Shani Mootoo’s “Out on Main Street” was an interesting read, being a quarter Trinidadian her trini accent that appeared through out the text immediately caught my attention. Her unique writing style is captivating, and while reading her stories I felt as If she were some one I knew well.

The  narrator describes herself as a “masculine lesbian wearing jackboots and a crew-cut”. (48)  Not only does the protagonist stray from gender norms but she refers to her self as “a watered down indian”.  Through out the narrative she is ridiculed and shamed for not conforming to conventional indian racial and cultural standards.

While Canada takes pride in and highly publicizes its “Multiculturalism” policy, which was put in place in 1971 to “[afirm] the value and dignity of all Canadian citizens regardless of their racial or ethnic origins, their language, or their religious affiliatio” (Canadian Government)  the narrator illustrate the many occasions that this policy is not followed, not only by its citizens but also by the Canadian government.

Mootoo’s book addressed the shortcoming of Canada’s “Multiculturalism” policy and effectively demonstrated the challenges that come with deviating from gender, cultural and racial norms in Canada.

While Hiromi Goto’s  “The Kappa Child” does not fit in to any typical genre, I would classify this narrative as a mix of contemporary fantasy, supernatural fiction, comedy and a genre known as  slice of life.

I found this story to be a very interesting read. As I mentioned before, I am half Japanese one quarter Trinidadian and one quarter English. Growing up in Japan for the first decade of my life, I felt that I could relate to many of the sub stories that were mentioned in the novel, I am all too familiar with the Kappa stories that frequently circulate around Japan.

This book effectively addresses the common stereotypes held towards immigrants.  In the novel, as the protagonist, her three sisters, her mother and father were checking in to a motel, the “motel man” assumed that they were Japanese, to which the protagonist’s father responds “WE ARE CANADIAN!” while reading the dialogue between the motel man and the protagonist’s father, I felt like I could relate to this character and understood exactly how he felt when he boldly expressed himself.

While I am Canadian and was born in Vancouver, on an almost daily basis, I am asked where I am from, when I respond with,  “I was born here, I am Canadian” Most people are dissatisfied with my  answer, wanting to know my ” actual back ground?” and ethnicity.

Although the familial dynamics in this book are negatively portrayed, I felt that the relationships were accurate representations of typical Japanese households. Japanese culture is still very  traditional and conservative, consequently, the mother and children (especially daughters) are often submissive and compliant to the father.

Among many other things, this novel accurately depicts the frustrations often felt by “immigrants” specifically Japanese-Canadians.

Looking Deeper

I will explore and discuss pages 238 through 252 from Thomas King’s book Green Grass Running Water. Through examining this sections multiple times, the deeper meanings the characters represent came to light.

Lionel / John Wayne

In the first section, (pages 239 to 243) King describes an unsatisfied forty-year old who works at an “embarrassing” job and drives just as an “embarrassing” car. He wakes up on his 40th birthday  and is is determined to change his life around. There is a passage in this chapter that stood out for me, as Lionel contemplates possible job opportunities, he lists one as John Wayne,

“Not the actor, but the character. Not the man but the hero. The John Wayne who cleaned up cattle towns and made them safe for decent folk.The John Wayne who shot guns out of the hands of outlaws. The John Wayne who saved stagecoaches and wagon trains from Indian attacks.” (King 241)

As I did not know much about John Wayne, I did some research on the all american actor, and the types of characters he played. In my findings, the movies in which Wayne acted and directed with people of minorities, in particular, First Nations people and African Americans, were consistently depicted as villains and criminals.

Wayne’s quote below regarding the underrepresentation of minorities in the films he directed reveals his racist ideologies.

“I’ve directed two pictures and I gave the blacks their proper position. I had a black slave in The Alamo,” and I had a correct number of blacks in The Green Berets.”” (Levy)

 Wayne also refers to black people as “irresponsible” and “inexperienced” in a Playboy interview. I assume that John Wayne was included as a character because he represented a conservative, white , independent America.He was a white supremacist who demonstrated racism and discrimination against minorities (Play boy).

Wayne declares, “When we came to America, there were a few thousand(s ) Indians over millions of miles, and I don’t feel we did wrong in taking this great country away from these people, taking their happy hunting grounds away.” “There were great numbers of people who needed new land,” he explained, “and the Indians were selfishly trying to keep it for themselves” (Levy).

As this was a common way of thinking during colonization, I believe  King purposefully used John Wayne as a representation of these times, and the unfair treatment of First Nations people.

Latisha

The characters in the second story of my section (pages 244-250) are Latisha, her partner George and her children, Benjamin, Elizabeth and Christian.George, the father figure is unable to keep a steady job and suddenly decides to leave Latisha and the kids. The remainder of the story describing how Latisha deals with this abandonment.

The symbolism in this story was a little difficult to discern.

I assume King included these characters in the book as they portray a common first nations family dynamic (Statistics Canada).

As aboriginal children are less likely to live with both parents (79 %) in comparison to their non indigenous counterparts (76%)(Statistics Canada).

While some characters are more obvious than others, I feel King included each one in his book to serve a unique purpose, whether they symbolized a specific era,  common myth or stereotype. It was interesting to critically examine an excerpt in the text and attempt to understand the characters in the way King would have intended us to.

References; 

“2011 National Household Survey: Aboriginal Peoples in Canada: First Nations People, Métis and Inuit.” Government of Canada, Statistics Canada. N.p., n.d. Web. 1 Apr. 2014.

Paterson, Erika. ““ENGL 470 Canadian Studies ;Canadian Literary Genres.”University of British Columbia. UBC Blogs. 2014. Web. Web. 1 April. 2014.https://blogs.ubc.ca/engl470/unit-1/lesson-12/

“John Wayne: Playboy Interview / MAY 1971.” N.p., n.d. Web. 1 Apr. 2014.

Levy, Emanuel. “John Wayne: African American Community.” Emanuel Levey. N.p., 13 Nov. 2006. Web. 01 Apr. 2014.

Other Religions

What are the major differences or similarities between the ethos of the creation story you are familiar with and the story King tells in The Truth About Stories ?

This question caught my attention, particularly because I had not put much thought into the ethos of different religions in the past.

I am not exactly sure what religion my Japanese father and Canadian mother  identify with, if any at all, and they would probably be considered atheists. Yet, I lived in Japan during my early childhood, and I was exposed to Buddhism & Shintoism, though I was not really aware or schooled in any religion . Reminiscing on my time in Japan, I remember we had Buddhist monks come to my grandmother’s house to pray for the deceased. A couple of times a year we would also go to temples and pray for health and prosperity. We visited the local cemetery to put flowers and incense on the headstones of family who had passed. Yet, nobody ever told me I was Buddhist, and these were just customs our family practised.I did not think much of these religious activities until coming to Canada.

I remember being asked on the first or second day of fifth grade in Canada, If I were Christian, by a fellow classmate. As I responded “No” I remember getting a sympathetic look and an explanation as to why I should be Christian, this was the first time I was told the creation story of Adam and Eve.

It is interesting to think that, while I have been exposed to Buddhism more than any other religion, I do not know the Buddhist creation story or if there is one at all, however, I am familiar with the story of Adam and Eve.

With that being said, the biggest differences I noticed, between Genesis and the story of Charm would be the individualism demonstrated in Genesis and the sense of collectivism and cooperation that appears in the story of Charm.

Perhaps this has something to do with, how  individualism that is  commonly celebrated and encouraged in western cultures, opposed to collectivism and cooperation which is often promoted in Asian cultures.

References:

“What Buddhists Believe – The Origin of the World.” What Buddhists Believe – The Origin of the World. N.p., n.d. Web. 15 Mar. 2014.

King, Thomas. “”You’ll Never Believe What Happened” Is Always A Great Way To Start.” The Truth about Stories: A Native Narrative. Toronto: House of Anansi, 2003. 1-29. Print.

Paterson, Erika. ““ENGL 470 Canadian Studies ;Canadian Literary Genres.”University of British Columbia. UBC Blogs. 2014. Web. Web. 15 Mar. 2014.https://blogs.ubc.ca/engl470/unit-1/lesson-12/

In this post I will be answering question 2, and focusing on the 1876 Indian Act :

2] In this lesson I say that it should be clear that the discourse on nationalism is also about ethnicity and ideologies of “race.” If you trace the historical overview of nationalism in Canada in the CanLit guide, you will find many examples of state legislation and policies that excluded and discriminated against certain peoples based on ideas about racial inferiority and capacities to assimilate. – and in turn, state legislation and policies that worked to try to rectify early policies of exclusion and racial discrimination. As the guide points out, the nation is an imagined community, whereas the state is a “governed group of people.” For this blog assignment, I would like you to research and summarize one of the state or governing activities, such as The Royal Proclamation 1763, the Indian Act 1876, Immigration Act 1910, or the Multiculturalism Act 1989 – you choose the legislation or policy or commission you find most interesting. Write a blog about your findings and in your conclusion comment on whether or not your findings support Coleman’s argument about the project of white civility.

Mustn’t forget 

“How [did] the normative concept of English Canadianness as white and civil [come] to be constructed in the first place, how this fictive ethnicity requires a forgetting of the very uncivil acts of colonialism and nation-building, and finally a recognition that creating a Canadian identity that is white and civil is a project” (Paterson 3:1)

While I have read stories on both, the Indian act, and Immigration act in the past, the outright racism and hatred towards minorities, never ceases to amaze me. It is hard to comprehend how people so readily believed one race to be superior over another.

A little over a century ago, First Nations people were torn from their land, despite the fact that they were the original settlers. Europeans took over their territory as well as their rights.

These colonizers decided that their own culture and customs were superior to those of the First Nations.Soon white, Europeans were considered ideal and constructed as the norm.

As Daniel Coleman would say a  “fictive ethnicity,” which “still occupies the position of normalcy and privilege in Canada” was introduced (Paterson 3:1).

In an attempt to assimilate First Nations children into European culture and abolish Indigenous customs and heritage, Indigenous children were forcefully removed from their families and placed in residential schools, where they were taught European language and religion (CanLit 8) .

“Residential schools were federally run, under the Department of Indian Affairs. Attendance was mandatory. Agents were employed by the government to ensure all native children attended.” (CanLit 8)

There have been many horrific stories of verbal, physical and sexual abuse that occurred in these schools, with the last school being closed as recently as 1997.

Children attended residential schools for the majority of the year and were continually indoctrinated with the belief that European culture was superior to their own (CBC) . When, and if they returned home, they reported feeling no longer part of their Indigenous community and culture. To make matters worse, communication barriers arose between parents and children, as residential schools forbid the speaking of their indigenous language, the children were losing their native tongue.

While this is a very brief and oversimplified description of the 1876 Indian act, the results of this desecration of a culture persist today. According to Statistics Canada, less than half of aboriginal people in Canada had a post-secondary education in comparison to almost two thirds of the non aboriginal population (Statistics Canada, p1). “The median total income of the Aboriginal population aged 25 to 54 in 2005 was just over $22,000, compared to over $33,000 for the non-Aboriginal population in the same age group (Statistics Canada, p.1). Even before the recession in 2008-2009, the indigenous population of Canada faced higher unemployment rates compared to non-indigenous Canadians: “In 2009, the average employment rate for Aboriginal people was 57.0%, compared with 61.8% for non-Aboriginal people” (Statistics Canada, p.1).

Not only does the Immigration Act support Coleman’s argument about the project of white civility,  it is also an exemplification of it.

In order to  minimize the divide between indigenous and non indigenous Canadians today, as canadians we mustn’t conveniently forget our wrong doings, but recognize and learn from our past  mistakes.  There must be efforts made to deconstruct such rigid Western norms, and the stigma attached with deviating from them.

References:

“Guides | CanLit Guides.” Guides | CanLit Guides. N.p., n.d. Web. 20 Feb. 2014.

Paterson, Erika. ““ENGL 470 Canadian Studies ;Canadian Literary Genres.”University of British Columbia. UBC Blogs. 2014. Web. Web. 16 Jan. 2014.https://blogs.ubc.ca/engl470/unit-1/lesson-12/

Statistics Canada. Aboriginal peoples. (2011)., 1. Retrieved from http://www.statcan.gc.ca/pub/11-402-x/2011000/chap/ap-pa/ap-pa-eng.htm

News, CBC. “A History of Residential Schools in Canada.” CBCnews. CBC/Radio Canada, 07 Jan. 2014. Web. 22 Feb. 2014.

“First stories tell us how the world was created. In The Truth about Stories, King tells us two creation stories; one about how Charm falls from the sky pregnant with twins and creates the world out of a bit of mud with the help of all the water animals, and another about God creating heaven and earth with his words, and then Adam and Eve and the Garden. King provides us with a neat analysis of how each story reflects a distinct worldview. “The Earth Diver” story reflects a world created through collaboration, the “Genesis” story reflects a world created through a single will and an imposed hierarchical order of things: God, man, animals, plants. The differences all seem to come down to co-operation or competition — a nice clean-cut satisfying dichotomy. However, a choice must be made: you can only believe ONE of the stories is the true story of creation – right? That’s the thing about creation stories; only one can be sacred and the others are just stories. Strangely, this analysis reflects the kind of binary thinking that Chamberlain, and so many others, including King himself, would caution us to stop and examine. So, why does King create dichotomies for us to examine these two creation stories? Why does he emphasize the believability of one story over the other — as he says, he purposefully tells us the “Genesis” story with an authoritative voice, and “The Earth Diver” story with a storyteller’s voice. Why does King give us this analysis that depends on pairing up oppositions into a tidy row of dichotomies? What is he trying to show us?”

In King’s description of the two creation stories: Genesis and the story of Charm,  his personal preference is clear, as he tells the story of Charm in a whimsical and playful tone. The characters that appear in this story are silly and humorous, there are talking toes, trees, and  animals. The characters all cooperate to build the world. Charms twins, “ a boy and a girl.  One light, one dark. One right handed, one left-handed”, both cooperated to create the world as it is today (King 18).One smoothed the land while the other built mountains and valleys, the animals made suggestions as to what they wanted on earth. The twins granted the animals’ requests creating waterfalls, trees with nuts and fruits, and more humans. This process was peaceful collaborative and collective.

After the story of Charm, King goes along to tell the “serviceable creation story” (King 21) of Adam and Eve, which often overshadows other creation stories like the story of Charm.  King reiterates this typical story, how God creates “night and day, the sun and the moon, all the creatures of the world, and finally towards the end of his labors he creates humans. Man first and then Woman” (King 21). Then Adam and Eve eat the forbidden fruit from the tree of knowledge and are tossed into a less than perfect world where there is disease hatred, sickness and war.

While both stories are creation stories, there is an obvious dichotomy that exists between them. The story of Charm demonstrates cooperation, and unity while Genesis is based on God individually creating the world. I noticed Genesis to be a little misogynistic as God (most often interpreted as a man) created man first then a woman.  Also, while both Adam and Eve ate the apple from the tree of knowledge, the blame for this “sin” often lies predominantly on Eve. In contrast, the story of Charm demonstrated egalitarianism as Charm had twins  “a boy and a girl.  One light, one dark. One right handed, one left-handed”(King 18).

King also illustrates how the tone of a story can change the impact it has on the audience as well as how the audience perceives the story. The humour and comical aspects of the story of Charm “diminishes its authority while the Christian story…creates a sense of veracity”(King 23). King goes on to say that “If we believe one story to be sacred, we must see the other as secular” (King 25). In modern society it is obvious which story most people believe to be sacred.

References:

King, Thomas. “”You’ll Never Believe What Happened” Is Always A Great Way To Start.” The Truth about Stories: A Native Narrative. Toronto: House of Anansi, 2003. 1-29. Print.

Paterson, Erika. ““ENGL 470 Canadian Studies ;Canadian Literary Genres.”University of British Columbia. UBC Blogs. 2014. Web. Web. 16 Jan. 2014.https://blogs.ubc.ca/engl470/unit-1/lesson-12/

As I mentioned before, I am half Japanese one quarter Trinidadian and one quarter English. I grew up in both Japan and Canada for the first decade  of my life. We spent most of the year in a town called Shinmatsudo close to Tokyo in Japan, and spend summers in Courtenay, a small town off the coast of BC  (because the summers in Japan are unbearably hot and humid)  until I was about eleven. Then we moved to Canada and  visited Japan regularly.

For as long as I can remember, my sense of home has always been a little ambiguous. While in Canada, I often felt home sick; I missed Japanese food, language, and culture, however, when I was in Japan for extended periods,  I often felt the same way about Canada. I haven’t been back to Japan in over 3 years now and I often have dreams about returning;  shopping in Harajuku, visiting my grandparents house, and returning to the house and neighborhood where I grew up .

Although I consider both Japan and Canada to be home, I have realized that  in both countries I often feel as if I am a foreigner

Generally in Japan, individuality is discouraged and there are strict  guidelines as to what is classified as appropriate.  In school, we wore uniforms,  and make-up, jewelry, nail polish and hair dying was prohibited. Assimilation was greatly encouraged.

My father is much taller than the average Japanese man so in turn in Japan I was  always the tallest in the class and because  my mother is half black and half white I inherited her darker complexion, and curly  hair which I straightened relentlessly in an attempt to fit in a little more.

Despite my efforts, I stuck out, standing about half a foot taller than everyone else with  hair so frizzy it added a couple of more inches. People often referred to me as “Gaijin” which means  foreigner or “the black girl”, I look back on this now and find it kind of strange that I was the “black girl”, after all, I am more Japanese than black or white. In Japan, one is Japanese or not;  so all mixed-race children are considered foreigners.  I guess , to some extent  I experienced what is referred to as the one drop rule.

Living in Canada  is not  much different,  almost every person I meet asks me where I am from.  I respond with,  “Well, I was born here so I am Canadian and I have Japanese citizenship.” Most people are dissatisfied with this  answer, wanting to know my ” actual back ground?” and ethnicity rather than where I was born.

And when I moved back to Canada and attended  high school in a predominantly white neighborhood, I became “the Asian girl” opposed to “the black girl” I had been asin Japan.

As a child, I experienced some what of an identity crisis, however after (meeting an array of different people from various cultural backgrounds at university, I now feel more comfortable calling myself Japanese or Canadian regardless of what others may think or assume.

References:

Davis, James F. “Who Is Black? One Nation’s Definition.” PBS. PBS, n.d. Web. 01 Feb. 2014.

“Memories of Shin Matsudo – GXR A16.” Six Days in Chiba My Views on Japan, News, Politics and the World. N.p., 5 Apr. 2012. Web. 30 Jan. 2014.

Paterson, Erika. ““ENGL 470 Canadian Studies ;Canadian Literary Genres.”University of British Columbia. UBC Blogs. 2014. Web. Web. 30 Jan. 2014.https://blogs.ubc.ca/engl470/unit-1/lesson-12/ 

“I have a great story to tell you.”

Something happened long long ago, years  before you and I, when there were only two territories on earth that of the land and that of the sea. .  The land  and sea people had never physically encountered one another , however they had both heard stories which had been passed down and been remembered well.

The people who occupied the land lived in peace and harmony. Families worked in unison to gather food and water, and to build shelters. People lived off the land,  shared and traded goods and food. There was no war or poverty. The land provided more than enough for all .

The water people lived similarly until a corrupt leader named Shugra  took the sea throne. The once peaceful society the sea people knew and loved  changed dramatically when Shugra decided he deserved more than  others and  implemented a rule where a half of every family’s food and belongings were to be given to him. He introduced money into their society, and soon there was a large gap between the rich; his friends & family and the poor.

His younger brother, Shutsy, pleaded and begged Shugra to abolish the money policy that was causing such inequality and dissension. However, Shugra would not budge despite the obvious destruction of the once peaceful community of sea people. Some lived in abject  poverty while others gained from Shugra’s reign. People began to think only of themselves and to thieve from each other. The sea world was in complete chaos.

Shutsy knew  there was no rationalizing with  his stubborn, materialistic brother, and his only choice was to try and get help from the land people. Shutsy, much like the majority of his community had only heard stories of the land people, so he asked the elders  where he might find them. After speaking with nearly the whole elderly population, he had a general idea as to where he might find the land people and set out to find them.

After fifteen days of swimming and ten hours of walking, he saw what looked like a small village. As he got closer, he began to get teary-eyed as he realized, the village looked just like his had before Shugra had taken over the sea throne. The land people saw Shutsy who was sobbing loudly now and began walking towards him. A curious elderly man asked, ” Why are you crying? Who are you, and what brings you here?”

Shutsy sighed and began to tell the tragic story of the poverty and bloodshed occurring amongst the sea people due to his brother’s greedy hand . The land people were horrified and couldn’t believe the terror Shutsy revealed. They pleaded to Shutsy to “call the story back”(King 10). “But, of course, it was too late. For once a story is told, it cannot be called back. Once told, it is loose in the world”(King 10).

To my surprise, this story actually took longer to write than some research papers. In high school, creative writing was one of my favorite classes however, after majoring in Sociology and  writing mainly research papers and literature reviews, I have definitely lost touch with my creative side. While I had somewhat of a writer’s block for a good hour or so, I definitely had some fun with this exercise! Thanks,  nice to use a bit of my right brain for once!

References:

King, Thomas. “”You’ll Never Believe What Happened” Is Always A Great Way To Start.” The Truth about Stories: A Native Narrative. Toronto: House of Anansi, 2003. 1-29. Print.

Paterson, Erika. ““ENGL 470 Canadian Studies ;Canadian Literary Genres.”University of British Columbia. UBC Blogs. 2014. Web. Web. 16 Jan. 2014.https://blogs.ubc.ca/engl470/unit-1/lesson-12/

7. At the beginning of this lesson I pointed to the idea that technological advances in communication tools have been part of the impetus to rethink the divisive and hierarchical categorizing of literature and orality, and suggested that this is happening for a number of reasons.  I’d like you to consider two aspects of digital literature: 1) social media tools that enable widespread publication, without publishers, and 2) Hypertext, which is the name for the text that lies beyond the text you are reading, until you click. How do you think these capabilities might be impacting literature and story?

The incredibly fast-paced progression of technology has greatly influenced literature in the twenty-first century. The unprecedented increase in the use of social media has changed the interpretation and the relationship individuals have with stories.

As discussed in the lesson, there is a different dynamic between listening to and the reading of stories. As the listener of a story and the storyteller interact with each other the listener has the ability to change and influence the story. “Stories change depending on where and when and to whom they are told”(Paterson 1:2). In contrast, no matter how much an individual may agree, disagree, take offense, or adore a particular text, in most cases readers “will have little, if any, impact on the actual text” regardless of the impact the text may have had on them, as there is no interaction (Paterson1:2).

In the past, reading text has been a one directional flow of information while listening to stories is bidirectional and interactive. However, with modern day technology not only are there different dynamics between reading and listening to stories as discussed above, there is also a different dynamic between reading a book and reading an online publishing. With recent social media tools individuals now have access to “widespread publication, without publishers” (Paterson 1:2), and this new phenomenon has changed stories and the relationships individuals have with stories.

Today, almost anyone is capable of publishing a text online. There are little to no restrictions or standards individuals are required to meet to publish an online text. These “widespread publications” enable a wide range of perspectives, ideas and thoughts to be seen and heard (Paterson 1:2).

The way information is conveyed to an audience is crucial in determining how they will understand and perceive it. With online text, reading is no longer one directional. As most online publications include comment boxes, individuals from different cultures and backgrounds are able to interact with the author as well as other readers.  David Croteau’s term “ the global village” accurately describes how physical distance is no longer a barrier because of the availability and accessibility of information internationally; this is exemplified through online forums (Singer 123).

This progression of technology has allowed readers to acquire more of an objective view on particular topics by reading other’s opinions and ideas epitomizing Marshall McLuhan’s quote, “The medium is the message”(Chamberlin 70). While the medium, or how information is communicated differs, so does the audience’s perception of a story or a piece of literature.

Hypertexts :“the name for the text that lies beyond the text you are reading, until you click” have also had a significant impact on literature and stories (Paterson 1:2). Hypertexts allows “multiple perspectives and expressions to tell the same story”, they provide the reader with a deeper understanding of the context and description of the text (Huesca and Dervin).

The impact of these advances in communication technology on literature has been huge. New media has blurred the roles of, and the distinction between, the consumers and the producers of text. I believe that this helps deconstruct the hierarchical categorization of literature by leveling the playing field & opening it to all, and I would consider new media to be the “common ground” Chamberlin refers to in his text  “If This is Your Land, Where are Your Stories: Finding Common Ground” (240).

References:

Chamberlin, Edward. If This is Your Land, Where are Your Stories: Finding Common Ground. A. A. Knopf: Toronto, 2003. Print

Paterson, Erika. ““ENGL 470 Canadian Studies ;Canadian Literary Genres.”

University of British Columbia. UBC Blogs. 2014. Web. Web. 16 Jan. 2014. https://blogs.ubc.ca/engl470/unit-1/lesson-12/

Singer, Jane B. Participatory Journalism: Guarding Open Gates at Online Newspapers. Chichester, West Sussex, U.K.: Wiley-Blackwell, 2011. Print.

Huesca, Robert, and Brenda Dervin. “Hypertext and Journalism: Audiences Respond to Competing News Narratives.” MIT Communications Forum. N.p., n.d. Web. 15 Jan. 2014.