archives@tulane.edu / Despite the work of dozens of dedicated scholars spanning decades, we seem no closer to a clear-cut answer as to who and what are signified by the signifier Creole in the Gulf South. And yet a perduring infatuation with this ever-enigmatic term continues to tempt scholars and laymen alike to try their hand at the Sisyphean task. It is hard to believe that such a vague label could possibly serve as a vehicle for ethnolinguistic identity, and yet that is precisely how Creole functions in Louisiana and beyond. This dissertation employs nexus analysis (Scollon and Scollon 2004) to explore the variable uses of Creole as a tool for delimiting ethnolinguistic boundaries in Texas and Louisiana. These boundaries can subsequently be interpreted as the basis for contemporary Creole identity in the Gulf South. The results bear on issues relating to cultural authenticity, linguistic legitimacy, and racial subjectivity. They also have implications for theories of migration, acculturation, and translocality. My data are drawn from interviews with a sample of Texas-resident (n=32) and Louisiana-resident (n=28) participants who self-identify as Creole-speaking Creoles. The main goal of the interviews was to give participants the space to define what Creole meant to them as a label for people and as a label for language. Based on these data, I was able to map the general and idiosyncratic characteristics associated with Creole in each place and make comparisons between the sub-samples. Creole ethnolinguistic identity, while internally diverse within the two sub-samples, displays very little variation between the sub-samples. These results indicate a certain, loose ideological coherence among Gulf South Creoles regarding delimitation via the label Creole. Creole ought to be considered a handy tool in an ethnolinguistic identity repertoire (cf. Benor 2010) whose contents include both linguistic and cultural traits. Such a reconceptualization may increase Creole access to voice in the region. The weight of translocal flows of people, products, and ideas that can be identified as Creole are heavily skewed towards originating in Louisiana. While Creole remains primarily associated with Louisiana, there are faint traces of Texas influence within and across the sub-samples. / 1 / Nathan A. Wendte

(in English): This interdisciplinary thesis deals with the relation of oral tradition and somatic terms - words describing specific parts of the human body. The analysis is based on the ethnolinguistics, the theory of term's profile in particular, that deals with the question of which somatic terms serve as the inputs to semantic contexts and what is their dominant meaning. The thesis focuses on general interpretation of folk poetry, while aiming to those poetic methods and characteristics that are coherent to the main subject of the thesis. Next chapter describes ethno-linguistics and explains its methods and theory - the relation of language and culture, language stereotypes and mainly the theory of term's profile. The core of the thesis is the chapter dedicated to somatic terms: hands, eyes, blood, cheeks, mouth and face. Based on the collections Prostonárodní české písně a říkadla (National Czech songs and riddles) by K. J. Erben and Moravské národní písně (Moravian national songs) by F. Sušil, it determines the meaning profiles. In these it describes more closely in what meanings the terms mentioned above appear in folk songs.

archives@tulane.edu / A large gap between indigenous and non-indigenous people exist in Guatemala. I propose that this gap exists in part due to the intentional exclusion of indigenous related content, such as indigenous languages and pre-Columbian history, from the national curriculum. Ladinos see Maya and other indigenous groups as inferior mainly because they ignore their customs, languages, and cultures. In order to remediate this issue, the Maya Scripta project developed an online database containing Maya hieroglyphic inscriptions. This brings to the public information usually available only in specialized professional journals and mostly in English. Maya Scripta allows professionals, students, amateurs, and curious to access Maya inscriptions and their translation in Spanish for free and in a friendly and interactive display. This compensates for the lack of information in the school system. A community-engaged project developed with the Regional Museum of Southeastern Petén, Juan Pedro Laporte Molina, in Dolores, Petén, tested this hypothesis. The project consists of three axes: Marketing and Exposure, Exhibition, and Education. Through the first two axes we increased the number of visitors to the museum and improved the overall visit experience. The third and most important axis consisted of pairing with the museum and Universidad del Valle de Guatemala to develop workshops for local students from Dolores using the online platform of Maya Scripta. Through them, they learned about ancient and modern Maya, alongside with how the Maya hieroglyphic writing system works. As students attended more workshops, they increased their knowledge about the Maya and also had a more positive perception, proving the usefulness of Maya Scripta as a teaching tool and the importance of including indigenous related content in the classroom. Surveys also found that the environment where students interact plays an important role in how they understand Maya groups and also on what ethnic filiation students show. The project proved how a community-engaged approach can yield better results for all the parties involved in a collaborative, effective, and successful way. / 1 / Ruben Morales Forte

Prior research has suggested that there may be differences in voice quality between black and white speakers of South African English who had attended well-resourced middle-class schools. The principal objective of the study is to address the question of whether there is any acoustic evidence of such differences. The study then proceeds to describe such acoustic evidence for differences in voice quality. The author interviewed 36 female South African English speakers (18 white and 18 black) between the ages of 18 and 22. The research subjects had all attended well-resourced middleclass schools. In order to control for the possibility of substrate influences on voice quality, all black participants were of an isiXhosa language background. High quality sound recordings were conducted, consisting of both a set of read sentences as well as semi-structured interviews, the latter of which formed the core dataset for the subsequent acoustic analysis. The acoustic data were analyzed using VoiceSauce, a program specifically designed for the acoustic analysis of voice quality. Measurements were based on automatically segmented speech samples using FAVE and PRAAT. The VoiceSauce measurement data were statistically analyzed by means of a linear mixed effects regression analysis and Wilcoxon rank sum tests using the statistical package R to evaluate the significance of ethnicity as a variable. The effect of ethnicity was found to be significant for several measures of spectral tilt (including for example, 2K*-5K, H4*-2K*, H1*-H2* and H1*-A1*) and cepstral peak prominence with a nearly significant effect for the subharmonics-to-harmonics ratio. Black speakers exhibited consistently higher values for most harmonic differential measures (for example, H1*-A1*) overall, while white speakers exhibited higher values for fundamental frequency, harmonics-tonoise ratio and cepstral peak prominence. The author concludes that the acoustic evidence is most consistent with the hypothesis that the white speakers overall typically use a voice quality iii characterized by greater vocal fold constriction, thickness and stiffness in comparison to the black speakers, hypothesized to use a voice quality characterized by more breathiness. By providing a description of voice quality variation, the research contributes towards a more complete account of sociolinguistic variation in South African English.

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No. of bitstreams: 2 Tese - Maria de Lurdes Nazário - 2016.pdf: 3843677 bytes, checksum: 6195554310eab42ba4b9ba5eb37ba017 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-04-29 / In this thesis, we aimed to discuss the attitudes of Tapuia people in relation to their so questioned indigenous identity, by having an afro indigenous phenotype and speak the Portuguese language, putting focus into some impacts that we observed in this community arising from the performance of their indigenous teachers in the context of their research and other educational practices during their graduation Course - Intercultural Education in the Takinahakỹ Center for Indigenous Higher Education, at Federal University of Goiás (UFG). At different times with Tapuia indigenous teachers, we heard reports in which the community was in an conflict with their ethnocultural and linguistic situation, with a desire to learn their ancestors language to assert themselves indigenous and many of them felt embarrassed to assert indigenous, questioning themeselves about their Indianness, demonstrating a negative Ethnolinguistics attitude, in our interpretation. On the other hand, in 2012, 2013 and 2014, when we attended Study Steps of Intercultural Education in Terra Indígena Carretão, we realized that, despite the aforementioned questions are still a reality, Tapuia indians have lived another time, defending their indigenous identity openly and the tapuia Portuguese was as their mother tongue (RODRIGUES, 2011), discussing and / or disproving the questions people made them based on the discourse of Indianness and giving evidence that their ethnolinguistic attitudes were under a positive move. We base our argument on theories and epistemologies that were developed in countercurrent rational and liberal thought and in search of a relational thought, contextualizing, liberator, with respect for life and ethnic and cultural diversity. Thus, the Paradigms of Complexity (MORIN, 2003, 2010) and Modernity and Coloniality (QUIJANO, 2005; CASTRO GÓMEZ & Grosfoguel 2007; GARCÉS, 2007; MALDONADO-TORRES, 2008) lay up that counter of hegemonic science practiced for centuries and of the dichotomous social structure naturalized according to the Eurocentric thinking. In order to understand the contributions of an educational project to decolonize humans, we rely on the thought of Paulo Freire (1987, 1997, 2002). We also use the Theory of Bourdieu Practice (1998, [1979] 2013) which helps us to discuss the unification policy, embodied in monolingualism policy in colonial Brazil and the concept of attitude from their understanding of social provisions to act a certain way in a social group. In the first chapter, we present the Tapuia people and their ethnic and linguistic history in the context of different indigenous policies that subordinated and decimated indigenous cultures and languages ​​in the context of Goiás people settlements, constructing a not indian subject, with negative attitudes regarding their identity and their own status in society (REZENDE, oral exposure). Still, in this chapter, we put into focus the historical struggles experienced by Tapuia people in the twentieth century due to the landed interests and also discussed the identity conflict experienced by these people, relating them to their ethnolinguistic attitudes. In the second chapter, at first, we carry on about the political and social context of the twentieth century that favored the emergence of differentiated education for indigenous peoples in Latin America, among them, the Graduation Course - Intercultural Education - at UFG. In the third chapter, we report our field of experience with Tapuia people and present the methodological procedures that were used in the research. In the fourth chapter, we discussed the entry of these teachers in the graduation course, their expectations and perceptions of the actions undertaken in the course, trying to emphasize the meeting of these teachers with a pedagogical proposal of questioning that was possible a space for discussion, of recognition and of appreciation of their indigenous identity differentiated. And finally, we discuss some impacts we realized in Tapuia community arising from the performance of Tapuia teachers in the context of their research and other educational practices during their teacher education. In the last chapter, we proposed an argument on the concept of attitude and presented an interpretation of ethnolinguistic attitudes Tapuia. We seek to understand how the Tapuia have thought, felt and reacted in relation to their identity historically marked by the speech of non Indianness that was made in the context of conflicts of power in terms of landed interests. Our defense is that Tapuia teachers along with their people come becoming aware, in terms of Paulo Freire, their reality of historical oppression, with the appreciation of their distinctive identity, the improvement in their self-esteem and empowerment of their positive Ethnolinguistics atitude. Our defense is that Tapuia teachers along with his people come becoming aware, in terms of Paulo Freire, his reality of historical oppression, with the appreciation of its distinctive identity, the improvement in their self-esteem and empowerment of its positive Ethnolinguistics attitude . We understand that these attitudes are strengthening from one to the other way with their constituent components - new knowledge, beliefs, feelings and other possible reactions, depending on the new social representations that are part of the discussions of Tapuia community. / Nesta pesquisa, procuramos problematizar as atitudes do povo Tapuia em relação à sua identidade indígena tão questionada, por possuir um fenótipo afroindígena e fazer uso da língua portuguesa, colocando em foco alguns impactos que observamos nessa comunidade decorrentes da atuação de seus professores indígenas no contexto de suas pesquisas e outras práticas pedagógicas durante sua formação na licenciatura em Educação Intercultural do Núcleo Takinahakỹ de Formação Superior Indígena da Universidade Federal de Goiás (UFG). Em diferentes momentos com os professores Tapuia, ouvimos relatos em que a comunidade vivia um conflito com sua situação etnocultural e linguística, com um desejo de apreender uma língua de seus antepassados para se afirmarem indígenas e muitos com vergonha de se assumirem indígenas, se questionando sobre sua indianidade, demonstrando uma atitude etnolinguística negativa, em nossa interpretação. Por outro lado, em 2012, 2013 e 2014, ao participarmos de Etapas de Estudos do curso Educação Intercultural na Terra Indígena Carretão, verificamos que, apesar dos questionamentos citados serem ainda uma realidade, os Tapuia viviam um outro momento, defendendo sua identidade indígena abertamente e o português tapuia como sua língua materna (RODRIGUES, 2011), problematizando e/ou refutando os questionamentos que lhes eram/são feitos com base no discurso da não indianidade e dando indícios de que suas atitudes etnolinguísticas estavam em um movimento positivo. Fundamentamos nossa argumentação em teorias e epistemologias que se elaboraram na contracorrente do pensamento racional e liberal e em busca de um pensamento relacional, contextualizador, libertador, de respeito à vida e à diversidade étnica e cultural. Assim, os Paradigmas da Complexidade (MORIN, 2003, 2010) e da Modernidade e Colonialidade (QUIJANO, 2005; CASTRO GÓMEZ & GROSFOGUEL, 2007; GARCÉS, 2007; MALDONADO-TORRES, 2008) se colocam nessa contracorrente da ciência hegemônica praticada há séculos e da estrutura social dicotômica naturalizada em função do pensamento eurocêntrico. Com a finalidade de compreender as contribuições de um projeto educacional para descolonizar o homem, nos baseamos no pensamento de Paulo Freire (1987, 1997, 2002). Também nos utilizamos da Teoria da Prática de Bourdieu (1998, [1979] 2013) que nos ajuda a problematizar a política de unificação, materializada na política do monolinguismo no Brasil colonial e o conceito de atitude a partir de sua compreensão das disposições sociais para agir de determinado modo em um grupo social. No primeiro capítulo, apresentamos o povo Tapuia e sua história étnica e linguística no contexto de diferentes políticas indigenistas que subalternizaram e dizimaram culturas e línguas indígenas no contexto dos aldeamentos goianos, construindo um sujeito desindianizado e com atitudes negativas em relação à sua identidade e a seu próprio status na sociedade (REZENDE, em exposição oral). Ainda, nesse capítulo, colocamos em foco as lutas históricas vividas pelos Tapuia no século XX em função dos interesses fundiários e discutimos também o conflito identitário vivido por esse povo, relacionando-os às suas atitudes etnolinguísticas. No segundo capítulo, inicialmente, discorremos sobre o contexto político-social do século XX que favoreceu o surgimento de propostas de educação diferenciada para os povos indígenas na América Latina, entre elas, a licenciatura em Educação Intercultural da UFG. Depois, fazemos uma discussão da proposta pedagógica desse curso. No terceiro capítulo, relatamos nossa vivência em campo com os Tapuia e apresentamos os procedimentos metodológicos que foram utilizados na realização da pesquisa. No quarto capítulo, debatemos a entrada desses professores na licenciatura, suas expectativas e percepções sobre as ações desenvolvidas no curso, procurando ressaltar o encontro desses docentes com uma proposta pedagógica de problematização que possibilitou um espaço de discussão, de reconhecimento e valorização de sua identidade indígena diferenciada. E, por fim, discutimos alguns impactos que observamos na comunidade Tapuia decorrentes da atuação dos professores Tapuia no contexto de suas pesquisas e outras práticas pedagógicas durante sua formação. No último capítulo, elaboramos uma argumentação sobre o conceito de atitude e tecemos uma interpretação das atitudes etnolinguísticas dos Tapuia. Procuramos compreender como o Tapuia tem pensado, sentido e reagido em relação à sua identidade historicamente marcada pelo discurso da não indianidade que se formulou no contexto de conflitos de poder em função dos interesses fundiários. Nossa defesa é de que os professores Tapuia junto com seu povo vêm se conscientizando, nos termos de Paulo Freire, de sua realidade de opressão histórica, havendo a valorização de sua identidade diferenciada, a melhora em sua autoestima e a potencialização de sua atitude etnolinguística positiva. Interpretamos que essas atitudes estão se fortalecendo entre um fazer e outro com seus elementos constitutivos - novos conhecimentos, crenças, sentimentos e outras possíveis reações, em função das novas representações sociais que fazem parte das discussões dos Tapuia em comunidade.

Os cantos afro-amazônicos são uma forma de comunicação social que foi preservada no ecossistema cultural de Mazagão Velho, comunidade afrodescendente transplantada da África para a Amazônia no período colonial, cuja trajetória é marcada por contatos que têm início com a formação do entreposto português na África, em 1514. Em 1769, por decisão da coroa, a cidade-forte foi evacuada e transplantada para a Amazônia para reforço da ocupação e para o povoamento da região. Nosso objetivo neste trabalho consiste no estudo dos cantos produzidos em situações específicas: as festas religiosas realizadas ao longo do ano em Mazagão Velho. Com base nos aspectos como a forma, a transmissão e a circulação, bem como a função social que os referidos cantos exercem na comunidade, estamos admitindo que eles constituem poesia oral e se realizam em perfórmance. Dessa forma, buscamos compreender o fato poético em relação ao ecossistema cultural mazaganense, com base em referenciais teóricos da etnografia da fala e da linguística de contato. Considerando que essas práticas culturais são tributárias do processo de contato ocorrido na formação social da referida comunidade e no mesmo processo histórico foram difundidas pelo território amapaense, sendo representativas do conjunto das comunidades afrodescendentes situadas ao longo do território amapaense, estamos identificando-as como um dos traços culturais difundidos que favoreceram a constituição de uma área etnolinguística no Estado do Amapá. / Afro-Amazonian songs are a form of communication which have been preserved in the cultural ecosystem of Mazagão Velho, an afro-descendant community transplanted from Africa to the Amazon during the colonial period, with a history marked by contact which began with the formation of the Portuguese trading post in Africa, 1514. In 1769, following decision of the Crown, the fortified city was evacuated and transplanted to the Amazon in order to reinforce the occupation and settlement of the region. Our objective in this work is to study the songs produced under a specific situation: the religious festivals held throughout the year in Mazagão Velho. Based on different aspects, such as shape, transmission and circulation, as well as the social role that these songs play in the community, we consider them to be oral poetry that takes place during performance. Therefore, we aim to understand the poetic fact that concerns the cultural ecosystem of Mazagão, based on the theories of the ethnography of speaking and contact linguistics. Considering that these cultural practices contributed to the contact process which occurred in the social formation of the community investigated as they were spread across the state of Amapá in the same historical process, being representative of the group of African-descendant communities in Amapá,we identify the songs as one of the most widespread cultural traits that favoured the establishment of an ethno-linguistic area in the state.

Os cantos afro-amazônicos são uma forma de comunicação social que foi preservada no ecossistema cultural de Mazagão Velho, comunidade afrodescendente transplantada da África para a Amazônia no período colonial, cuja trajetória é marcada por contatos que têm início com a formação do entreposto português na África, em 1514. Em 1769, por decisão da coroa, a cidade-forte foi evacuada e transplantada para a Amazônia para reforço da ocupação e para o povoamento da região. Nosso objetivo neste trabalho consiste no estudo dos cantos produzidos em situações específicas: as festas religiosas realizadas ao longo do ano em Mazagão Velho. Com base nos aspectos como a forma, a transmissão e a circulação, bem como a função social que os referidos cantos exercem na comunidade, estamos admitindo que eles constituem poesia oral e se realizam em perfórmance. Dessa forma, buscamos compreender o fato poético em relação ao ecossistema cultural mazaganense, com base em referenciais teóricos da etnografia da fala e da linguística de contato. Considerando que essas práticas culturais são tributárias do processo de contato ocorrido na formação social da referida comunidade e no mesmo processo histórico foram difundidas pelo território amapaense, sendo representativas do conjunto das comunidades afrodescendentes situadas ao longo do território amapaense, estamos identificando-as como um dos traços culturais difundidos que favoreceram a constituição de uma área etnolinguística no Estado do Amapá. / Afro-Amazonian songs are a form of communication which have been preserved in the cultural ecosystem of Mazagão Velho, an afro-descendant community transplanted from Africa to the Amazon during the colonial period, with a history marked by contact which began with the formation of the Portuguese trading post in Africa, 1514. In 1769, following decision of the Crown, the fortified city was evacuated and transplanted to the Amazon in order to reinforce the occupation and settlement of the region. Our objective in this work is to study the songs produced under a specific situation: the religious festivals held throughout the year in Mazagão Velho. Based on different aspects, such as shape, transmission and circulation, as well as the social role that these songs play in the community, we consider them to be oral poetry that takes place during performance. Therefore, we aim to understand the poetic fact that concerns the cultural ecosystem of Mazagão, based on the theories of the ethnography of speaking and contact linguistics. Considering that these cultural practices contributed to the contact process which occurred in the social formation of the community investigated as they were spread across the state of Amapá in the same historical process, being representative of the group of African-descendant communities in Amapá,we identify the songs as one of the most widespread cultural traits that favoured the establishment of an ethno-linguistic area in the state.

Notre recherche porte sur les relations entre langues africaines, identités et pratiques linguistiques en situation migratoire et s’inspire des travaux se situant dans les domaines de l’anthropologie linguistique et de la sociologie de l’immigration. À partir de terrains menés dans trois foyers de travailleurs migrants de Montreuil, une ville de la banlieue Est de la région parisienne, nous explorons les méthodes mobilisées par les résidents de ces foyers pour communiquer avec les autres par rapport au contexte et aux interlocuteurs. La vitalité ethnolinguistique d’une langue comme le soninké, le contact des langues africaines entre elles d’une part et entre celles-ci et le français (langue de l’ex-colonisateur et du pays d’accueil) d’autre part dans les foyers de travailleurs migrants, le tout avec les modes de réappropriation et de reconfiguration de ces espaces d’accueil sont au centre de nos réflexions. / Our research focuses on relations between African languages, identities and linguistic practices in migration situation and draws on the work lying in the fields of linguistic anthropology and sociology of immigration. From land conducted in three outbreaks of migrant workers in Montreuil, a suburb east of Paris region, we explore the methods employed by the residents of these homes to communicate with others in relation to the context and interlocutors. Ethnolinguistic vitality of a language as the Soninke, the contact of African languages among themselves and between them and the French (the language of the former colonizer and the host country) in the other workers hostels migrants, with all modes of appropriation and reconfiguration of the reception areas are central to our thinking.

Migration flows have created various educational needs worldwide. One such is HeritageLanguage Education as people claim their right to connect with their cultural, traditional,religious and linguistic background while they reside abroad. Ethnic communities haveestablished settings in which they aim to sustain their ethnolinguistic capital. The presentthesis explores how heritage language teachers perceive their role in two HeritageLanguage Community Schools, in Athens and in Stockholm. Based on a qualitativedesign, the research focuses on sociolinguistic phenomena such as language use andmaintenance, and ethnic identity creation. Data were collected in Athens and Stockholmthrough semi-structured interviews with nine teachers. The analysis of findings revealsself-perceptions of teacher role that include cultural and linguistic connotations. Teacherscontribute to language use and maintenance and to some extend to ethnic identityformation. Teacher practices and experiences strive not only for linguistic developmentbut for group’s ethnolinguistic vitality as well. The study concludes that there is a needfor further research on teachers of Heritage Language Education since the topic has notgotten the attention it deserves.

Mainland Southeast Asia (MSEA) is an area with a long history of human occupation and great ethnolinguistic diversity. The earliest anatomically modern humans arrived ~65 thousand years ago, while presently it has a population size of ~263 million people speaking ~229 languages belonging to five major language families: Austroasiatic (AA), Austronesian (AN), Tai-Kadai (TK), Hmong-Mien (HM), and Sino-Tibetan (ST). Analyses of genome-wide data can provide rich insights into reconstructing human genetic population history, but there is a paucity of genome-wide data from MSEA (mostly limited to the majority groups such as the Kinh and Thai). The goal of this thesis was to analyze newly-genotyped genome-wide data (encompassing ~600 thousand SNPs) from an extensive, detailed sample of ethnolinguistic groups from Vietnam, Thailand, and Laos, encompassing all five major MSEA language families, in order to reconstruct their genetic history and relationships with cultural variation. In Chapter I, I analyzed data from 259 individuals from the Kinh and 21 Vietnamese ethnolinguistic groups. In contrast to previous studies suggesting that genetic diversity in Vietnam largely reflects internal diversification and isolation, I found evidence for different sources of genetic diversity in different linguistic groups, extensive contact between groups, and a likely case of language shift involving AN-speaking groups. In Chapter II, I analyzed data from 463 individuals from 33 ethnolinguistic groups together with 3 published groups (including the Thai), hence in total 36 groups from Thailand and Laos. I found fine-scale genetic structure for the major TK and AA groups according to their linguistic branches, and different levels of local interaction with other linguistic groups in geographical proximity. This diverse structure was also influenced by South Asian admixture, detected in several different linguistic groups from central and southern Thailand, dated to ~600-1000 years ago. This admixture date, together with the geographical distribution of these groups, suggests that the South Asian influence corresponds to the Ayutthaya kingdom period (1350-1767 AD), when there was extensive interactions and political and trading networks between people from MSEA and South Asia.:SUMMARY p.1 ZUSAMMENFASSUNG p.10 CHAPTER I p.20 Extensive ethnolinguistic diversity in Vietnam reflects multiple sources of genetic diversity CHAPTER II p.68 Reconstructing the human genetic history of mainland Southeast Asia: insights from genome- wide data from Thailand and Laos REFERENCES p.111 ACKNOWLEDGMENTS p.114 CURRICULUM VITAE p.115 DECLARATION OF INDEPENDENCE p.117 AUTHOR CONTRIBUTION STATEMENT p.118