diagnosis (Winter: Sept.-Feb., Summer: Mar.-Aug.). Known risk factors were corrected for. HL exhibits a highly significant (p<0.001) seasonal incidence pattern with a peak in March and a trough in September. The adjusted incidence in September is approximately 15% higher than in March. This pattern was equally present in males (p<0.001) and females (p<0.001), but only present in the mixed cellularity (p<0.001), nodular sclerosis (p<0.001) and lymphocyte depleted subtypes (p=0.002). Seasonality was particularly pronounced in the age groups 20-29, 30-39 and 60-69, coinciding with age groups of increased HL incidence. All latitude quartiles showed significant seasonality patterns when analyzed separately, but the pattern was more pronounced in the two northern (≥38.05°N) quartiles with an amplitude of 0.102 ([0.073; 0.131], p<0.001) compared to the two southern (<38.05°N) quartiles with an amplitude of 0.055 ([0.026; 0.084], p<0.001). The difference was statistically significant (p=0.023). Considering all cases, a diagnosis in winter does not significantly increase the risk of dying compared to being diagnosed in summer (HR=1.030 [0.981; 1.081], p=0.234). However, looking at cases diagnosed in the two northern (≥38.05°N) quartiles showed an increased risk of death within 3 years after HL diagnosis (HR=1.082 [1.009; 1.161], p=0.027), whereas no such relationship was evident for cases diagnosed in the two southern (<38.05°N) latitude quartiles (HR=0.990 [0.926; 1.059], p=0.772). To further examine the relationship between latitude and excessive mortality risk after a diagnosis made in winter, we included a multiplicative interaction term between the dichotomous season of diagnosis variable and latitude. The hazard ratio for the interaction term was 1.119 ([1.009; 1.241], p=0.033) indicating a significant interaction in the way that mortality risk after a HL diagnosis in winter compared to summer is only increased at higher latitudes. All results were confirmed using 5 years of follow-up data. To conclude, HL exhibits a seasonal incidence and mortality pattern in this study, the most comprehensive analysis on this topic performed to date. The seasonal effect on the incidence of HL is exacerbated and the seasonal effect on mortality risk is only present at higher latitudes. Increased seasonal variations in Vitamin D levels at higher latitudes have been previously described. Therefore, a twofold protective effect of Vitamin D, where it both prevents HL development and increases the chance of survival after a diagnosis of HL is a possible explanation. Further studies, particularly those directly measuring Vitamin D levels in HL patients, are needed to improve the understanding of the role of Vitamin D in HL. Disclosures Engert: Takeda, BMS: Consultancy, Honoraria, Research Funding.

The paper entitled “Similes in Novel Looking for Alaska by John Green” focuses on the kinds of simile and the meaning of simile found in the novel. The data was collected by reading the novel intensively, giving underline and taking note the similes found in the novel. The collected data was analyzed using qualitative method based on theory of figurative language, particularly simile. The main theory used in the analysis of the kinds of simile is proposed by Zhang Xiu Guo in a book entitled English Rhetoric (2005) and the analysis of type of meanings uses theory proposed by Leech (1981) in his book entitled Semantics. From the analysis of the data, there were two types of similes found, namely simile in terms of function and structure. Functionally there were three kinds of simile found, they are descriptive, illuminative, and illustrative similes, meanwhile structurally two kinds of similes were identified, they are closed and open similes. The meanings of similes found are connotative and conceptual meanings.

This study is entitled “Characterization and Three Dimensions of the Main Character in Looking For Alaska”. This study is concerned with the method of the characterization based on the three dimensions of the main character and intrinsic elements in the novel. The main purpose of this study is to find out how the author presents the main character in terms of the physiological, psychological, and sociological dimensions. This study was based on library research and used documentation method in collecting data. Then the data obtained were analyzed descriptively using descriptive qualitative method. Some theories of characterization were used such as the theory of characterization proposed by Kenney (1966), the theory of character dimensions by Egri (1960). The data source of this study is a novel entitled Looking For Alaska by John Green (2011). The analysis started with the overview of the biography of John Green and that was followed by the synopsis of the novel, and the data was categorized based on the theories. Based on Kenney’s theory, the main character is shaped through the mixing method of the characterization. In addition, based on Egri’s theory, there are three character dimensions (physiological, psychological, and sociological) involved in the shaping and presentation of the main character.

Background: The role of Idaho and Alaska pharmacists in providing health care services has steadily broadened over recent years. With many new pharmacist-provided health care service possibilities, this study assessed the impact of these advancements on community pharmacies. Objective: The objective of this study was to identify current pharmacist-provided health care services and pharmacist-perceived barriers to providing and billing for these services in Idaho and Alaska community pharmacies. Methods: A questionnaire was developed focusing on 2 areas: providing services and billing for services. Pharmacy students on experiential rotations administered the questionnaires to pharmacists at their rotation sites. Pharmacists at community pharmacy practice sites in Idaho and Alaska completed the questionnaire in an interview format conducted by students. Likert-type scale data were analyzed using descriptive statistics. Because the study did not include a comparator group, no power calculation was conducted. All open-response answers were analyzed independently by 2 researchers and discrepancies in coding open-ended questions were resolved by discussion with a group of 4 researchers. Results: Most pharmacists reported that they already provide non-dispensing services, desired to implement new services, and had confidence in their team’s ability to handle new services. Time and resources were the most cited barriers to providing new services; compensation, company support, and education were the most cited barriers to billing for services. Conclusions: Community pharmacists already provide non-dispensing services and many are looking to provide more services, but barriers of time, resources, compensation, company support, and education will need to be overcome to move forward.

DARJEELING LIMITED at the TIMES BFI FILM FESTIVAL The Times BFI London Film Festival (17 October-1 November 2007) celebrated its 51st anniversary last year, hosting 185 feature films and 133 short films from 43 countries. The LFF thrives as a "festival of festivals," choosing the best films available on the circuit. This creates an atmosphere which focuses primarily on audience participation and enjoyment rather than the typical emphasis on the industry and the acquisition of distribution rights. The principal concern for Sandra Hebron, Artistic Director of the LFF, was "to select films which showed another way of looking at the world." By all accounts, that was a mission accomplished. From the pursuit of a spiritual self in The Darjeeling Limited, and a lonely voyage to Alaska in Into The Wild, to a glimpse into the world of Bob Dylan in I'm Not There, and a young girl's experience of...

ObjectiveTo create an interactive, user friendly platform for partners and data users to increase awareness around relevant health disparities and strengths within the urban AI/AN community.IntroductionHistorically, there has been a lack of data available to assess the health and well-being of urban American Indian/Alaska Natives (AI/ANs) in the United States. Furthermore, there has been limited data showing the increasing disparities that exists between urban AI/ANs and non-Hispanic Whites (NHW). Organizations looking to address these disparities have limited resources and mechanisms to address this rising problem.1 In 2017, Urban Indian Health Institute (UHI) released a series of Community Health Profiles (CHPs) detailing the health status of urban AI/AN communities to provide detailed information to assist in program planning, grant writing and advocacy through increased documentation of current health disparities faced by urban AI/AN populations.MethodsHistorically, there has been a lack of data available to assess the health and well-being of urban American Indian/Alaska Natives (AI/ANs) in the United States. Furthermore, there has been limited data showing the increasing disparities that exists between urban AI/ANs and non-Hispanic Whites (NHW). Organizations looking to address these disparities have limited resources and mechanisms to address this rising problem.1 In 2017, Urban Indian Health Institute (UHI) released a series of Community Health Profiles (CHPs) detailing the health status of urban AI/AN communities to provide detailed information to assist in program planning, grant writing and advocacy through increased documentation of current health disparities faced by urban AI/AN populations.ResultsKey findings from the results showed that urban AI/AN people continue to face significant socio-economic disparities when compared to non-Hispanic whites, for example more than twice as many urban AI/ANs over 16 were unemployed between 2010-2014 when compared to their NHW counterparts (15.8% vs. 7.4%). However, urban AI/ANs experience significantly lower rates of suicide when compared to NHW communities. Additionally, although urban AI/AN women gave birth at younger ages on average when compared to NHW women of reproductive age, they were significantly less likely to deliver by cesarean section. Lastly, significantly fewer urban AI/ANs reported using alcohol in the past month when compared to NHWs (44% vs. 60%).ConclusionThis analysis of national surveillance data highlights the strengths of the urban AI/AN community around suicide and alcohol use in the past month and point to areas for improvement. By translating these results into a Tableau dashboard, this data is more user friendly and can be used to support programs in identifying health priorities.References1. NCAI Policy Research Center. Retrieved July 23, 2018, from http://www.ncai.org/policy-research-center/research-data/data

AbstractSome claim that a commitment to egalitarianism is in tension with support for reparations for historical injustice. This tension appears to arise insofar as egalitarianism is a forward-looking approach to justice: an approach that tells us what kind of world we should aim to build, where that world is not defined in terms of the decisions or actions of previous generations. Some have claimed that egalitarianism thereby renders reparations redundant (what I will refer to as the redundancy thesis). One popular option for egalitarians who aim to reject this thesis is to insist that historical injustices demand reparations when they have caused present-day inequality (the causal approach). A promising alternative, skilfully defended by Alasia Nuti in Injustice and the Reproduction of History, is to argue that historical injustices stand in need of repair when they are reproduced into the present-day, such that some past and present injustices are in fact the same injustice. In this paper, I assess these egalitarian responses to the redundancy thesis. I find that Nuti’s account is equipped to reject this thesis, but that the same lines of reply can be adopted by proponents of the causal approach. I suggest that both approaches therefore be viewed as potential ways to conceptualise the relationship between historical injustice and our present normative circumstances; and that in choosing between them, we should understand ourselves to be engaged in an ameliorative project – a project that is guided by, and designed to help us to achieve, our legitimate purposes.

Abstract Introduction The U.S. Preventive Services Task Force recommends regular cervical cancer screening for women aged 21-65 years. Such screening is key to reducing mortality and morbidity. Despite improvement in the screening rate, cervical cancer still disproportionately affects women of minority groups because of access to quality health care. The Military Health System (MHS) mitigates this barrier through universal healthcare coverage for all active duty service members and their families. However, such racial/ethnic disparities, seen in civilian population, have not been studied in the MHS. Materials and Methods This is a retrospective cross-sectional study utilizing fiscal years 2011-2016 claims data obtained from the MHS Data Repository for 112,572 active duty service women aged 21-64 years. Study analyses included descriptive statistics on patient demographics, calculations of the proportion of patients who received cervical cancer screenings as well as the proportion of patients in compliance with USPSTF guidelines, and unadjusted odds ratios for the likelihood of compliance by race and military service. Results Of the study population, 50.0% of active duty women were screened for cervical cancer. When compared to White women, Black (1.05 OR, 1.03-1.08 CI), Native American/Alaskan Native (1.26 OR, 1.15-1.39 CI), and Other (1.12 OR, 1.06-1.18 CI) women were significantly more likely to receive cervical cancer screenings. The proportions of 3-year compliance were relatively equal within each race category (ranging from 43% to 45%), with no significant findings for the odds of compliance in any race when compared to White active duty women; however, proportions of 3-year compliance by service ranged from 11.7% in the Marines to 84.4% in the Navy, and active duty women in the Navy were six times more likely to be in compliance with guidelines than women in the Army. When looking at 5-year compliance in active duty women aged 30-64 years, women in the Navy were more likely than women in the Army to meet compliance guidelines (1.24 OR, 1.14-1.36 CI), while women in the Air Force were slightly less likely (0.90 OR, 0.82-0.98 CI). Conclusions The women in our population demonstrated similar or lower compliance than other studies conducted in the U.S. general population, and racial disparities for cervical cancer screening were partially mitigated in active duty service women. While our research demonstrates that universal insurance can help provide equal access and care, investigation into the factors that encourage greater usage among members of different military branches may help to understand and develop policies to improve health care systems.

[Editors’ note: this lyric essay was presented as the keynote address at Edith Cowan University’s CREATEC symposium on the theme Catastrophe and Creativity in November 2012, and represents excerpts from the author’s publication Threading Light: Explorations in Loss and Poetry. Regina, SK: Hagios Press, 2011. Reproduced with the author’s permission].Essay and verse and anecdote are the ways I have chosen to apprentice myself to loss, grief, faith, memory, and the stories we use to tie and untie them. Cat’s cradle, Celtic lines, bends and hitches are familiar: however, when I write about loss, I find there are knots I cannot tie or release, challenging both my imagination and my craft. Over the last decade, I have been learning that writing poetry is also the art of tying together light and dark, grief and joy, of grasping and releasing. Language is a hinge that connects us with the flesh of our experience; it is also residue, the ash of memory and imagination. (Threading Light 7) ———Greek katastrophé overturning, sudden turn, from kata down + strophe ‘turning” from strephein to turn.Loss and catastrophe catapult us into the liminal, into a threshold space. We walk between land we have known and the open sea. ———Mnemosyne, the mother of the nine Muses, the personification of memory, makes anthropologists of us all. When Hermes picked up the lyre, it was to her—to Remembrance —that he sang the first song. Without remembrance, oral or written, we have no place to begin. Stone, amulet, photograph, charm bracelet, cufflink, fish story, house, facial expression, tape recorder, verse, or the same old traveling salesman joke—we have places and means to try to store memories. Memories ground us, even as we know they are fleeting and flawed constructions that slip through our consciousness; ghosts of ghosts. One cold winter, I stayed in a guest room in my mother’s apartment complex for three days. Because she had lost her sight, I sat at the table in her overheated and stuffy kitchen with the frozen slider window and tried to describe photographs as she tried to recall names and events. I emptied out the dusty closet she’d ignored since my father left, and we talked about knitting patterns, the cost of her mother’s milk glass bowl, the old clothes she could only know by rubbing the fabric through her fingers. I climbed on a chair to reach a serving dish she wanted me to have, and we laughed hysterically when I read aloud the handwritten note inside: save for Annette, in a script not hers. It’s okay, she said; I want all this gone. To all you kids. Take everything you can. When I pop off, I don’t want any belongings. Our family had moved frequently, and my belongings always fit in a single box; as a student, in the back of a car or inside a backpack. Now, in her ninth decade, my mother wanted to return to the simplicity she, too, recalled from her days on a small farm outside a small town. On her deathbed, she insisted on having her head shaved, and frequently the nursing staff came into the room to find she had stripped off her johnny shirt and her covers. The philosopher Simone Weil said that all we possess in the world is the power to say “I” (Gravity 119).Memory is a cracked bowl, and it fills endlessly as it empties. Memory is what we create out of what we have at hand—other people’s accounts, objects, flawed stories of our own creation, second-hand tales handed down like an old watch. Annie Dillard says as a life’s work, she’d remember everything–everything against loss, and go through life like a plankton net. I prefer the image of the bowl—its capacity to feed us, the humility it suggests, its enduring shape, its rich symbolism. Its hope. To write is to fashion a bowl, perhaps, but we know, finally, the bowl cannot hold everything. (Threading Light 78–80) ———Man is the sire of sorrow, sang Joni Mitchell. Like joy, sorrow begins at birth: we are born into both. The desert fathers believed—in fact, many of certain faiths continue to believe—that penthos is mourning for lost salvation. Penthus was the last god to be given his assignment from Zeus: he was to be responsible for grieving and loss. Eros, the son of Aphrodite, was the god of love and desire. The two can be seen in concert with one another, each mirroring the other’s extreme, each demanding of us the farthest reach of our being. Nietzsche, through Zarathustra, phrased it another way: “Did you ever say Yes to one joy? O my friends, then you have also said Yes to all Woe as well. All things are chained, entwined together, all things are in love.” (Threading Light 92) ———We are that brief crack of light, that cradle rocking. We can aspire to a heaven, or a state of forgiveness; we can ask for redemption and hope for freedom from suffering for ourselves and our loved ones; we may create children or works of art in the vague hope that we will leave something behind when we go. But regardless, we know that there is a wall or a dark curtain or a void against which we direct or redirect our lives. We hide from it, we embrace it; we taunt it; we flout it. We write macabre jokes, we play hide and seek, we walk with bated breath, scream in movies, or howl in the wilderness. We despair when we learn of premature or sudden death; we are reminded daily—an avalanche, an aneurysm, a shocking diagnosis, a child’s bicycle in the intersection—that our illusions of control, that youthful sense of invincibility we have clung to, our last-ditch religious conversions, our versions of Pascal’s bargain, nothing stops the carriage from stopping for us.We are fortunate if our awareness calls forth our humanity. We learn, as Aristotle reminded us, about our capacity for fear and pity. Seeing others as vulnerable in their pain or weakness, we see our own frailties. As I read the poetry of Donne or Rumi, or verse created by the translator of Holocaust stories, Lois Olena, or the work of poet Sharon Olds as she recounts the daily horror of her youth, I can become open to pity, or—to use the more contemporary word—compassion. The philosopher Martha Nussbaum argues that works of art are not only a primary means for an individual to express her humanity through catharsis, as Aristotle claimed, but, because of the attunement to others and to the world that creation invites, the process can sow the seeds of social justice. Art grounds our grief in form; it connects us to one another and to the world. And the more we acquaint ourselves with works of art—in music, painting, theatre, literature—the more we open ourselves to complex and nuanced understandings of our human capacities for grief. Why else do we turn to a stirring poem when we are mourning? Why else do we sing? When my parents died, I came home from the library with stacks of poetry and memoirs about loss. How does your story dovetail with mine? I wanted to know. How large is this room—this country—of grief and how might I see it, feel the texture on its walls, the ice of its waters? I was in a foreign land, knew so little of its language, and wanted to be present and raw and vulnerable in its climate and geography. Writing and reading were my way not to squander my hours of pain. While it was difficult to live inside that country, it was more difficult not to. In learning to know graveyards as places of comfort and perspective, Mnemosyne’s territory with her markers of memory guarded by crow, leaf, and human footfall, with storehouses of vast and deep tapestries of stories whispered, sung, or silent, I am cultivating the practice of walking on common ground. Our losses are really our winter-enduring foliage, Rilke writes. They are place and settlement, foundation and soil, and home. (Threading Light 86–88) ———The loseability of our small and larger worlds allows us to see their gifts, their preciousness.Loseability allows us to pay attention. ———“A faith-based life, a Trappistine nun said to me, aims for transformation of the soul through compunction—not only a state of regret and remorse for our inadequacies before God, but also living inside a deeper sorrow, a yearning for a union with the divine. Compunction, according to a Christian encyclopaedia, is constructive only if it leads to repentance, reconciliation, and sanctification. Would you consider this work you are doing, the Trappistine wrote, to be a spiritual journey?Initially, I ducked her question; it was a good one. Like Neruda, I don’t know where the poetry comes from, a winter or a river. But like many poets, I feel the inadequacy of language to translate pain and beauty, the yearning for an embodied understanding of phenomena that is assensitive and soul-jolting as the contacts of eye-to-eye and skin-to-skin. While I do not worship a god, I do long for an impossible union with the world—a way to acknowledge the gift that is my life. Resonance: a search for the divine in the everyday. And more so. Writing is a full-bodied, sensory, immersive activity that asks me to give myself over to phenomena, that calls forth deep joy and deep sorrow sometimes so profound that I am gutted by my inadequacy. I am pierced, dumbstruck. Lyric language is the crayon I use, and poetry is my secular compunction...Poets—indeed, all writers—are often humbled by what we cannot do, pierced as we are by—what? I suggest mystery, impossibility, wonder, reverence, grief, desire, joy, our simple gratitude and despair. I speak of the soul and seven people rise from their chairs and leave the room, writes Mary Oliver (4). Eros and penthos working in concert. We have to sign on for the whole package, and that’s what both empties us out, and fills us up. The practice of poetry is our inadequate means of seeking the gift of tears. We cultivate awe, wonder, the exquisite pain of seeing and knowing deeply the abundant and the fleeting in our lives. Yes, it is a spiritual path. It has to do with the soul, and the sacred—our venerating the world given to us. Whether we are inside a belief system that has or does not have a god makes no difference. Seven others lean forward to listen. (Threading Light 98–100)———The capacity to give one’s attention to a sufferer is a rare thing; it is almost a miracle; it is a miracle. – Simone Weil (169)I can look at the lines and shades on the page clipped to the easel, deer tracks in the snow, or flecks of light on a summer sidewalk. Or at the moon as it moves from new to full. Or I can read the poetry of Paul Celan.Celan’s poem “Tenebrae” takes its title from high Christian services in which lighting, usually from candles, is gradually extinguished so that by the end of the service, the church is in total darkness. Considering Celan’s—Antschel’s—history as a Romanian Jew whose parents were killed in the Nazi death camps, and his subsequent years tortured by the agony of his grief, we are not surprised to learn he chose German, his mother’s language, to create his poetry: it might have been his act of defiance, his way of using shadow and light against the other. The poet’s deep grief, his profound awareness of loss, looks unflinchingly at the past, at the piles of bodies. The language has become a prism, reflecting penetrating shafts of shadow: in the shine of blood, the darkest of the dark. Enlinked, enlaced, and enamoured. We don’t always have names for the shades of sorrows and joys we live inside, but we know that each defines and depends upon the other. Inside the core shadow of grief we recognise our shared mortality, and only in that recognition—we are not alone—can hope be engendered. In the exquisite pure spot of light we associate with love and joy, we may be temporarily blinded, but if we look beyond, and we draw on what we know, we feel the presence of the shadows that have intensified what appears to us as light. Light and dark—even in what we may think are their purest state—are transitory pauses in the shape of being. Decades ago my well-meaning mother, a nurse, gave me pills to dull the pain of losing my fiancé who had shot himself; now, years later, knowing so many deaths, and more imminent, I would choose the bittersweet tenderness of being fully inside grief—awake, raw, open—feeling its walls, its every rough surface, its every degree of light and dark. It is love/loss, light/dark, a fusion that brings me home to the world. (Threading Light 100–101) ———Loss can trigger and inspire creativity, not only at the individual level but at the public level, whether we are marching in Idle No More demonstrations, re-building a shelter, or re-building a life. We use art to weep, to howl, to reach for something that matters, something that means. And sometimes it may mean that all we learn from it is that nothing lasts. And then, what? What do we do then? ———The wisdom of Epictetus, the Stoic, can offer solace, but I know it will take time to catch up with him. Nothing can be taken from us, he claims, because there is nothing to lose: what we lose—lover, friend, hope, father, dream, keys, faith, mother—has merely been returned to where it (or they) came from. We live in samsara, Zen masters remind us, inside a cycle of suffering that results from a belief in the permanence of self and of others. Our perception of reality is narrow; we must broaden it to include all phenomena, to recognise the interdependence of lives, the planet, and beyond, into galaxies. A lot for a mortal to get her head around. And yet, as so many poets have wondered, is that not where imagination is born—in the struggle and practice of listening, attending, and putting ourselves inside the now that all phenomena share? Can I imagine the rush of air under the loon that passes over my house toward the ocean every morning at dawn? The hot dust under the cracked feet of that child on the outskirts of Darwin? The gut-hauling terror of an Afghan woman whose family’s blood is being spilled? Thich Nhat Hanh says that we are only alive when we live the sufferings and the joys of others. He writes: Having seen the reality of interdependence and entered deeply into its reality, nothing can oppress you any longer. You are liberated. Sit in the lotus position, observe your breath, and ask one who has died for others. (66)Our breath is a delicate thread, and it contains multitudes. I hear an echo, yes. The practice of poetry—my own spiritual and philosophical practice, my own sackcloth and candle—has allowed me a glimpse not only into the lives of others, sentient or not, here, afar, or long dead, but it has deepened and broadened my capacity for breath. Attention to breath grounds me and forces me to attend, pulls me into my body as flesh. When I see my flesh as part of the earth, as part of all flesh, as Morris Berman claims, I come to see myself as part of something larger. (Threading Light 134–135) ———We think of loss as a dark time, and yet it opens us, deepens us.Close attention to loss—our own and others’—cultivates compassion.As artists we’re already predisposed to look and listen closely. We taste things, we touch things, we smell them. We lie on the ground like Mary Oliver looking at that grasshopper. We fill our ears with music that not everyone slows down to hear. We fall in love with ideas, with people, with places, with beauty, with tragedy, and I think we desire some kind of fusion, a deeper connection than everyday allows us. We want to BE that grasshopper, enter that devastation, to honour it. We long, I think, to be present.When we are present, even in catastrophe, we are fully alive. It seems counter-intuitive, but the more fully we engage with our losses—the harder we look, the more we soften into compassion—the more we cultivate resilience. ———Resilience consists of three features—persistence, adaptability transformability—each interacting from local to global scales. – Carl FolkeResilent people and resilient systems find meaning and purpose in loss. We set aside our own egos and we try to learn to listen and to see, to open up. Resilience is fundamentally an act of optimism. This is not the same, however, as being naïve. Optimism is the difference between “why me?” and “why not me?” Optimism is present when we are learning to think larger than ourselves. Resilience asks us to keep moving. Sometimes with loss there is a moment or two—or a month, a year, who knows?—where we, as humans, believe that we are standing still, we’re stuck, we’re in stasis. But we aren’t. Everything is always moving and everything is always in relation. What we mistake for stasis in a system is the system taking stock, transforming, doing things underneath the surface, preparing to rebuild, create, recreate. Leonard Cohen reminded us there’s a crack in everything, and that’s how the light gets in. But what we often don’t realize is that it’s we—the human race, our own possibilities, our own creativity—who are that light. We are resilient when we have agency, support, community we can draw on. When we have hope. ———FortuneFeet to carry you past acres of grapevines, awnings that opento a hall of paperbarks. A dog to circle you, look behind, point ahead. A hip that bends, allows you to slidebetween wire and wooden bars of the fence. A twinge rides with that hip, and sometimes the remnant of a fall bloomsin your right foot. Hands to grip a stick for climbing, to rest your weight when you turn to look below. On your left hand,a story: others see it as a scar. On the other, a newer tale; a bone-white lump. Below, mist disappears; a nichein the world opens to its long green history. Hills furrow into their dark harbours. Horses, snatches of inhale and whiffle.Mutterings of men, a cow’s long bellow, soft thud of feet along the hill. You turn at the sound.The dog swallows a cry. Stays; shakes until the noise recedes. After a time, she walks on three legs,tests the paw of the fourth in the dust. You may never know how she was wounded. She remembers your bodyby scent, voice, perhaps the taste of contraband food at the door of the house. Story of human and dog, you begin—but the wordyour fingers make is god. What last year was her silken newborn fur is now sunbleached, basket dry. Feet, hips, hands, paws, lapwings,mockingbirds, quickening, longing: how eucalypts reach to give shade, and tiny tight grapes cling to vines that align on a slope as smoothlyas the moon follows you, as intention always leans toward good. To know bones of the earth are as true as a point of light: tendernesswhere you bend and press can whisper grace, sorrow’s last line, into all that might have been,so much that is. (Threading Light 115–116) Acknowledgments The author would like to thank Dr. Lekkie Hopkins and Dr. John Ryan for the opportunity to speak (via video) to the 2012 CREATEC Symposium Catastrophe and Creativity, to Dr. Hopkins for her eloquent and memorable paper in response to my work on creativity and research, and to Dr. Ryan for his support. The presentation was recorded and edited by Paul Poirier at Mount Saint Vincent University in Halifax, Nova Scotia. My thanks go to Edith Cowan and Mount Saint Vincent Universities. ReferencesBerman, Morris. Coming to Our Senses. New York: Bantam, 1990.Dillard, Annie. For the Time Being. New York: Vintage Books, 2000.Felstiner, John. Paul Celan: Poet, Survivor, Jew. New Haven, CT: Yale University Press, 2001.Folke, Carl. "On Resilience." Seed Magazine. 13 Dec. 2010. 22 Mar. 2013 ‹http://seedmagazine.com/content/article/on_resilience›.Franck, Frederick. Zen Seeing, Zen Drawing. New York: Bantam Books, 1993.Hanh, Thich Nhat. The Miracle of Mindfulness. Boston: Beacon Press, 1976.Hausherr, Irenee. Penthos: The Doctrine of Compunction in the Christian East. Kalamazoo, MI: Cistercian Publications, 1982.Neilsen Glenn, Lorri. Threading Light: Explorations in Loss and Poetry. Regina, SK: Hagios Press, 2011. Nietzsche, Frederick. Thus Spake Zarathustra. New York: Penguin, 1978. Nussbaum, Martha. Upheavals of Thought: The Intelligence of Emotions. New York: Cambridge University Press, 2001. Oliver, Mary. “The Word.” What Do We Know. Boston: DaCapo Press, 2002.Rilke, Rainer Maria. Duino Elegies and the Sonnets to Orpheus. (Tenth Elegy). Ed. Stephen Mitchell. New York: Random House/Vintage Editions, 2009.Weil, Simone. The Need for Roots. London: Taylor & Francis, 2005 (1952).Weil, Simone. Gravity and Grace. London: Routledge, 2004.Further ReadingChodron, Pema. Practicing Peace in Times of War. Boston: Shambhala, 2006.Cleary, Thomas (trans.) The Essential Tao: An Initiation into the Heart of Taoism through Tao de Ching and the Teachings of Chuang Tzu. Edison, NJ: Castle Books, 1993.Dalai Lama (H H the 14th) and Venerable Chan Master Sheng-yen. Meeting of Minds: A Dialogue on Tibetan and Chinese Buddhism. New York: Dharma Drum Publications, 1999. Hirshfield, Jane. "Language Wakes Up in the Morning: A Meander toward Writing." Alaska Quarterly Review. 21.1 (2003).Hirshfield, Jane. Nine Gates: Entering the Mind of Poetry. New York: HarperCollins, 1997. Lao Tzu. Tao Te Ching. Trans. Arthur Waley. Chatham: Wordsworth Editions, 1997. Neilsen, Lorri. "Lyric Inquiry." Handbook of the Arts in Qualitative Research. Eds. J. Gary Knowles and Ardra Cole. Thousand Oaks: Sage, 2008. 88–98. Ross, Maggie. The Fire and the Furnace: The Way of Tears and Fire. York: Paulist Press, 1987.