Recent times have witnessed global trends of increased protection of children in public spaces. The participatory arts project The Walking Neighbourhood hosted by Children renegotiates child agency in public spaces by inviting primary school aged children to curate and lead adult audiences on walks of local neighbourhoods. Multiple cities across Australia, Asia, and Europe have hosted The Walking Neighbourhood since 2012. This article focuses on one aspect of that initiative: the Australian‐Thai research collaboration for the Chiang Mai child‐hosted walks. Through storytelling, the Australian and Thai authors share their sensorial ethnographic encounters of two child‐led walks in Chiang Mai to provide lived sensorial affective accounts of children's perceptions and engagement with public spaces. These stories demonstrate how the project provides education for children's independently mobile engagement with their neighbourhoods and public spaces, in that the children competently managed responsibility for their adult audiences, and embraced responsibility for sharing their emplaced connections with a neighbourhood locale. Through participatory arts practice, artists, child hosts, and adult audience members co‐construct and interpret exploratory walks of local neighbourhoods to enable enhanced independent mobilities for children, challenging the norms that assert controlled childhoods. Such interdisciplinary, intergenerational, and intercultural experiences can enable reconceptualisation of children and public spaces and new realities for civic engagement and learning for all. © 2016 Institute of Australian Geographers

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JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.. Nanzan University is collaborating with JSTOR to digitize, preserve and extend access to Asian Folklore Studies. BOOK REVIEWS BOOK REVIEWS carry out their religious education, and observe their living habits. (229-30) But a bloody confrontation did occur between the Hui and their imperial Chinese rulers, Wang admits, in late Qing dynasty Yunnan. This breakdown of an otherwise harmonious relationship is attributed-not quite convincingly in this reviewer's mind-to the general decline that Chinese society experienced under the late Qing emperors, and culminated in fierce discrimination against an erstwhile integral part of the Han-dominated Yunnanese polity.Much more could be said of Wang Jianping's work I hope I have written enough to convince those interested in the subject that the book, despite many glaring editorial deficiencies, is well worth the often painful effort required to read it. THAILANDWAJUPPA TOSSA, translator. Phya Khankhaak, The Toad King: A Translation of an Isan Fertility Myth into English Verse. Original transcription by Phra Ariyanuwat. Cranbury, NJ: Bucknell University Press, 1996. xii + 164 pages. Indices, glossary, illustrations, bibliography. Cloth US$29.50; ISBN 0-8387-5306-X. Phya Khankhaak is Wajuppa Tossa's second translation of an Isan epic poem into Englishthe first being Pha Ddeng Nang Ai (Diller 1992). Both texts are based upon written versions recorded by the late Phra Ariyanuwat Khemajari of Mahasarakham Province in northeasternThailand, the region often referred to as Isan. This second translation is closer than the first to achieving the translator's aim of recounting Isan tales in a readable style of English without divorcing them from their cultural context. It is revealing to summarize the translator's motivations for these works as they are representative of the changes in Thai attitudes towards their culture that have taken place in recent years. The translator is on the staff of Mahasarakham University, formerly a campus of Srinakharinwirot University. This university is among those at the forefront of research into, and the preservation of, Thai-Isan culture and literature inside Thailand. This research into comparison of the Phra Ariyanuwat version is made with other existing versions of the tale in the modern Thai and Lao scripts. Unfortunately Wajuppa was unable to locate earlier palmleaf manuscripts that are supposed to exist and so there is no consideration of these in the commentary.This publication is a worthwhile addition to the field of Isan and Lao studies. It will also be welcomed by those examining issues dealing with fertility rites and rain-calling rituals as well as those interested in comparative folklore and literature. ...

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