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In this paper, we offer a critique of neoliberal power from the perspective of the gendered, sexualised, raced and classed politics of motherhood in English universities. By using dialogical auto-ethnographic methods to examine our own past experiences as full-time employed mother-academics, we demonstrate how feminist academic praxis can not only help make the gendered workings of neoliberal power more visible, but also enable us to nurture and sustain alternative ways of being and working in, against and outside the university. Far from desiring greater inclusion into a system which enshrines repressive logics of productivity and reproduces gendered subjectivities, inequalities, silences and exclusions, we aim to refuse and transgress it by bringing feminist critiques of knowledge, labour and neoliberalism to bear on how we understand our own experiences of motherhood in the academic world.

This article explores and conceptualises the emergent and historic presence of a feminised pedagogical praxis in Australian Enabling (university access) programs. Analysing a participatory project at a regional university that sought to map these pedagogies, it specifically aims to visibilise the complexities of careful pedagogical practices which challenge deficit and assimilationist renditions of equity and inclusion, and which foster the possibilities for re-narrativisations of self, community and other. Such pedagogical practices not only develop ethics and practices of care but foreground careful recognition of the epistemological contributions of subjects from non-traditional backgrounds. These pedagogies of difference and other pedagogical subjectivities are situated within a broader context in which hegemonic careless masculinities render these transformative feminised pedagogies invisibilised, devalued and denigrated. Our paper concludes with suggestions for the ways in which these pedagogies of care and other caring subjectivities might be nurtured and rendered powerful within our current context.

In this article I (t)race the (onto)epistemological intimacies of the urban frontier through their attempted erasure and annihilation of the Bla(c)k, Indigenous and racialised (m)other and her rendition to non-being and non-belonging in the city of Mulubinba-Newcastle on the unceeded lands of the Worimi and Awabakal peoples in so called Australia and in relation to the complex lineages and herstories of exile, displacement, dispossession and desire and survivance which bring my kin and I to these lands. A crisis in home and homeplace is thus not new for the racialised mother, it is foundational to the hetero-patriarchal modern (settler) colonial project. I do not, could never, stop here but rather I foreground ongoing Indigenous sovereignties and a political project of nurturing and revival of kinship (m)otherwise as a powerful Black axis upon which the urban might be decolonised and Indigenised in complex inter-cultural and inter-generational ways and as pluridiverse relations and relationality. [ABSTRACT FROM AUTHOR]

Decolonial/anti-colonial Black, Indigenous and Mestiza feminist movements and scholar-activists foreground how the oft-touted apocalypse that the Covid-19 pandemic heralds is not new, nor does it signify the great rupture into chaos that those from within modernity-coloniality often claim it to be. Rather Covid-19 is preceded by and will be out-lived by the apocalyptic anti-life onto-epistemological logics that are foundational to the (re)production of hetero-patriarchal capitalist-(settler) coloniality. However, one would commit the violence of reproduction of the epistemological logics and (ir)rationalities constitutive of the current system if the story ended there. We have survived (despite our losses) and our survival points to the urgent necessity and responsibility of (critical) social theory to listen to the story of the pandemic from a Black/Indigenous genealogy and to begin the sense-making of the Covid-19 pandemic, from prior to this particular virus, outside, against and beyond the politics of knowledge of critical social theory itself. Thus, I invite you to journey to an affirmative re-enfleshment of reason and theory-making in relation to and dialogue with Black, Indigenous, and subaltern Mestiza feminist movements in southwest Colombia and in southeast so-called Australia in the unceded lands of the Awabakal and the Worimi. I explore this through the metaphor, the materiality, the cosmology and the herstory of the mangrove swamps a knowing-being otherwise (in)visible to the dehumanising gave of Whiteness and bring to thought three stories of a politics of knowledge of/as the Black/racialised and feminised body/flesh. To do this is to suggest that the co-creation of pathways which are life affirming and life making beyond and out of the post-Covid 19 conjuncture involves an epistemological-political project which decolonises and feminises the containments of reason and knowing (non)being of coloniality/modernity. [ABSTRACT FROM AUTHOR]

Genetic and genomic information requires strict regulations for its proper handling in order to avoid inappropriate disclosure and secondary discrimination, since it is directly related to fundamental rights and bioethical principles. Hence the need to evaluate the existing Colombian regulation, for which a systematic review of the literature was carried out on databases from 2000 to 2020, websites of the Congress of the Republic of Colombia, the Australian Law Reform Commission and the Constitutional Court of Colombia, to identify the shortcomings and the successes in the current jurisprudence of the management, control and accessibility of the Colombian population to tests and genetic information. Australia is taken as a reference to understand and propose improvements. It was found that in Colombia genetic information is classified as sensitive (Sentence C-334-10) with non-specific regulations without legislative norm. In contrast, Australia has specific bioethical guidelines, criminalization and protocols that cover the individual and collective implications described in the Privacy Legislation Amendment Act of 2006. It is necessary that a specific legal regulation be created for genetic and genomic information with emphasis on usage guidelines on privacy, disclosure and non-discrimination in Colombia. [ABSTRACT FROM AUTHOR]

Aim: The physical characteristics of biogenic habitats and environmental conditions are important determinants of biodiversity, yet their relative importance can change across spatial scales. We aimed to understand how relationships between the physical characteristics of macroalgal habitats and their invertebrate communities varied across spatial scales and whether general ecological patterns occurred across two countries. Location: Eighteen sites across the temperate east coasts of Australia (over 1,300 km) and New Zealand (over 1,000 km), with the latitudinal gradient in the two countries overlapping by 6.73 decimal degrees. Time period: January to early April 2012. Major taxa studied: Three intertidal macroalgal habitats in each country and the invertebrate communities within them. Methods: We measured variation in patch‐ and individual‐level characteristics of macroalgal habitats and their invertebrate communities. Patterns in macroalgal characteristics and communities were compared across latitude, and at smaller spatial scales, and correlated with 26 abiotic environmental variables using multiple multivariate analyses. Results: Separately, macroalgal habitat characteristics and communities showed unusual but consistent nonlinear latitudinal patterns, with greater similarity among sites at the edges of the sampled distribution (i.e., north and south) than at centrally located sites. Macroalgal characteristics did not correlate with a particular set of environmental variables; however, communities were structured by sea surface temperature at the country scale and by macroalgal habitat type and biomass within countries. Anthropogenic variables were also important and may have contributed to the unusual nonlinear patterns observed between macroalgal characteristics and communities across latitude. Main conclusions: Our results support other studies showing that large‐scale patterns can emerge from systems where there is high local‐scale variability. The results show that communities within macroalgal habitats respond to both the physical characteristics of the habitat and external environmental conditions (e.g., temperature), suggesting that local‐scale environmental factors, including anthropogenic stressors, may modulate environmental gradients over larger scales. [ABSTRACT FROM AUTHOR]

In Australia, Aboriginal and Torres Strait Islander people have approximately three-fold higher rates of diabetes than non-Indigenous Australians. Point-of-care testing, where pathology tests are conducted close to the patient, with results available during the patient consultation, can potentially deliver several benefits for both the Indigenous client and the health professional team involved in their care. Currently, point-of-care testing for diabetes management is being conducted in over 180 Aboriginal and Torres Strait Islander Medical Services as part of a national program called Quality Assurance for Aboriginal and Torres Strait Islander Medical Services (QAAMS). The cultural safety of the Program was reviewed by sourcing the views of the QAAMS Indigenous Leaders Team in a focus group setting and by surveying the point-of-care testing operators enrolled in QAAMS, via an electronic questionnaire. The current study confirms that QAAMS remains a culturally safe program that fills a permanent and positive niche within the Indigenous health sector. The study demonstrates that QAAMS provides a convenient and accessible 'one-stop' pathology service for Indigenous clients with diabetes and empowers Aboriginal Health Workers to have a direct role in the care of their diabetes clients. [ABSTRACT FROM AUTHOR]

The soft-bottom benthic macrofauna in a spoil-ground of dredged material in Cleveland Bay, North Queensland, Australia, was studied to detect possible impacts of the disposal of sediments. The spatial distribution of the assemblage was studied in relation to the source of the impact at 28 stations on four occasions during 1998 and 1999. Additionally, environmental variables were measured on each occasion at each station. Macrobenthic assemblages inside the spoil-ground were different from assemblages outside the spoil ground only immediately after (15 days) the disposal of dredged material. Given the decrease in the abundance of organisms and number of species, it is suggested that this effect was due to direct burial of the macrobenthic assemblage inside the spoil-ground. Macrobenthic assemblages inside the spoil ground were not different from assemblages outside the spoil ground 3 months after dumping. These results suggest that the soft-bottom macrobenthic assemblages may respond quickly to the disturbance associated with the dumping of dredged material. [Copyright &y& Elsevier]

• Human/animal research largely focuses on Western understandings of animals. • Move away from Cartesian theory that sees animals as lacking culture and history. • Relational Ontologies highlight the role of animals in Indigenous cosmologies. • Animals are the predominant subject matter in early Kimberley rock art. • We use a performance approach to overcome nature/culture dichotomies. Even though the study of animal depictions in early art is one of the most researched topics in rock art, interpretations have often been anthropocentric. Rather than seeing how human and animal populations co-exist and become with , rock art explanations of animals often linger around economic appreciations that prioritize their value for human beings. This view has been extensively influenced by a Cartesian philosophy that has at its core an idea of human exceptionalism and domination over other species. Here, we are concerned with deconstructing the ontological footing of humans and animals in the early rock art from the Kimberley, Australia, from a relational and performative point of view. Methods used in rock art to identify figurative motifs are deeply entangled with Western conceptualizations of what it means to be human/animal, marginalising Indigenous ontologies. Our main objective is to advance an epistemological approach that will allow us to identify and understand the modes of representation used by artists in the study area. We do so through the application of an iconographic analysis that incorporates performative relationships between motifs. By considering performance, we are able to engage with non-essentialists ways of being and focus instead on Indigenous ontologies. [ABSTRACT FROM AUTHOR]