{"title":"Design of Technology-enhanced Learning: Integrating Research and Practice","authors":"Homa Freeman","doi":"10.55254/1835-1492.1452","DOIUrl":"https://doi.org/10.55254/1835-1492.1452","url":null,"abstract":"","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123198787","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Questioning what it might mean to be a ‘classroom ready’ teacher is prompted by the process of developing a Master of Teaching program for submission to TEQSA on behalf of a Christian tertiary provider. A challenge to compliance is understood as emerging from within a worldview derived from the story of the Bible, a perspective which creates space to observe difference, particularly in relation to teacher identity and the purpose of schooling.
{"title":"What it Might Mean to be a ‘Classroom Ready’ Teacher?","authors":"Lindsay Graieg","doi":"10.55254/1835-1492.1425","DOIUrl":"https://doi.org/10.55254/1835-1492.1425","url":null,"abstract":"Questioning what it might mean to be a ‘classroom ready’ teacher is prompted by the process of developing a Master of Teaching program for submission to TEQSA on behalf of a Christian tertiary provider. A challenge to compliance is understood as emerging from within a worldview derived from the story of the Bible, a perspective which creates space to observe difference, particularly in relation to teacher identity and the purpose of schooling.","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133016205","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Michael Pratt, Phil Fitzsimmons, Beverly J. Christian
This ‘living memory’ study (Smith, 2018, p. 78) investigated the perceived psychoemotional experiences of four senior high school students at one Christian school during and after the February 22, 2011, Christchurch New Zealand earthquake. The literature revealed that children and adolescents might be impacted socially, emotionally and academically by earthquakes, resulting in mental health issues ranging from post-traumatic stress disorder to posttraumatic growth in the victims. Using a qualitative case study and narrative inquiry approach, participants were interviewed seven years after the earthquake. Responses were qualitatively analysed, and coded allowing for the emergence of an Earthquake Impact Profile (EIP) for each respondent. These profiles revealed several mitigating factors that helped the participants personally cope with the stress immediately after the earthquake struck, and in the following months and years. Introduction: kia kaha (stay strong) This study had a nested twofold purpose: firstly to investigate the perceived psycho-emotional reactions of four senior high school students at one Christian school during and after the February 22, 2011, Christchurch New Zealand earthquake (hereafter referred to as the Christchurch earthquake): secondly, to use this qualitative data set to develop a set of Earthquake Impact Profiles (EIPs) for each participant in order to coalesce the “shared brokenness and reassemblage of the rhizomic reach of trauma” (Smith, 2018, p. 78). Three questions were developed in order to guide and frame this study. 1. What support did the students access postdisaster and how did this impact them? 2. What were the self-identified psychoemotional impacts on the students? 3. What was the self-identified academic impact on each of the students? Kia kaha (stay strong) became a popular phrase after the 6.3 magnitude Christchurch earthquake that killed 185 people (O’Connor & Takahashi, 2014; Shepherd, McBride & Lovelock, 2017). As Du Plessis, Sutherland, Gordon and Gibson (2015) found, this cultural, phraseology kia kaha became a symbol of resilience and hope for people experiencing the destruction of their city. Embracing the metaphoric intent of these words, school communities, at least outwardly, seemed to pull together and combine forces to help rebuild their damaged schools (Ormandy, 2014). For weeks after the earthquake, schools were without power and water while some had buildings that needed to be torn down. Others had broken windows and TEACHR Kia kaha (stay strong) became a popular phrase after the 6.3 magnitude Christchurch earthquake that killed 185 people ” “
{"title":"After the Earthquake: Adult Reflections on Adolescent Experiences of a Natural Disaster","authors":"Michael Pratt, Phil Fitzsimmons, Beverly J. Christian","doi":"10.55254/1835-1492.1426","DOIUrl":"https://doi.org/10.55254/1835-1492.1426","url":null,"abstract":"This ‘living memory’ study (Smith, 2018, p. 78) investigated the perceived psychoemotional experiences of four senior high school students at one Christian school during and after the February 22, 2011, Christchurch New Zealand earthquake. The literature revealed that children and adolescents might be impacted socially, emotionally and academically by earthquakes, resulting in mental health issues ranging from post-traumatic stress disorder to posttraumatic growth in the victims. Using a qualitative case study and narrative inquiry approach, participants were interviewed seven years after the earthquake. Responses were qualitatively analysed, and coded allowing for the emergence of an Earthquake Impact Profile (EIP) for each respondent. These profiles revealed several mitigating factors that helped the participants personally cope with the stress immediately after the earthquake struck, and in the following months and years. Introduction: kia kaha (stay strong) This study had a nested twofold purpose: firstly to investigate the perceived psycho-emotional reactions of four senior high school students at one Christian school during and after the February 22, 2011, Christchurch New Zealand earthquake (hereafter referred to as the Christchurch earthquake): secondly, to use this qualitative data set to develop a set of Earthquake Impact Profiles (EIPs) for each participant in order to coalesce the “shared brokenness and reassemblage of the rhizomic reach of trauma” (Smith, 2018, p. 78). Three questions were developed in order to guide and frame this study. 1. What support did the students access postdisaster and how did this impact them? 2. What were the self-identified psychoemotional impacts on the students? 3. What was the self-identified academic impact on each of the students? Kia kaha (stay strong) became a popular phrase after the 6.3 magnitude Christchurch earthquake that killed 185 people (O’Connor & Takahashi, 2014; Shepherd, McBride & Lovelock, 2017). As Du Plessis, Sutherland, Gordon and Gibson (2015) found, this cultural, phraseology kia kaha became a symbol of resilience and hope for people experiencing the destruction of their city. Embracing the metaphoric intent of these words, school communities, at least outwardly, seemed to pull together and combine forces to help rebuild their damaged schools (Ormandy, 2014). For weeks after the earthquake, schools were without power and water while some had buildings that needed to be torn down. Others had broken windows and TEACHR Kia kaha (stay strong) became a popular phrase after the 6.3 magnitude Christchurch earthquake that killed 185 people ” “","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"247 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114546432","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Pedagogy and Education for Life: A Christian Reframing of Teaching, Learning, and Formation","authors":"Don C Roy","doi":"10.55254/1835-1492.1433","DOIUrl":"https://doi.org/10.55254/1835-1492.1433","url":null,"abstract":"","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122056346","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Make Your Choices Better than Chance: Here’s how to get it Right","authors":"Sherry J Hattingh","doi":"10.55254/1835-1492.1431","DOIUrl":"https://doi.org/10.55254/1835-1492.1431","url":null,"abstract":"","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"71 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127918180","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
We live in a world of social change. Within that world, Christian teachers are used to thinking of all people as made in the Image of God. That assumption has often meant practising a deep respect for all people. This respect has similarly extended to how Christians understand relationships in the classroom. Yet there are competing narratives about the design and purpose of life within our Western world. Part of this competition of ideas is caught up in implications that come from how we view human beings as persons. This article proposes that one of these new Australian alternatives to Christian ways of viewing life is creating an unstated but real caste system amongst socalled different kinds of persons. Caste-ism as exclusion It is a disturbing experience to be openly refused hospitality because of a perceived breach of nonviolent public conduct. It happened to me once in India. A friend took me to a village where he had set up a school which included visiting medical teams and social support teams (including micro-finance programs). This village was part of what are called the Dalits of India. The Dalits are the traditional lowest social group of India, below the slave caste. If I close my eyes, I can still see the aged and bent elder who came and took my hand, and with tears in his eyes, continued to thank me for what I had done. What was this marvellous thing? I had simply sat on a mat and played and interacted with some of the children of the village from that school. Earlier, I had been to their classroom and told them a story, via a translator. I and two young teachers had then walked through the classroom interacting with each student, including giving them a memento of our visit and shaking hands with each of them. Why might this elder be so moved by this simple act, which we hopefully would consider routine? It was because we were the first people of ‘importance’ (they had never seen a PhD type person before) to treat their children the same as everyone else. And no leader had ever sat on the dirt on a cane mat to play with their children. I felt completely inadequate, because I was simply doing what I had always done since my youth. My Christian parents taught me to respect all people. And they showed me what that looked like, even when they disagreed with others. However, when the chief elder (of an upper caste) in that village heard that I had been to the Dalit part of the village first, he refused to meet with me. I had transgressed the social order. I later heard a Brahman priest explain that such conduct – of ignoring the social behaviours linked to caste “destroyed the order of the universe”. Technically, any discrimination based on this structure is not legal in India – Gandhi worked to achieve this. Some Indian scholars believe that it was this part of his work that resulted in his assassination. Yet, I have seen such discrimination enacted in India. These experiences taught me afresh that perhaps I should not take for grante
{"title":"Can Teachers See Australia's New Caste-ism?","authors":"S. Fyson","doi":"10.55254/1835-1492.1408","DOIUrl":"https://doi.org/10.55254/1835-1492.1408","url":null,"abstract":"We live in a world of social change. Within that world, Christian teachers are used to thinking of all people as made in the Image of God. That assumption has often meant practising a deep respect for all people. This respect has similarly extended to how Christians understand relationships in the classroom. Yet there are competing narratives about the design and purpose of life within our Western world. Part of this competition of ideas is caught up in implications that come from how we view human beings as persons. This article proposes that one of these new Australian alternatives to Christian ways of viewing life is creating an unstated but real caste system amongst socalled different kinds of persons. Caste-ism as exclusion It is a disturbing experience to be openly refused hospitality because of a perceived breach of nonviolent public conduct. It happened to me once in India. A friend took me to a village where he had set up a school which included visiting medical teams and social support teams (including micro-finance programs). This village was part of what are called the Dalits of India. The Dalits are the traditional lowest social group of India, below the slave caste. If I close my eyes, I can still see the aged and bent elder who came and took my hand, and with tears in his eyes, continued to thank me for what I had done. What was this marvellous thing? I had simply sat on a mat and played and interacted with some of the children of the village from that school. Earlier, I had been to their classroom and told them a story, via a translator. I and two young teachers had then walked through the classroom interacting with each student, including giving them a memento of our visit and shaking hands with each of them. Why might this elder be so moved by this simple act, which we hopefully would consider routine? It was because we were the first people of ‘importance’ (they had never seen a PhD type person before) to treat their children the same as everyone else. And no leader had ever sat on the dirt on a cane mat to play with their children. I felt completely inadequate, because I was simply doing what I had always done since my youth. My Christian parents taught me to respect all people. And they showed me what that looked like, even when they disagreed with others. However, when the chief elder (of an upper caste) in that village heard that I had been to the Dalit part of the village first, he refused to meet with me. I had transgressed the social order. I later heard a Brahman priest explain that such conduct – of ignoring the social behaviours linked to caste “destroyed the order of the universe”. Technically, any discrimination based on this structure is not legal in India – Gandhi worked to achieve this. Some Indian scholars believe that it was this part of his work that resulted in his assassination. Yet, I have seen such discrimination enacted in India. These experiences taught me afresh that perhaps I should not take for grante","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"48 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114589888","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Ancient questions It seems entirely logical that human beings might seek out a fulfilling life that produces positive relationships, good health and a deep sense of meaning. Indeed, ancient cultures the word over have a history of enquiry related to the examination of ‘the good life’ (Seligman, 1998, p.1). During the 4th Century BC Plato outlined “a general theory of well-ordered human life” (Allot, 2011, p.1165) in his work Republic. From within the Hebrew tradition, Solomon urged his people to turn their “ear to wisdom” and apply their “heart to understanding” (Proverbs 2:2 NIV). This consistent call to wisdom is more relevant than ever in a rapidly changing and increasingly complex world that seeks to understand and facilitate wellbeing for staff and students in an educational context. In search of a better story: Teaching wisdom to build wellbeing in an increasingly complex world
{"title":"In Search of a Better Story: Teaching Wisdom to Build Wellbeing in an Increasingly Complex World","authors":"Joshua Brown","doi":"10.55254/1835-1492.1423","DOIUrl":"https://doi.org/10.55254/1835-1492.1423","url":null,"abstract":"Ancient questions It seems entirely logical that human beings might seek out a fulfilling life that produces positive relationships, good health and a deep sense of meaning. Indeed, ancient cultures the word over have a history of enquiry related to the examination of ‘the good life’ (Seligman, 1998, p.1). During the 4th Century BC Plato outlined “a general theory of well-ordered human life” (Allot, 2011, p.1165) in his work Republic. From within the Hebrew tradition, Solomon urged his people to turn their “ear to wisdom” and apply their “heart to understanding” (Proverbs 2:2 NIV). This consistent call to wisdom is more relevant than ever in a rapidly changing and increasingly complex world that seeks to understand and facilitate wellbeing for staff and students in an educational context. In search of a better story: Teaching wisdom to build wellbeing in an increasingly complex world","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"60 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125238126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Dianne Hillsdon is an experienced classroom teacher and administrator who has noticed a decline in children’s wellbeing during the last 30 years. Most children live a highly managed life, full of structured activities organised and supervised by adults and while these activities may develop specific skills, they do not necessarily build confidence and resilience that transfer to new situations. Dianne notes that we live in a risk adverse society and so children are often not open to taking acceptable risk. Dianne, who has just completed her Forest School training from the UK, has read widely on the topic of building confidence and resilience in children and has found that “children who play outside are more confident and resilient risk takers.” After introducing the principles and ethos of free play outdoors to her last school in Victoria, Dianne is now in the process of transforming Manning Adventist School, where she is Head Teacher, into a Bush School. Dianne says, “Bush School is an ethos that encourages the development of children’s emotional and physical development through the outdoor space and activities including exploration in a bushland environment.” At Manning school, the children spend an afternoon each week learning in nature through free play, except when weather conditions are dangerous, such as high winds. Rain does not stop Bush School. There is no such thing as bad weather, only the wrong clothes. The children engage in “bug hunting, mud play, shelter and den building, knot tying and other creative and imaginative situations.” As it is now winter, the children are learning to light fires with fire strikers (no matches here) and to cook over the campfire. This week they started learning the skills of whittling and tool sharpening. During this time the teachers act as facilitators rather than instructors. A few basic principles underlie the Bush School philosophy, including perseverance, trust, collaboration, team-building and resilience (Knight, 2013; Warden, 2012a & 2012b). Dianne observes that confident children with high levels of resilience are also more likely to take acceptable risk. Acceptable risk is when the child learns to assess a situation, such as a tree, before deciding it is alright to climb; or a log, before walking across it. Dianne tells the students, “The risk that you take is something you have to sort out for yourself. If you climb a tree you have to get yourself down.” Students are supported by staff standing by while the children negotiate the challenge. Although this may sound radical, Dianne maintains that children are very good at assessing risk and do not put themselves in situations they cannot handle. Mud play enables the children to feel the water and mud between their fingers. To create dams and form bowls, cups and spoons. The feel of the mud on hands is a wonderfully sensory experience. There are plenty of smiles during mud play time. Mud play makes you happy, and new research suggests that the f
{"title":"Wellbeing Notebook - Up a Tree or in the Mud: How Nature-Based Free Play Contributes to the Wellbeing of Children","authors":"Dianne Hillsdon, Beverly J. Christian","doi":"10.55254/1835-1492.1424","DOIUrl":"https://doi.org/10.55254/1835-1492.1424","url":null,"abstract":"Dianne Hillsdon is an experienced classroom teacher and administrator who has noticed a decline in children’s wellbeing during the last 30 years. Most children live a highly managed life, full of structured activities organised and supervised by adults and while these activities may develop specific skills, they do not necessarily build confidence and resilience that transfer to new situations. Dianne notes that we live in a risk adverse society and so children are often not open to taking acceptable risk. Dianne, who has just completed her Forest School training from the UK, has read widely on the topic of building confidence and resilience in children and has found that “children who play outside are more confident and resilient risk takers.” After introducing the principles and ethos of free play outdoors to her last school in Victoria, Dianne is now in the process of transforming Manning Adventist School, where she is Head Teacher, into a Bush School. Dianne says, “Bush School is an ethos that encourages the development of children’s emotional and physical development through the outdoor space and activities including exploration in a bushland environment.” At Manning school, the children spend an afternoon each week learning in nature through free play, except when weather conditions are dangerous, such as high winds. Rain does not stop Bush School. There is no such thing as bad weather, only the wrong clothes. The children engage in “bug hunting, mud play, shelter and den building, knot tying and other creative and imaginative situations.” As it is now winter, the children are learning to light fires with fire strikers (no matches here) and to cook over the campfire. This week they started learning the skills of whittling and tool sharpening. During this time the teachers act as facilitators rather than instructors. A few basic principles underlie the Bush School philosophy, including perseverance, trust, collaboration, team-building and resilience (Knight, 2013; Warden, 2012a & 2012b). Dianne observes that confident children with high levels of resilience are also more likely to take acceptable risk. Acceptable risk is when the child learns to assess a situation, such as a tree, before deciding it is alright to climb; or a log, before walking across it. Dianne tells the students, “The risk that you take is something you have to sort out for yourself. If you climb a tree you have to get yourself down.” Students are supported by staff standing by while the children negotiate the challenge. Although this may sound radical, Dianne maintains that children are very good at assessing risk and do not put themselves in situations they cannot handle. Mud play enables the children to feel the water and mud between their fingers. To create dams and form bowls, cups and spoons. The feel of the mud on hands is a wonderfully sensory experience. There are plenty of smiles during mud play time. Mud play makes you happy, and new research suggests that the f","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116413040","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Writer’s Labyrinth: A Reflection on the Principles of Academic Writing - II","authors":"S. Judge","doi":"10.55254/1835-1492.1430","DOIUrl":"https://doi.org/10.55254/1835-1492.1430","url":null,"abstract":"","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132604305","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Is a Clinical Teaching Model, characterised by a school-embedded, employment-integrated, alternative mode (SEAM), an opportune path for initial teacher education? A SWOT Analysis is used to address this question and engender discussion, as it relates to Christian faith-based schools.
{"title":"Good? Different? Assessing the Idea of an atypical Clinical Teaching Model of Initial Teacher Education, using SWOT Analysis","authors":"Wilf Rieger","doi":"10.55254/1835-1492.1428","DOIUrl":"https://doi.org/10.55254/1835-1492.1428","url":null,"abstract":"Is a Clinical Teaching Model, characterised by a school-embedded, employment-integrated, alternative mode (SEAM), an opportune path for initial teacher education? A SWOT Analysis is used to address this question and engender discussion, as it relates to Christian faith-based schools.","PeriodicalId":171026,"journal":{"name":"TEACH Journal of Christian Education","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126908486","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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