Building aspects of space and place

Dr Van Luyan (2013) highlights aspects of narrative and place. The virtual social network, facebook, creates a warm and engaging atmosphere via the communication of sharing statuses, liking pages and even tagging photos. Through the usefulness of personal photos on FB it evokes a sense of belonging to a particular space and place. This can be evident through photos that were uploaded from previous weekend and events; allowing viewers to feel engaged within each others space and place. This can also be evident through scanning others statuses which draw them into their own surrounding atmosphere, emotions and sense of belonging.

FB allows me to feel accepted and comfortable within my own personal profile page, as it contains personal photos and information. This feeling of comfort allowed me to keep my personal identity and being 'real' to the virtual sense of place.

Figure 1- Welcome to my facebook profile

Through the online virtual social network it has created a sense of place. FB has provided individuals with their own narratives via communication of status updates. Through this social interaction between FB members it demonstrates that it 'help each other to build place' (Tuan, 1979, pp.689. Through this building of place via the communication of FB members it is creating our narratives while keeping them real and sufficient. A sense of belonging to a place such as FB also includes the involvement of the communities, this is highlighted through the social events that are listed on FB such as Garage sales; leaving the community to feel empowered and belonging to the surrounding space and place of FB. Tuan (1991) states that "if people have the power to build, they also have the power to destroy" (Tuan, 1991, pp693), therefore in saying this, belonging to a place such as FB can easily be taken from each individual through cyber bullying. Cyber bullying disempowers individuals making them to feel a sense of uncertainty and discomfort. Cyber bullies have the ability to silence the less powerful narratives (Van Luyn, 2013).  The following link is information regarding cyber bullying http://www.stopcyberbullying.org

Tuan (1991, pp. 694) also argues that words create place "the power of words is exercised daily in the private sphere." Therefore it is important to remember how we deliver ourselves through the virtual network. The most common language found on FB is colloquial language which allows each individual's to feel a sense of connection and security within the space of FB.



References

Stop cyber bullying.[online]. Retrieved from http://www.stopcyberbullying.org

Tuan, Y. (1991). Language and the making of place: A narrative-descriptive approach. Annals of the Association of American Geographers, 81(4), 684-696.

Van Luyan, A. (2013). BA1002: Our space: Networks, narratives and the making of place, Lecture 5: Narratives and place. [powerpoint Slides]. Retrieved from http://learn.edu.au

Images

http://images.search.conduit.com/ImagePreview/?q=facebook+welcome+&ctid=CT3245481&SearchSource=15&FollowOn=true&PageSource=Results&SSPV=&CUI=UN42257247402125933&UP=&UM=1&start=35&pos=19

Narratives of the prison cell

Figure 1. Clark, Ronald W (2012).

I project a very real version of myself when interacting through Between the Bars (BTB), I also trust that it is genuine voices I converse with, and suspect that posts project an even more authentic version of prisoners than they are able to share within their prison walls.  It is a very open and trusting place and it feels like a privilege to interact here.

 When considering the language used throughout this site, what stands out is the lack of contemporary cyber language.  There are blog posts which incorporate some modern cyber terms, but overall, this is noticably absent.  The lack of these terms remind the reader of how primitive communication remains for prisoners and brings to light how excluded they actually are from modern society without access to the technology we take for granted.  Prisoners hand-write their posts, source stamps to mail them and receive replies through snail mail, so this site provides none of the instant gratification we have become accustomed to, perhaps making the experience all the more fascinating.

Prisoner's narratives are typically silenced due to their lack of ability to communicate through the physical and social barriers in place, yet if "language creates its' own reality" (Van Luyn, 2013), it can be said that prisoners utilise narrative to create a 'virtual freedom', through BTB.  The artworks submitted also provide pictorial narrative, evoking a sense of place (Van Luyn, 2013).  These artworks depict many things including beauty, social activism, humor and political messages, amongst other things.

Figure 2. J Riva (2012)

Figure 2.  S Pinkerson (2013)

Figure 3.  DA Camacho

The submissions on this site form more than just language and artwork, they are an attempt by prisoners to make the invisible (themselves) visible, (Tuan, 1979) and an attempt at transforming their location through art and language (Tuan, 1979).  Tuan argued that "some material places are monsters" (1991 p.693) and prisons are the ultimate depiction of this, yet to counteract the negativity of the physical space, prisoners attempt to use warm conversation to brighten the room (Tuan, 1991) in this virtual space, perhaps in an effort to seek anchorage in a hypercritical world.  Just as Songlines served as a map for Indigenous Australians (Chatwin, 1987), perhaps prison art performs a similar role, as you get a sense from some of these pictorial narratives that they are providing the artist with a map of freedom, to distance themselves from their caged reality.

Figure 5.  R Garcia (2013).

References:

Camacho, D. A. (Artist). (2010).Grumpy85 Style [Image of Drawing]. Draper UT; Between the Bars. Retrieved from https://betweenthebars.org/posts/128/

Chatwin, B. (1987).  The songlines. (Chapter 3). London: Jonathan Cape.

Clark, R. (Artist). (2012). The Death Row Poet [Image of Painting]. Raiford, FL; Between the Bars. Retrieved from https://betweenthebars.org/posts/7966/daily-journal-october-22-25-2012

Garcia, R. (Artist). (2013). Easie's Rantings [Image of Drawing]. Crescent City CA; Between the Bars. Retrieved from https://betweenthebars.org/posts/13391/koi-fish

Pinkerton, S. (Artist). (2013). Scot Pinkerton [Image of Drawing]. SLO CA; Between the Bars. Retrieved from https://betweenthebars.org/posts/12695/wheres-dat-mailman

Riva, J. (Artist). (2013). The Cannery [Image of Drawing]. Bridgewater MA; Between the Bars.  Retrieved from https://betweenthebars.org/posts/1`2430/the-cannery


Tuan, Y.F. (1991). Language and the Making of Place: A Narrative-Descriptive Approach. Annals of the Association of American Geographers, Vol. 81, No. 4, 684-696.

Van Luyn, A. (2013). BA1002: Our Space: Networks, Narratives, and the Making of Place, week 5. [Audio Recording]. Retrieved from http://learnjcu.jcu.edu.au

The inexorable journey

"History is written by the victors," said Winston Churchill (n.d).  Indeed it is a recurring theme throughout time.  Rome's great empire, Christianity usurping pagan traditions, Europeans conquering the New World.  Civilisation itself is a palimpsest, written over and over by those who can bring force to bear (Van Luyn, 2013), whether that force be spiritual, cultural, economic or martial.  It grants the power to name the common vernacular, the prevailing school of thought and geographic location. In essence, reality.

Steve Wallis: Pro-active Revolutionary

We use language to call things into being (Tuan, p.686, 1991) and rhetoric to persuade the masses (Van Luyn, 2013).  In order to popularise an idea, the majority need to be persuaded of it.  We have seen it many times.  The American, French and Russian revolutions exemplify this.  These events convince me of the natural progression toward a pre-dominantly Socialist society after the inevitable failure of Capitalism as we know it (Marx, Engels, 1848).


Fellow travellers on this journey are the members of Facebook open group Very Democratic Socialism.  They are, for the most part, like-minded bloggers using Facebook to showcase their work.  Unfortunately I couldn't find a local group dedicated to democratic socialism so I've outsourced to the United Kingdom.

Being among such a talented group I have, to date, taken Mark Twain's viewpoint that "it is better to remain silent and be thought a fool than speak out and remove all doubt" (n.d.).  I am, for now, content to observe and gain an international perspective.  Steve Wallis, the chief administrator and most prolific contributor of this group, is championing Left Unity, a platform for British leftists.  Mr Wallis is using language to aid the emergence of a more effective form of socialism.  His blog 'ThatcheroftheLeft', seeks to empower the common people against the glaring inequities of contemporary Capitalism.  However, Kevin Higgins, another regular contributor, says of Left Unity's website in his blog 'Mentioning The War' (2013), and as Tuan alludes to at the end of his article (p.695), the use of hackneyed or ineffectual language may actually turn more people from your cause than to it: Possibly the worst poem I've ever read. 


Reference List

Churchill, W. (n.d.)

Marx, K. Engels, F. (1848). The Communist Manifesto, (Das Kommunistische Manifest). Germany.

Higgins, K. (2013) Possibly The Worst Poem I've Ever Read: Culture & Ken Loach's Left Unity  Retrieved from http://www.mentioningthewar.blogspot.ie/2013/08/possibly-worst-poem-ive-ever-read.html

Twain, M. (n.d.)

Tuan, Y.F. (1991) Language and the Making of Place: A Narrative-Descriptive Approach. Annals of the Association of American Geographers, Vol. 81, No. 4, 684-696
Retrieved from https://learnjcu.jcu.edu.au/

Van Luyn, A. (2013) BA1002, Week 5, Part 1,  Narratives and Place. Retrieved from http://flashstream1.jcu.edu.au/camrelay/Ariella%20van%20Luyn/

Image Credits

Ramsay, T. (2013) Steve Wallis: Pro-active Revolutionary. Screenshot retrieved from https://www.facebook.com/groups/verydemocraticsocialism/

Keeping it real

We write our narratives on Facebook through statuses, “likes”, information and pictures which “we draw on to construct ourselves” (van Luyn, 2013) in a genuine way. When we share information especially pictures, we are portraying real life events and feelings which in turn creates an understanding of our personal space and environment around us. We can change a somewhat abstract space into a place of great meaning through our interaction with that place. This interaction is enhanced when we write a descriptive caption (van Luyn, 2013) allowing the words to “impart emotion and personality, and hence high visibility to objects and places” (Tuan, 1979, p.685). These images allow others to highlight the invisible elements of ourselves and the environment and make them visible for us to see again which helps us to understand our true selves (van Luyn, 2013).

Figure 1: Our network of friends in real life is often the same
as on Facebook

On Facebook there is high interaction with others who, as Tuan (1979) puts it, “help each other to build place” (p.689). Friends contribute to our walls via statuses, likes and pictures therefore constantly building our narratives and ensuring they are kept real and accurate. We can also contribute to our friend’s messages and statuses which can create a feeling of community, belonging and empowerment. These feeling are enhanced by the colloquial and “text” language used which creates a sense of family and security in our space. Friends’ interaction and participation on our walls and private messages make us feel “cool and famous” but if we don’t have a lot of virtual “friends” we become inconspicuous just like Gary did when he put on the Google Glass (Budelis, 2013). We have the right to say or do what we want but those with greater power or “cooler friends” have the ability to silence the less powerful narratives (van Luyn, 2013).

To me, Facebook narratives and the sense of space they portray is definitely a “shadow biography” (McNeill, 2012, p.111) of our real lives. It is a way of telling others our real stories and for us to learn more about ourselves.

References

Budelis, Kristina. (2013). The NewYorker. Retreived from http://www.newyorker.com/online/blogs/elements/2013/07/video-gary-shteyngart-google-glass.html

McNeill, L. (2012). ‘There is no “I” in network: Social networking sites and posthuman auto/biography’. In Biography 35.1 (pp 101 - 118)

Tuan, Y-F. (1991). ‘Language and the making of place’. Annals of the Association of American Geographers (pp.684-696) Taylor & Francis, Ltd.

Van Luyn, A. (2013). BA1002: Our Space: Networks, narratives and the making of place, Lecture 5, part 3. [PowerPoint slides]. Retrieved from http://learnjcu.edu.au

Van Luyn, A. (2013). BA1002: Our Space: Networks, narratives and the making of place, Lecture 5, part 1. [PowerPoint slides]. Retrieved from http://learnjcu.edu.

Figure 1:

Dennis Kreative Idea. (2012). We're Facebook Friends......? [image]. Retrieved from: http://dkidiscussion.blogspot.com.au/2012/03/were-facebook-friends.html

Anti-social Networks: the power to exclude online

Jenna Burrell on fieldwork in Ghana

Dr Van Luyn (2013) in this weeks lecture described the process of transference: using language to describe a reality that exists outside of language. Transference can be observed in the adaption of previously-existing terms to the new reality of online interaction in many ways: information uploading onto a world wide web (imagined as a giant spider’s web criss-crossing the globe), tagging others (akin to a scientist naming and classifying species for study), and posting on someone’s wall (much like a noticeboard).

Tuan (1991, p694) argues that words create place: “public places are made and sustained by language.” Tuan (1991, p684) also illustrates the moral dimension of speech and how it can make a place seem either warm, or destroy its reputation and its visibility. Language has been used to create a sense of place in the Buy, Sell, Swap and Giveaway Facebook group I am observing.  The group’s creator has described the site as a family-friendly site aimed at providing a fun and friendly environment for people to sell goods at reasonable prices. Such description establishes the group as a place for middle-class families to interact and share, thereby excluding anyone that doesn’t fit this profile. Cartoons of white people featured on the site, when coupled with the Australian flag on the banner, reinforces this as a place created by and for white people at the cultural/social exclusion of others.

Zuckerman (2013) discusses the concept of Internet social and cultural exclusion by highlighting the work of Jenna Burrell, an ethnographer and sociologist who has worked with youth in Internet cafes in Ghana. Zuckerman (2013) writes: “Burrell posits two types of exclusion: failure to include, and purposeful exclusion.” While I can’t be sure people of different ethnic backgrounds have been purposefully excluded from this Facebook group, the language and pictures employed fail to include the full range of people located in this geographical area who may want to join.


Reference List

Tuan, Y. (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, Lecture 5: Narratives and place. [PowerPoint slides]. Retrieved from http://learnjcu.edu.au

Zuckerman, E. (2013, February 12). Who let all those Ghanians on the Internet? Jenna Burrell on Internet exclusion [Web log comment]. Retrieved from http://www.ethanzuckerman.com/blog/2013/02/12/who-let-all-those-ghanaians-on-the-internet-jenna-burrell-on-internet-exclusion/

Image Credits

Zuckerman, E. (2013). Jenna Burrell doing fieldwork in Ghana. Retrieved from http://www.ethanzuckerman.com/blog/2013/02/12/who-let-all-those-ghanaians-on-the-internet-jenna-burrell-on-internet-exclusion/

Navigating Space: The Gatekeeping of Cyberspace.

 Navigation Story

The term cyberspace means ‘navigable space’ and is derived from the Greek word kyber (to navigate) (Dodge & Kitchin, 2001, p. 1).  Cyberspace broadens our socio-spatial range and introduces another dimension of spatial interaction.  Just as the world is mapped into political, economic and cultural territories (Dodge & Kitchin, 2001, p.1), so too is the Internet and online social networks.  In particular, Facebook provides a space/territory that participants attribute meaning and importance to.  In doing so, the site then becomes a place, a virtual community where people inhabit.  These places expand our home range and can extend across political, economic and cultural boundaries.  In our locality we perceive and understand where we are situated within our home range, our city and our country: Our place is known and constructed (Petray, 2013).  However, the extended online home range is a different medium of experience and may require a new social skill set to help navigate (Rheingold, 2012).

We continually navigate:  navigate our streets, networks, workplace politics and even our emotions.  To do this we employ a knowledge base, comprising of tools and/or narratives.  These tools have developed from socio-spatial interactions, the handing down of elder knowledge, ethos and understanding.  Rheingold (2012) was referring to librarians when he spoke of gatekeepers. Yet if we consider home ranges, elder knowledge and ethos as gatekeepers of how to navigate off-line life, who then, Rheingold (p.53) asks, are the gatekeepers of the online participatory culture? 

Technological interfaces have gatekeepers that map what is allowed/denied/controlled in a program (Jets3t, 2012).  However, when it comes to navigating information, misinformation and Facebook, where are the codes that are required to ethically participate?  Perhaps this requires oneself to become the gatekeeper.

As our online communities, networks and socio-spatial ranges broaden, our known maps and networks change.  Successfully navigating this place (Facebook), may prove challenging to achieve with our known narrative and knowledge base.

Reference List

Dodge, M., & Kitchin, R.  (2000).  Mapping Cyberspace [DX Reader version].  Retrieved from http://site.ebrary.com.elibrary.jcu.edu.au/lib/jcu/docDetail.action?docID=2002446

Jets3t. (2012).  Gatekeeper Concepts.  Retrieved from http://jets3t.s3.amazonaws.com/applications/gatekeeper-concepts.html

Petray, T.  (2013).  BA1002: Our Space: Networks, narratives and the making of place, Lecture 3.  Maps:  Seeing and Representing the World.  [Power Point slides].  Retrieved from https://learnjcu.jcu.edu.au/

Rheingold, H.  (2012).  Stewards of Digital Literacies.  Knowledge Quest, 41(1), 53-55.  Retrieved from http://search.proquest.com.elibrary.jcu.edu.au/docview/1076085514/fulltextPDF?accountid=16285

Image Reference

Meeks, Arone (Artist).  (2013).  Navigation Story [Image of painting].  Retrieved from http://www.cicada-trading.com/artWork.do;jsessionid=90E532635D7BA44155C2CDE9D796E62C?lang=en&artWorkID=449&artistID=132

 

Is it ever possible to view the world 'purely'?

"In order to construct self; we rely on narrative" (Van Luyn, 2013), which in turn, helps us to make sense of the world we live in.  Narrative is a core concept throughout blog posts on Between the Bars (BTB) as prisoners struggle to confer meaning from their unnatural and nonsensical physical environment of unrelenting violence and confinement, and attempt to etch out an identity amongst the chaos.

Figure 1. Clark, Ronald W (2012).

BTB embraces equality and diversity as many American minority groups from the US prison population are represented on this site, and anyone throughout the world with internet access, has the ability to leave comments and interact directly with prisoners.  It is not uncommon to find prisoners commenting on, or questioning other religious groups in an attempt to understand and create rational order.  It appears throughout this process, there is an ebb and flow where power is concentrated amongst inmates, and each of these concepts are illustrated within the following single post:  http://betweenthebars.org/blogs/615/jeremy-pinson

Van Luyn stated what within our own life narratives, we make assumptions that privilege some stories as more authentic or true than others (2013).  In line with this argument, I have found myself mentally apportioning levels of credibility to bloggers at BTB and those that I purport to have more credibility, I am inclined to follow more closely.  Although I journey through this virtual meeting place with an open mind and no understanding of an actual prison experience, it is difficult to remain impartial and non-judgmental and I am now aware that I use my own intellectual history to make judgments (Stanner, 1979) on participant's submissions.  Perhaps if I honored the view of Stanner, I would view blog posts more purely, observing different cultures with their own distinct way of viewing the world (2013), and I would be free to enjoy a more authentic experience within this space. But I question if that is at all possible, as I rely upon my own narrative to process this space.

                                                                                               Figure 2. Garcia, Richard (2013).

References:

Clark, Ronald W. (Artist). (2012).  Welcome to My World. [Image of Drawing]. Raiford, Florida;
Between the Bars.  Retrieved from http://betweenthebars.org/posts/4924/welcome-to-my-world

Garcia, Richard (Artist). (2013). Easie's Rantings. [Image of Drawing]. San Bernardino, CA; Between the Bars. Retrieved from http://betweenthebars.org/posts/13230/monarch-butterfly

Stanner, W.E. (1979). White man got no dreaming: Essays, 1938-1973. Canberra: Australian National University Press.

Van Luyn, A. (2013). BA1002: Our Space: Networks, Narrative and the Making of Place, week 4. [Audio Recording]. Retrieved from http://learnjcu.jcu.edu.au

A new Church

Katherine Hayles suggests that we have always been posthuman at the end of her book 'How We Became Posthuman' (2010, p.291), a view evinced by principles of Bruno Latour's argument that 'We Have Never Been Modern' (1991).  I concur.  I'm sure you are all aware of the old adage 'there is nothing new under the sun', and you may have heard guitarist Keith Richards opine that "There's only one song, and Adam and Eve wrote it; the rest is a variation on a theme." (n.d).  Haven't we then been cyborgs since the first tool was fashioned, and as an extension of ourselves put into service to enhance our existence?

Image 1:  Zuckerberg, big Star Wars fan.

By the same token what we are seeing today in society, (accepting that 'God is dead', Nietzsche, 1882), is a transferral of that fundamental human need to belong, once fulfilled by the Church, to social media.  Social Networking Sites are now accepted universally, as the Church was/is.  Facebook's imperatives  translate to Church doctrine, ie: to teach or model appropriate interactions for other members of the network, (McNeill, 2012, p.109).  The Church, once dominant, shepherding  it's constituents and absorbing people and wealth, is now supplanted by Facebook.

While being a member of a church community and having that primary church-going identity, we shift perspective while existing in that community and change identity depending on which facet of our lives, and which friends, we are addressing, (Posthumanism, Wikipedia).  This is true of ourselves on Facebook, and in fact, of our species, since we began grouping together in numbers.  Who we are to one person is not always who we are to another, even though we may all belong to the same larger group.  It is a basic tenet of being human to have and exercise the ability to contradict oneself.  The behaviour Posthumanism describes is not new.

When researching our ancestries, a common resource are Church records.  The recording of our life events on Facebook are the contemporary equivalent of this. Certainly in more detail.  A community's identities, being documented and stored for future reference.  While not being the State, Facebook is nonetheless a mechanism for coercion and control. If one does not abide by it's rules one may be exiled or excommunicated. We want you here, but on our terms, (McNeill, p.107).   You may hold political views that conflict with the core capitalism of this SNS, as represented by Facebook groups such as Very Democratic Socialism (the subject of my observations), but you may continue to belong to the faith as long as you don't contravene it's regulations. Of course the views that you expound are recorded for posterity: The Purpose of PRISM - stopping worldwide socialist revolution forever with Orwellian 1984-style society.


Reference List

Hayles, K. How We Became Posthuman, (2010) University of Chicago Press, Chicago.

Latour, B. We Have Never Been Modern, (1991)  La Découverte, Paris.

McNeill, L. There is no “I” in network: Social networking sites and posthuman auto-biography, (2012) Retrieved from  https://learnjcu.jcu.edu.au/bbcswebdav/pid-1219805-dt-content-rid-920522_1/courses/13-BA1002-TSV-EXT-SP2/McNeill network.pdf

Nietzsche, F. The Gay Science (Die fröhliche Wissenschaft), (1882) publisher unidentified.

Posthumanism (2013) in Wikipedia, retrieved from http://en.wikipedia.org/wiki/Posthumanism 

 Richards, K. Quote, (n.d.)

 The Purpose of PRISM - stopping worldwide socialist revolution forever with Orwellian 1984-style society, (2013) retrieved from http://thatcheroftheleft.wordpress.com

 Image Credits

Image 1, Pope Vader (2011). Retrieved from http://weknowmemes.com/2011/10/pope-vader/ 

Mapping injustice: Cultural bleeding on Facebook

Rainbow Serpent

Van Luyn (2013) explains narrative as causal, a way of making sense of our lives as we piece together memories to create ‘our story’.  When a particular narrative reaches back at least 50,000 years and has provided some kind of oneness to notions of body, spirit, ghost, shadow, name, spirit-site, and totem (Stanner, 2009, p. 59), the implications of disturbing this narrative would be profound and generational speaking, destructive.

  The Dreaming narrative is sacred ground: metaphysically and geographically.  It is symbolic, ancient, mythological, spiritual, present and relevant all at once.  It is a geographic site and a state of meditation simultaneously.  This is a narrative under threat.  

 Social network conversations around the issues of native title, mining leases and intervention practices are narratives unto themselves.  Some are aware of pre-prepared narratives on the issues and aim to debunk powerful myths set up by institutions to instil fear to achieve a particular gain.  For those who live within the power relationship of domination, that is the group whose status enjoys no power (Petray, 2013), their narrative is in a perpetual state of flux:  trying to make sense of their lives with every institutional change of rules.

There is a tangible sense of frustration, confusion, deep sorrow and aggression within the conversations on my chosen social media forum.  There are contributors who offer guidance and support and others who may be considered protagonists and revolutionaries.  Each appears to have taken on a particular role, (contributor/commentator/protagonist) and enjoy that position and the particular power relationship it develops within the community.  The forum map shows a community wherein various networks are established:  support for social injustices are formed; avenues are opened for visual art and music exposure; employment and training opportunities and links are posted; current affairs discussed. It is a forum that has its own narrative of a generation.

Reference List

Bednarik, R.G. (2012).  AURANET - Welcome to the homesite of the Australian Rock Art Research Association, Inc.  Retrieved from http://home.vicnet.net.au/~auranet/aura/web/ 

Burnside, S.  (2013, February 1).  Native title, mining and myths of reporting on indigenous Australia [Web log comment].  Retrieved from http://www.crikey.com.au/2013/02/01/native-title-mining-and-myths-of-reporting-on-indigenous-australia/?wpmp_switcher=mobile&wpmp_tp=0 
Chatwin, B. (1987).  The songlines.  London: Jonathan Cape.
McKinnon-Dodd, C.  (2011, July 19).  Indigenous sacrifice for the miners’ gain.  ABC Online.  Retrieved from http://www.abc.net.au/indigenous/stories/s3274867.htm 
National Native Title Tribunal.  (2011).  Exactly what is native title?  Retrieved from http://www.nntt.gov.au/Information-about-native-title/Pages/Nativetitlerightsandinterests.aspx
 Petray, T.  (2013).  BA1002: Our Space: Networks, narratives and the making of place, Lecture 2.  Power:  Big Brother and Self Surveillance.  [Power Point slides].  Retrieved from https://learnjcu.jcu.edu.au/
Richards, M. (2013, July 16).  First Footprints: Episode 1 "Super Nomads 50,000 to 30,000 Years Ago" [Video file].  Retrieved from http://www.youtube.com/watch?v=56IsgT7e_bM 
Stanner, W. E. H. (2009).  The Dreaming (1953).  In The Dreaming and Other Essays (pp. 57-72) [DX Reader version].  Retrieved from http://books.google.com.au/
Van Luyn, A. (2013). BA1002: Our Space: Networks, narratives and the making of place, Lecture 4: Networked narratives. [PowerPoint slides]. Retrieved from http://learnjcu.jcu.edu.au 
Image Credit 

Bednarik, R.G. (2012).  AURANET - Welcome to the homesite of the Australian Rock Art Research Association, Inc.  Retrieved from http://home.vicnet.net.au/~auranet/aura/web/