This diagram illustrates the inseparable and layered contexts in which community members experienced health threats occasioned and exacerbated by local mining operations. The community has unique strengths and capacities that can promote well-being and serve as protective elements to various systemic and community-level threats.
Conversations with local community members had emphasized the importance of increasing awareness of local realities and experiences of community members living in close proximity to mining operations. Initial planning with community members had focused on deciding on a research deliverable that could have both local and international impact.
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Furthermore, it was stressed that the local community needed to feel that the benefit of such an activity was tangible and accessible. These testimonios highlighted social, environmental, and health threats experienced by community members that often resulted in psychological, emotional, and physical health challenges.
The final day of the tribunal, the jury delivered a guilty verdict to Goldcorp as they found the company guilty of health, environmental, and human rights violations throughout MesoAmerica. The verdict received local, national, and international coverage including community radio stations, national newspapers e. The verdict stated www.
We also find the States where the accusations come from guilty of being complicit and irresponsible for not protecting the rights of those affected by mining. We also find the Government of Canada guilty for supporting and promoting in various ways the irresponsible mining investments in Mesoamerica. It cohesively addressed community priorities of justice-seeking, local-benefit, and raising international awareness. I will discuss how the planning and carrying out of this event can be conceptualized as a key decolonizing, participatory community-based narrative research act as demonstrated through mechanisms of a restorying representation in relationships and b analysis as mobilization.
In this way, I seek to describe how Indigenous-informed storytelling and participatory research mechanisms, can work synergistically to build collaborative, rigorous, and dynamic insights important to better understanding the health of diverse communities. This event was framed by principles of PAR as the research process by definition needed to transform findings into actionable-knowledge of direct benefit to local community members.
Furthermore, through the planning and execution of the event, community members and myself were active in storying and restorying, reflecting decolonzing acts of framing meaning, intention, process, and the nature of stories themselves. As the research process was intended to be collaborative and participatory, planning throughout the research process, including the health tribunal, also raised issues of community ownership, representation, benefit, and reciprocity.
These questions in turn, further enriched our reflexive journey toward community-based storytelling. As a group, we rearranged the chairs that had been in rows into a circular formation. In the middle of the space, community leaders arranged a Mayan Mam altar with candles lit in each of the four directions see Figure 2. With this space overtly Indigenized to reflect a Mayan Mam worldview, new stories and possibilities were bound to emerge.
In this way, the health tribunal space shared by the audience, affected community members, leaders, and judges was concretely conceptualized as, or, grounded in a Mayan Mam place of meaning. During the health tribunal, community members provided testimonies in their own words of how the presence of this gold and silver mining company was affecting their health and well-being. This allowed for emotive communication in relationship to other participants. These testimonies were uniquely stirring, bound up in personal pain, political struggle, and spiritual analysis, yet always inviting and meant to be heard by fellow community members as well as a wider audience.
Explaining frustration over the inaction of some leaders to speak up against the mine and the damages it had caused to the natural environment and the community, one man stated audience responses are in italics and brackets. Lopez, , , This was evident in several testimonies that demonstrated a role as an assertive victim 1 as well as a compassionate observer. One woman, as she discussed water quality concerns and consequent health issues, increased gendered violence as well as general social conflict occasioned by the presence of mining operations declared.
In this sense, community members spoke of injustices and harms simultaneously as community advocates and aggrieved individuals. It was often important to stress that this was a community-level problem. Notably, testimonies from Mexico and Honduras similarly reflected this collective-level analysis, asserting moral agency in identifying injustices faced by their community and continuing the restorying of the health experiences of mining-affected communities.
This tone of radical relationality was largely determined by the Indigenous framework in which the tribunal was situated. For instance, carrying out spiritual protocols, the articulation of issues in both Mayan Mam and the Spanish language, and the sharing of traditional music i. Both to the larger public and the local participants, it communicated a sense of Indigenous ownership, the authority of Mayan Mam knowing, and a sense of humility in regard to Mother Earth.
This framing invited others to join and compliment this discourse as allies e. This was often a process of knowledge exchange and collective analysis, motivating further action, solidarity, and the solidifying of alliances. This interrelated movement toward action will be discussed in further detail below.
Guided by a decolonizing narrative approach, I sought to champion local Indigenous knowledge and the co-construction of findings throughout the research process. In keeping with the PAR approach, the research was intended to develop meaningful partnerships toward shared findings and community deliverables. Through focus group and one-on-one interviews, I worked with community members to engage them in the analysis by reporting back preliminary impressions potential themes, overviews of previous interviews before initiating a new conversation.
During this time, participants would provide feedback, identify key ideas that required refining, changing, or addition, and emphasize themes or ideas that resonated with them. This would spur new conversations, allowing us to discuss key issues in greater depth, elevating the richness and complexity of mutual understanding. To illustrate, before initiating a second visit, I would report back a summary, somewhat of a running list of issues that a group had discussed, such as familial violence, bullying, poverty, and gendered exclusion.
Participants would add to, emphasize e. Through these continued conversations, participants would reach a consensus as to the key underlying issues driving these concerns. For instance, how the presence of local mining operations, enabled by state discrimination, had resulted in social divisiveness and mistrust. Yet as we delved deeper into collaborative analyses activities, engaging in reciprocal efforts for meaning, conversations would organically shift toward purpose, intention, and action.
Discussing concerns for the natural environment, increased alcoholism, economic disparity, or violence with the arrival of mining operations for example, often concluded with reflective questions e.
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How can we make them see? As illustrated in Figure 3 , this cycle of meaning-making, actionable-knowledge is a form of deliberative dialogue that can be understood as a mechanism of iterative reflexivity. It is important to note that this form of collaborative analysis demanded higher reflection and accountability of both community participants and myself, the academic. Furthermore, it was clear that this relational commitment was shaped by a local Mayan Mam vision of shared accountability and ancestral teachings. For instance, one elder shared with me his experience in grade school of being hit whenever he spoke in Mam to his peers.
He taught me about the practice of visits and hospitality, and generosity, even in moments of scarcity. That is, the exchanging of stories propelled a collective understanding of one another and our obligation and responsibility to contribute to our decolonization and continued legacy of our ancestors. Analysis was not restricted to private research spaces. In fact, both community planning and the realization of the health tribunal served to validate emerging findings and add emphasis to key messages. As testimonies were shared from communities throughout Latin America and Guatemala, these two mechanisms i.
This in turn, motivated a more purposeful, contextually grounded analysis bound to personal relationships, Mother Earth and social justice.
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Sometimes, testimonies provided an opportunity for community members to express their commitment to their community and honor their fellow community members who had been active in speaking out about injustices. One woman commented,. This was felt by both individuals providing testimonies as well as by the general audience as many community members provided feedback that their spirits had been lifted, or, they had been re-energized in participating in the health tribunal.
Both participation through testimonies as well as in interviews with journalists functioned as storied public analyses, engaging a wider audience to consider the health threats caused by precious metal mining. Voicing these concerns often led speakers to articulate a profound impetus for social justice to catalyze international actors to challenge injustices in the extractive industry. In discussing the colonial roots and systemic injustices shaping the experiences of mining-affected communities in Guatemala, one woman appealed to individuals and organizations to recognize the urgent nature of the health threats posed by large-scale mining.
She stated. Compliance with existing national legislation and international agreements, in particular, those that guarantee the right to free, prior, and informed consent. Creation of new regulations to protect and guarantee the rights of communities who are confronting mining and all activities that affect their well-being. Emphatically ensure the respect for and enjoyment of the rights of indigenous peoples, recognizing their own traditions, cultures, and decision making.
Adopting measures similar to the restrictions on open-pit metallic mining decreed by the authorities of other countries. Reparations of the damages to the health of the population, the damages to the environment, and in general damages to the affected indigenous and peasant communities.
Compensation for past, present, and future damages to the communities, taking in consideration that contamination is ongoing and can continue still for hundreds of years. Suspension of all mining operations in Mesoamerica and guarantees that it will not repeat the experiences described in the accusations herein. Thus, through the verdict itself, the health tribunal continued to promote a collective analysis, seeking to mobilize change and social justice. As a displaced Mestiza woman of Quiche and Kachiquel descent and assumed European ancestry, with a Western educational background and Canadian citizenship, I came with unique privileges, oppressions, and contradictions in seeking to carry out research with a mining-affected Mayan Mam Indigenous community.
I have discussed some of the challenges and opportunities of doing collaborative research, given my particular identity in previous publications Caxaj et. Absolon and Willett note that identifying and discussing social location is a methodology in and of itself, central to decolonizing research processes. Given a year state-led war that killed or led to disappearance of 20, and displaced 1. At best, perhaps it can enable a collective understanding of how diverse Guatemalans and others can work in solidarity, and at a minimum, build spaces conducive for increased accountability.
I strived to contribute to these processes by recognizing the limitations of conventional academic constructs. According to Baum, MacDougall, and Smith , a PAR framework is distinct from other research approaches in that it a is focused on generating research to promote action or change, b is centered on decreasing power differentials and power-sharing, and c seeks to directly involve community participants in the research. A PAR framework enabled necessary conversations and spaces by acknowledging differences in power and priorities between community members and the researcher, demanding a more flexible and democratic realization of research activities.
In being community-informed and collaborative, research processes ensured more diverse, rigorous, and accountable findings and understandings. Key to the success of these strategies was the building of relationships, the honoring of difference and epistemological pluralism, and a commitment to demonstrating accountability and reciprocity. As noted by Indigenous scholars, Western research is seeped in a monolithic understanding of knowledge that assumes individual ownership of knowledge enabling exploitative practices that can co-opt and distort Indigenous ways of knowing Kovach, ; Smith, Thus, addressing issues of power, privilege, and representation are key to building co-constructed narratives.
The tribunal sought to interrupt Western readings of community health concerns by asserting the authority of Indigenous voices, local experiences, and community justice by mobilizing public analyses, key witness accounts, and denouncements. This involved active steps toward power-sharing and making space for community participation, but of equal importance, there was a need to overtly acknowledge the distinct knowledge base of participating communities. Storied processes throughout data collection, analyses, and the sharing of testimonios enabled rich dialogue of unique local knowledge s and ontologies and the historical forces that shape them.
Testimonios are powerful forms of storytelling central to truth-telling, justice-seeking, and bearing witness that have a long history throughout Latin America. Given the history of genocide and conflict targeting Indigenous populations in Guatemala, and, the systemic denial and neglect surrounding this violent legacy, community efforts to voice every-day experiences are often, inevitably political. As testimonios are informed by specific local contexts and histories, there is a need to honor the epistemic roots of this storied knowledge instead of simply conflating this practice within a Critical paradigm.
Many community testimonies were expressed as collective or shared experiences, intertwined in relationship with one another, the wider community, and the natural environment. As I have previously mentioned, in honoring and making room for the expression of Indigenous ways of knowing, it is necessary to recognize that many readings of Western scholarship are at odds with local Indigenous knowledge systems. When these incommensurable analyses emerge, it is the responsibility of scholars and other allies alike, to demonstrate a readiness to be flexible and open to different possibilities for carrying out a project.
In this particular research process, we were able to identify the limitations of more conventional knowledge translation activities e. Consistent with the writing of other Indigenous scholars, this process highlighted principles of collectivity, hope, spirituality, interconnectedness, and tradition as key to Indigenous ways of knowing Castellano, ; Grande, Yet this incorporation is only possible when the scholar is actively aware of how this knowledge is embodied, and as such, must occur through a process of relationship and transparent knowledge exchange.
It cannot simply be a superficial step add a dash of Indigenous and stir as this will result in tokenizing, little community benefit, and exploitative research activities. In this sense, PAR principles provide a strong framework to build decolonizing storied narratives through meaningful partnership with communities. This process, can illuminate ways in which methodological and ethical research concerns are often arbitrary distinctions because engaging in activities with a community will simultaneously build trust, respect, and rich understandings. In this sense, an ethic of storytelling can help fuel a more robust participatory research framework further accountable to community priorities.
This may also help provide more critically oriented or decolonizing guidelines for scholars wishing to develop integrated knowledge translation processes while remaining true to their paradigmatic orientations. Furthermore, by, identifying the intrinsic relationship between action and analysis, as illustrated in the conceptualization of iterative reflexivity , we may more concretely honor the voices of the communities we are working with, recognizing that the meanings and realities they express are of inherent value with or without an academic framing.
Otherwise, researchers wishing to carry out emancipatory research may unwittingly reinforce hierarchies of knowledge and marginalization of voices by conforming strictly to conventional academic constructs of scholarship. Key to this commitment is a practiced awareness of the agency of communities in expressing and constructing multiple truths. According to Soyini Madison , the researcher can contribute to co-constructions of narratives without silencing, co-opting, or distorting community voices.
Co-constructing meaning is both a process of content and form.
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When working with Indigenous communities, unique ontologies will shape how stories are understood, framed, and told. In this particular case, principles of interconnectedness and collectivism were central to meaning-making. Furthermore, stories were important in building relationships, strengthening communities, and broadening networks of support, restorying stories in relationships.
Principles of PAR helped enable formal spaces to ensure that these types of stories could be told and to continue conversations beyond strictly academic spaces. Ongoing conversations and analyses through stories and knowledge exchange also enabled more comprehensive understandings closely linked to building higher accountability to community needs and priorities. This was achieved through cyclical acts of iterative reflexivity that propelled analysis as a mechanism for mobilization. In this sense, a storied approach was instrumental to building an authentic application of PAR principles into the project toward higher methodological and ethical accountability.
More discussion is required to better guide novice and seasoned scholars alike to build from these two approaches in collaboration with community partners. I have carried out all translations. My doctoral work supported the initial research that prompted this theoretical discussion. National Center for Biotechnology Information , U. Glob Qual Nurs Res. Published online Apr Allies Toward Decolonization? Susana Caxaj 1. Susana Caxaj.
Author information Article notes Copyright and License information Disclaimer. Corresponding author. Email: ac. This article is distributed under the terms of the Creative Commons Attribution 3. This article has been cited by other articles in PMC. Abstract Storytelling, in its various forms, has often been described as a practice with great emancipatory potential. Open in a separate window. Figure 1. Vulnerabilities and resistance in light of health threats due to mining operations. This takes the form of traveling to share the wisdom of the Divine Feminine around the globe, which she has done for over thirty years.
She has devoted her life to the conscious awakening of all beings. This she has offered through writing, teaching, sacred theater presentations, creating a metaphysical store, conferences, consciousness events, lectures, seminars, starting a metaphysical newspaper, moon circles for women, spiritual counseling and maintaining a temple for the Goddess for twenty five years.
Ariel is a cheerleader for consciousness, ceremonialist and consciousness initiator. Ariel magnetizes sacred circles of light around the planet to bring people together in divine communion, love and remembrance. The present focus of her awareness is grounding a Living Mystery School, priestess training and sound and light temple on Earth called The Sanctuary of the Open Heart. The Learner is for the storyteller who wants to focus on learning and receiving. You may participate in live classes or watch on your own schedule. I have come to receive, and that is where I succeed.
These short instructional videos can be watched on your own schedule and will provide a step-by-step guide down the path of the Sacred Storyteller. The Creative Catalyst is designed for storytellers who want to develop momentum in their creative life and seek ample opportunities to develop and practice their stories and improve their storytelling skills over time. I want to walk away from this course being able to tell at least 2 to 3 stories, be accountable for my goals, and belong to a small-group cohort committed to my thriving.
Gain access to more than 28 hours of classes with master teachers from and programs discussing everything from the philosophical side of story to the embodiment of story. This is an advanced course no prior experience required for storytellers who want to take their stories to the stage. You will explore who you are as a performer; expand your comfort zones as you step into embodying the story; and learn how to develop a relationship with an audience.
You will gain confidence with learning the craft of storytelling and the art of producing events. What is unusual about this performance intensive? Students receive a portion of the profits from their performance. For too long we have pretended that artists are not valuable and a necessity to a thriving society. This course heals the loop of reciprocation; when people invest the time, energy, and resources to cultivate their gifts into a form that can be given as a gift, they receive in return. Please note that Tier 1 is a requirement for the Performance Intensive and must be registered for in addition to personal retreats.
I not only learned how to write my own stories and perform them confidently, I also learned how to LIVE story. Leah supported me in getting to know a story so well that it embeds into my skeletal structures, flows through my emotional waters, burns through to a personal truth, and finally affects the way I live and breathe. I have loved stories my whole life, and still Leah introduced me to the mysterious transformative power of stories in a way no other teacher has.
This is an introductory course for those who want to develop their stories for performance. On 3 weekends, we will meet Thursday evening to Saturday afternoon at an overnight retreat center in the redwoods. Meals are catered. Between the retreats we will meet once a month in an online video classroom.
Camping is an option. Interview is required. We begin by focusing on developing a story ritual around betrayal and forgiveness. We conclude with a solo performance. This intensive is attended online and will culminate in an online performance. You will develop online marketing skills in this course and learn how to tell a story in an engaging way on camera. In our 4-hour intensives you will have the time you need to create; break out into small groups; and practice and receive individual coaching. Leah Lamb learned about how stories could be allies and friends when she was a child wandering the fields, creeks, and ponds of a rural farm in Vermont.
Her first loves were writing and theater. She started off young in the world of theater, touring with a school of the performing arts and going on to be the youngest person invited to join the ensemble of the Studio Theatre of Richmond, Virginia.
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She worked at Williamstown Theatre Festival and off-Broadway. Her love of the environment led her to study at Prescott College, where she earned a double major in outdoor experiential education and environmental education through performance. She continued writing short stories all along the way, but when the Iraq War broke out, she organized a rapid response team of 50 artists to explore American identity during times of military crisis in a live performance called Piecing It Together. In she produced ENGAGE, a live multimedia performance that brought together the audience with political leaders and local justice groups of all interests to address the issue of minimal youth political engagement.
And then the journey into sacred storytelling began. It was in this time that Leah discovered her place in the lineage of mystic storytellers and began her work with Soul Stories. Leah splits her time between Hawaii and Topanga Canyon. It takes the human voice to infuse them with deeper meaning. Your Love Is Needed. Your Genius Is Needed. Your Stories Are Needed. Storytellers transform the world around us by using one of the most sophisticated technologies on our planet. This tool has the capacity to shape the unseen into a vibration forming words that alter the experience of those in our presence.
Words can lie. But when we know how to listen, we can recognize the dissonance between truth and fiction regardless of the words, since we can feel the resonance. A: Stories can take time to reveal themselves, they can also take time to integrate. A: My how observant you are! This is true, I tend to have more women in my class than men.
It is strongly advised to participate live as often as you can because it is far more fun, and classes are interactive. With that said, the thrill of joining this kind of online format is that you will always receive video and audio of each class within a week of class so you can listen on your own schedule.
All of the above. This course is a 6 month journey into the realms of storytelling and we will have an opportunity to play with many forms. When you register for the course, I invite you to make a commitment to yourself so you can set yourself up for a successful journey based on your time, capacity, and goals.
Here is the way it is framed:. Once upon a time, one of my dearest friends, Dominique Lando, the very person who suggested I stop reading my stories and start telling them, was out in the New Mexico desert with another dear friend. A rain storm approached. And then lightening came. And as they ran for cover and stood waiting for the storm to pass, Dominique removed her sweater.
Sparks flew everywhere, there was so much electricity in the air. She said. I want THAT. The aliveness of life made visible. May we all have friends who call to and call out and call for the aliveness that lives within so it can be made visible for all to see. Stepping into the field of storytelling as a sacred form could invite a transformational process.
Before enrolling in this course, we invite you to ensure that this is the time you are ready to say yes, because the strength of your commitment is a ripple effect that will go through you…through your cohorts, and through your teachers, and create strong binds that go in all directions.
Leah is a tenacious master who would not stop until I met the underbelly of my story and gave it voice. It was a life-changing experience with a cohort of incredible women, my story-sisters. Sign me up for the newsletter! Calling all educators, healers, facilitators, and changemakers— Also known as the myth makers, seed planters, vision seekers, healers, alchemists, and dream weavers.
Welcome Storyteller…. I imagine you are here because you are drawn to story and storytelling. There are four ways your storytelling could manifest: You want to tell your own story. You know a thing or two about betrayal and forgiveness of yourself, of others. You know what is required to reach toward a dream. Scroll down to Read more And you feel that one of the ways of making the most of this life is by giving what is yours to give.
You want to tell the old stories. You feel drawn to folk tales and myths. You want to dig deep and get to know these stories because you sense they can bring something needed to the times we are living in. You may feel called to tell stories that are woven with purpose and meaning. Perhaps you are beginning to suspect that what the aborigines of Australia say is true: The old stories must be told in the present so that the future can exist. And you might feel called to play a role in remembering. You want to change your story.
Or you might be ready to change an old story. You want to be a more assertive author of your life. Perhaps you keep ending up being the victim in too many stories in your life. Or maybe you always play the rescuer. You want to tell new stories. Or maybe you have this inkling, this slight whisper from the trees and the rocks, and the wind keeps dropping bits and pieces of the earth song into your lap. Welcome to the path of Sacred Storytelling…. The 6 Gifts of Stories:. A Case for Storytelling in Troubled Times. We make magic. This much I know is true. Register Here. Is Speak the Spark for you?
You have something to give or you want to find and cultivate and dig deep for what is yours to give, and you want to learn how to do that through the medium of storytelling. You know there is more to life than just the mundane. You want to live in a bigger story , and you want to play a part in creating it. You want more than just having your voice heard or witnessed—you want to know that your voice is being used with purpose and intention to positively influence the world around you. You are struck by the notion that every ancient religion agrees that the world was sung, spoken, and chanted into existence… and now you are beginning to grok that the words you speak matter and have an impact and influence on those around you.
You are discovering who you are as a creator, and you want to consciously use this extraordinary tool of language and story to shape the world around you. You want a new story for yourself , for how you look at the world, and for what is possible, and you want to be part of creating that new story. I have a special place in my heart…. You want to use a story to promote your business or something you are selling. You want this class to be therapy. You want to feed the hungry ghost—you are desperate to be seen and heard, so you are seeking attention through storytelling.
What will we experience in this class? Get to Know Your Story Inside and Out and in a Multidimensional Way Tap into the first language of symbol as you draw a map of your life story and get an opportunity to see patterns and metaphors emerge from your subconscious. Skill Building: Opening the Channel to Creative Life Force Learn skills and techniques that open your creative channel and practice engaging the mythic imagination as you work with integrating symbols, metaphors, and archetypes into your stories.
The Hunter Gatherer: Ancestor Stories. Get to know an old story inside and out so it has a way to live and walk among us. The Midwife: Birthing the New Stories. Birth the new narrative and mythic stories that are asking to come through in our times. Learn an old teaching story and create one of your own. The Alchemist: Changing the Story. The Healer: Medicine Stories. Create a medicine story designed to heal an unresolved story in your personal life. The Wisdom Keeper: Threshold Stories.
Explore your life experiences and how to give your hard-earned wisdom as a gift to those around you. Go on an excavation for the old stories, the lost stories, the stories that were hidden and waiting to emerge in our time. Who are my teachers? Casey Caroline W. Craig Chalquist Craig Chalquist , PhD, is a depth psychologist, professor, author, presenter, and teacherpreneur. Training Modules. Live Interactive Classes. Guest Master Teachers.
Storytelling and drama
Get inspired by 6 live, interactive classes with guest master teachers of the craft. Private Facebook Group. Each month you will receive a training video on the topic of the month. You will have an opportunity to watch on your own or with the group before our workshop class. Speak the Spark is an incredibly rich, meaningful, useful and inspired offering.
It has been the most inspiring part of my life for the past 6 months! Before taking the class I dreamed of having storytelling be a part of my daily life. I now find myself feeling more confident, taking the initiative when I'm in a group to tell a story, and able to tune into the stories that want me to speak them and for the first time I am actually receiving stories!!!
It's been such a magically fulfilling experience. Weekly Creativity Igniters. A creativity prompt will be emailed to you each Friday to inspire your momentum and provide food for thought to work with in your small-group cohort. Creation Cohort. You will be assigned to a group of 4 who are committed to calling out the greatness in you and your stories! Master Teachers Library. I came to this class on intuition, that there was something for me to do here I wanted to immerse myself in this space with you all and see what happened. I wanted something to grow and shift in the way that I talk story, which I do a lot.
A lot of it is in the realm of business and strategy and climate crises. And I wanted to bring something much deeper and more evocative and unconstrained into that. My pace is different.
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