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Barton, D. and Hamilton, M. (1998) Local Literacies: Reading and Writing in One Community. London: Routledge

Chalaby, J,K. (2000) New media, New freedoms, New Threats. Gazette. 62 (1). p.19-29

De Abreu, B. (2010) Changing Technology: Empowering students through media literacy education. New Horizons in Education. 58 (3) p26-33

Gilster, P. (1997) Digital Literacies. In: Ray, A. (2019) Digital literacy. Advanced Methodologies and Technologies in Library Science, Information management, and Scholarly Inquiry. Wilmington: IGI Global p1-11

Ivanic, R., Edwards, R., Barton, D. Martin-Jones, M. Fowler, Z., Hughes, B., Mannion, G., Miller, K.,Satchwell, C. and Smith, J. (2009) Improving learning in college: Rethinking literacies across the curriculum. Routledge

Lunsford, A. (1990) The Right to Literacy. Modern Language association Customer Services. New York

Mace, J. (2005) Literacy events practices and values. In: Mace, J. and Fowler, E. (eds) Outside the classroom: researching literacy with adult learners Leicester. NIACE

Martin, G, R. (2003) A Clash of Kings: A Song of Ice and Fire. Book 2. (Vol 2) Bantam

Simons, M. Smits, T. and Janssenswillen, P. (2020) Newspapers as teaching tools for media literacy education: what makes teachers use newspapers in their classrooms? Educational Media International. 57(4) p 332-352

Ward, A. and Watson- Ellam, L. (2005) Reading Beyond School: Literacies in a Neighborhood Library. Canadian Journal of Education. 1 (2) p 92-108

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‘The Light’ paper is a non-profit newspaper, I read them personally and am also a distributor. The reading (and distribution) of newspapers is a long-established literacy event, tool and practise, that is both personal and social in its purpose.  I personally read each issue beforehand to ensure I am well versed in its contents before distributing. Handing out free papers to the wider community is an example of visible literacy as there is an observable social element (Ivanic, et al, 2009).

It is socially interactive and communicative, shown by the many connections and conversations that arise following this literacy event. This confirms Ivanić's (2009) notion that the practice can be a ‘meaning-making’ resource. Further advantages of this event is that it promotes reading, stimulates critical thinking, and develops literacy (Simmons et al, 2020).

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According to Ivanic et al (2009) literacies proliferate in response to social change. This can be seen with the (re)emergence of Telegram as a new literacy domain in response to Facebook's censorship. The creation and usage of Telegram demonstrates a new ‘technoscape’, with  diversification, opening up new possibilities for information sharing (Ivanic et al, 2009). For De Abreu (2010) technological tools can serve as extensions of important thought. In this respect, Telegram can be seen as a technological ‘backchannel’ for conversations that are taking place (De Abreu, 2010).

These media backchannels create a new way of subverting power relations and institutional imperatives, or 'a way of working between the cracks' (Ivanic et al. 2009 p.65). This new domain creates new ways in engaging in textual activity that can empower media literacy (Ivanic et al,. 2009)

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Utilising Mace’s (2005) idea of viewing literacy as ‘written evidence’, the deletion and censorship of literacy and its domain can therefore be seen as the removal of such evidence. ASITP Facebook page has been removed 4 times and is currently on its 5th group. This type of censorship can be seen as imposed controls that deny literacy practices and curtails freedom of speech. Digital censorship can be likened to ‘modern day book burning’, which for Chalaby (2000) is more efficient as it is less visible. Moreover, when literacy and information is suppressed, questions arise about freedom of speech and democracy (Lunsford, 1990).

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This literacy practice demonstrates Barton and Hamilton's (1998) notion that 'people can use literacy to make changes in their cultures, lives and lifetimes'. The purpose of this private email is to offer information whilst simultaneously creating change. Therefore, the role of this literacy here is focused: to ask for administrative help/permission to re-advertise my stand with its new destination. For Mace (2005) written texts, such as emails, are embedded within social practices. The same is true for the above literacy event, but additionally, it shows the ability to create a new social practice entirely, as seen with the location change.

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Ward and Watson-Ellam (2005) argue that literacy serves functions for both individuals and groups. The direct messages shared with the ASITP founder referenced earlier, is an example of individual or private text/literacy, whereas, the above example is a macro and more social/visible literacy practice as it is shared publicly. Here social media technologies are used as a platform to advocate and promote liberties and freedoms (Chalaby, 2000). This social media post occurred during an adverse period for people and communities (UK’s third lockdown) and this post offered an alternative viewpoint to the dominant media rhetoric that was seen at the time.  This practice highlights how literacy events are anticipated by, and intrinsic to, the text itself (Ivanic et al, 2009).

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Numerous emails and messaging (literacy practices) led to my stand being uploaded to the SITP website and it felt like a joyous occasion. Perhaps because the event became more prominent after being officially added and included. This idea is supported by Mace (2005) who states that literacy events can act as formal "written evidence". This example shows a screenshot on the day that it was officially advertised, making it more 'visible and influential' to society at large (Mace, 2005).

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Messaging the founder of ASITP (Australia)

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Messaging the founder of ASITP (Australia)

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The personal text/shared messages are colloquial in tone, are kind and supportive in nature; arguably a reflection of the essence of the campaign itself. The use of the internet for this literacy event can be seen as a technological instrument which expands our abilities to connect with people and information. Moreover, Glister (1997. in: Ray, 2019) illuminates how digital sources are an instrument for "mastering ideas", as well as, digital literacy skills.

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A Stand in the Park unites people in parks all over the world every Sunday, 10-11 am. We ‘Stand in the Park’ to celebrate freedom, diversity, and fairness for all. We invite you to Stand United in your personal Truth. For Freedom. If there’s no one in your area- start one!

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"Literacy activities, events, texts and practices are embedded in, and help shape, social structures within society" (Barton and Hamilton, 1998). This padlet presents a roadmap of my personal and social involvement with ASITP campaign and how literacy is used and embedded throughout. 

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"Literacy activities, events, texts and practices are embedded in, and help shape, social structures within society" (Barton and Hamilton, 1998). This padlet presents a roadmap of my personal and social involvement with ASITP campaign and how literacy is used and embedded throughout. 

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ASITP originated in Sydney Australia. The idea is that by standing in your own personal truth you can connect and unify yourself, others and wider communities.

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A Stand In The Park

A Stand in the Park unites people in parks all over the world every Sunday morning, 10-11am local time. We Stand in the Park to celebrate freedom, diversity and fairness for all.

Brady Gunn started A Stand in the Park in Hyde Park, Sydney, Australia. Brady made a Stand, alone at first, for his personal truth. In Brady's early Facebook videos, he talked about making a Stand for freedom, for our elderly, our children, our jobs and small businesses... Against lockdowns, harmful new laws, the 'pandemic' and the people behind 'The Great Reset'.

"I'm drawing a line in the sand and showing my face for what I believe is right. I'm Standing with the intention to show enough is enough. " - Brady Gunn, Founder

Brady invited others to join him and Stand in THEIR personal truth. It took almost three months, but eventually they came, and now people are Standing in parks all across Australia.

At the beginning of 2021, he reconnected with his UK-based friend FiFi Rose, and she was profoundly inspired by the message. FiFi worked tirelessly to spread the Stands to every corner of the British Isles. Since then, the concept has well and truly caught fire, and there are now nearly 600 parks participating every Sunday morning across Australia, New Zealand, England, Wales, Scotland, Northern Ireland and Ireland, Spain, Portugal, Canada, Malta, Germany, France, and the USA.

It's so simple!

Wear yellow in unity.

10-11am every Sunday worldwide.

It is a Stand, not a protest.

We Stand for personal truth and freedom.

Rain, hail, cyclone, Christmas day... we Stand!

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A Stand in the Park unites people in parks all over the world every Sunday, 10-11 am. We 'Stand in the Park' to celebrate freedom, diversity, and fairness for all. We invite you to Stand United in your personal Truth. For Freedom. If there's no one in your area- start one!

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T-shirt text: "I STAND FOR FREEDOM- A STAND IN THE PARK" 

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T-shirt text: "I STAND FOR FREEDOM- A STAND IN THE PARK" 

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The T-shirt and text can be seen as a focal point as well as a tool for communication. The text and visual aspect (logo and particularly the colour) serves a purpose in and of itself. For example, individuals who go out searching for ASITP can physically identify the group through its colour coordination/ visible theme. Moreover, the text on the T-shirt is frequently a source of communication; where many individuals from the wider community have asked “Why are you here?” and “What does your T-shirt say/mean/represent?”.
Oral communication often evolves from this text, where it is referenced and used to engage in open dialogue; acting therefore, as a vehicle where information sharing takes place.

The text is central to the literacy event; a purposeful process which connects myself to the wider community, but also connects people with one another. This approach corresponds with Ivanic et al’s(2009) understanding that the linguistic and visible features of texts are part of the practice, confirming the notion that literacy is socially situated. Furthermore, the connection to social meaning demonstrates how this literacy event simultaneously serves multiple functions, “enabling communication, solving a practical problem and acting as a memory aid” (Barton and Hamilton, 1998)