Feminist Ryan Gosling and Public Historian Ryan Gosling both have the ability to reduce me to helpless and undignified laughter, so I decided to try my hand at this meme thing and make Corpus Linguistics Ryan Gosling!
…I don’t think this will catch on.
I’ve been ridiculously busy lately (teaching! training! seeing Jen Gupta perform as part of Manchester Science Festival and London Bright Club! linguistics reading group! oh yeah, that thesis thing I’m writing! trying to get my boiler fixed!) so not really had time to think of interesting posts, so here’s a few links to blogs I read:
Bad Reputation is a collective of writers on a “feminist pop culture adventure”. In the interests of transparency I should declare that they have plied me with cake, but I’d like them anyway because they’re incisive, intelligent and pretty awesome. I particularly like their series of Revolting Women because it contains not one, not two, but THREE posts about the suffrage movement: the Ju-Jutsuffragettes, Dora Thewlis, Teenage Working Class Suffragette and Joan of Arc, Rosie the Riveter, and the Feminist Protest Icon. They also write about films, comics, music and computer games in an interesting, thought-provoking and entertaining way. I actually LOLed at Markgraf’s illustrated review of The Three Musketeers and don’t feel the cinematic experience can begin to compare their final analogy involving pick-and-mix and “an enraged muskrat”.
Robert Lawson is a sociolinguist and brave soul who’s blogged about John Locke’s Duels and Duets in detail – part 1, part 2 and part 3. I’m reading this book for the reading group, mainly because I’m intrigued as to how a book on language and gender manages to cite Deborah Tannen but not Deborah Cameron. In the first chapter Locke cites John Gray’s Men Are From Mars, Women Are From Venus, Deborah Tannen’s You just don’t understand, a baffling amount of primate research, and an anecdote from Larry Summers. I almost did the drinking game but I think I’d have to have my stomach pumped. Anyway, you can read Robert’s excellent, informative posts on this book and so avoid reading the primary source. Even if it does mean missing out on the primate research.
Lashings of Ginger Beer are a queer feminist burlesque collective who combine “songs, dancing, stand-up and sketches, luxe Victoriana drag with thigh-high fetish-boots, upbeat musical theatre optimism with 21st-century political rage”. Have a couple of videos: Acceptable, skewering Gok Wan, television makeovers, unrealistic gendered beauty ideals and the expense and effort of maintaining this beauty; Dead Girlfriend which comments on TV portrayals of queer relationships and the way the characters involved are punished. The Lashings of Ginger Beer blog posts about events and does link roundups, but also features posts by members of the collective. I was particularly struck by this post examining the different effects of performing with different dancers – it’s a really thoughtful analysis and highlights the experience of the performers.
I was lucky to meet Jennifer Jones when we were both facilitators at Research Practices 2.0. Her reflections on that event are interesting, and have also shaped how she’ll facilitate social media workshops in the future; there are loads of ideas there about questioning the usual classroom hierarchy and enabling a flexible, responsive, collaborative way of learning. Jennifer’s research focuses on the Olympics and offers a much needed critical view on the ideology of the Olympics, which she explored in a recent talk at Tent City Uni. She’s also a very cool lady and it’s a joy to talk to her, whether that be over crappy university coffee, mugs of tea in an occupation or, indeed, over a pint.
Photo and banner by K Gupta
One of this things I’ve found interesting is the language that’s emerging. This post examines the language of the “we are the 99% tumblr. Meanwhile, Tiger Beatdown has some interesting analysis of who exactly is the 1% and an insightful, moving essay about the range of experiences of wealth, poverty and class found within the 99%.
I’ve also been thinking about who an occupation excludes. I’d define an occupation as a radical reclamation of space where alternatives to mainstream society can be explored – things like communal living, consensus decision making, and sharing the work needed to sustain a community. However, the fact remains that we are products of this mainstream society and have internalised some of its toxic elements – sexism, racism, homophobia, transphobia, ableism, classism to name a handful. In a social justice context, not having to encounter these things are often described as ‘privileges’. There’s lots of material out there on privilege but I particularly like this primer on privilege and what we can do about it. It’s important to note that, while these can be manifested in individual interactions, they’re also embedded and reinforced by social institutions.
As a non-white, queer, female-assigned-at-birth person who has taken part in occupations, I’ve found that occupations tend to be full of very earnest people who are trying their very hardest not to reproduce structures of oppression but who often don’t quite manage it. As a non-white person, I don’t want to be told that someone – almost certainly white – doesn’t see race. As this essay describes, claiming that you don’t see race both makes my experiences of living as a non-white person invisible, and means that
that person also can ignore systemic nature of racism. That person can pretend that racial issues can be solved by making people act nicer to each other; however, focusing on eliminating prejudice and racism between individuals can obscure the need for eliminating the racism that is so deeply ingrained in our social institutions.
This is particularly important when engaging in the anti-cuts movement – how are you going to protest cuts to EMA disproportionately affecting women and ethnic minorities if you don’t see race and gender, or believe that racism and sexism can be addressed by everyone just being a bit nicer to each other?
An occupation that claims to be leaderless is not exempt from privilege: this essay, on how the Occupy movement’s non power structure perpetuates sexism, observes that
Even in movements that are formally leaderless, those with privilege tend to bring pre-existing power to the table, and that power can be dangerous. This is part of any communal space, no matter how well-intended; I can testify that, even in my own best efforts, and even with trusted friends, I’ve brought my own privilege to the table, created invisible hierarchies, and hurt people. Addressing how power works — who is seen to be powerful, who is exercising power, which kinds, and why, and how that looks like the old world and old structures of oppression we are trying to break away from — has to be a central part of any radical movement.
[…]
It’s hard to focus on what marginalized people are saying, when they’re reduced to a collection of photos for the purpose of telling us that they’re “hot.” The act of finding those voices, actively seeking them out, and listening to them, is harder than taking a photo. It’s also the work that can and must be done.
Failing to address sexism leads to sexual assault, and attempts to intimidate and silence those trying to address it, as seen in Occupy Glasgow.
So what can be done about it?
All Of Us Deserve To Feel Safe has published response cards as “a way of communicating to someone that they’ve made a space unsafe without having to deal with potentially intimidating confrontation. It includes a list of different ways that spaces can be made unsafe, with checkboxes for the relevant concerns.” They also have flyers with suggestions on how to make a space safer.
In addition to their very helpful suggestions, I’d like to comment that how labour is divided in the occupation is important. It’s not okay for men to be sitting around with mugs of tea while the women wash up, sort out the recycling, collect water and so on. I’ve seen this in an occupation before and it was shocking that these so-called radical men were content to allow this gendered division of labour to happen. This is some of the most visible stuff in an occupation – if you can’t manage to make this equal in your own space, how are you in a position to call for a fairer and more equal society?
I also think it’s important to not to treat any member of a minority group as a spokesperson. Sometimes, when I’ve wandered along to an occupation, I’ve immediately been pounced on and asked how they can make the occupation more friendly to ethnic minorities or women. I’m very glad that they’re thinking about this, but aside from the assumptions this makes about my gender identity, it also makes me feel like I’ve become a token minority – that I’m happy to have these conversations at their convenience, that I’m happy to have these sometimes difficult and exhausting conversations on demand. Sometimes I just want a brew and a chat, not to give an immediate workshop on anti-racism.
Finally, it’s crucial to listen. Creating an anti-oppressive space means that people belonging to less privileged groups will critique your efforts, and it’s essential that you listen to these criticisms and respond to them in a constructive manner rather than becoming defensive or aggressive. As the open letter to Occupy Glasgow shows, if someone criticises an occupation for allowing or enabling systematic oppression, she can be insulted, bullied and accused of trying to shut the occupation down from within. This is unacceptable behaviour – it silences the activists who did complain, it allows sexists a free pass, and it stops people making other criticisms. It can be difficult to hear criticism, but ultimately criticism coming from activists who are sympathetic to the movement comes from a place of caring and wanting the movement to be as inclusive as possible.
An occupation has to practice what it preaches. You cannot call for an end of one kind of oppression while perpetuating, however unconsciously, other kinds of oppressions and, however accidentally, silencing the voices of (other) minorities.
Earlier this month I, along with two other committee members, spoke to Nottingham Lesbian and Gay Switchboard about the trans social and support group we run. One of the things that came up was the complexity of trans terminology. As someone with some knowledge of the community, as someone who is, in a small way, a trans activist, and as someone with a linguistic background I’m intrigued by the words we use and the way we try to create our stories of flux and change out of these words. Words have immense power in this community; often simply knowing the word for something is an act of empowerment, a realisation that there are others like you and there is a place for you in the world. Words can summon identities into being; words can make manifest inchoate feelings of difference and not fitting in. Words are brilliant.
However, I’ve not read a great deal on linguistics and trans issues. I have an interest in language and gender but all too often I find there’s a disconnect between the linguistic research and what I know as an activist. For example, while reading Benwell and Stokoe’s 2006 Discourse and Identity I came across the following:
The speakers are all ‘women’. They are relatively ‘young’, though not ‘teenagers’. They are ‘white’. The presenters’ accents sound ‘upper middle class’. Jane sounds ‘educated’ and ‘middle class’. We presume they are all ‘English’, and we know Jane is ‘heterosexual’ – she has a male partner.
While Benwell and Stokoe do go on to note that “[e]ach of these categories can be further unpacked”, they don’t make any comment about the fairly major assumption they make about Jane’s sexuality. In the activist communities I belong to, someone assuming that a person is heterosexual just because they have a male partner would immediately be questioned about the basis of their assumption. Jane’s last partner could have been a woman. Jane might identify as queer for political reasons. Jane might be polyamorous and have partners of different genders, Jane might be married to a man and monogamous but also attracted to women. As an academic, I have to admit that coming across this assumption in the book’s introduction made me wonder what other assumptions about identity were being made in the book – how far can I trust their analyses of identity if they can make such a basic assumption?
As someone who uses critical discourse analysis in their research, identifying the context of language use is important to understanding it. There are some issues informing the way trans identities are conceptualised within the trans community – the background knowledge and understanding that makes some words acceptable and some unacceptable or unthinkable.
One of the things that I find most striking is the awareness of queer theory; I’ve had much more interesting and informed discussions about gender and queerness at trans socials than I have at research seminars. However, this awareness of gender binaries, gender fluidity, gender performativity, and the power to reshape, reinterpret and individualise gender inevitably comes into conflict with the idea of having an innate sense of one’s “real” gender. Conceptualising gender and gender identity – where it comes from, how it is formed, whether it is innate or realised through performance – is not a theoretical exercise but has profound implications for trans people. If gender is simply realised through performance, then what about bodies and the desire to change our bodies?
However, gender identity itself is problematic. Some people identify as non-gendered – they do not feel they have a gender identity and framing the discourse in these terms is inaccurate, discriminatory and erases their experience.
There is tension between the trans community and the medical profession. People who seek to change their bodies, either through hormones or surgery, usually have to do this through the medical establishment. While there are ways to acquire hormones without medical supervision, this has risks and, at least in my experience, is not recommended (although obviously this differs according to access to appropriate medical care etc). The medical profession, therefore, also act as gatekeepers and control access to care – in the UK, an individual seeking hormones or surgery on the NHS has to go through a Gender Identity Clinic where a panel decides whether they’re suitable for treatment. Not everyone is deemed suitable, and people identifying as genderqueer or non-binary gendered have had particular difficulty in getting approved (although new WPATH guidelines should change this).
However, this brings in the issue of who gets to decide what “trans” is and, indeed, how it should be defined.
Not everyone who identifies as trans wants to medically transition, not all want to transition between binary genders and not all identify in such a way as to make transition straightforward or, indeed, necessary. I’ve heard Nat of Practical Androgyny discuss the terms transsexual, transgender, trans and trans* and how they’re in a constant process of resisting the medicalisation of trans identities, trying to be as inclusive as possible and creating space for ‘new’ identities to exist. Zagria identifies five meanings of transgender and discusses them in the linked essay.
Language itself can also be problematic. The variety of English I use – British English – doesn’t have a gender neutral singular pronoun. This post outlines some alternatives but they aren’t widely known or accepted outside the queer community – as an undergraduate, I got told off for using ze/zir in an essay about gendered language.
This post highlights some problematic language within trans communities. As the author explains
The stories of our bodies, our experiences, and our identities have traditionally been told from a perspective of assumed cissexual superiority. Increasingly, trans people want to be able to speak to one another or to cis people in our own words–words that reflect our lived experiences and empower us as trans people. That means developing a new, trans-positive vocabulary. It also means re-examining the words we use (and the words cis people use for us), tossing out words and phrases that don’t pass muster, and replacing them with better ones.
There are some obviously problematic terms – calling someone a genetic female or XX boy doesn’t really work when you realise how prevalent intersex conditions are; these terms conflate the genotype with the phenotype, but without genetic testing it’s impossible to know what one’s genotype actually is. Less obvious is the problematic use of terms like female-bodied to describe someone female-assigned at birth – some people within the trans community would argue that a female body is a body belonging to someone who identifies as female. These terms seem to wax and wane in their popularity – female assigned at birth/FAAB, assigned female at birth/AFAB, male assigned at birth/MAAB and assigned male at birth/AMAB are terms that I’ve noticed relatively recently.
So, what might a study of trans language look like?
As a linguist, I’d be inclined to break this into three main categories: the umbrella terms used to describe the diversity of trans identities; the terms used to describe identities; the terms used to describe trans bodies.
There have been surveys on trans language, but as a corpus linguist I’m interested in naturally occurring language – while data elicted through surveys can be interesting and useful for identifying words that might be of interest, ultimately I’m more interested in how these words are actually used. Which are common terms? Are certain words used more frequently in different parts of the community? Do these words have different meanings within the community? When do words start being used and how do they spread out? What’s the effect of the internet (particularly user-created material) on language? Do people use language differently if they’re seeking medical involvement or as that progresses? Happily, there are quite a few trans-related sites, forums, tumblrs etc so there is suitable data out there to include in a corpus.
One of the things I’m interested in is fine-grained use of data. My corpus made up of Times Digital Archive texts allows me to split up the data by year and, using some php, by type of article (Letters to the Editor, for example). There are loads of interesting ways to split up the trans data I’d hope to collect and to an extent it depends on what I’m trying to find out. For the questions I outlined above, it would be good to be able to split the corpus by year the text was produced, site it came from from, and some details about the writer – their age, how they identify, the variety of English they use, possibly some information about any medical involvement they’ve had or are seeking (if applicable).
Sadly this has to go on the back burner for now because of my thesis, but at some point I’d love to do more research into this. To me, trans language highlights the explicit negotiation of language in a community. New terms are coined, defined and disputed. It also is a place where queer and gender theory and practice collide in a way that has incredibly important, real-life implications – these are not the debates of the ivory tower, but affect how people lead their lives and indeed, what sort of lives they are able to lead.
I, along with some fellow PhD researchers and social media nerds, will be running workshops at this event. We’re currently in the process of designing the introductory workshops and, because we practise what we preach, we’re collaborating though a shared google doc. Places are filling up fast, so if you would like to attend, please book your place as soon as possible.
Social and Participatory Media in Academic Life
Saturday 29th October 2011 9.30am-4.00pm
Business School South, Jubilee Campus, University of Nottingham
This one-day event will be an opportunity for you to come and experience a variety of discussions on the use of social media in research.
Social media (such as blogs, social networks and Twitter) provide new opportunities for researchers to source information, network, collaborate and disseminate their research. The effective use of social and participatory media (web 2.0) is increasingly seen as a key requirement in 21st Century academic practice. This free one-day event will provide an informal and interactive environment to learn about social media. It is an opportunity to share experiences and good practices, and develop informed and critical approaches to adopting and using social media in your studies/research.
This event has been organised for researchers by researchers. We welcome all PhD students and research staff, including those from outside the University of Nottingham.
Places are strictly limited and will be offered on a first come, first served basis, so please book early to avoid disappointment.
For more information please contact: Ms Emily Buchnea, ahxeb@nottingham.ac.uk
A few months ago, it looked like Yahoo were going to close Delicious down. Lots of people were happy when it got bought by AVOS rather than simply having the plug pulled on it. In the past week, they relaunched Delicious, but the relaunch seems to have lost a lot of functionality. People are not happy about it, particularly those in fandom (comparison of old and new Delicious; hacks using the API to see what you have; this amusing stack). Fandom promptly began searching for an alternative, and when asked by Maciej on twitter how Pinboard could be made more fandom-friendly, duly produced a 60 page collaborative spec and feature request (see also the Organization for Transformative Works, Archive Of Our Own and Dreamwidth for fan-led/friendly projects). As Maciej put it, “[b]y 2008 a whole suite of theoretical ideas about folksonomy, crowdsourcing, faceted infomation retrieval, collaborative editing and emergent ontology had been implemented by a bunch of friendly people so that they could read about Kirk drilling Spock”.
Anyway, I have a pinboard account now: mixosaurus. Not because I’m fannish, but because I believe in supporting collaboration, engagement, innovation, crowdsourcing, folksonomies and grassroots, user-driven sites. I don’t like being forced to manage my information in alien, awkward ways; if someone’s offering an alternative and is so clearly willing to listen, then I am willing to try it out and see if it serves me better.
So sorry Delicious, we’ve had some good times but for now it’s on hold. I hope you understand.
The other day I bumped into a friend on campus and ended up eating lunch with him and a couple of other friends. Perhaps inevitably, our talk turned to Freshers’ Week – not, perhaps, tales of drunken debauchery but the question of whether any of us had actually enjoyed ours.
Later, I read this piece by a professor in a US university about move-in weekend and found myself nodding along. Marykmac tweeted about a discussion she’d had with colleagues where they’d all hated Freshers’ Week for different reasons.
Personally, I found Freshers’ Week weird. I found the general over-excitement about bar crawls and going out slightly inexplicable, I found the commercialisation at the Freshers’ Fair uncomfortable, I was dismayed by the misogyny and pretty alarmed by the inter-hall rivalries that were already springing up despite us moving in mere days ago. There was a doggedness about having “fun” – that if anyone paused for a moment in the pursuit of fun, they might realise that they weren’t having such a good time after all. Privately, I questioned whether I wanted to be at university at all, whether it was actually right for me or if I had made a terrible mistake.
Happily, Freshers’ Week is only one week. By the end of my third year I’d marched in demos, was involved in student radio and presented a weekly show, had DJed in a few clubs and at events, had done work experience at Xfm, was singing in a choir and had performed Handel’s Messiah and Mozart’s Mass in C Minor, and was living with people who’d rather go to a grubby rock club than student cheese nights. It wasn’t all great but it was much better than I hoped for during Freshers’ Week. I found that, despite my reservations about Freshers’ Week, I enjoyed playing hard as well as working hard.
So the moral of the story is that even if you don’t like Freshers’ Week and feel out of place and unhappy, hang in there. You don’t have to hang around with your hallmates if you don’t have anything in common with them. Find a few societies or clubs you find interesting – whether it’s rock climbing, flair bartending, archery or anime – and try them out. You can try things and if you don’t like it as much as you thought you might, you can join something else. You might discover a life-long passion or the best friends you’ll ever have. Then again, you might not – I met my best friend when we were postgraduates and it’s been a few years since I’ve driven a desk – but it can still be three or four years of exploring things you might not had a chance to otherwise.
Also, as a postgraduate tutor, I’d like to suggest engaging as much as possible in your seminars or tutorials. You’ll get a lot more out of it if you do and it’ll be a much more interesting seminar if people contribute. Sometimes I sneaked into friends’ lectures just to get an idea of other areas – Middle English literature, as one example. Your department might organise lectures from visiting speakers or have an annual open lecture. One of my favourite nerdy things to do was to just wander in P or PE and find books that looked interesting. These are three or four years where you can think deeply and read widely – seize the opportunity.
A confession: I am nursing an instinctive, visceral dislike of Keep Calm and Carry On posters and merchandise. It contains some of the things I like least – the smug nationalism, the invocation of “our finest hour” of WWII, the assertion that “keeping calm” is a morally superior reaction and that there is no point in getting angry. The image it summons is one of plucky Brits doing their best to carry on as normal among the bombs and the rubble. That war merely gives British resilience and stoicism to shine through, rather than being devastating.
I cannot help but notice that this poster has flourished in these days of the coalition government.
In whose interests is it that we “keep calm and carry on”? That we don’t question, don’t think, don’t disagree or protest but simply trundle on? I don’t think it’s in mine, and it’s probably not in yours.
Instead, I prefer the suggestion offered by this poster. Get Angry and Fight Back? I think I can support that.
Something I thought about, as I once again carefully packed my books into boxes and less carefully stuffed my clothes into bags, is the instability of PhD life. I’m told that some people do their entire PhD at one university, in one department, even while living in one place.
I am not that person.
In the almost exactly three years I’ve been working on my PhD, I’ve been at two different universities, been based in three different departments and so far, lived in four different houses. Weirdly, for something that is in a constant state of development and change, my thesis has been one of the few constants in my life. The other, somewhat worryingly, is my supervisor. Not sure how I feel about that!
In a way it’s made me a more independent researcher and that’s a good and positive thing, but sometimes I wish I could relax and be at least somewhat confident that I won’t have to move again for at least another nine months.
I have Thoughts on how it’s affected my research, my friendships and collaboration with other PhD researchers and on me as a researcher, but that can wait for another day – I have a chapter to write.
A couple of months ago, I posted about the politics of representation. I found the observation that representation in the media can involve “crushing difference in favour of identities constructed by those in positions of power” particularly striking. What you see here is me trying to work out the process of how it happened in the suffrage movement.
Here’s an admittedly simplistic table of differences between suffragists and suffragettes. Of course, it’s not that simple – see Sandra Holton (1986) for more – but for the purposes of this argument, let’s run with this.
| Suffragists | Suffragettes |
|---|---|
| considered the more inclusive term | members of a militant organisation |
| constitutionalists | challenged the constitutionalist approach |
| campaigned by lobbying Parliament | prepared to engage in direct action |
However, what I’ve found in the texts I’m working with looks a bit more like this:
| Suffragists |
|---|
| members of a militant organisation |
| prepared to engage in direct action |
I found that suffragette and suffragettes were comparatively low frequency terms and didn’t have many words associated with them. Instead, there were lots of words associated with suffragist and suffragists – even the direct action words like disturbance*, disorder, outrage*, violence and crime* which I then focused on. This seemed out of keeping with the historiography.
What seems to happen is that there’s a process where the two are conflated:
| Suffragists |
|---|
| considered the more inclusive term |
| members of a militant organisation |
| constitutionalists |
| challenged the constitutionalist approach |
| campaigned by lobbying Parliament |
| prepared to engage in direct action |
Galtung and Ruge (1965) work out a set of principles they call “news values”. These decide how likely it is that something will be reported as news, and include factors such as whether the incident forms part of a pre-existing narrative, how recent it was. how unusual it was and so on. Some of the relevant factors to this are conflict, negativity, personalisation and continuity: basically, well-known suffragettes scuffling with the police and getting arrested is more interesting to newspapers than a deputation of nice ladies handing in a petition to their MP.
Therefore, because of news values, the stuff about the constitutionalist approach gets erased:
| Suffragists |
|---|
| members of a militant organisation |
| challenged the constitutionalist approach |
| prepared to engage in direct action |
Because we’re now not talking about constitutionalists, it doesn’t make sense to characterise a group by its opposition to constitutionalists, so that can go too:
| Suffragists |
|---|
| members of a militant organisation |
| prepared to engage in direct action |
Ta-da! You have now ended up with something like this:
| Suffragists |
|---|
| members of a militant organisation |
| prepared to engage in direct action |
This, if you’re in a position of power, is pretty awesome. If you can label everyone in the suffrage movement as violent and dangerous, you don’t need to listen to their concerns about equality, about welfare, about working conditions, about ill-treatment in prison and police brutality. Hurrah!
The suffrage movement is unusual because the term suffragist, in the Times at least, comes to mean something very different to how it was understood amongst those within the movement. However, I think the process – of conflating a range of motivations, organisations and individuals under one term, erasing the less newsworthy bits, using the term in such a way as to imply it still covers the full breadth of these motivations, organisations and individuals, then dismissing everyone as irresponsible and destructive – is still very relevant today.
As I write this, there are riots in Tottenham, Wood Green, Enfield, Brixton, Walthamstow, Hackney and possibly Peckham. The people involved are being described as looters, protesters and rioters. In light of what I’ve illustrated here, I wonder what’s being erased through using these descriptions. Obviously it’s in the interests of those in power to portray those involved as vandals, thieves and general undesirables – it stops them having to pay attention to legitimate concerns…about equality, about welfare, about working conditions, about police brutality.
References:
Galtung, J & Ruge, M. 1965. The Structure of Foreign News. The Presentation of the Congo, Cuba and Cyprus Crises in Four Norwegian Newspapers. Journal of Peace Research, vol 2, pp 64-91
Holton, S. 1986. Feminism and Democracy: Women’s suffrage and reform politics in Britain, 1900-1918. Cambridge: Cambridge University Press
