What’s Going on NOW

I would like to present a few pieces of media where youth are utilizing the Internet as a new, open platform for self-expression where they are making the media that expresses and shapes their world. Though globalizing contributes to some of the risk factors youth face, globalization also provides the opportunity for youth to challenge their surroundings via access and technology.

This is connected to Youth, Risk and Equity in a Global World. Though below the majority are music videos, it does not only have to be via music video. Any form of media is possible, which is why I also included a spoken word “Hope List” from 5th-8th graders at KIPP Star Middle School on SoundCloud, and a song on SoundCloud written by Tunisian youth musicians. The possibilities are endless!

A Letter to Those Co-Creating Social Change With and Through Music

Dear musicians, music educators, scholars, educator-facilitators, activists, researchers, and anyone else who would like to join,

It has taken me a while to arrive here. It has taken me a while to piece together the many strands of what I have experienced in practice and learned in theory this past year. It is not until recently that I “caught sense” of what is this developing grassroots field we and the youth we work with are in the process of co-creating. More than ever I feel this edgy pressure bellowing down my back to share, and to make accessible the funds of knowledge I’ve gained while studying my MA at Teachers College with you all- musicians, music educators, scholars, educator-facilitators, activists,  researchers, and anyone else involved in this field throughout the world. It is the language and understanding of this field that I hope to develop in dialogue with you all who are investigating theory and who are in practice on the ground.

When asked earlier this semester by a professor of mine that I highly admire whether it was my goal to publish anything by the end of this year, I answered with a resounding, “No.” I shut that door so closed that I could feel my eyes squeeze shut. Let’s be real, putting  your discoveries down on paper and then sharing them on a public platform is terrifying. Many questions arise surrounding your validity, your right to lay down such ideas, explanations, and beliefs: Will they think it’s smart enough? Will I seem “expert” enough? Does this really matter? Who is this for?!

Several weeks ago, I had, in the words of educational philosopher Maxine Greene, “an awakening.” When will it be time for me to assume this role of interpreter, researcher, knower, doer, and sharer in this developing field? As long as I wait for the next understanding, and then the next understanding, I will find myself waiting forever. No change can come in waiting, whether boldly big or significantly small, for somebody else to tell you that the time has arrived. Along these lines, I found within my own musical and administrative work with grassroots music education-youth empowerment nonprofits that a divide arose before me between the language that I have learned in my MA and the language that is understood on the ground in practice. Overcoming this divide is critical, and the way I believe we can do this is by uncovering the existent bridge between theory and practice, so that individuals from both worlds can speak with each other.

What is theory after all but just a way of explaining ideas and understandings? What is practice after all but the carrying out of ideas and understandings? Educational philosopher Paulo Freire speaks of the idea of praxis, the conjoining of theory and practice. In other words we learn by taking action and then from reflecting upon this action. And who are educational philosophers anyway, but people who do not take what happens in the world for granted by noticing the world around them and who they are in this world. It is the re-recognizing of our everyday knowledge that exists within every one of us, while uncovering new parts of ourselves when we experience and reflect upon new things or re-experience and reflect upon past things- like the already existent bridge between theory and practice that we are unveiling.

I thought this was clear to me after all my experience in practice and now time in academia, but then felt a reverberating shock when I found myself entangled in this abyss. It became clear that my call to write could wait no longer as I found myself part of the system that continues to create this divide. I had become “the stranger” to the world of practice when my first steps into activism and social change were born in practice! And yet, could I have made this discovery if I did not find myself “the stranger” in this situation where what had been familiar became unfamiliar?

It is my utmost goal from this point on to do everything possible to unveil the bridge connecting these two worlds with you through interpreting and discovering with care, providing points of entry for those involved in theory and those involved in practice, and hopefully co-creating with you all an ever evolving space in which these two worlds meet, so we can truly foster social change through our daring work.

With love,

Shoshana

Music Education Programs on Tour I: Afghanistan National Institute of Music

Earlier this year, the West-Eastern Divan Orchestra toured the US, and then the Afghanistan National Institute of Music did as well throughout February, and finally, Heartbeat‘s Israeli and Palestinian youth wrapped up their debut tour a few weeks ago. What an exciting time for cross-cultural music education programs, which aim to teach additional skills with and through music such as peacebuilding, coexistence, coresistence, solidarity, nonviolent communication, etc., to be seen and heard. There is an obvious desire to connect with these types of youth programs, which inspire hope, empower communities, and produce social change.

West-Eastern Divan Orchestra

West-Eastern Divan Orchestra

Afghanistan National Institute of Music Carnegie Hall Performance

Afghanistan National Institute of Music Carnegie Hall Performance

Heartbeat Performs at Le Poisson Rouge in NYC

Heartbeat Performs at Le Poisson Rouge in NYC

To review the Afghanistan National Institute of Music (ANIM)’s achievements on their tour, please take a look below. In addition, please visit ANIM’s Anthology of Afghan Songs for, so far violin and viola, with many more instruments on the way!

The Embassy of Afghanistan, Washington DC Article

Boston Globe Article

New York Times Concert Review

Wall Street Journal Article

BBC Video 2

BBC Video 1

ABC Radio National

Reuters Article

France 24 (Agence France-Presse 2)

Wall Street Journal Slideshow

New York Times Article

Washington Post Article

Khaama Press Article

Agence France-Presse 1

The Frontier Post Article

January 2013:

The World Bank News & Views

UNAMA Article

Scotsman Article

TIME NewsFeed

Brownbook Article & Slideshow

Tolo News

Al Jazeera Report

NBC News – World News

Arab News Article

Stars and Stripes Article

Associated Press Article & Slideshow

Carnegie Hall Blog

Structure and Creativity: Learning about and for Peacebuilding & Musicmaking

The field of peacebuilding is ever growing and expanding with new partnerships forming between state and non-state actors through more creative ways of access enabled by advancing technological platforms.  Amidst a rather negative media that seems to be more willing to tell stories of conflict, rather than stories of peacebuilding and reconciliation, it is incredibly important to create a stronger emphasis on exposing communities to the integral activism that is occurring perhaps even in their own backyards.

As the field of peacebuilding continues to grow, so too does the development of critical peacebuilding education increasingly with a focus on music and the expressive arts. One such example of this was brought to my attention recently.

The grammy winning Colombian musician Juanes, a familiar name in my own music library, recently partnered with the United States Institute of Peace Global Peacebuilding Center (GPC) to address his activism as a musician and peacebuilder through music.  This partnership, between state and non-state actor nonetheless with music as a medium for social activism, perked my interest. Not only does this partnership facilitate and serve as an example of the many ways in which music can be utilized as a tool for social activism, but in addition it is a resource perfect for the classroom readily accessible through the Internet and technology.

Searching further on the GPC website, I found a short video segment created by GPC recognizing the importance of youth and peacebuilding pointing to the growing power of youth via social media and technology.

In the music classes I teach on Tuesdays and Thursdays at KIPP Star Middle School in Harlem, I used both the GPC’s Juanes video segment and the Bukra fi Mishmish music video, written and performed by Israeli and Palestinian youth members of Heartbeat, as examples of how music is powerful. From there, we asked ourselves: what is our Hope List? What do we hope for ourselves, our families, our communities, our world? Our Hope Lists, which will ultimately serve as the foundation of the last song(s) of the semester, were shared via an exercise called a Sensitivity Line (to view, please visit the KIPP Star Musical Collective blog).

The Sensitivity Line is a group performance exercise that was taught to me by PYE- Global: Partners for Youth Empowerment during the Seeds of Peace-Educators Course I attended last August. The Sensitivity Line gives each student the spotlight to shine, yet while in a group atmosphere with group support. By putting the student constructively “on edge”, the interest in delivering a rewarding outcome in front of peers increases the student’s affinity for self-efficacy, thus building self-confidence, too.

I was impressed with the overall results of this classroom activity on many levels. My students:

1. Had fun!

2. Learned new aspects about music, musicmaking, and peacebuilding.

3. Deepened their understanding about themselves, their peers, and their communities.

4. Expressed critical consciousness, solidarity, and imagination.

5. Were constructively put “on edge” by performing through the Sensitivity Line

6. Experiencing the concepts of drafting and process.

I look forward to the possibility of many more classroom activities such as this one, which facilitate growth and creativity, while teaching about and for the subjects on hand. After all, great partnerships and imagination made this classroom activity possible.

(And by great partnerships, I am also referring to the genius and loving nature of my best friend who created the idea of the Hope List.)

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I attempt to cite all of the sources used in my writings and research as correctly as possible, so please adopt the same policy toward the works presented here and as well my own writings by citing this blog’s findings correctly. This blog is meant for sharing, not plagiarism. Thank you for your respect.

A Bird’s Eye View: Welcome to Class!

 
The purpose of this blog series, “A Bird’s Eye View,” is to give a periphery overlook into my classes at Teachers College, Columbia University. The majority of topics will derive from class assignments, specifically this semester from the course Creativity and Problem Solving in Music Education. Besides sharing experiences in learning in exposing a process of learning, I hope that beneficial insight from the classroom will seep into these posts for you- the reader.
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Earlier this week, I began my graduate school studies at Teachers College, Columbia University pursuing a MA in International Educational Development with a focus on peace education. A say what? Yes, a MA in International Educational Development with a focus on peace education. Don’t worry, many others already pointed out that the title is long and semi-baffling. Before you ask the next question, let me take a step back and then elaborate further.

Comparative education is described by comparative education academic I.L. Kandel (1933) as the study of “general education, elementary and secondary, in the light of the forces- political, social, and cultural-which determine the character of national systems of education” (qtd. in Bajaj, 118). Now place comparative education into an international context where all of the above is researched at a global level, with the added intent of producing international content and programs that reflect research and theories that also foster intercultural understanding by bringing “together students, teachers, and scholars from different nations to learn about and from each other” (Epstein, 918). This, my friends, is international education development.  Both comparative education and international education intersect with peace education. All three of these terms are connected to relatively new, expanding fields reacting to current events and meeting the needs of our current globalizing world.

The study of international educational development can entail many focuses. Mine will center on how the creative process of music is used as a tool for social activism to empower youth and transform conflict.

Our first class discussion in Creativity and Problem Solving in Music Education revolved around the usual topics of “what is music?” and “who is a musician,” yet in a much more fascinating way ushered by inspiration of John Cage amidst his centennial. John Cage, best well known for his piece 4’33″, was a controversial modern composer and innovator who pushed the ideas of music and sound, performance, and purpose.

Of course we in class were given the chance to experiment in the making of all sorts of creative music/sound/noise with whatever we found in the classroom. Not going to lie, it was actually empowering at times and fun! I started with my Starbucks coffee cup, and then moved to a drum stick and blinds. That’s right, I was playing the blinds.

The reflective portion of the assignment was to divulge into what is considered beautiful music/sound and, when we perceive music/sound as ugly, why is that so? Two great readings, which are included (Greene – I still wonder at how unaware I was (2000) & Sheehy – Children Sound) for your curiosity as well, were utilized to supplement our writing. Many of my peers spoke about the sounds they heard in New York City or the performing we did in class. For whatever reason my reflective piece took on a whole different edge. I’m sure if John Cage read it, he would understand. “It is not irritating to be where one is. It is only irritating to think one would like to be somewhere else. Here we are now.” (Artificeofeternity, 2009)

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“It’s obvious this page not for any of you, and its more obvious we don’t want to deal with any one of you at any level. stop telling us your stories you are not the case owners, we are the case owner . so stop telling us your stories to gain our sympathize. And how you asking for equality, I will come to your place and steal your house and then when we rise the case at the court I will ask them to divide your house for two halves between you and me, is this equal for you?”      -Commentator A from Facebook, retrieved from online article in 972 Magazine

Here it is again tonight. I can see and hear the “angry barking,” though the only thing in front of me is text from an online magazine on my laptop screen. From there, I take a big, deep sigh. The feeling of my pulse as the palms of my hands rest on my temples is pronounced enough at this point, that I as well hear the thumping. All of a sudden what is gray, separates to black and white. The Israeli-Palestinian conflict is screaming at me once again.

Don’t get me wrong, I love dogs and this is nothing against them! I use the word “barking” and in fact, “angry barking,” because that is what commentary becomes on the Internet when discussing controversial topics of the Israeli-Palestinian conflict (or perhaps, it’s the oh-so-regular topics discussed by controversial people). Amazingly, the “angry barking” is about whether or not a group of Israelis should be allowed to join their Palestinian counterparts in attending a concert this week in Amman, Jordan of a well-known music ensemble from Beirut, Lebanon, in light of historical events/historical stories/historical hearsay. This sentiment, the rejection of developing “normal” relations with Israelis and recognizing the establishment of the State of Israel, is known as anti-normalization. Though I do not personally know the people involved in the “angry barking,” I hear in my mind the escalation of their oscillating timbres as they duke it out virtually with one another. This reality, coupled with the sound effects, is the mind-game we enter when involved, connected, or a part of this conflict. It is not beautiful. And yet this very experience, of only small stature of many that affect Israelis, Palestinians, Jews, Muslims, Christians, concerned peoples, etc., leads to the question: how do we overcome from here and find what is beautiful in the not beautiful?

A month ago, I participated in an Expressive Arts Educators Course at the Seeds of Peace International Camp in Portland, Maine. Seeds of Peace, to simply cut and paste from their website, “inspires and equips new generations of leaders from regions of conflict with the relationships, understanding, and skills needed to advance lasting peace.” (Seeds of Peace) Though Seeds of Peace programming is usually for youth, their various educators’ courses are for leaders and educators who are involved with reconciliation activities at the grassroots level, producing curriculum for these programs, or administrators in the school systems. At the Expressive Arts Educators Course, 35 artists (from visual art and theatre to music and spoken word) and/or educators represented of eight countries came together for two weeks to undergo a deeper understanding of the power of the arts to transform conflict and empower youth. Besides instructional class time, we all were placed in “home-groups” to discuss topics and reflect within a smaller, intimate setting, underwent group physical activities, and prepared a performance for the end of the course that encompassed what was discovered in deepening our understanding of each others’ narratives through our various art forms.

While reading the two articles for class after the “angry barking” episode, I began to reflect further on my time at Seeds of Peace. An incredible amount of the lessons in both of these articles are exactly what the organizers of the course were trying to construct for us through creatively exploring, learning, and sharing our narratives within and through our art forms. All of the participants at the camp were adults of varying ages. Don’t let that trick you into thinking we all acted maturely and intelligently no matter the situation. There were tough times, including several verbal explosions between members of different ethnicities (Israel, Palestine, Jordan, Egypt, Cyprus, the U.S., India, and Pakistan were all represented). Even one member left mid-camp in tears; the rest of the group in shock of loosing what they had thought was a safe space. What did our facilitators use to rebuild the safe space that was shattered and assist us all in finding the ways in which we were able to express ourselves again? They had us reconnect, deeper through art, opening the space wider for our “inner-kiddo,” similarly as to what Sheehy describes, to feel safe enough to appear and interact with “the other.” Also, the final performance served as a team-building activity where we took artistic risks together and possessed a responsibility to each other to succeed.

In essence, we had discovered a freedom of some sort. With our imaginations vivaciously leading the way to our creativity unrestricted, we became more than just our labels, not just to the joyous audience present, but perhaps most importantly to ourselves. It was beautiful! If anything, the line Maxine Greene quotes of Sartre “”at the heart of the aesthetic imperative we discern the moral imperative” because “the work of art, from whichever side you approach it” (1949, pp. 62-63) is an act of confidence in the freedom of human begins. We feel that freedom here—to interpret, to reflect, and (now and then) change our lives”” resonates with the successful outcome, artistically and communally, of the final performance (Greene & qtd. in Greene, 198). We had surpassed our “angry barking” episode leading to the possibility of a shared future. Like the quote of Emily Dickinson in Greene’s essay: “The Possible’s slow fuse is lit/ By the Imagination.” (Greene & qtd. in Greene, 198).

Within the thread of my camp reflection, I call to mind the various texts I’ve read as of late in preparation for the awesome event of graduate school. The writings of Paulo Freire jumped off the page for me, as well various others like John Paul Lederach’s The Moral Imagination: The Art and Soul of Building Peace. Now that I am here, I’ve read for another class several chapters of the Encyclopedia of Peace Education, which deconstructs all of the various terms and meanings in peace education, such as human rights education, global citizen education, structural violence, etc., and Galtung’s article on cultural violence.

Here is where I find myself at a current crossroad.

For as much as we may feel the essence of freedom through the exploration of art in all of its imagination and expressiveness, what about the structural violence on the outside which continues to keep the system afresh of top-dog in power marginalizing the underdog through lack of services and opportunities, fragmenting a population further beyond its repression of identity and culture? How do we encounter or counter this structural violence, which can be or lead to direct violence, through the arts and even more specifically, through music education? We at camp did surpass an ugly point through music and the arts in America, but what will happen now as we’ve returned to our respective countries with the “angry barking” of the media and the extremists? Can it last? Will we be able to expand upon what we learned from skills to our relationships with each other?

I leave you with these questions, which also I ask myself while searching for how to confront these issues, prepare curriculum and programming for the Israeli and Palestinian youth music non-profit Heartbeat, and keep updated on the events and issues in Israel/Palestine: What does it mean to sing about freedom and experience freedom through music, when beholden to structural violence and societal pressures like anti-normalization? What role can music education play in confronting structural violence? What do you think?

*Here’s a link to the music of Mashrou’ Leila, the music group performing in Amman, if you want to take a listen! (http://mashrou3leila.com/?album=el-hal-romancy)

I attempt to cite all of the sources used in my writings and research as correctly as possible, so please adopt the same policy toward the works presented here and as well my own writings by citing this blog’s findings correctly. This blog is meant for sharing, not plagiarism. Thank you for your respect.

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References

1. Al-Bream, Ruba (2012, September 9). Jordanians for the Cultural Boycott of the Zionist Entity. [Msg 20]. Message posted to Facebook Page

2. Artificeofeternity. (2009, August 1). John Cage: “Mushroom Haiku” and “At the Middle” [Video file]. Retrieved from http://www.youtube.com/watch?v=XNzVQ8wRCB0

3. Bajaj, Monisha (Eds.). (2008). Encyclopedia of Peace Education. Charlotte, NC: Information Age Publishing, Inc.

4. Epstein, E. H. (1994). Comparative and International Education: Overview and Historical Development.In T. Husén & T. N. Postlethwaite (Eds.), The International Encyclopedia of Education (2nded. pp. 918-923). New York: Pergamon.

5. joelyhberg. (2010, December 15). John Cage’s 4’33″ [Video file]. Retrieved from http://www.youtube.com/watch?v=JTEFKFiXSx4

6. Seeds of Peace (www.seedsofpeace.org)

7. spncr525. (2009, May 11). John Cage- Water Walk [Video file]. Retrieved from http://www.youtube.com/watch?v=63HoYXUeUTA

Bibliography

1.  Bajaj, Monisha (Eds.). (2008). Encyclopedia of Peace Education. Charlotte, NC: Information Age Publishing, Inc.

2. Galtung, Johan. (1990). Cultural Violence. Journal of Peace Research, 27 (3), 291-305. http://jpr.sagepub.com/cgi/content/abstract/27/3/291

3. Greene, M. (1978) Toward Wide-Awakeness: An Argument for the Arts and Humanities in Education, from Landscapes of Learning. New York: Teachers College Press., pp. 161-167

4. Epstein, E. H. (1994). Comparative and International Education: Overview and Historical Development.In T. Husén & T. N. Postlethwaite (Eds.), The International Encyclopedia of Education (2nded. pp. 918-923). New York: Pergamon.

5. Sheehy, E. (1952) “Children and Sound” from There’s Music in Children. New York: Holt Publishing. 1-13

Awakening Potentials: Where Narrative and Music Meet

Stalemate. Deadlock. Impasse. A never ending or changing reality. Hopelessness.

Upon facing insurmountable challenges run into the ground ten times over by proposed solution after proposed solution to no avail, then what? Game over? Or seek awakening potentials?

Music as a creative process is an ever expanding and evolving medium. It preserves the past by conjuring it in the present, while steadfastly proposing new boundaries to cross and explore.  Unprecedented musical ideas seen as nouveau eventually become standardized into the global repertoire perpetuated by YouTube and SoundCloud to name a few. The facilitation of music to engender premises which did not exist before awakens potentials that become possible for the first time. Awakening potentials substantiate the promise of new creations, relationships, beginnings, and imaginations.

Join me in moving from theory to practice by examining awakening potentials existent in the sharing and exploration of childhood sing-a-longs.

During childhood, we are taught short sing-a-longs connected to our identity, whether rooted in our culture, religion, or nationality, that support the story we come to know as our personal narrative. Though I could pick several childhood sing-a-longs as example, I will choose a personal childhood sing-a-long, the Hebrew song Yesh Li Pajamas, in English “I Have Pajamas.” The song goes like this:

Yesh li, yesh li pajamas.    
I have, I have pajamas.
Yesh li, yesh li pajamas.
I have, I have pajamas.
Yesh li pajamas be’cachol, lavan, cachol, lavan, cachol, lavan.
I have pajamas that are blue, white, blue, white, blue, white.
Cmo’ degel Israel. 
Like the flag of Israel.
 

Though simply written, the purpose of this childhood song is to create a sense of personal attachment and belonging to the State of Israel. The song is not expressly political in that there is no mention of borders or history, yet unquestioningly there is an underlying directive of nationality enshrouded in the colors blue and white.

Let’s examine another childhood song of a differing narrative.

I like the colors. I’m an artist child.
Painting with white, black, red. I like the colors.
Painting with blue, yellow, green. I’m an artist child.
What does “red” refer to? To the flowers. What does “green” refer to? To the trees. What does “white” refer to? To the snow.
I like, I like, I like… I like the colors. I’m an artist child.
Painting with white, black, red. I like the colors.
Painting with blue, yellow, green. I’m an artist child.
What does “blue” refer to? To the sky.
What does “black” refer to? To the goats.
What does “yellow” refer to? To the bananas.
Pink for flowers and silver for moons. Gold for sand and brown for mountains.
I’m painting the most beautiful painting with colors. It makes me feel happy. 
 

This childhood sing-a-long is a composition of the Edward Said National Conservatory of Music headquartered in Ramallah. As I am not Palestinian, I cannot interpret the Palestinian narrative with the same exactness and truth as a Palestinian. If I may though, I would point out the many nature and agricultural references describing a landscape, a place, or a land. There is a recognition and connection to what could only be described as items present in a local scenery. From the flowers and the snow to the goats and mountains, the colors are what one would use to describe these items from their window, field, or garden.

We feel pride in our allegiances, which support our personal narrative and complete our desire for community. Deciding whether or not we share our allegiances or possessions with others outside our community is where conflict can arise. Is it a question of tolerance or compassion? Do we feel our survival or traditions are threatened by sharing that allegiance or possession?  It may be hard to even begin that discussion without the actualization of a platform, which did not exist before, where awakening potentials stir.

In the case of these two childhood songs each based in a differing narrative, where can awakening potentials stir? After introducing each song by singing or playing the melody on an instrument and then explaining  its lyrics and references, see what new songs can be created using elements originating from both sing-a-longs. What is similar? Both songs focus on using colors to identify or characterize symbols of nationality from flag to the description of land. What is different? The actual melodies of the songs are different, yet there still are musical elements in both that are similar. What would happen if you and your partner decided to change the rhythm, add a B section, use the traditional instruments of both cultures in its instrumentation, modulate, add another verse, etc. The possibilities are endless, and yet it is still possible to preserve original elements of both sing-a-longs.

After experimenting with all of the various ways both songs can coexist, separately yet together, modified yet the same, a platform which did not exist before can now support an even deeper discussion of why these childhood sing-a-longs are so important to each individual.  What do they signify of the past and what can they elude to in the future?

Decide for yourself and see what awakening potentials you can find that facilitate in actualizing what did not exist before, such as a new song, a greater understanding and trust, and even the beginning of a new friendship.

I attempt to cite all of the sources used in my writings and research as correctly as possible, so please adopt the same policy toward the works presented here and as well my own writings by citing this blog’s findings correctly. This blog is meant for sharing, not plagiarism. Thank you for your respect.

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1. Edward Said National Music Conservatory. Palestinian Children’s Songs. Edward Said National Music Conservatory, 2010. YouTube. 30 May 2010. Web. 31 May 2012. <http://www.youtube.com/watch?v=vCtvoVsxteE&gt;.

2. Lederach, John Paul. The Moral Imagination: The Art and Soul of Building Peace. Oxford: Oxford UP, 2005. Print.