Belonging

Cairns HBW has continued to evoke passionate opinion this week through its use of provocative and controversial language.  Its articles, which I believe sometimes romantasise the truth, are successful in promoting heated discussion between its users.  Through this discussion each user imposes their own meaning on how they believe Cairns should be governed. In this way, this virtual space has become “place, through humans imposing meaning on it” (Van Luyn, 2013).

Although I have decided to remain anonymous, users often take on pseudonyms that relate to where their core values lie within the community.  They sometimes also indicate a particular issue within Cairns that they are passionate about.  “Cairns Cynic” and “CBD warrior” are two examples that highlight this.  “Cairns Cynic” appears to be highly skeptical of Cairns leaders, (portrayed by HBW as being narrow minded and underserving of their position), and their decisions within the community.  “CBD Warrior” is campaigning for an upgrade of the city’s facilities and mall.

The approval of the Aquis Great Barrier Reef Resort in Yorkey’s Knob remains a highly debated topic.  On one side Aquis and its supporters are trumpeting the revolutionising of the Cairns economy and its tourism industry.  However locals are justifiably concerned about the social and aesthetic effects the development will have upon Yorkey’s Knob.  No doubt the community’s identity will vastly change as developers impose a new meaning upon Yorkey’s. 

The type of language and graphics used by HBW evoke passion and loyalty to the region. As Tuan (1991), p. 690 states “dramatic narration is able to create and sustain place”. The people of Cairns feel represented and supported by the blogger, so this virtual space binds together the community. The website is cynical against most politicians, particularly council members.  This creates an “us vs. them” mentality, connecting the community members. An example is the image shown below, displaying a council member in the mouth of the crocodile. This illustrates the general sentiment towards community leaders.

References

Crocodile crisis in Darwin [image]. (2013). Retrieved on 31st August 2013 from www.hillbillywatch.com

Tuan,  Yi-Fu. (1991). Language and the Making of Place: A Narrative-Descriptive Approach. Annals of the Association of American Geographers 81(4), 684-696.

Van Luyn, A. (2013). BA1002: Our Space: Networks, Narratives and the Making of Place, Week 5 Notes. [PowerPoint slides]. Retrieved from http://www.learnjcu.edu.au

Power of Words

Van Luyn raises the question 'are all stories of place as legitimate as the other?' 'in reality are all narratives equal?'.  This got me thinking about my Social Network: The Mount Isa Vent Page (MIVP) that I have been silently observing, and about power and the many ways in which is brought about.

So are all the vents legitimate? Are they equal? Who has the power to determine this? Do I, as an observer, have the power to determine this? Or does the power belong to the members venting?

When I witness a dispute on MIVP, poor grammar and spelling is used against the person involved in the argument.  Common statements like "learn how to spell before coming on here" are used.  This immediately strips the power off the opposing member, which in turn focuses on them for not being smart enough to argue and shadowing the point they are trying to bring across.                    

"Language creates its own reality and in order to describe that reality individuals have the use of language that's available to them, reinforcing the arguments that language is power". (Van Luyn 2013).

The following link is a video which I found to be a powerful example of the power of words: http://www.youtube.com/watch?v=Hzgzim5m7oU

So, who has the power in this page? In past blogs I argued it was the administration team, but as I have been observing more I feel that it is the members of the group who have the power.  Yes, they are under the guidelines of the administration team but it is their views and opinions and words that are the base of the MIVP.  They set the tone for each conversation, whether it be positive of negative is up to the one venting.  As argued 'If people have the power to build, they also have the power to destroy" (Tuan 1991, P.693)





References:

Van Luyn, A. (2013): BA1002 Our Space: Networks, Narratives ad the Making of Place, Week 5 notes [PowerPoint slides]. Retrieved from: http://www.learnjcu.jcu.edu.au

Tuan, Y. (1991). Language and the making of place: A narrative descriptive approach. In Annals of the Association of American Geographers, 81(4), 684-694. Retrieved from: http://www.learnjcu.jcu.edu.au

Image Reference:

http://memoirsofasoulsista.files.wordpress.com/2013/05/power-of-words-1.jpg

Language, the origination of place

(d'Arbeloff, 2011)

Language, both in reality and virtual contexts, is a powerful and humanised tool, fundamental to communication, whether in the form of arts, body language, the written word or speech. The beginning of language is powerful in the sense that all achievements or accomplishments made by mankind stem from it. The use of virtual "language" to describe places and activities online shows the deep human influences. For example; superhighway, tagging and trolling are emotive words used for unemotional actions. As discussed in Tuan's article (1991. pp 684)  "without speech humans cannnot even begin to formulate ideas, discuss them and translate them into action that culminates in a built place"


Place is the personalised version of location, created through the use of language. "Specific sites are made meaningful through humans interacting with them" (Van Luyn, 2013) therefore becoming more personalised to either an individual or group of people. This place is therefore created through the use of language in imposing people's interpretations to create meaning. Virtual place is created through the interpretations of users'+ dividing the map of the network into more meaningful categories. Tuan (1991. pp 694) explains this connection stating that "if we are under obligation to build well, we are also under obligation to speak well, for the two are part of the same uniquely human, world-making process".

The ability to name a place, person or thing is empowering and the direct result of language and its connection to place. Empowering in that "those that have the capacity to name and tell stories about place hold power" (Van Luyn, 2013), over the place through influencing its usage, meaning and future interpretations. This can be seen through the naming of the social network GradCafe.com in general as well as its forum boards and categorised maps. This pertains to language through its use as a tool as "society at large, have come to see that speech- the right to speak and be heard, the right to name and have that name "stick"- is empowerment" (Tuan, 1991. pp 685).

Though the capacity to name something can be empowering to the namer, the "other" is silenced and therefore disempowered. This can be explained through the example of colonisation. The empire having the empowerment of naming silences native's naming rights (e.g. Terra Nullius) interpretation and meaning of the place or space through orientalism. This oppression is a form of cultural power palimpsest. "If people have the power to build, they also have the power to destroy, and on the whole, it is easier to destroy than to build" (Tuan, 1991. pp 693).

References:

d'Arbeloff, N. (2011). Hatsepshut's Temple [blog image] Retrieved from: http://tastingrhubarb.blogspot.com.au/2011/02/language-place-blog-carnival-edition-4.html

Tuan, Y. (1991). Language and the making of place: A narrative-descriptive approach. In Annals of the Association of American Geographers, 81(4), 684-694. Retrieved from: http://www.learnjcu.jcu.edu.au

Van Luyn, A. (2013). BA1002: Our Space: Networks, Narratives and the Making of Place, Week 5 notes. [PowerPoint slides]. Retrieved from: http://www.learnjcu.jcu.edu.au

Facebook: A Story of Me

Having your own virtual place on Facebook allows you to create experiment with aspect of your personality. To present this edited version of yourself to the world. In this fantasy you manipulate the world in which, this ‘you’ based avatar resides in. To further this, with the new timeline aspect on Facebook, it allows you to create a details narrative of your life. (Facebook, 2012) The images and posts you upload, to the links you like help form the narrative of your life.

Facebook allows you to control almost every aspect of your Facebook world, from who can view your profile, what details on your profile can be viewed, to what other people can post about you. By utilizing all the settings and controls on Facebook you can create almost perfect snapshot of the self you wish to present. However, with the meticulous control the reality of Facebook become almost null and void. (OJALVO, 2011)

Facebook takes the role of a modern day narrative. Where the image you upload and status you post become metaphors about periods in your life. (Luyn, 2013­) View together on an individual’s time line its reads like a narrative.

It’s at the stage where each individual’s timeline be categorised into a genre, which online are called “Facebook Personalities”. Do you fit into one of CNN’s 12 annoying Facebook personalities? Check out this link to find out…

http://edition.cnn.com/2009/TECH/08/20/annoying.facebook.updaters/index.html

Is the narrative you tell of yourself based on fact or fiction? Is your place in the cyber-world of Facebook a narrative you want the world to read?

References

blimeycow. (2013, May 26). I Like You in Real Life (But Not on the Internet). Retrieved from YouTube: http://www.youtube.com/watch?v=OW8fWEJmBVs

Facebook. (2012). Introducing Timeline. Retrieved from Facebook: https://www.facebook.com/about/timeline

Griggs, B. (2009, August 25). The 12 most annoying types of Facebookers. Retrieved from CNN: http://edition.cnn.com/2009/TECH/08/20/annoying.facebook.updaters/index.html

Luyn, Ariella van. (2013). BA1002: Our Space: Networks, Narratives and the Making of Place, Week 5 [PowerPoint slides]. Retrieved from http://www.learnjcu.edu.au

OJALVO, H. E. (2011, May 10). What is Your Facebook Persona. Retrieved from The Learning Network: http://learning.blogs.nytimes.com/2011/05/10/what-is-your-facebook-persona/?_r=0

Unknown. (2012). Facebook vs Reality. Retrieved from The Weirdly Wired World: http://theweirdlywiredworld.com/facebook-v-s-reality/

Real Me vs Virtual Me

When I look at my photographs with my friends, family and loved ones, over many years on my Facebook profiles, I feel that these are, in many ways, a self-narrative of my life.

But these photos are specifically selected pictures chosen specifically to represent myself.  If I am tagged in a photo that I feel is hideous or non-flattering, I will un-tag it immediately and have it removed from my profile because "aint nobody got time for that". (Van Luyn 2013)

My Facebook narrative which is a story and profile for each person on Facebook and becomes their story, narrative and map of their life.  But is it the "authentic" narrative of any person's life?

I refer you to the following link for an interesting interpretation of an Authentic Narrative.

While Facebook COO Sheryl Sandberg proclaims "you can't be on Facebook without being your authentic self" (cited in McNeill, 2012, P.104), but what does being your 'authentic self' mean?

According to Van Luyn, in the context of a virtual network, you are not the only person constructing our identity. (Van Luyn 2013). When someone sets up their Facebook profile, questions are asked such as relationship status, interest and hobbies. These are all choices and options compiled by Facebook. If any of the questions are not relevant, the only option is to leave it blank, and no room is left for explanation or further questions.

Arguably, anyone can be authentic, but only within the confines of what meets the "norm" of the Facebook world.

In relation to the social networking site that I have been observing over the last few weeks (The Mount Isa Vent Page), I have not showed my authentic self on the network. On numerous occasions, I have observed online bullying and have done nothing about it. I have not commented or tried to stand up for the one being bullied but if that was a real life situation, I would intervene straight away. So does this mean I lack integrity as Mark Zuckerberg claims in McNeil (2012)? Arguably, I believe that whenever I think that it counts, I would do the right thing and intervene on behalf of the person bullied.

I would argue that my real and virtual presence has integrity, I believe the the virtual me is more comfortable remaining quiet as more of an observer.




Reference:

Van Luyn, A. (2013). BA1002: Our Space: Networks, Narratives and the Making of Place, Week 4 Notes. [PowerPoint slides]. Retrieved from http://www.learnjcu.edu.au

McNeil, L. (2012). There si no "I" in network: Social networking sites and post human auto/biography. Biography 35 (1). 104-108.


Image credits:
http://www.bforbel.com/wp-content/uploads/2013/06/pinterest.jpg

The Facebook Songline

So far I have created an alias Jazmine Bee on Facebook and observed public pages and the common themes we are focusing on in this subject. I have not added friends or any personal information to affiliate me with any demographic. Facebook has sent me daily emails requesting I add friends, suggested people I may know and requesting me to complete my profile with personal information at each login. As in this weeks reading McNeil (2012), Mark Zuckerberg states having two identities indicates a lack of integrity. 

By refusing to be a "produser" with this Facebook alias the advertising that appears in my profile is random. It ranges from chick flicks to childrens Disney movies, anything to try and determine what demographic I belong to. In my week one post I touched on the internet as an ingenious advertising tool. Van Luyun (2013) in the week four lecture, also mentioned that social networks have created a new dimension of interactive advertising and with Facebook a market research platform.

 The Facebook monopoly taking our identities to the bank
Miemis, V. (2013).

miemis

miemis

Modern day songlines are now instant instead of being travelled organically over long periods of time or dreaming (Van Luyun, 2013). This week I found an article on the New Scientist Facebook page, called How many uncontacted tribes are left in the world. Some tribes chose not to be contacted because of conflict with civilisation in the past. The majority of those integrated wouldn't want to go back to the traditional way of life (Holmes, 2013). Just as in the Chatwin article "the country had not existed until the ancestors sang it " (1987). It's almost like our narrative, our autobiography isn't official until it's on Facebook. "It's a human trait to want to expand our contacts" (Holmes, 2013). Facebook, social networking, the internet is morphing reality and virtuality into one giant market platform. Our songline is a trail of market research and there is no going back to the traditional way of life.

Reference List

Chatwin, B. (1987). Chapter 3, in Songlines (pp. 11-15). London, England: Jonathan Cape.        Retrieved from: http://www.learnjcu.edu.au


Holmes, B. (2013). New Scientist. Retrieved from: http://www.newscientist.co/article                     /dn24090-how-many-uncontacted-tribes-are-left-in-the-world.html#.UhnThm1nuSo

Van Luyn, A. (2013). BA1002: Our Space: Networks, Narratives and the Making of Place,            Week 4 Notes. [PowerPoint slides]. Retrieved from http://www.learnjcu.edu.au 

Image Credits

Glasier

 Miemis, V. (2013). Emergent by Design. Retrieved from: http://emergentbydesign.com    /2011/04/04/the-bank-of-facebook-currency-identity-reputation/

Glasier

 

Facebook conqueror or controlled?

Facebook has rapidly connected the world. Facebook allows you to connect to anyone around the world, by searching for someone specific or by following the links of the people you have already connected to. However, could any truly connect to anyone in the world? Facebook like many websites has limitations. From the basic lack of ways to connect, such as no electricity or computer. Too cultural difference and control. 


China is one of the more well know countries that has a Facebook ban nationwide. However according to China’s Ministry of Industry and Information Technology three other countries also have a ban on Facebook.
These counties are North Korea, Cuba and Iran. So this sparks the question who has the real power? Is it the government, which can control the access to Facebook? Or is it the few hundred thousand that still manage to access Facebook despite the government control?  Using glitches and back-door access users in China numbers are slowly climbing. By monitoring the public in China they hope to impose a Panopticon effect.  As the public is aware they are being monitored, they feel the observer as a certain power over them. 
So government vs. general public how has the real power? Or even Facebook itself. All have an aspect of power over each other. One cannot overcome the other, unless the public is no longer repressed or the government gains more control. Power is a fluid concept constantly changing, so who will have the power in the future…
To hear a little more and form your own judgement on the power play in action, watch the clip on the following link:

http://www.youtube.com/watch?v=6q1NolBly0U

 

 Reference

Kuo, L. (2013, March 28). China lists all the countries in the world that block Facebook except for China. Retrieved from QUARTZ: http://qz.com/68323/china-lists-all-the-countries-in-the-world-that-block-facebook-except-for-china/

MacMillan, D. (2012, September 29). Facebook Rises as 63.5 Million Users in China Skirt Ban. Retrieved from Bloomberg: http://www.bloomberg.com/news/2012-09-27/facebook-tops-63-million-users-in-china-despite-ban-report-says.html

Sawers, P. (2010, November 25). Access denied: Facebook is banned…where, exactly? Retrieved from THE NEXT WEB: http://thenextweb.com/socialmedia/2010/11/25/access-denied-facebook-is-banned-where-exactly/

Petray, T. (2013). BA1002: Our Space: Networks, Narratives and the Making of Place, Week 2 
 [PowerPoint slides]. Retrieved from http://www.learnjcu.edu.au

Image credits

Unknown. (2013, July 22). Twitter Co-Founder to Facebook: Charge $10/month for Premium Service. Retrieved from BostInnp: http://bostinno.streetwise.co/2013/07/22/twitter-co-founder-to-facebook-charge-10month-for-premium-service/

HBW

As I have moved about Cairns Hillbilly Watch this week (or HBW, as the site refers to itself), the type of individuals who are contributing and the networks operating within the blog have become more clear.  I have observed that being a contributor to this blog is empowering, as people thrive on the potential anonymity available. The site encourages playfulness, as it feeds off a variety of controversial opinions and speculation.

HBW gives the impression that it is a network open to anyone. This is because there are no restrictions on who can contribute. It appears, on first sight, that all opinions are encouraged. However, the fine print at the bottom of the "Comments" page reads: "Comment moderation has been enabled. All comments must be approved by the blog author." This therefore gives the blog author the power to control what is said. However, I suspect that it is not the opinions that are being edited, rather mindless use of profanities et cetera. I believe this due to the wide range of opinions present, whether they agree with the blog author or not. If you were to map the users and abusers of the blog, it appears that the vast majority of contributors are from the Cairns community, past and present, giving the impression that all residents of Cairns are able to express their opinions here. However, what about the residents of the community who do not have access to the internet? Or those who do not have a strong grasp of the English language? They are excluded from the conversation.


The notion of post-humanism is relevant when reading this blog. We assume that the author is in fact John McKenzie. However, he may have a team of like-minded people, writing and researching on his behalf. It also appears, that in the name of controversy, Mr. McKenzie uses information liberally and suggestively. This therefore erodes the boundaries between fact and fiction (Van Luyn, 2013). This is even more relevant, when considering the comments of the HBW community. As Sheryl Sandberg stated in McNeill (2012), Facebook encourages you to be your authentic self. Unlike Facebook, this blog allows people to post anonymously, or with a fictional name. They can choose their own identity. This empowers the user to show passion and honesty, when they may have otherwise been afraid to, in a different platform. On the other hand, people can also feel free to be "playful" (Van Luyn, 2013) by expressing opinions that are not their own, or having no factual evidence for their claims.

References

McNeill, L. (2012). There is no "I" in network: Social networking sites and post human
        auto/biography. Biography 35(1), 104-108.

On the internet, nobody knows you're a dog [image]. (2010). Retrieved from
        http://zeldalily.com/index.php/2010/10/youtube-has-to-reveal-anonymous-commenters-and-the-
        death-of-online-anonymity/

Posthumanism. (2013). Retrieved August 24th 2013 from
        http://www.princeton.edu/~achaney/tmve/wiki100k/docs/Posthumanism.html

Van Luyn, A. (2013). BA1002: Our Space: Networks, Narratives and the Making of Place, Week 4 
        Notes. [PowerPoint slides]. Retrieved from http://www.learnjcu.edu.au

Geotagging the world

I enjoy the feeling of Flaneuring through Flickr, I can travel through the eyes of cyborgs narratives around the world, while escaping the working day realities. 

The  aim this week was for me to be found and for me to find a community that interact regularly through comments and regular photo updates. As described in McNeill (2012) " The networked self must be searchable, able to be found on the network". I took a leap of faith and found a community that was in regular contact with each other (as many communities of interest have very little contact),  their life narrative's are documented by adding up to 7 photos’s a week onto the community site.  To be accepted into this group, I had to write a little something about myself and why I would like to join their group only to be declined due to the community not accepting anyone else, leaving me feeling a little dis-empowered. The power here is controlled by the community administrator.

I continued to flounder through other communities, requesting to be added onto their network which felt like a to and fro of power.  I send the request hoping that they will accept so that a connection can be created.

I kept in mind what Bayden advised on my posting last week, to find other ways to make the most contact with other users. I stumbled across the Maps tag where user items can be geotagged.  When on the Maps page there is a layout of most recent pics at the bottom of the page with the world map set behind. The user can scroll over the latest pics, a star pops up to the place where the pic was taken on the world map. Double clicking on the pic, it allows the opportunity of making a comment and sending a friend request. The main area in the world marked is in Europe, I’m not clear on how to have my location mapped at this stage and it doesn't seem like a true assessment of who in the world is using the the network as Australia is not marked. By using this process of utilising the map to join new networks allows more scope to engage with creative people around the world.

 

The Narratives in Flickr are spoken through pictures, Va Luyn “Networked narratives can be empowering because human – machine interfaces allow for playfulness with form and meaning” like the saying goes "Pictures speak a thousand words".

Reference List

 Van Luyn, A. (2013). BA1002: Our Space: Networks, narratives and the making of place, Lecture 4: Networked Narratives and Power. Retrieved from http://learnjcu.edu.au

McNeill, L. (2012). There is no "I" in network: Social networking sites and post human auto-biography. In Biography, 104-108.

Twitter Vs Facebook: What's the difference?

As heard in our lecture, "Ain't nobody got time for that" (Van Luyn,  2013), that's how I felt about tweets pouring into my Twitter newsfeed. Who really cares about the paternity of some reality star's baby? Millions of people apparently, according to Twitter.

I was confused, why was I was so curious as to why this world exists? I understood more clearly, once I heard our lecturer explain, " The idea of using the scientific method by observing things, by measuring things we can come to some greater knowledge about how the world is" (Van Luyn, 2013).

The Twitter persona I created is someone who enjoys conversations about frivolous details, of the rich and famous. I've tried to understand why young people across the globe are turning to this social networking hub and to their hidden identities. It seems to be a form of escapism, for instance how some of us turn to television, books or video games. 

You can construct and create your own life narrative, via Twitter.  If Facebook is like an autobiography, a timeline of your life, than Twitter is a place to escape and become whoever you want to be. This differs to Facebook, Walther et al. suggests users are "at the mercy of their social networks" (McNeill, 2012, p. 108). 

"You have one identity" (McNeill, 2012, p. 104), the Facebook founder Mark Zuckerberg confirms about Facebook. Perhaps teen users want to escape their boring middle class lives. They can't afford the luxury items that their idols parade on Twitter, they must feel they are peeking into another world. It's a place they can connect to, with other like-minded fans. 

Many young Twitter users may not feel they have Faceook timeline stories worth sharing, as Zuckerberg describes Facebook timeline as, "the ability to highlight and curate all your stories so that you can express who you really are" (McNeill, 2012, p. 107). Twitter has the ability to be the opposite of Facebook in this regard. The world doesn't have to know they're a lonely teen who is bullied at school, or that their parents are divorced and have lost their jobs in the recession. They can create an alternate reality. Unlike Facebook, they can hide behind their Twitter identity and they're in charge of the image they present to the world. Whereas Zuckerberg establishes that Facebook, "is the story of your life" (McNeill, 2012, p. 107). 

To get a sense of the Twitter celebrity community, here is a link to a popular, fan run, page for Justin Bieber; https://twitter.com/JustinBiebeFans

Reference List

Van Luyn, A. (2013). BA1002: Our Space: Networks, narratives and the making of place, Lecture 3: Networked Narratives. Retrieved from http://learnjcu.edu.au

McNeill, L. (2012). There is no "I" in network: Social networking sites and post human auto-biography. In Biography, 104-108.

Image Credits

Illustration by Nick Biton/The New York Times

Bought and Packaged Identity

Svoboda, M. (2013).

Have you ever wondered why the advertisements that frequent your virtual social  networks are so  closely aligned to your interests and hobbies? Within today's virtual world, everyone is bought and packaged...



Online identity is no longer a "real", "authentic" or truthful enterprise, for the "notion of identity is the story of what happens to a particular body over time" (Luyn, 2013). This notion can be taken from personal information entered into the network, posts and comments which appear on a users profile and unwittingly provide the networks owners with a great amount of information. Users' personal details are then sold to companies. McNeill (2012, pp.116) uses Facebook  as an example in that "even though Facebook trumpets that the site is "free and always will be," Facebook members- and their "stories"- may not be". 


Network diversity can constitute whether or not a network will remain prominent or simply fade away. The sense of diversity is not of  great consequence in the online network I have infiltrated, as university students are the major contributors. Other users include lecturers, field experts and university representatives. These users infiltrate this social network, delving into other users' information, and seek out their desired target audience. Equality between users is a considerable influence in how the network runs. Stanner, (1979, pp.30) using the example of Indigenous Australians, states that"our own intellectual history is not an absolute standard by which to judge others".

Individuals through expressing their mutual identity split to form specific communities. This "split", of the studied online community, is based on the field of study. The users map or place in the network is found through literal folders and links on the homepage. The division into communities is also classified by the apparent importance of the field of study to society, that is, lesser fields of interest are less important or prominent.


Aboriginal Songlines can be used as an example to contrast and amplify differences between virtual and real networks. Songlines map literal space and create places of importance for specific people (Chatwin, B.1987). They also have "no sense of literal time" (Luyn, 2013) which is an important difference to virtual networks. In contrast, virtual networks are a movement towards post-humanism and have no literal space or place, but an illusion of one. Although this is of different significance to Songlines, it is not any less significant.




References:

Chatwin, B. (1987). Chapter 3, in Songlines (pp. 11-15). London, England: Jonathan Cape. Retrieved from: http://www.learnjcu.jcu.edu.au

Van Luyn, A. (2013). BA1002: Our Space: Networks, Narratives and the Making of Place, Week 4 notes. [PowerPoint slides]. Retrieved from: http://www.learnjcu.jcu.edu.au

McNeill, L. (2012). There is no "I" in network: Social networking sites and posthuman auto-biography. In Biography, 35(1), pp. 116. Retrieved from: http://www.learnjcu.jcu.edu.au

Stanner, W.E.H. (1979). The dreaming (1953), in White man got no dreaming: Essays 1938-1973 (pp.30). Canberra, Australia: Australian National University Press. Retrieved from: http://www.learnjcu.jcu.edu.au 

Svoboda, M. (2013). If I forgot my identity would you remind me?. [blog image]. Minnesota, U.S.A. Retrieved from: http://mikesvoboda.com/2013/if-i-forget-my-identity-would-you-remind-me/