De-Imperializing Through Moshiri: An Ainu in Diaspora Framework for Addressing Internalized Empire and Japanese American Apathy

Children need to be equipped with the ability to navigate the world and to think independently, not just recite facts. One of the thinking ability dimensions is creating thinking associated with the ability to explore ideas, conclude possibilities, and find correct answers more than one answer. In this era of globalization and advances in technology, where changes rapidly occur in community, creative thinking ability is a need for every human being who want to succeed in a variety of competitions. Therefore, the ability to think creatively should be given since the age of early childhood.One way to develop critical and creative thinking is to give children experiences in thinking critically and creatively and it is known as high order thinking skills (HOTS). As basic of developing HOTS we can learning domains created by Benjamin Bloom. Accordingly there are three domains, these are cognitive, effective, and psychomotorIn Kindergarten level, to train high order thinking to children is through joyful activities and not through hard thinking exercices and it is satisfying kindergarten motto that is learn by playing and play while learning. One of joyful activities for children in which we can develop high order thinking skills is story telling. A structured and systematic story telling activity is story telling method, This method has been broadly used in many kindergarten because naturally there is no child who doesn't like a story. The purpose of this method generally is to develop language aspect of children development. However, other aspects can also be developed in line with the development of language, one of them is cognitive aspectUsually, story telling method is attributed by ask and answer activities that can take place before, while, and after story telling. In this activities teacher ^k the children what they have heard to check their understanding. .Sometimes, the teacher ask them about the story before the story is delivered to them. This strategy is to train them to predict a story by thinking about the title of the story. However, observations to some kindergarten classes - showed that most of the teachers questions were about remembering something rather than asking them to think critically. This paper will describe how teacher can make children think creatively and critically by using High Order Thinking Skills (HOTS) questions in a story telling activity.

Children need to be equipped with the ability to navigate the world and to think independently, not just recite facts. One of the thinking ability dimensions is creating thinking associated with the ability to explore ideas, conclude possibilities, and find correct answers more than one answer. In this era of globalization and advances in technology, where changes rapidly occur in community, creative thinking ability is a need for every human being who want to succeed in a variety of competitions. Therefore, the ability to think creatively should be given since the age of early childhood. One way to develop critical and creative thinking is to give children experiences in thinking critically and creatively and it is known as high order thinking skills (HOTS). As basic of developing HOTS we can learning domains created by Benjamin Bloom. Accordingly there are three domains, these are cognitive, effective, and psychomotor In Kindergarten level, to train high order thinking to children is through joyful activities and not through hard thinking exercices and it is satisfying kindergarten motto that is learn by playing and play while learning. One of joyful activities for children in which we can develop high order thinking skills is story telling. A structured and systematic story telling activity is story telling method, This method has been broadly used in many kindergarten because naturally there is no child who doesn't like a story. The purpose of this method generally is to develop language aspect of children development. However, other aspects can also be developed in line with the development of language, one of them is cognitive aspect Usually, story telling method is attributed by ask and answer activities that can take place before, while, and after story telling. In this activities teacher ^k the children what they have heard to check their understanding. .Sometimes, the teacher ask them about the story before the story is delivered to them. This strategy is to train them to predict a story by thinking about the title of the story. However, observations to some kindergarten classes - showed that most of the teachers questions were about remembering something rather than asking them to think critically. This paper will describe how teacher can make children think creatively and critically by using High Order Thinking Skills (HOTS) questions in a story telling activity. Â

Settler Violence? Race and Emergent Frontiers of Progress in Honduras Christopher A. Loperena (bio) The displacement of black and indigenous peoples from sites of economic opportunity in Honduras, and the systematic enclosure of the natural resources within their territories, is intimately tethered to white socio-spatial imaginaries and the politics of frontier making. In this essay, I analyze how elite investors, with support from the state and multilateral development banks, mobilize the ideology of national progress to further disenfranchise rural communities of color and to legitimate acts of violence against land and environmental activists. This violence has increased dramatically since the 2009 coup against Manual Zelaya Rosales, which was followed by a surge in extractivist activities throughout the national territory. In the quest for land, mestizo elites harness both legal and physical coercion to seize vital natural resources within indigenous and black territories.1 The process of turning indigenous territories into frontier zones for economic development underscores not only the racialized dimensions of dispossession but also the ways in which violence is used to hasten the power and racial domination of mestizo settlers over indigenous and black peoples.2 Settler colonialism, according to Patrick Wolfe, entails conquering the land and then populating the conquered territory with the victorious people. Although qualitatively different from the colonial project imposed by the Spanish and Portuguese—at least from an ideological perspective, since it was contingent on the incorporation of indigenous peoples into the national body politic—settler colonialism remains pertinent to analyses of race relations in Latin America. Wolfe states that settler colonialism is an ongoing process premised on a “logic of elimination.”3 Through an analysis of settler violence, I elucidate the relationship between settler colonial logics and contemporary development practices in Honduras. The ongoing removal and elimination of indigenous and black peoples is epitomized by the targeted repression and killing of key indigenous social movement activists, including the March 2016 assassination of Goldman Environmental Prize winner Berta Cáceres. [End Page 801] The logic of elimination is also expressed through legal arrangements that erode collective property rights and undermine black and indigenous sovereignty over the natural resources within their territories. Although Honduras has signed and ratified international legal conventions on the territorial rights of indigenous and tribal peoples, the state has aggressively pursued development projects that directly violate these rights. Even communities in possession of titles to their lands are subject to these forms of expropriation, particularly when the motive is couched within the discourse of national progress. Progress as Settler Colonial Logic In Latin America, national progress is crucially bound up with white socio-spatial epistemologies, which relegate indigenous peoples to a mythical past and thus render invisible contemporary indigenous peoples’ existence and political vitality.4 Indeed, the ideology of indo-Hispanic racial mixture, or mestizaje, has been used to negate indigenous and black territorial claims and to buttress the political and economic aspirations of the mestizo elite. The incorporation of indigenous peoples into the nation through the ideology of mestizaje ultimately furthers the whitening project on which postcolonial national identity was founded.5 Aspirations to whiten the nation gain material coherence through development practice. Following Keisha-Khan Perry, I understand development projects as the spatial dimension of the whitening ideology.6 The proliferation of extractivist economic activities within black and indigenous territories asserts national sovereignty over the natural resources to which rural communities of color lay claim, and thereby buttresses white spatial imaginaries. Sharlene Mollet’s research in the Honduran Mosquitia illustrates how indigenous land use practices are defined as backward and thus deemed, by the state, unsuitable for market production.7 In this way, racist understandings of indigenous inferiority position mestizo colonos (settlers) as more apt to use the land productively and thus legitimates their continued presence and spatial dominance over black and indigenous peoples. Indeed, the notion of “idle” or “underutilized” land has served as a central justification for the usurpation of lands in areas populated by indigenous and black peoples and which have been folded into the agrarian reform policies adopted by the state, beginning with the Agrarian Reform Law of 1962. Because indigenous and black peoples’ lands were often classified as underutilized, they were subject...

“Indigenous” Nature Connection? A Response to Kurth, Narvaez, Kohn, and Bae (2020)

There is a profoundly troubling history of research being done on Indigenous peoples without regard for their priorities and accompanying calls to decolonize health research. Storytelling methods can privilege Indigenous voices in research. Indigenous people’s knowledge systems have existed for millennium, where knowledge is produced and shared through stories. Our collaborative team of Indigenous and non-Indigenous researchers, and Indigenous Elders, patients, healthcare providers, and administrators, conducted a participatory, scoping review to examine how storytelling has been used as a method in Indigenous health research on Turtle Island (North America), Australia, and Aotearoa (New Zealand). We searched key databases and online sources for qualitative and mixed-methods studies that involved Indigenous participants and used storytelling as a method in health research. Reviewers screened abstracts/full texts to confirm eligibility. Narrative data were extracted and synthesized. An intensive collaboration was woven throughout and included gatherings incorporating Indigenous protocol, Elders’ teachings on storytelling, and sharing circles. We included 178 articles and found a diverse array of storytelling approaches and adaptations, along with exemplary practices and problematic omissions. Researchers honoured Indigenous ways of knowing, being, and doing through careful preparation and community engagement to do storywork, inclusion of Indigenous languages and protocols, and Indigenous initiation and governance. Storytelling centered Indigenous voices, was a culturally relevant and respectful method, involved a healing process, and reclaimed Indigenous stories. But it could result in several challenges when researchers did not meaningfully engage with Indigenous peoples. These findings can guide respectful storytelling research that bridges divergent Indigenous and Western knowledge systems, to decolonize health research.

Storytelling has become a significant approach in Indonesian language learning, focusing on developing students' speaking skills. In this context, research and literature analysis show that storytelling is not just a tool for delivering stories but also an effective means of training students to communicate effectively. The various benefits of using storytelling methods in the context of Indonesian language learning. These findings indicate that storytelling methods can improve students' speaking abilities in various ways, including improving vocabulary, grammar, pronunciation, increasing emotional engagement, dynamic interaction between teachers and students, developing critical and creative thinking, and boosting students' confidence. Therefore, implementing storytelling methods in Indonesian language learning is an important and beneficial step in developing students' speaking skills comprehensively. This underscores the importance of innovative approaches and student-oriented experiences in improving language learning outcomes. Thus, further research and practice in using storytelling methods in the context of Indonesian language learning are expected to make a meaningful contribution to enhancing the quality of language education in Indonesia.

Being and Becoming Ute: The Story of an American Indian People

Six elders, representing six different indigenous cultures, three of whom have academic appointments, were asked to provide their perspectives on diabetes addressing etiology, risk factors, increasing prevalence and co-morbidities. The rapid increase of this chronic disease has impacted the systems of care and financial management within Indian Health Service, the United States healthcare system established for federally-recognized American Indians and Alaska Natives. Indigenous people of North America not only have the highest incidence of diabetes in the world but also are experiencing early disease onset with rates increasing in those < 18 years of age. Giving voice to the very people affected by this disease is critical to develop a culturally relevant solution. Using a storytelling method and qualitative analysis, four themes emerged from the elders’ perspectives: a) before contact with Europeans, diabetes was not found among the indigenous peoples; b) outside influence on food choices and activity patterns have been major factors in the rise of diabetes; c) disconnection from cultural roots yielding a state of imbalance or loss of harmony is manifest in negative health outcomes, such as wide-spread diabetes; and d) hope that a solution lies in the core values and knowledge of indigenous cultures. These narratives and themes can be used to guide the practice of non-indigenous health care providers working with indigenous people.

Orang Asli are indigenous group who inhabited Malay Peninsular about 100 thousand years ago. Their languages are grouped under the Austroasiatic group. One of the languages that attract the researcher is the Mendriq language. Mendriq language is a language used by Orang Asli who are known as Mendriq. This language is spoken by a total of 245 people in three villages known as Kampung Kuala Lah, Kampung Baru and Kampung Kuala Stail. This paper discusses and analyzes the pronouns of Mendriq language. This is a field study conducted at Kuala Lah for 6 months. The data are primary data collected from the native speakers, which were collected through story-telling method by a native speaker of Mendriq language. Then, the data were translated by a translator appointed by the Department of Orang Asli, Kelantan. The data consist of various types of sentences. However, this study focuses only on the pronouns of Mendriq. The pronouns are analysed descriptively. The descriptive analysis revealed that the mind of these aborigines are very complex. I would claim that they have complex mathematical system even in their pronouns system. Keywords : pronouns, Mendriq, descriptive analysis, Orang Asli, Austroasiatic, indigenous

Introduction Darkness is often characterised as something that warrants heightened caution and scrutiny – signifying increased danger and risk. Within settler-colonial settings such as Australia, cautionary and negative connotations of darkness are projected upon Black people and their bodies, forming part of continuing colonial regimes of power (Moreton-Robinson). Negative stereotypes of “dark” continues to racialise all Indigenous peoples. In Australia, Indigenous peoples are both Indigenous and Black regardless of skin colour, and this plays out in a range of ways, some of which will be highlighted within this article. This article demonstrates that for Indigenous peoples, associations of fear and danger are built into the structural mechanisms that shape and maintain colonial understandings of Indigenous peoples and their bodies. It is this embodied form of darkness, and its negative connotations, and responses that we explore further. Figure 1: Megan Cope’s ‘I’m not afraid of the Dark’ t-shirt (Fredericks and Heemsbergen 2021) Responding to the anxieties and fears of settlers that often surround Indigenous peoples, Quandamooka artist and member of the art collective ProppaNow, Megan Cope, has produced a range of t-shirts, one of which declares “I’m not afraid of the Dark” (fig. 1). The wording ‘reflects White Australia’s fear of blackness’ (Dark + Dangerous). Exploring race relations through the theme of “darkness”, we begin by discussing how negative connotations of darkness are represented through everyday lexicons and how efforts to shift prejudicial and racist language are often met with defensiveness and resistance. We then consider how fears towards the dark translate into everyday practices, reinforced by media representations. The article considers how stereotype, conjecture, and prejudice is inflicted upon Indigenous people and reflects white settler fears and anxieties, rooting colonialism in everyday language, action, and norms. The Language of Fear Indigenous people and others with dark skin tones are often presented as having a proclivity towards threatening, aggressive, deceitful, and negative behaviours. This works to inform how Indigenous peoples are “known” and responded to by hegemonic (predominantly white) populations. Negative connotations of Indigenous people are a means of reinforcing and legitimising the falsity that European knowledge systems, norms, and social structures are superior whilst denying the contextual colonial circumstances that have led to white dominance. In Australia, such denial corresponds to the refusal to engage with the unceded sovereignty of Aboriginal peoples or acknowledge Indigenous resistance. Language is integral to the ways in which dominant populations come to “know” and present the so-called “Other”. Such language is reflected in digital media, which both produce and maintain white anxieties towards race and ethnicity. When part of mainstream vernacular, racialised language – and the value judgments associated with it – often remains in what Moreton-Robinson describes as “invisible regimes of power” (75). Everyday social structures, actions, and habits of thought veil oppressive and discriminatory attitudes that exist under the guise of “normality”. Colonisation and the dominance of Eurocentric ways of knowing, being, and doing has fixated itself on creating a normality that associates Indigeneity and darkness with negative and threatening connotations. In doing so, it reinforces power balances that presents an image of white superiority built on the invalidation of Indigeneity and Blackness. White fears and anxieties towards race made explicit through social and digital media are also manifest via subtle but equally pervasive everyday action (Carlson and Frazer; Matamoros-Fernández). Confronting and negotiating such fears becomes a daily reality for many Indigenous people. During the height of the 2020 Black Lives Matter protests in the United States, which extended to Australia and were linked to deaths in custody and police violence, African American poet Saul Williams reminded his followers of the power of language in constructing racialised fears (saulwilliams). In an Instagram post, Williams draws back the veil of an uncontested normality to ask that we take personal responsibility over the words we use. He writes: here’s a tip: Take the words DARK or BLACK in connection to bad, evil, ominous or scary events out of your vocabulary. We learn the stock market crashed on Black Monday, we read headlines that purport “Dark Days Ahead”. There’s “dark” or “black” humour which implies an undertone of evil, and then there are people like me who grow up with dark skin having to make sense of the English/American lexicon and its history of “fair complexions” – where “fair” can mean “light; blond.” OR “in accordance with rules or standards; legitimate.” We may not be fully responsible for the duplicitous evolution of language and subtle morphing of inherited beliefs into description yet we are in full command of the words we choose even as they reveal the questions we’ve left unasked. Like the work of Moreton-Robinson and other scholars, Williams implores his followers to take a reflexive position to consider the questions often left unasked. In doing so, he calls for the transcendence of anonymity and engagement with the realities of colonisation – no matter how ugly, confronting, and complicit one may be in its continuation. In the Australian context this means confronting how terms such as “dark”, “darkie”, or “darky” were historically used as derogatory and offensive slurs for Aboriginal peoples. Such language continues to be used today and can be found in the comment sections of social media, online news platforms, and other online forums (Carlson “Love and Hate”). Taking the move to execute personal accountability can be difficult. It can destabilise and reframe the ways in which we understand and interact with the world (Rose 22). For some, however, exposing racism and seemingly mundane aspects of society is taken as a personal attack which is often met with reactionary responses where one remains closed to new insights (Whittaker). This feeds into fears and anxieties pertaining to the perceived loss of power. These fears and anxieties continue to surface through conversations and calls for action on issues such as changing the date of Australia Day, the racialised reporting of news (McQuire), removing of plaques and statues known to be racist, and requests to change placenames and the names of products. For example, in 2020, Australian cheese producer Saputo Dairy Australia changed the name of it is popular brand “Coon” to “Cheer Tasty”. The decision followed a lengthy campaign led by Dr Stephen Hagan who called for the rebranding based on the Coon brand having racist connotations (ABC). The term has its racist origins in the United States and has long been used as a slur against people with dark skin, liking them to racoons and their tendency to steal and deceive. The term “Coon” is used in Australia by settlers as a racist term for referring to Aboriginal peoples. Claims that the name change is example of political correctness gone astray fail to acknowledge and empathise with the lived experience of being treated as if one is dirty, lazy, deceitful, or untrustworthy. Other brand names have also historically utilised racist wording along with imagery in their advertising (Conor). Pear’s soap for example is well-known for its historical use of racist words and imagery to legitimise white rule over Indigenous colonies, including in Australia (Jackson). Like most racial epithets, the power of language lies in how the words reflect and translate into actions that dehumanise others. The words we use matter. The everyday “ordinary” world, including online, is deeply politicised (Carlson and Frazer “They Got Filters”) and comes to reflect attitudes and power imbalances that encourage white people to internalise the falsity that they are superior and should have control over Black people (Conor). Decisions to make social change, such as that made by Saputo Dairy Australia, can manifest into further white anxieties via their ability to force the confrontation of the circumstances that continue to contribute to one’s own prosperity. In other words, to unveil the realities of colonialism and ask the questions that are too often left in the dark. Lived Experiences of Darkness Colonial anxieties and fears are driven by the fact that Black populations in many areas of the world are often characterised as criminals, perpetrators, threats, or nuisances, but are rarely seen as victims. In Australia, the repeated lack of police response and receptivity to concerns of Indigenous peoples expressed during the Black Lives Matter campaign saw tens of thousands of people take to the streets to protest. Protestors at the same time called for the end of police brutality towards Indigenous peoples and for an end to Indigenous deaths in custody. The protests were backed by a heavy online presence that sought to mobilise people in hope of lifting the veil that shrouds issues relating to systemic racism. There have been over 450 Aboriginal and Torres Strait Islander people to die in custody since the end of the Royal Commission into Aboriginal Deaths in Custody in 1991 (The Guardian). The tragedy of the Indigenous experience gains little attention internationally. The negative implications of being the object of white fear and anxiety are felt by Indigenous and other Black communities daily. The “safety signals” (Daniella Emanuel) adopted by white peoples in response to often irrational perceptions of threat signify how Indigenous and other Black peoples and communities are seen and valued by the hegemony. Memes played out in social media depicting “Karens” – a term that corresponds to caricaturised white women (but equally applicable to men) who exhibit behaviour

The article is devoted to the storytelling method in the field of linguodidactics. Modern education is developing in complex conditions that require teachers to adapt to the digital environment and take into account the cognitive characteristics of the new generation of students. The storytelling method is one of the most promising tools in teaching foreign languages. Its relevance is due to the need to update traditional approaches, integrate multimedia resources, and stimulate the active participation of students in the learning process. Storytelling allows for a harmonious combination of the development of language skills with the formation of communicative competence and the maintenance of interest in learning, even in a distance format. Studying a language in a multicultural group of students opens up new opportunities for enriching the learning process through the exchange of stories. This becomes particularly important for both groups from different cultural contexts and monocultural collectives. The use of the storytelling method in Ukrainian as a foreign language classes enables teachers to consciously develop not only linguistic, speech, and communicative competencies, but also sociocultural competence, and to develop students’ soft skills (critical thinking, creative thinking, emotional intelligence, principles of cooperation, and empathy). Examples of tasks based on the application of the storytelling method are proposed. The linguodidactic commentary on the exercises includes instructions for both foreign students and teachers. For students, it is important to correctly formulate the task itself, indicate auxiliary material, and specify the form of work (individual, group, in pairs). For teachers, it is important to methodologically correctly determine the level of proficiency in Ukrainian as a foreign language, indicate the different types of competence that this exercise can develop (linguistic, speech, communicative, etc.), and provide guidance on which soft skills can be improved through the proposed task in Ukrainian language classes for a foreign language audience. Key words: storytelling, Ukrainian as a foreign language, linguistic competence, speech competence, communicative competence, soft skills.

The main purpose of the study on storytelling methods with hand puppet media in relation to the cognitive development of children aged 4-6 years is to understand and analyze the impact of using hand puppets as an aid in storytelling activities on various aspects of cognitive abilities in preschool children and to explore how children's interactions with hand puppets in the context of stories can improve language skills, conceptual understanding, information processing, logical thinking skills, problem-solving skills, emotional intelligence, and literacy basics. This study uses a quantitative quasi-experimental design approach. The subjects of the study were 19 students aged 4-6 years at Labscool Kindergarten in the form of one group pretest-posttest design analyzed using the Paired Samples Test. The results of the Paired Samples Test data analysis, it can be concluded that there is a significant difference between the pre-test and post-test scores. showing an average decrease of 8,474 points in the cognitive development of children aged 4-6 years. Because the p value is very small (0.000), this difference is very statistically significant. This means that there is a clear impact of using this method in improving children's cognitive development. cognitive enhancement in children through storytelling methods with hand puppet media in accordance with existing theories regarding cognitive stimulation at an early age. This method is very effective in improving various aspects of child development, especially in terms of thinking skills, speaking skills, and their understanding of the social world around them

Book Review| April 01 2022 Review: Living in Indigenous Sovereignty, by Elizabeth Carlson-Manathara with Gladys Rowe Elizabeth Carlson-Manathara with Gladys Rowe. Living in Indigenous Sovereignty (Halifax: Fernwood Publishing, 2021). 264 pages. ISBN 9781773632384. Niamh Timmons Niamh Timmons Oregon State University Search for other works by this author on: This Site PubMed Google Scholar Ethnic Studies Review (2022) 45 (1): 92–94. https://doi.org/10.1525/esr.2022.45.1.88 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Niamh Timmons; Review: Living in Indigenous Sovereignty, by Elizabeth Carlson-Manathara with Gladys Rowe. Ethnic Studies Review 1 April 2022; 45 (1): 92–94. doi: https://doi.org/10.1525/esr.2022.45.1.88 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentEthnic Studies Review Search Living in Indigenous Sovereignty works to address white settler relationships with Indigenous Peoples and Nations. Elizabeth Carlson-Manathara, the principal writer of the book, grounds narratives by 16 nonacademic predominantly non-Indigenous activists who likewise grapple with settler and Indigenous relations in Canada. Carlson-Manathara argues that Indigenous-led social movements such as Idle No More and surfacing legacies of settler violence made apparent by the Truth and Reconciliation Commission and Murdered and Missing Indigenous Women, Girls, and Two-Spirit people (MMIWG2S) detail legacies of settler violence that were surfaced by the Truth and Reconciliation Commission. Carlson-Manathara argues that settlers reorienting to alliances with Indigenous Peoples and Nations can transform the lives of settlers beyond these relationships. This follows calls made by Indigenous activists in the wake of the Truth and Reconciliation Commission and the unsurprising discovery of hundreds of Indigenous bodies at former residential schools. While Indigenous activists and scholars have made these calls... You do not currently have access to this content.

Effective Indigenous resurgence and decolonization work needs to hold the paradox of the ongoing colonial violence perpetuated by settler institutions and structures towards Indigenous peoples and lifeways, with the reality that all people have been colonized to various degrees. Furthermore, people’s often hybrid cultural identities, various social locations and diverse experiences of intergenerational displacement mean that relationships to colonization are complex and nuanced. This chapter is therefore premised on the understanding that regardless of peoples’ historic and contemporary social locations, Indigenous-led intergenerational resilience work is a collective endeavour which requires an integrated and agentic sense of identity grounded in people and place. Second, it draws on the understanding that identities and epistemologies are entangled and in flux and can and do change over time. Accordingly, it narrates the author’s journey of onto-epistemological deepening over two decades, through focusing on her Ngāi Te Rangi and Celtic cultural and epistemological lineages. Using purāukau (a Māori story-telling method) and Kaupapa Māori research and intuitive inquiry methods, the chapter is mostly set in her tribal territory, the Tauranga Moana, narrating her deepening understandings what it is to find a sense of belonging and agency that is grounded in relationship with place.

Burden of the Beast