Journal articles on the topic 'Designed Biopore'

<em>The designed biopore drill machine uses manual manual hoist / manual crank system that serves to raise and lower the drill bit. Engines that are connected to the drill bit vertically in addition to functioning to rotate the drill bit also serve as a weight so that the drill bit can enter the ground. In addition, the biopori drill machine is made of a rectangle with the aim that the machine at the time of operation becomes steady (not shifted) and the legs are wheeled in order tobe easy to move.around. Biopori drill machine is a modification of existing tools, both variations of the form and additional accessories, with the aim to facilitate the operation, transfer and optimize the work with a relatively low cost and physical fitness of the operator is maintained and safety can be more.secure. This research focuses on designing the shape and size of the machine so that it is easy to operate and transfer, calculating the strength of each&nbsp; component in accordance with the scientific method and testing the engine performance (the time used to make the hole, the ease, the security in operation and its displacement). The purpose of this study is expected to contribute to science and technology in the form of: to produce a model / prototype in order to enrich khasana appropriate equipment that can be utilized to help the manufacture of biopore holes, improve the quality and quantity of facilities/infrastructure equipm entresear chinstitute sustainable. In designing the build of this biopori drill first collect planning data from several sources namely; information directly in the field, in the form of information about the types of biopori drill, how it is made, how it works, the materials used, the size, the performance of the tools, the price and so forth required as the design data. Apart from field data the data is taken from the literature.</em>

This research was conducted to utilize durian skin waste into useful materials by maximizing its utilization to solve environmental problems. The idea is to process the fibers so that they can be used as composite reinforcement material. Here, the durian fibers are used as fillers for foam concrete. The so-called concrete foam composite is designed and manufactured to produce tubes utilized for biopore systems. Biopore tube materials were tested and the tubes are also subjected to field tests to check their response subjected to static loading. A series of computer simulations are conducted. Results are compared with other biopore tubes (PVC and concrete). The simulation results show that the concentration of stresses is obviously seen around the hole located in the middle and upper section of the tubes. However, at those critical points in the tubes, the stresses are of smaller than that of the strength of the tubes. We conclude that biopore tubes with 16 holes in total provided on the tube wall are still feasible to be produced.&#x0D;

Drainage is one form of facility that must be designed as a drainage system for the flow of water for the area in order to meet the needs of the community. From a different perspective, this drainage functions to drain water from the surface to water bodies. A good drainage system needs to be provided for good surface water management, especially with changes in land use resulting in increased surface water flow. One form of drainage that can be a solution is eco-drainage. In this study, the eco-drainage concept is applied to a residential location in Bumi Serpong Damai (BSD) to see the effect of eco-drainage applications in overcoming surface water flow problems. after implementing eco-drainage, the runoff flow of water that goes directly to the drainage canal can be reduced, for comparison with using the infiltration well system accommodated about 20% and the runoff discharge leading to the canal reduced to 0.1710 m3/s and by using biopore holes accommodated approx. With total absorption capacity in channel 1 of about 0.0741 m3/s to reduce runoff to drainage by 27.85%.

Community empowerment in optimizing integrated housing is aimed at making the community to be able to utilize the houses in order to improve the quality of the environment and people's lives. In addition, community empowerment must be able to run sustainably so as to provide sustainable benefits for the community. Proper yard management in this case is an integrated yard by combining various yard management technologies. In the community empowerment program, it adopts technology from an integrated farming system that are utilizing fish, plants and livestock. The series of activities in the community empowerment program for the yard utilization include providing various training in managing the yard and supporting technology. The provided training including composting from livestock manure and inorganic waste, introduction of biopore, and planning an integrated yard making. The series of activities carried out within a period of 2 months. Training is given so that the community can be independent in making integrated yards, so that this program can provide benefits on an ongoing basis. In this empowerment program, training is carried out and making sample yards using an integrated system. Integrated yard management design includes chicken coops or cattle, fish ponds, and vegetable or medicinal plants. The three components are designed to provide integrated benefits. The main design is a cattle pen placed above the fish pond, and plants placed around the pond. In general, the system is built so that manure will be disposed into the fish ponds to become feed. Then the water from the fish pond can be recirculate to irrigate the plants.&#x0D; Keywords: Aquaponic, Integrated Yard, Landscape Management, Pekarangan

Community empowerment in optimizing integrated housing is aimed at making the community to be able to utilize the houses in order to improve the quality of the environment and people's lives. In addition, community empowerment must be able to run sustainably so as to provide sustainable benefits for the community. Proper yard management in this case is an integrated yard by combining various yard management technologies. In the community empowerment program, it adopts technology from an integrated farming system that are utilizing fish, plants and livestock. The series of activities in the community empowerment program for the yard utilization include providing various training in managing the yard and supporting technology. The provided training including composting from livestock manure and inorganic waste, introduction of biopore, and planning an integrated yard making. The series of activities carried out within a period of 2 months. Training is given so that the community can be independent in making integrated yards, so that this program can provide benefits on an ongoing basis. In this empowerment program, training is carried out and making sample yards using an integrated system. Integrated yard management design includes chicken coops or cattle, fish ponds, and vegetable or medicinal plants. The three components are designed to provide integrated benefits. The main design is a cattle pen placed above the fish pond, and plants placed around the pond. In general, the system is built so that manure will be disposed into the fish ponds to become feed. Then the water from the fish pond can be recirculate to irrigate the plants.&#x0D; Keywords: Aquaponic, Integrated Yard, Landscape Management, Pekarangan

Preclinical models vary in complexity and cost. Traditional 2D cell cultures that are high throughput and cost effective, but lack the complexity of multicellular interactions. Animal models and more complex, but are costly, raise ethical concerns and are not a human model to better understand human disease or response to novel treatments. Human precision cut tissue slice (hPCTS) models bridge this gap, maintaining the architecture and microenvironment of original tissues. This study examines the viability and functionality of hPCTS using different tissue culture formats. Previous studies have cultured hPCTS with gentle agitation, either on an insert or floating in tissue culture medium. More recently the use of a proprietary flow system for hPCTS culture has been explored, aiming to provide a more physiologically relevant environment. CELLBLOKS® provide a commercially available flow system platform designed for cell culture that we adapted to accommodate hPCTS. hPCTS were cultured for 15 days using an organotypic polytetrafluoroethylene Millicell insert, a CELLBLOKS® hydrophilic polyethylene terephthalate flow system plate or without an insert. Viability was assessed through MTS assays, while functionality was determined by measuring urea and albumin secretion across the 15 days in culture. The Millicell inserts maintained higher and more consistent viability and functionality over 15 days. Slices cultured with no inserts showed decreased viability and functionality after 7 days in culture. In contrast, CELLBLOKS® cultured hPCTS showed significantly decreased viability and function after 3 days in culture. This study suggests that while the CELLBLOKS® system shows promise for 2D cell line cultures, Millicell Biopore™ inserts offer a more reliable method for maintaining complex hPCTS cultures, preserving both viability and function. As a viable, human-specific alternative to animal models, hPCTS support the 3Rs and have the potential to reduced and potentially replace the use of animals in preclinical research, improving human disease modelling.

ABSTRAK: Kampung Vertikal Apartemen Rakyat Cingised merupakan desain yang masih tahap perencanaan yang didesain oleh Studio Akanoma masyarakat kota Bandung. Dari peta udara wilayah Cingised cukup padat dan rata-rata memiliki masyarakat berpenghasilan menengah ke bawah. Tujuan dari penelitian ini adalah mengkoneksikan interaksi manusia dengan lingkungan dengan adanya fasilitas urban farming. Penerapan kampung vertikal sebagai alternatif bagi permasalahan kekurangan lahan, dapat dilakukan dengan menyusun konsep ramah lingkungan dengan meminimalisir pencemaran lingkungan pada kawasan tersebut, dan memperbaiki penataan kawasan kampung yang tidak teratur serta kumuh. Metode penelitian yang digunakan melalui pendekatan arsitektur ramah lingkungan melalui interkoneksi antara manusia dengan lingkungannya, bangunan dengan alam, manusia dengan sesamanya. Hasil penelitian menunjukkan bahwa lahan berupa sawah disikapi dengan membuat bangunan apartemen bentuk panggung, di bawah panggung tetap berupa tanah, tetapi dibuat banyak lubang biopori agar air hujan masih dapat meresap ke dalam tanah, meskipun di atasnya ada bangunan. Desain apartemen menyediakan ruang-ruang kerja semacam bengkel bambu, aneka perkebunan, juga koridor-koridor hunian yang memungkinkan penghuni dapat berjualan, serta ruang-ruang interaksi sosial lainnya. Bangunan didesain berundak sehingga menghadirkan ruang sosial dan terbuka di semua lantai. Unit-unit hunian yang kecil membutuhkan ruang luar agar penghuni tidak terus menerus hidup di ruang yang sempit, sesekali bisa keluar pintu dan berinteraksi langsung dengan alam dan sesamanya. Kesimpulan penelitian ini menunjukkan bahwa penggunaan konsep interkoneksi kampung vertikal yang ramah lingkungan memberikan manfaat berupa sebuah ruang gerak yang luas sesuai budaya kampung dengan nilai tambah, suasana hijau yang lebih bersih, dan ramah terhadap lingkungan sekitar yang membuat lingkungan menjadi lebih asri.Kata kunci: Fasilitas sosial, interaksi manusia, kampung vertikal, lingkungan, urban farmingABSTRACT: The Vertical Village of the Cingised People’s Apartment is a design that is still in the planning stage designed by Studio Akanoma, the people of the city of Bandung. The Cingised area is quite dense and has an average population of the middle and lower classes from the aerial map. The purpose of this study is to connect human interaction with the environment with urban farming facilities. The application of vertical villages as an alternative to the problem of lack of land can be done by developing an environmentally friendly concept by eliminating environmental pollution in the area and improving the arrangement of sites that are not as well as regular. Theresearch method used is an environmentally friendly approach through the interconnection between humans and their environment, buildings and nature, humans and each other. The results showed that the land in the form of rice fields was treated by making apartment buildings in the form of soil, but many biopore holes were made so that rainwater could still seep into the ground, even though there were buildings on it. The apartment design provides work spaces such as bamboo workshops, various plantations, as well as corridors or residences that allow for selling, as well as other social interaction spaces. The building is designed with terraces so that it presents a social and open space on all floors. Residential units that require outdoor space so that residents do not continue to live in small spaces, can go out the door and interact directly with nature and each other. The conclusion of this study shows that the use of an environmentally friendly vertical village interconnection concept provides benefits in the form of a large space for movement according to village culture with added value, a cleaner atmosphere, and friendly to the surrounding environment which makes the environment more beautiful.Keywords: Social facilities, human interaction, vertical village, environment, urban farming

The extension of oil palm plantations in Indonesia has encroached on land with a slope of more than 15%, which impacts the possibility of erosion and landslides. However, conservation efforts to reduce erosion are yet to be fully established. Therefore, the present work studies the effect of biopores infiltration holes on erosion at oil palm plantations area with land slopes greater than 15%. Besides, surface runoff with erosion is modeled to find the relationship. The method used in this study is to combine mechanical conservation methods in the form of biopores infiltration holes in an area that already has cover crops, such as Mucuna Bracteata. Two experimental plots were designed, namely (i) plots without biopores infiltration holes and (ii) plots with biopores infiltration holes. The results showed that soil erodibility in the oil palm plantations area was of a high of 0.65. Applying biopores infiltration holes in the field reduced surface runoff and erosion rates by 31.81% and 29.66%, respectively. The relationship of surface runoff with erosion rates on the land shows a very close case where the coefficient of determination in each plot is 0.96 and 0.92.

ABSTRACT Objective: This study aims to evaluate and compare the antimicrobial efficacy of three selected root canal irrigants (BioPure MTAD, metronidazole, aztreonam) against microbes commonly isolated from polymicrobial microbiota of root canal infection. Materials and Methods: This study was designed with four experimental groups (Group I - Bacteroides fragilis, Group II - Propionibacterium acnes, Group III - Enterococcus faecalis, Group IV - Candida albicans) based on the microbes selected for the study. Group I and Group II bacteria were used to compare and evaluate antimicrobial effect of BioPure MTAD, metronidazole, aztreonam, and normal saline. Group III and Group IV bacteria were used to compare and evaluate antimicrobial efficacy of BioPure MTAD, aztreonam, and normal saline. Normal saline was used as a control irrigant in this study. Agar disc diffusion method was applied to assess and compare the antimicrobial action of selected irrigants. Results: Metronidazole was found to be the most effective root canal irrigant against B. fragilis and P. acnes among the tested irrigants. Mean zone of inhibition against E. faecalis has been shown to be maximum by BioPure MTAD, followed by aztreonam. Antifungal effect against C. albicans was only shown by BioPure MTAD. Conclusions: Overall, BioPure MTAD is the most effective root canal irrigant as it has shown an antibacterial effect against all the tested microorganisms. However, metronidazole showed maximum antibacterial effect against obligate anaerobes. Aztreonam also showed an antibacterial effect in the present study, raising its possibility to be used as a root canal irrigant in the future.

A bioprobe, TPE–Zn₂BDPA, with aggregation-induced emission characteristics was designed and synthesized to differentiate the early and late stages of apoptosis mediated by H₂O₂.

<strong>ABSTRACT:</strong> Flood disaster is a natural disaster that ranks the third cause of economic loss worldwide. As a tropical country that has a rainy season, every year some parts of Indonesia are prone for being affected by floods. The causative factors include high rainfall and poor surface water management, making rainwater directly converted into surface water (run-off). Efforts to reduce run-off water include making biopores infiltration wells from paralon pipe material with a diameter of 10 centimeters, but because of the small volume, the biopores cannot functioned properly, so it is necessary to build infiltration wells with a larger capacity. The purpose of this research is to make a model of infiltration wells that have a larger volume than stainless steel. This study used a pre-experimental design and is a development research of biopores infiltration wells. The stages in this research include design validation and absorption function testing. The results of the study were the design of a box-shaped absorption container with a height of 120 cm. 100 cm wide and 100 cm long, made of 304 stainless steel, with an inlet and outlet holes for rainwater, a bottom absorption area, and has a lid that is easy to open for cleaning. In the function test, it was obtained the ability to accommodate rainwater of 1.2 cubic meters and the ability to absorb water of 0.9 liters per second on the soil of the test location, so that this infiltration box is estimated to be able to accommodate rainfall of 120 mm a day. The conclusion is that this rainwater absorption container is able to accommodate rainwater while absorbing water so that it can be an alternative technology for preventing flood. &nbsp;

In this paper, a tapered fiber bioprobe based on Mach–Zehnder interference (MZI) is proposed. To retain the highly sensitive straight-tapered fiber MZI sensing structure, we designed a U-shaped transmission fiber structure for the collection of optical sensing signals to achieve a miniature-insert-probe design. The spectrum responses from the conventional straight-tapered fiber MZI sensor and our proposed sensor were compared and analyzed, and experimental results showed that our proposed sensor not only has the same sensing capability as the straight-tapered fiber sensor, but also has the advantages of being flexible, convenient, and less liquid-consuming, which are attributed to the inserted probe design. The tapered fiber bioprobe obtained a sensitivity of 1611.27 nm/RIU in the refractive index detection range of 1.3326–1.3414. Finally, immunoassays for different concentrations of human immunoglobulin G were achieved with the tapered fiber bioprobe through surface functionalization, and the detection limit was 45 ng/mL. Our tapered fiber bioprobe has the insert-probe advantages of simpleness, convenience, and fast operation. Simultaneously, it is low-cost, highly sensitive, and has a low detection limit, which means it has potential applications in immunoassays and early medical diagnosis.

This work describes a novel fluorescent 2,1,3-benzothiadiazole derivative designed to act as a water-soluble and selective bioprobe for plasma membrane imaging. The new compound was efficiently synthesized in a two-step procedure with good yields. The photophysical properties were evaluated and the dye proved to have an excellent photostability in several solvents. DFT calculations were found in agreement with the experimental data and helped to understand the stabilizing intramolecular charge-transfer process from the first excited state. The new fluorescent derivative could be applied as selective bioprobe in several cell lines and displayed plasma-membrane affinity during the imaging experiments for all tested models.

Coffee is one of the easily found commodities, especially in Indonesia. In tropical climates, coffee is easy to grow and thrive. Coffee is very easy to grow in the highlands. The need for coffee is increasing with large consumer demand. One of the villages in Banyuwangi that grow coffee is Bayu Village Songgon Subdistrict. Coffee farmers do planting, watering, fertilizing, and manually produce pests in Bayu Village. According to the survey’s findings, the fertilization process affects the coffee fruit produced on Bayu village plantations. Innovations in the Biopori-Sludge fertilization system were carried out based on these problems. This system uses infiltration holes as a way of fertilizer and water so that they can be absorbed properly by the roots. Fertilizers are used in the form of organic fertilizers derived from livestock waste belonging to residents. Biopori pit making uses a soil drilling machine designed to make it easier for farmers. The sleek design of this machine facilitates its portability from one location to another. The existence of this machine and system can help the process of planting and fertilizing coffee in Bayu Village. The existence of this activity has an impact on the implementation of sustainable eco-farming so that coffee cultivation carried out in Bayu Village is more environmentally friendly and economical.

Abstract One of the purported goals of U.S. higher education is to help people live better. However, persistent inequitable realities in college for historically marginalized groups both subvert this purpose and have a root in the limited methods that institutions have used to diversify their student bodies, faculties, and administrators as well as the policies designed to produce equitable experiences and opportunities. This paper interrogates taken-for-granted institutional tools to achieve transformational change in higher education. Drawing on Michel Foucault’s theories on discipline and biopower, I explore taken-for-granted bureaucratic avenues and approaches to diversity, equity, and inclusion work as power-laden discursive moves that (re)inscribe inequality and inequity in higher education institutions.

Biopower is a form of power that regulates social life from its interior, following it, interpreting it, absorbing it, and rearticulating it. Power can achieve an effective command over the entire life of the population only when it becomes an integral, vital function that every individual embraces and reactivates of his or her own accord. Biopower points out the moment when human life explicitly became part of the political calculations. Beyond the regime of sovereignty, oriented by a logic of repression, emerges a new regime, oriented by a logic of production and control, that is, a power "to make live" or "to let die". For Negri and Hardt biopower constitutes social relations, inserting individuals and populations in a circuit of value, obedience, and utility. In cognitive capitalism capital presents itself as biopower. The point is that capitalism is not only an economic mode of production, but also a mode of life production, a mode of subjectivation. Therefore, it is not only about the reproduction of capital, but also about the reproduction of subjects, the effective producers of economic value. We are facing with the tendency of capital's invasion of bios, the becomingof-capital-biopower, to introduce the concept of biocapitalism. However, it is in this context that biopower and biopolitics must be seen as working together with other technologies of power - repressive and disciplinary power - which operate more directly on the body and on subjectivity. To the new forms of conflict are linked with new forms of power: from cognitive warfare to sharp power. Through cognitive conflict and sharp power strategies, we are witnessing an epochal change, an IT revolution that brings political conflict into a digital dimension, which acts on the ground of public opinion, politics and economics, control and conditioning of knowledge, of our world view and of facts. Zuboff introduces the concept of surveillance-based capitalism implemented via sophisticated algorithms of BigTech companies (Google, Apple, Amazon, Meta, and others). Digital networks do not only collect data on users, but they "cluster" these users with the help of algorithms and encourage specific desired behaviors. Then, the patterns of these behaviors are stored (as raw material of a kind) in Big Data and sold further as commodity (behavioral surplus) on the market. A persons "digital behavior" thus becomes a market subject in various ways. It is ubiquitous, sensate, computational, and global and it is designed so that all human activity, from the most banal to the boldest, can be monitored, measured, and modified for the purposes of surveillance capitalism This capacity to "shape human behavior", gives rise to what Zuboff calls "instrumentarian power" This is not dissimilar to forms of governmentality described by Foucault, because its goal is not just the "conduct of conduct" rather it is to turn people themselves into highly predictable instruments of political or material consumption. As a new form of subtle and sophisticated despotism, data are used by agencies as predictive products about our future behaviors, information that allows to control a market, but also the space for political decision-making and legitimacy, and, therefore become a huge power. Predictive behavioral surplus sources are increased and enhanced to guide, advise and lead people to behaviors, which they believe free, which actually aim for the greater profit of surveillance capitalists.

The need for feed determines 60-70% of aquaculture total production cost. Hence, the feed factor plays a very important role in performing an effective, efficient, inclusive, and sustainable aquaculture. The requirements needed to be a good cultivar are fulfilment of macronutrients and micronutrients, toxin-free, and accessible. Maggot can be used as a natural feed alternative in cultivation activities due to its sufficient nutrients content. Since 2012, aquaculture activities in Indonesia have increased alongside the rising needs for food and population growth. In this research, we conducted a research on the cultivation process of maggot by constructing three effective, efficient, and organized prototypes to achieve natural feed alternative for fish. In the first prototype, the hatching container (70x80x50 cm) will be designed with IoT censor for environmental parameter that is accessible in real time via the Blynk IoT platform. The second prototype is the vertical biopond, in which the structure and plastic container will be used to grow maggot. The structure of vertical biopond will be that of two-rack wood shelf with size specification of 80x100x34 cm. An important note to take, all designs will be created vertically. The third prototype is a 3 in 1 stall that has three components which are green net (200x150x100 cm), pupation container (30x42x15 cm), and hatching container (20x23x10 cm). All three designs can optimize the provision of economical and ecological feed that supports the fulfilment of Sustainable Development Goals in Indonesia.Keywords: Aquaculture, Black soldier fly, Internet, Natural feed, and SDGsÂ

The formation of a promising technology of cattle man-agement under pasture conditions in the absence of sta-tionary power supply is an urgent task. Livestock facilities are an integral part in providing the population with essen-tial food products. At the same time, it is associated with the need for significant expenditures on providing material and technical resources. This applies primarily to electricity costs, since all the most important means of mechanization are electric driven. In the process of keeping animals, es-pecially under pasture conditions, the unstable state of the fuel and energy complex which consists in supply failures of electric and thermal energy to farms, has a negative impact on production processes. Therefore, the direction of development of grassland animal farming is the transfer of all energy supply technologies to non-traditional and re-newable sources. It is planned to simultaneously use the power of the sun, wind, biopower and power of small rivers, that is, sources that are mainly typical of pastures. The maximum energy load is assigned to biopower. It is known that a bioplant has a unique opportunity within the frame-work of an animal production unit to provide it with a certain necessary set of energy resources as well as high-quality fertilizers. In grassland animal farming, the absolute posi-tive property of wind is its renewability and environmental friendliness; in particular, our country has the highest wind energy potential in the world. Non-traditional energy sources for grassland animal farming conditions are identi-fied and substantiated. The sources are designed for pow-er supply of the entire complex of technological equipment at its maximum load.

This report is focused on the ability of larvae Hermetia illucens (Diptera: Stratiomyidae) to consume different types of biodegradable waste. Waste was selected in groups 02, 19 a 20 according to the Waste Catalogue (in Decree No. 381/2001 Coll., Czech Republic). Experiments were carried out in 14 BioPods Plus that are especially designed for insect Hermetia illucens (HI) in order to consume waste. The experiments were measured in laboratory conditions (relatively constant temperature and humidity).The highest weight reduction of waste material (by 66.53% of the original mass) was reached in waste plant tissues. Weight reduction for food scraps – highly problematic kind of waste – was calculated by 46.04%. Worst results were achieved with compost tea from garden waste – larvae reduced the initial amount of waste by only 8.47%. Firstly grubs finished their life cycle after 35 days in catering waste, together with waste plant tissues, quality culled biodegradable municipal waste and poorly culled biodegradable municipal waste. The experiment was finished in 35 days.

The essay attempts to outline the issues of the visual culture of the selfie from the perspective of “visual identity” that has referred to contemporary art. In this paper, I analyze examples of the following artworks: The Reincarnation of Saint ORLAN by the French artist ORLAN, the Bodies© INCorporated website, designed by Victoria Vesna, The Little Revenge from the Periphery by José Bedia Valdés, The Chief: He Who Sold Africa to the Colonists and Autoportraits by Samuel Fosso. In addition, this paper is focused on an analysis of the “biopower” concept which refers to Michel Foucault’s “docile bodies.” This concept is based on the neoliberal power process over the production of living beings and exercising control over them is an updating of the development of political, democratic, and economic institutions, as well as information and biocybernetic technologies. The “docile bodies” concept strengthens the conviction of the bodies must become the object of biopower interventions for the “perfect body” concept to act upon the strictly defined appearance of the body consistent with the standards and norms of “beauty” adopted by visual culture. In this situation, the selfie and photographic images produce homogeneous images, which function as “ideological texts” making our “visual identity” and self-image. This concept is given a lot of considerable space in this paper because the selfie can be regarded as an “personality identity” shaping the visual appearance of our bodies. In the essay’s conclusion, I claim that the visual culture of the selfie seems to be an aesthetic phenomenon shaped by a visual medium such as digital photography. However, photography does not is the key medium of the selfie. My analyses were aimed at showing that this role plays an “image,” no matter how it can be understood.

During the first century of Australia's colonization, settler thanatopolitics meant both casual killing of individual Natives and organized massacres of Aboriginal clans. From the mid-nineteenth century, however, Aboriginal Protection Boards sought to disappear their charges by more covert means. Thus, biopolitics of biological absorption, cultural assimilation, and child removal, designed to bring about the destruction of Aboriginal peoples, came to be represented as being in the victims' best interests. Even today, coercive assimilation is framed in the now-threadbare terms of welfare discourse. Yet, Australia's Indigenous peoples have survived the genocidal practices of the frontier era and continue to resist the relentless succession of normative policies deployed to eradicate their “recalcitrant” lifeways. This essay presents a brief historical overview of settler Australia's biopolitics and analyzes the sociocultural factors enabling Aboriginal Australians both to survive the devastating impact of settler biopower and to resist the siren call of assimilationist rhetoric. Drawing on Kim Scott's Benang and Alexis Wright's Plains of Promise, I discuss how that resistance is reflected in contemporary Indigenous life-writing and fiction.

The realization of the full potential of natural resources in each village for the benefit of the local community has been observed as a significant challenge. The national village-owned enterprises program encourages villages to optimize the utilization of their existing natural and human resources with the objective of fostering their economic independence. The program entails the optimization of the national village-owned enterprises program in the tourism sector, specifically in the context of Taman Ndeso. The objective of this community service activity is to provide technological assistance and address the issue of river water filtration as a pool water source. The impetus for this activity is the declining tourism activities at Taman Ndeso due to the presence of turbid water in the pool, which was deemed unsuitable for use. The activity is realized through the construction of a water purification filtration system to produce clean and healthy water. The antibacterial biopores are applied as filtration technology. This technology is designed to capture bacteria from river water that flow into the pond. This research adopted the direct exploration method, which was divided into a number of stages, including planning and preparation, implementation, evaluation, and reporting. The research outcome manifests into the restoration of the Taman Ndeso water tourism pool, which will be capable of attracting tourists and reviving village income to the maximum extent possible, with the management of the village-owned business entity.

Background and aim: Soil structure is an important indicator of the quality of soil, but detecting the early signs of soil degradation from soil structure is difficult. Developing precise instruments able to diagnose soil structure quickly is therefore critical to improve management practices. Here, the objective is to develop an instrument analysing the roughness of surfaces resulting from the fracture of soil cores, and to test the instrument’s ability to detect changes in soil structure cause by crop type and tillage. We have designed and constructed a 3D laser profilometer suitable for analysing standard soil cores. The 3D soil profiles were first assembled into a 3D surface using image analysis before roughness indicators could be computed. The method was tested by analysing how soil surface roughness was affected by crop varieties (barley and bean) and tillage (conventional tillage and no tillage). Results showed the method is precise and could reliably detect an influence of crop type and tillage on the roughness indicator. It was also observed that tillage reduced the difference in soil structure between the different cultures. Also, the soil in which barley grew had significantly lower roughness, irrespective of the tillage method. This could indicate that the roughness indicator is affected by biopores created by the root system. In conclusion, roughness indicators obtained from the fracture of soil cores can be easily obtained by laser profilometry and could offer a reliable method for assessing the effect of crop types and soil management on soil quality.

The present paper examines Hanan al-Shaykh's interrogations of homosexuality across borders and beyond the boundaries of East and West in ‘Only in London’ (2001), a diasporic novel with a Lebanese homosexual protagonist, Samir. It analyzes the ways in which the heterosexual, social, and power networks established to ostensibly force Samir's homosexuality into the closet work to eliminate the existence of homosexuality as an independent identity in Arab society. Drawing on Michael Foucault's framework of sexuality and biopolitical analysis, the paper negotiates the depiction of mental hospital scenes, the medicalization of Samir's homosexuality, and the social pathologization of his alternative gender and sexuality as instruments of "bio-politics of the population" designed to lock homosexuality into a "pathological phenomenon", which has to be medicalized in order to conform to homonormative mainstream culture. It demonstrates how through the mechanisms of biopower, and techniques of surveillance of bodies, Samir's homosexuality is turned into an object of intense observation, study, and power relations. It maintains that the pathologizing psychiatric discourse, the heterosexual institution of marriage, Samir's family, and the state are all complicit with the heteropatriarchal taxonomies of sexuality. The paper further illustrates how being Arab, an immigrant, and a homosexual in London complicate Samir's existence as an alien homosexual being in exile.

Little is known about the biochemical environment in phagosomes harboring an infectious agent. To assess the state of this organelle we captured the transcriptional responses of Mycobacterium tuberculosis (MTB) in macrophages from wild-type and nitric oxide (NO) synthase 2–deficient mice before and after immunologic activation. The intraphagosomal transcriptome was compared with the transcriptome of MTB in standard broth culture and during growth in diverse conditions designed to simulate features of the phagosomal environment. Genes expressed differentially as a consequence of intraphagosomal residence included an interferon γ– and NO-induced response that intensifies an iron-scavenging program, converts the microbe from aerobic to anaerobic respiration, and induces a dormancy regulon. Induction of genes involved in the activation and β-oxidation of fatty acids indicated that fatty acids furnish carbon and energy. Induction of σE-dependent, sodium dodecyl sulfate–regulated genes and genes involved in mycolic acid modification pointed to damage and repair of the cell envelope. Sentinel genes within the intraphagosomal transcriptome were induced similarly by MTB in the lungs of mice. The microbial transcriptome thus served as a bioprobe of the MTB phagosomal environment, showing it to be nitrosative, oxidative, functionally hypoxic, carbohydrate poor, and capable of perturbing the pathogen's cell envelope.

The Galápagos Islands are often called a natural laboratory of evolution. This metaphor provides a powerful way of understanding space that, through scientific research, conservation and tourism, has shaped the archipelago over the past century. Combining environmental histories of field science with political ecologies of conservation biopower, this article foregrounds the territorial production of the archipelago as a living laboratory. In the mid-twentieth century, foreign naturalists used the metaphor to make land claims as they campaigned to create the Galápagos National Park and Charles Darwin Research Station. Unlike earlier ‘parks for science’, these institutions were not established under colonial rule, but through postwar institutions of transnational environmental governance that nonetheless continued colonial approaches to nature protection. In the following decades, the metaphor became a rationale for territorial management through biopolitical strategies designed to ensure isolation by controlling human access and introduced species. This article’s approach extends the scope of what is at stake in histories of field science: not only the production of knowledge and authority of knowledge claims, but also the foundation of global environmental governance and authority over life and death in particular places. Yet while the natural laboratory was a powerful geographical imagination, analysis shows that it was also an unsustainable goal.

The main aim of the article is the conceptualization of the categorical apparatus of biopolitics. The focus is on biocentrism as one of the main categories of modern biopolitical discourse. It is stated that biopolitics today offers a variety of research directions and a specific categorical apparatus, while fluctuations in the interpretations of the main terms and categories should be noted. The main terms are considered: «biopolitics», «political man», biopower and biocentrism. The definition of the above terms in the biopolitics is systematized and proposed author’s definitions. «Homo Politicus» as a phenomenon was a complicated and problematic subject of scientific conceptualization. Proposed particulars of the biopolitical view on «Homo Politicus»: «Homo Politicus» is genetically related with another biological species and this definitely has influence to his behaviour in social and political sphere. For instance, any human being as any social primates has genetic inclination to adaptation, domination, subjugation. In case with «Homo Sapiens» this has a form of genetic and social adaptation, political domination and subjugation. The inclination to the domination from one side to the subjugation to another side is genetically «imprinted» in to the nature of the «Homo Politicus». However it is important to be mentioned that nevertheless the «Homo Sapiens» shares inclination of social primates for hierarchical social organization, at the same time he developed capabilities which are unique in animal world, such as: language, culture and morale. Thus, ideas and values created by the human being commenced changing of his behavior in social and political sphere. Author’s definitions: «Political man» as an individual with innate properties of the brain and the psyche that affects his social and political behavior can be adjusted in the process of socialization and education and change in accordance with the challenges of the twenty-first century. Biopolitics as a new evolutionary paradigm of contemporary political science that explores the «political man» as a biological species with an emphasis on psycho-physiological mechanisms of political behavior and their influence on the political process. Biopower as a new model of power relations, enshrined at the legislative level, designed to protect life in all its forms and manifestations. Biocentrism is aimed at protecting life in all spheres, understanding that a person is only part of the overall biodiversity, and therefore has no right to destroy the biosphere guided by economic benefits.

Целью нашей научно-исследовательской работы является разработка и создание высокоинтенсивной технологии получения органических удобрений с наименьшими затратами и в кратчайшие сроки. Методы исследования были направлены на определение эффективности применения анаэробного биофильтра (накопителя метанообразующих микроорганизмов) в камере сбраживания метантенка биоэнергетической установки типа БЭУ-С (система), который явился одним из факторов интенсификации технологии получения удобрений и биогаза из органических отходов животноводства, а также для снижения объёмов и металлоёмкости используемого оборудования. В материалах статьи дана технологическая схема биоэнергетической установки БЭУ-С, общие виды и технические характеристики основного и вспомогательного оборудований – метантенка, сборника удобрений, газосборника, анаэробного биофильтра и теплообменника. При выполнении инженерно-технических задач в работе определены оптимальные параметры технологического оборудования, а в результатах исследований представлены сравнительные характеристики применения анаэробного биофильтра и предложения по технологии интенсивного производства жидких органических удобрений и биогаза. Разработанная технология имеет определенные преимущества перед существующими биотермическими технологиями производства удобрений, т.к. уничтожаются семена сорных растений, болезнетворные микроорганизмы, содержащиеся в органических отходах животноводства в более короткие сроки. Кроме этого, одновременно получаем энергетический продукт в виде биогаза, не принося экологического вреда окружающей природной среде. The purpose of the research is to design and create a high-intensity technology for obtaining organic fertilizers at the lowest cost within the shortest possible time frame. The research methods were aimed at determining the effectiveness of using an anaerobic biofilter (a storing device of methane-forming microorganisms) in a fermentation chamber of a methane tank of a biopower plant of the BPP-S type (system), which became one of the factors of the intensification of technologies for obtaining fertilizers and biogas from organic wastes from livestock, as well as for reducing the volume and metal consumption of the equipment used. The article provides a technological scheme of the biopower plant BPP-S, general layouts and technical characteristics of the main and auxiliary equipment: a methane tank, a fertilizer collector, a gas collector, an anaerobic biofilter and a heat exchanging unit. When performing engineering and technical tasks, the optimal parameters of technological equipment were determined, the research results present comparative characteristics of the use of an anaerobic biofilter and proposals for the technology of intensive production of liquid organic fertilizers and biogas. The technology designed has a number of advantages over existing biothermal technologies of fertilizers production as weeds seeds, pathogenic microorganisms, containing in the organic wastes of the animal husbandry are eradicated. Simultaneously, an energy product in a form of biogas is obtained without damaging the environment.

Reynolds, W. D., Drury, C. F., Yang, X. M., Tan, C. S. and Yang, J. Y. 2014. Impacts of 48 years of consistent cropping, fertilization and land management on the physical quality of a clay loam soil. Can. J. Soil Sci. 94: 403–419. Soil physical quality (SPQ) is often ignored or under-monitored in long-term field studies designed to determine the economic and environmental sustainability of agricultural practices. Accordingly, a suite of complementary soil physical and hydraulic parameters was measured using intact core samples to determine the SPQ of a Brookston clay loam under a long-term (48 yr) cropping, fertilization and land management study at Woodslee, Ontario. The SPQ under virgin woodlot, fertilized monoculture sod and unfertilized monoculture sod treatments was similar, with optimal SPQ occurring in the top 10–20 cm, but severely suboptimal SPQ occurring below 30 cm because bulk density (BD), relative field capacity (RFC) and saturated hydraulic conductivity (KS) were excessive, and because organic carbon (OC), air capacity (AC) and plant-available water capacity (PAWC) were critically low. The SPQ for fertilized and unfertilized monoculture corn under fall moldboard plow tillage was similar and substantially suboptimal throughout the top 40–50 cm due to high or excessive BD and RFC, critically low OC, low or critically low AC and PAWC, and KSthat varied erratically from excessive to critically low. The SPQ under fertilized and unfertilized corn–oat–alfalfa–alfalfa rotations (corn and second-year alfalfa fall plowed) was similar and largely non-optimal below 10 cm, but largely optimal in the top 10 cm due to the ameliorating effects of numerous biopores and crop roots. A bimodal soil water release function fitted to release curve data showed that PAWC was determined by soil matrix porosity (PM), and AC was determined by soil structure porosity (PS). Strong inverse linear correlations between BD vs. PM, BD vs. PSand BD vs. OC provided site-specific estimates of optimal ranges and critical limits for PAWC, AC and OC, respectively. Although SPQ changed substantially among treatments, the changes did not extend below 30-to 40-cm depth, and were largely unaffected by long-term annual fertilization. The SPQ below 30- to 40-cm depth was similarly poor across all treatments, and is likely an inherent characteristic of the soil.

Background.The gram-negativeNeisseriais associated with two of the most potent human epidemic diseases: meningococcal meningitis and gonorrhoea. In both cases, disease is caused by bacteria colonizing human mucosal membrane surfaces. Overall, the genus shows great diversity and genetic variation mainly due to its ability to acquire and incorporate genetic material from a diverse range of sources through horizontal gene transfer. Although a number of databases exist for theNeisseriagenomes, they are mostly focused on the pathogenic species. In this present study we present the freely available NeisseriaBase, a database dedicated to the genusNeisseriaencompassing the complete and draft genomes of 15 pathogenic and commensalNeisseriaspecies.Methods.The genomic data were retrieved from National Center for Biotechnology Information (NCBI) and annotated using the RAST server which were then stored into the MySQL database. The protein-coding genes were further analyzed to obtain information such as calculation of GC content (%), predicted hydrophobicity and molecular weight (Da) using in-house Perl scripts. The web application was developed following the secure four-tier web application architecture: (1) client workstation, (2) web server, (3) application server, and (4) database server. The web interface was constructed using PHP, JavaScript, jQuery, AJAX and CSS, utilizing the model-view-controller (MVC) framework. The in-house developed bioinformatics tools implemented in NeisseraBase were developed using Python, Perl, BioPerl and R languages.Results.Currently, NeisseriaBase houses 603,500 Coding Sequences (CDSs), 16,071 RNAs and 13,119 tRNA genes from 227Neisseriagenomes. The database is equipped with interactive web interfaces. Incorporation of the JBrowse genome browser in the database enables fast and smooth browsing ofNeisseriagenomes. NeisseriaBase includes the standard BLAST program to facilitate homology searching, and for Virulence Factor Database (VFDB) specific homology searches, the VFDB BLAST is also incorporated into the database. In addition, NeisseriaBase is equipped with in-house designed tools such as the Pairwise Genome Comparison tool (PGC) for comparative genomic analysis and the Pathogenomics Profiling Tool (PathoProT) for the comparative pathogenomics analysis ofNeisseriastrains.Discussion.This user-friendly database not only provides access to a host of genomic resources onNeisseriabut also enables high-quality comparative genome analysis, which is crucial for the expanding scientific community interested inNeisseriaresearch. This database is freely available athttp://neisseria.um.edu.my.

“Above all, we will put on record, that the Rechtsschool has not missed its target: the creation of independent (native) lawyers, who are aware of their position as independent judicial officers in the indigenous social relations.”C.C. van Helsdingen,Gedenkboek Rechtsschool 1929When the Dutch introduced peace and order as the governing doctrine in the East Indies at the turn of the twentieth century, the network of colonial state institutions needed to project themselves as a unified, legitimate state with an authority to enforce justice. This state required a corps of jurists who embodied specific forms of subjectivity in order to maintain the projected authority. Educating natives as jurists offered the most economical means to staff the judiciary. This essay looks at legal education for Native elites as a colonial project of subject formation that was inseparable from colonial state formation. It does so by surveying three institutions in the Indies and the Netherlands between 1909 and 1939: the Batavia Rechtsschool, the Leiden United Faculty of Law and Letters, and the Batavia Rechtshoogeschool. Drawing on Foucauldian notions of disciplinary power and biopower in education and concepts from state theory, I argue that the pedagogical strategies and the legal education curricula in the Indies were deliberately designed to produce independent and critical Native jurists who were at the same time loyal to the Netherlands. The argument, thus, stands in contrast to literature that relies on early Foucault to construct education as a strictly normalising institution. I further suggest that although various state institutions did not unanimously agree on this ideal vision of Native jurists, they nevertheless tolerated it due to the urgent need to project the presence of a just state.Using a variety of sources I focus my attention on two arenas of investigation: the vision of the ideal subjectivity to be embodied by Native jurists, and the technologies employed to achieve it. With this focus, I do not attempt to represent a comprehensive native point of view. Instead, I limit myself to examining the debates among Dutch educators and policy makers regarding proper legal education for the Native elites, the resulting policies as decreed in various ordinances, and the policies' implementation in the schools' curricula and pedagogy.

The city of Lhokseumawe frequently experiences flooding during the rainy season and waterlogging caused by rainwater. One environmentally friendly technology developed to address these issues is the biopore. Biopores are infiltration holes designed to enhance rainwater absorption and process organic waste. This technology offers various benefits, including reducing organic waste, improving soil fertility, preventing flooding, and maintaining groundwater quality. Biopores serve as an alternative solution in urban areas with limited open spaces. This community service enterprise was enforced through socialization and training styles, emphasizing the role of biopores in mitigating the urban environment. The activities involved public outreach and continued assistance in constructing biopores. These efforts aim to increase awareness of the importance of biopores, highlighting their easy, fast, and cost-effective application. The results demonstrate that biopores are an effective and sustainable approach to supporting environmental conservation.

The overall goal of this project is to design, develop and demon-strate a 50-kW modular gasi fication system for grid-connected combinedheat and power using forest residue.Building on the success of the previous 12.5-kW small modularbiomass project, this new project will result in the development anddemonstration of a 50-kW small modular biopower (SMB) system de-signed for a parallel connection to the local utility grid and capable ofcontinuous operation. This project will support the goal of a commer-cially viable small modular biopower system.A SMB system will be designed and developed and tested in atwo-phase program. The first phase involves a one-year R&amp;D programto design, fabricate, and factory test a 50-kW system. During secondphase, this new first of its kind unit will be grid-connected, and fielddemonstrated in California for two years.The SMB system shall be designed to meet or exceed The CaliforniaAir Resources Board (CARB) emission standards, including nitrogen ox-ides, volatile organic compounds, and particulate matter, for a combinedheat and power distributed generation system. The engine/generator setwill be capable of operating 24 hours per day, 6 days per week.This project supports the Public Interest Energy Research (PIER)program objectives of improving cost competitiveness of the biomassenergy conversion technologies and reducing environmental risks andcost of electricity.

Background: Near-infrared (NIR) phototheranostics provide promising noninvasive imaging and treatment for head and neck squamous cell carcinoma (HNSCC), capitalizing on its adjacency to skin or mucosal surfaces. Activated by laser irradiation, targeted NIR fluorophores can selectively eradicate cancer cells, harnessing the power of synergistic photodynamic therapy and photothermal therapy. However, there is a paucity of NIR bioprobes showing tumor-specific targeting and effective phototheranosis without hurting surrounding healthy tissues. Methods: We engineered a tumor-specific bifunctional NIR bioprobe designed to precisely target HNSCC and induce phototheranosis using bioconjugation of a cyclic arginine–glycine–aspartic acid (cRGD) motif and zwitterionic polymethine NIR fluorophore. The cytotoxic effects of cRGD-ZW800-PEG were measured by assessing heat and reactive oxygen species (ROS) generation upon an 808-nm laser irradiation. We then determined the in vivo efficacy of cRGD-ZW800-PEG in the FaDu xenograft mouse model of HNSCC, as well as its biodistribution and clearance, using a customized portable NIR imaging system. Results: Real-time NIR imaging revealed that intravenously administered cRGD-ZW800-PEG targeted tumors rapidly within 4 h postintravenous injection in tumor-bearing mice. Upon laser irradiation, cRGD-ZW800-PEG produced ROS and heat simultaneously and exhibited synergistic photothermal and photodynamic effects on the tumoral tissue without affecting the neighboring healthy tissues. Importantly, all unbound bioprobes were cleared through renal excretion. Conclusions: By harnessing phototheranosis in combination with tailored tumor selectivity, our targeted bioprobe ushers in a promising paradigm in cancer treatment. It promises safer and more efficacious therapeutic avenues against cancer, marking a substantial advancement in the field.

A dual-labeled probe for monitoring caspase activity was designed and synthesized based on a tetraphenylethene (TPE) fluorogen with aggregation-induced emission characteristics and a caspasespecific Asp-Glu-Val-Asp (DEVD) peptide. Two stereoisomers were furnished and successfully separated by HPLC. We demonstrated for the first time the effect of isomerization on the reaction kinetics between the probes and caspase. It was revealed that caspase can produce a much higher light-up ratio for the Z-TPE-2DEVD probe, while its kinetics favor E-TPE-2DEVD due to enhanced probability of optimal binding between the two. Understanding the stereoisomers and their biological functions will open new opportunities for bioprobe design with optimized performance.

Specific bioprobes that are capable of real-time and targeted monitoring and imaging of cancer cell apoptosis are highly desirable for cancer diagnosis and the evaluation of cancer therapy efficacy. In this work, an asymmetric fluorescent light-up bioprobe with aggregation-induced emission (AIE) characteristics was designed and synthesized by the conjugation of two different hydrophilic peptides, caspase-specific Asp-Glu-Val-Asp (DEVD) and cyclic Arg-Gly-Asp (cRGD), onto a typical AIE luminogen of a tetraphenylsilole (TPS) unit. The asymmetric probe is almost non-emissive in aqueous solution and its fluorescence is significantly switched on in the presence of caspase-3. The fluorescence turn-on is due to the cleavage of the DEVD moiety by caspase-3, and the aggregation of released TPS-cRGD residues, which restricts the intramolecular rotations of TPS phenyl rings and populates the radiative decay channels. Application of the asymmetric light-up probe for real-time targeted imaging of cancer cell apoptosis is successfully demonstrated using integrin αvβ3 receptor overexpressing U87MG human glioblastoma cells as an example. The probe shows specific targeting capability to U87MG cancer cells by virtue of the efficient binding between cRGD and integrin αvβ3 receptors and is able to real-time monitor and image cancer cell apoptosis in a specific and sensitive manner.

Countries all around the world are increasingly coordinating their strategic responses to global health emergencies inside specialized new command centres called emergency operations centres (EOCs). Those bunker-like EOCs are meticulously designed to function as the global health equivalent of war rooms and are rapidly emerging as the internationally preferred sites for ‘making’ global health security in the 21st century. This article advances an in-depth site-ontological investigation into those burgeoning EOC sites. It develops a three-step methodological analytics to reveal the specific economy of prefigurative power that EOCs exude in international relations and names this oligoptical power. The article further shows how this oligoptical power is fundamentally different from the more familiar Foucauldian notion of panoptical power and has very different ramifications as it circulates throughout contemporary international relations. Yet, precisely because the EOC exemplifies this global operation of oligoptical power, the article concludes, it can be considered as one of its international signal institutions – similarly to how the prison was once a critical institutional site for revealing the circulation of disciplinary power, the laboratory for performing the sociological examination of science, and the concentration camp for deepening the analysis of biopower.

<strong>Abstract</strong> The increasing number of people accompanied by the consumptive nature of society causes an increase in the amount of waste generation in Indonesia. One alternative to overcome this problem can be the implementation of processing organic waste based on Black Soldier Fly (BSF) larvae. One of the 3R TPS in Midang Village, West Nusa Tenggara also applies BSF based organic waste processing to overcome the waste problem. This Research; &quot;Design of Black Soldier Fly (BSF) Installation&quot;, aims to; projecting the population in Midang Village from 2020-2039; projecting the amount of waste generation in Midang Village from 2020-2039; projecting the composition of organic waste in Midang Village from 2020-2039; designing the BSF installation based on the existing conditions; and find out whether the supply of organic waste feed from Midang Village is sufficient or not to feed the needs of BSF installation. &nbsp;This research was preceded by field observations to determine the existing condition of the construction of the BSF installation and to obtain data on the size of the BSF installation building. The population calculation is carried out to estimate the estimated waste, the estimated amount of organic waste, so that it can find out whether the feed needs at the BSF installation can be fulfilled optimally. &nbsp;The population projection calculation is carried out to calculate the projected waste generation and projected organic waste composition, so that it can be seen in what year the BSF installation reaches its maximum capacity. &nbsp;The results indicate that the population of Midang village in the next 20 years (2039) is 16062 people with a total waste generation of 1747029 kg, with a composition of 1152340 kg of organic waste. The BSF installation is designed to have 3 units of facilities; Production Room and Warehouse with a length of 500 cm, a width of 700 cm, and a height of 450 cm; a BSF installation building in which there is a BSF fly cage with a length of 300 cm, a width of 300 cm, and a height of 200 cm as well as a BSF biopond with a length of 200 cm, a width of 100, a height of 16 cm, and a slope of the biopond &alpha;= 32&deg; and &beta;=57&deg;. &nbsp;Based on the need for BSF feed obtained from organic waste in Midang Village, it is known that the BSF Installation gets a very sufficient supply of organic feed to meet the feed needs of 180675 kg/year. Simple patent registration for the design of the black soldier fly (BSF) larval cultivation installation has been registered with number S-00202205232. &nbsp;

This study examines the multi-tiered manifestation of the natural environment and social-ecological milieu of people living in a tiger reserve, located in the Uttara Kannada district in the Indian state of Karnataka. The Kali Tiger Reserve is in the northwestern part of the Western Ghats, which is a designated biodiversity hotspot and home to wildlife such as the Bengal tiger and the Indian elephant. After the forest was designated as a tiger reserve, the Kunbi people living in this area were excluded from the laws and policies designed to promote nature conservation. Their traditional hunter-gatherer activities and agricultural practices became severely restricted and were subjected to management and surveillance by the Forest Department. This demonstrates the operation of biopower acting in line with the distinction between rare animal species deemed worthy of being kept alive and human beings who are not, and are thus left destitute. In this situation, the Kunbi attempt to recover their legal rights to land and forest resources by invoking the Forest Rights Act and petitioning the state government to designate them as a scheduled tribe. Moreover, they struggle to maintain their emotional ties to the forest by creatively modifying their ritualistic hunting groups. The Kunbi's attempt to deal with their plight by participating in the modern political arena, while placing themselves within the realm of nature, shows that modernity and indigeneity exist in an inseparable duality. This study examines the experiences of people living in this duality by focusing on their emotions regarding the forest and efforts to deal with conflicts over the tiger reserve, which is simultaneously considered to be the natural environment as well as their intimate Umwelt.

IntroductionFor Gilles Deleuze, computational processes cannot yield the anomalous, or that which is unprecedented in form and content. He suggests that because computing functions are mechanically standardised, they always share the same ontic character. M. Beatrice Fazi claims that the premises of his critique are flawed. Her monograph Contingent Computation: Abstraction, Experience, and Indeterminacy in Computational Aesthetics presents an integrative reading of thinkers including Henri Bergson, Alfred North Whitehead, Kurt Gödel, Alan Turing, and Georg Cantor. From this eclectic basis, Fazi demonstrates that computers differ from humans in their modes of creation, yet still produce qualitative anomaly. This article applies her research to the cultural phenomenon of live-coded music. Live coding artists improvise music by writing audio computer functions which produce sound in real time. I draw from Fazi’s reading of Deleuze and Bergson to investigate the aesthetic mechanisms of live coding. In doing so, I give empirical traction to her argument for the generative properties of computers.Part I: Reconciling the Discrete and the Continuous In his book Difference and Repetition, Deleuze defines “the new” as that which radically differs from the known and familiar (136). Deleuzean novelty bears unpredictable creative potential; as he puts it, the “new” “calls forth forces in thought which are not the forces of recognition” (136). These forces issue from a space of alterity which he describes as a “terra incognita” and a “completely other model” (136). Fazi writes that Deleuze’s conception of novelty informs his aesthetic philosophy. She notes that Deleuze follows the etymological origins of the word “aesthetic”, which lie in the Ancient Greek term aisthēsis, or perception from senses and feelings (Fazi, “Digital Aesthetics” 5). Deleuze observes that senses, feelings, and cognition are interwoven, and suggests that creative processes beget new links between these faculties. In Fazi’s words, Deleuzean aesthetic research “opposes any existential modality that separates life, thought, and sensation” (5). Here, aesthetics does not denote a theory of art and is not concerned with such traditional topics as beauty, taste, and genre. Aesthetics-as-aisthēsis investigates the conditions which make it possible to sense, cognise, and create anomalous phenomena, or that which has no recognisable forebear.Fazi applies Deleuzean aesthetics towards an ontological account of computation. Towards this end, she challenges Deleuze’s precept that computers cannot produce the aesthetic “new”. As she explains, Deleuze denies this ability to computers on the grounds that computation operates on discrete variables, or data which possess a quantitatively finite array of possible values (6). Deleuze understands discreteness as both a quantitative and ontic condition, and implies that computation cannot surpass this originary state. In his view, only continuous phenomena are capable of aisthēsis as the function which yields ontic novelty (5). Moreover, he maintains that continuous entities cannot be represented, interpreted, symbolised, or codified. The codified discreteness of computation is therefore “problematic” within his aesthetic framework “inasmuch it exemplifies yet another development of the representational”. or a repetition of sameness (6). The Deleuzean act of aisthēsis does not compute, repeat, or iterate what has come before. It yields nothing less than absolute difference.Deleuze’s theory of creation as differentiation is prefigured by Bergson’s research on multiplicity, difference and time. Bergson holds that the state of being multiple is ultimately qualitative rather than quantitative, and that multiplicity is constituted by qualitative incommensurability, or difference in kind as opposed to degree (Deleuze, Bergsonism 42). Qualia are multiple when they cannot not withstand equivocation through a common substrate. Henceforth, entities that comprise discrete data, including all products and functions of digital computation, cannot aspire to true multiplicity or difference. In The Creative Mind, Bergson considers the concept of time from this vantage point. As he indicates, time is normally understood as numerable and measurable, especially by mathematicians and scientists (13). He sets out to show that this conception is an illusion, and that time is instead a process by which continuous qualia differentiate and self-actualise as unique instances of pure time, or what he calls “duration as duration”. As he puts it,the measuring of time never deals with duration as duration; what is counted is only a certain number of extremities of intervals, or moments, in short, virtual halts in time. To state that an incident will occur at the end of a certain time t, is simply to say that one will have counted, from now until then, a number t of simultaneities of a certain kind. In between these simultaneities anything you like may happen. (12-13)The in-between space where “anything you like may happen” inspired Deleuze’s notion of ontic continua, or entities whose quantitative limitlessness connects with their infinite aesthetic potentiality. For Bergson, those who believe that time is finite and measurable “cannot succeed in conceiving the radically new and unforeseeable”, a sentiment which also appears to have influenced Deleuze (The Creative Mind 17).The legacy of Bergson and Deleuze is traceable to the present era, where the alleged irreconcilability of the discrete and the continuous fuels debates in digital media studies. Deleuze is not the only thinker to explore this tension: scholars in the traditions of phenomenology, critical theory, and post-Marxism have positioned the continuousness of thought and feeling against the discreteness of computation (Fazi, “Digital Aesthetics” 7). Fazi contributes to this discourse by establishing that the ontic character of computation is not wholly predicated on quantitatively discrete elements. Drawing from Turing’s theory of computability, she claims that computing processes incorporate indeterminable and uncomputable forces in open-ended processes that “determine indeterminacy” (Fazi, Contingent Computation 1). She also marshals philosopher Stamatia Portanova, whose book Moving Without a Body: Digital Philosophy and Choreographic Thoughtsindicates that discrete and continuous components merge in processes that digitise bodily motion (Portanova 3). In a similar but more expansive maneuver, Fazi declares that the discrete and continuous coalesce in all computational operations. Although Fazi’s work applies to all forms of computing, it casts new light on specific devices, methodologies, and human-computer interfaces. In the next section, I use her reading of Bergsonian elements in Deleuze to explore the contemporary artistic practice of live coding. My reading situates live coding in the context of studies on improvisation and creative indeterminacy.Part II: Live Coding as Contingent Improvisational PracticeThe term “live coding” describes an approach to programming where computer functions immediately render as images and/or sound. Live coding interfaces typically feature two windows: one for writing source code and another which displays code outcomes, for example as graphic visualisations or audio. The practice supports the rapid evaluation, editing, and exhibition of code in progress (“A History of Live Programming”). Although it encompasses many different activities, the phrase “live coding” is most often used in the context of computer music. In live coding performances or “AlgoRaves,” musicians write programs on stage in front of audiences. The programming process might be likened to playing an instrument. Typically, the coding interface is projected on a large screen, allowing audiences to see the musical score as it develops (Magnusson, “Improvising with the Threnoscope” 19). Technologists, scholars, and educators have embraced live coding as both a creative method and an object of study. Because it provides immediate feedback, it is especially useful as a pedagogical aide. Sonic Pi, a user-friendly live coding language, was originally designed to teach programming basics to children. It has since been adopted by professional musicians across the world (Aaron). Despites its conspicuousness in educational and creative settings, scholars have rarely explored live coding in the context of improvisation studies. Programmers Gordan Kreković and Antonio Pošćic claim that this is a notable oversight, as improvisation is its “most distinctive feature”. In their view, live coding is most simply defined as an improvisational method, and its strong emphasis on chance sets it apart from other approaches to computer music (Kreković and Pošćić). My interest with respect to live coding lies in how its improvisational mechanisms blend computational discreteness and continuous “real time”. I do not mean to suggest that live coding is the only implement for improvising music with computers. Any digital instrument can be used to spontaneously play, produce, and record sound. What makes live coding unique is that it merges the act of playing with the process of writing notation: musicians play for audiences in the very moment that they produce a written score. The process fuses the separate functions of performing, playing, seeing, hearing, and writing music in a patently Deleuzean act of aisthēsis. Programmer Thor Magnusson writes that live coding is the “offspring” of two very different creative practices: first, “the formalization and encoding of music”; second, “open work resisting traditional forms of encoding” (“Algorithms as Scores” 21). By “traditional forms of encoding”, Magnusson refers to computer programs which function only insofar as source code files are static and immutable. By contrast, live coding relies on the real-time elaboration of new code. As an improvisational art, the process and product of live-coding does not exist without continuous interventions from external forces.My use of the phrase “real time” evokes Bergson’s concept of “pure time” or “duration as duration”. “Real time” phenomena are understood to occur instantaneously, that is, at no degree of temporal removal from those who produce and experience them. However, Bergson suggests that instantaneity is a myth. By his account, there always exists some degree of removal between events as they occur and as they are perceived, even if this gap is imperceptibly small. Regardless of size, the indelible space in time has important implications for theories of improvisation. For Deleuze and Bergson, each continuous particle of time is a germinal seed for the new. Fazi uses the word “contingent” to describe this ever-present, infinite potentiality (Contingent Computation, 1). Improvisation studies scholar Dan DiPiero claims that the concept of contingency not only qualifies future possibilities, but also describes past events that “could have been otherwise” (2). He explains his reasoning as follows:before the event, the outcome is contingent as in not-yet-known; after the event, the result is contingent as in could-have-been-otherwise. What appears at first blush a frustrating theoretical ambiguity actually points to a useful insight: at any given time in any given process, there is a particular constellation of openings and closures, of possibilities and impossibilities, that constitute a contingent situation. Thus, the contingent does not reference either the open or the already decided but both at once, and always. (2)Deleuze might argue that only continuous phenomena are contingent, and that because they are quantitatively finite, the structures of computational media — including the sound and notation of live coding scores — can never “be otherwise” or contingent as such. Fazi intervenes by indicating the role of quantitative continuousness in all computing functions. Moreover, she aligns her project with emerging theories of computing which “focus less on internal mechanisms and more on external interaction”, or interfaces with continuous, non-computational contexts (“Digital Aesthetics,” 19). She takes computational interactions with external environments, such as human programmers and observers, as “the continuous directionality of composite parts” (19).To this point, it matters that discrete objects always exist in relation to continuous environments, and that discrete objects make up continuous fluxes when mobilised as part of continuous temporal processes. It is for this reason that Portanova uses the medium of dance to explore the entanglement of discreteness and temporal contingency. As with music, the art of dance depends on the continuous unfolding of time. Fazi writes that Portanova’s study of choreography reveals “the unlimited potential that every numerical bit of a program, or every experiential bit of a dance (every gesture and step), has to change and be something else” (Contingent Computation, 39). As with the zeroes and ones of a binary computing system, the footfalls of a dance materialise as discrete parts which inhabit and constitute continuous vectors of time. Per Deleuzean aesthetics-as-aisthēsis, these parts yield new connections between sound, space, cognition, and feeling. DiPiero indicates that in the case of improvised artworks, the ontic nature of these links defies anticipation. In his words, improvisation forces artists and audiences to “think contingency”. “It is not that discrete, isolated entities connect themselves to form something greater”, he explains, “but rather that the distance between the musician as subject and the instrument as object is not clearly defined” (3). So, while live coder and code persist as separate phenomena, the coding/playing/performing process highlights the qualitative indeterminacy of the space between them. Each moment might beget the unrecognisable — and this ineluctable, ever-present surprise is essential to the practice.To be sure, there are elements of predetermination in live coding practices. For example, musicians often save and return to specific functions in the midst of performances. But as Kreković and Pošćić point out all modes of improvisation rely on patterning and standardisation, including analog and non-computational techniques. Here, they cite composer John Cage’s claim that there exists no “true” improvisation because artists “always find themselves in routines” (Kreković and Pošćić). In a slight twist on Cage, Kreković and Pošćić insist that repetition does not make improvisation “untrue”, but rather that it points to an expanded role for indeterminacy in all forms of composition. As they write,[improvisation] can both be viewed as spontaneous composition and, when distilled to its core processes, a part of each compositional approach. Continuous and repeated improvisation can become ingrained, classified, and formalised. Or, if we reverse the flow of information, we can consider composition to be built on top of quiet, non-performative improvisations in the mind of the composer. (Kreković and Pošćić)This commentary echoes Deleuze’s thoughts on creativity and ontic continuity. To paraphrase Kreković and Pošćić, the aisthēsis of sensing, feeling, and thinking yields quiet, non-performative improvisations that play continuously in each individual mind. Fazi’s reading of Deleuze endows computable phenomena with this capacity. She does not endorse a computational theory of cognition that would permit computers to think and feel in the same manner as humans. Instead, she proposes a Deleuzean aesthetic capacity proper to computation. Live coding exemplifies the creative potential of computers as articulated by Fazi in Contingent Computation. Her research has allowed me to indicate live coding as an embodiment of Deleuze and Bergson’s theories of difference and creativity. Importantly, live coding affirms their philosophical premises not in spite of its technologised discreteness — which they would have considered problematic — but because it leverages discreteness in service of the continuous aesthetic act. My essay might also serve as a prototype for studies on digitality which likewise aim to supersede the divide between discrete and continuous media. As I have hopefully demonstrated, Fazi’s framework allows scholars to apprehend all forms of computation with enhanced clarity and openness to new possibilities.Coda: From Aesthetics to PoliticsBy way of a coda, I will reflect on the relevance of Fazi’s work to contemporary political theory. In “Digital Aesthetics”, she makes reference to emerging “oppositions to the mechanization of life” from “post-structuralist, postmodernist and post-Marxist” perspectives (7). One such argument comes from philosopher Bernard Stiegler, whose theory of psychopower conceives “the capture of attention by technological means” as a political mechanism (“Biopower, Psychopower and the Logic of the Scapegoat”). Stiegler is chiefly concerned with the psychic impact of discrete technological devices. As he argues, the habitual use of these instruments advances “a proletarianization of the life of the mind” (For a New Critique of Political Economy 27). For Stiegler, human thought is vulnerable to discretisation processes, which effects the loss of knowledge and quality of life. He considers this process to be a form of political hegemony (34).Philosopher Antoinette Rouvroy proposes a related theory called “algorithmic governmentality” to describe the political effects of algorithmic prediction mechanisms. As she claims, predictive algorithms erode “the excess of the possible on the probable”, or all that cannot be accounted for in advance by statistical probabilities. In her words,all these events that can occur and that we cannot predict, it is the excess of the possible on the probable, that is everything that escapes it, for instance the actuarial reality with which we try precisely to make the world more manageable in reducing it to what is predictable … we have left this idea of the actuarial reality behind for what I would call a “post-actuarial reality” in which it is no longer about calculating probabilities but to account in advance for what escapes probability and thus the excess of the possible on the probable. (8)In the past five years, Stiegler and Rouvroy have collaborated on research into the politics of technological determinacy. The same issue concerned Deleuze almost three decades ago: his 1992 essay “Postscript on the Societies of Control” warns that future subjugation will proceed as technological prediction and enclosure. He writes of a dystopian society which features a “numerical language of control … made of codes that mark access to information, or reject it” (5). The society of control reduces individuals to “dividuals”, or homogenised and interchangeable numeric fractions (5). These accounts of political power equate digital discreteness with ontic finitude, and suggest that ubiquitous digital computing threatens individual agency and societal diversity. Stiegler and Deleuze envision a sort of digital reification of human subjectivity; Rouvroy puts forth the idea that algorithmic development will reduce the possibilities inherent in social life to mere statistical likelihoods. While Fazi’s work does not completely discredit these notions, it might instead be used to scrutinise their assumptions. If computation is not ontically finite, then political allegations against it must consider its opposition to human life with greater nuance and rigor.ReferencesAaron, Sam. “Programming as Performance.” Tedx Talks. YouTube, 22 July 2015. &lt;https://www.youtube.com/watch?v=TK1mBqKvIyU&amp;t=333s&gt;.“A History of Live Programming.” Live Prog Blog. 13 Jan. 2013. &lt;liveprogramming.github.io/liveblog/2013/01/a-history-of-live-programming/&gt;.Bergson, Henri. The Creative Mind: An Introduction to Metaphysics. Trans. Mabelle L. Andison. New York City: Carol Publishing Group, 1992.———. Time and Free Will: An Essay on the Immediate Data of Consciousness. Trans. F.L. Pogson. Mineola: Dover Publications, 2001.Deleuze, Gilles. Difference and Repetition. Trans. Paul Patton. New York City: Columbia UP, 1994.———. "Postscript on the Societies of Control." October 59 (1992): 3-7.———. Bergsonism. Trans. Hugh Tomlinson and Barbara Habberjam. New York City: Zone Books, 1991.DiPiero, Dan. “Improvisation as Contingent Encounter, Or: The Song of My Toothbrush.” Critical Studies in Improvisation / Études Critiques en Improvisation 12.2 (2018). &lt;https://www.criticalimprov.com/index.php/csieci/article/view/4261&gt;.Fazi, M. Beatrice. Contingent Computation: Abstraction, Experience, and Indeterminacy in Computational Aesthetics. London: Rowman &amp; Littlefield International, 2018.———. “Digital Aesthetics: The Discrete and the Continuous.” Theory, Culture &amp; Society 36.1 (2018): 3-26.Fortune, Stephen. “What on Earth Is Livecoding?” Dazed Digital, 14 May 2013. &lt;https://www.dazeddigital.com/artsandculture/article/16150/1/what-on-earth-is-livecoding&gt;.Kreković, Gordan, and Antonio Pošćić. “Modalities of Improvisation in Live Coding.” Proceedings of xCoaX 2019, the 7th Conference on Computation, Communication, Aesthetics &amp; X. Fabbrica del Vapore, Milan, Italy, 5 July 2019.Magnusson, Thor. “Algorithms as Scores: Coding Live Music.” Leonardo Music Journal 21 (2011): 19-23. ———. “Improvising with the Threnoscope: Integrating Code, Hardware, GUI, Network, and Graphic Scores.” Proceedings of the International Conference on New Interfaces for Musical Expression. Goldsmiths, University of London, London, England, 1 July 2014.Portanova, Stamatia. Moving without a Body: Digital Philosophy and Choreographic Thoughts. Cambridge, MA: The MIT P, 2013.Rouvroy, Antoinette.“The Digital Regime of Truth: From the Algorithmic Governmentality to a New Rule of Law.” Trans. Anaïs Nony and Benoît Dillet. La Deleuziana: Online Journal of Philosophy 3 (2016). &lt;http://www.ladeleuziana.org/wp-content/uploads/2016/12/Rouvroy-Stiegler_eng.pdf&gt;Stiegler, Bernard. For a New Critique of Political Economy. Malden: Polity Press, 2012.———. “Biopower, Psychopower and the Logic of the Scapegoat.” Ars Industrialis (no date given). &lt;www.arsindustrialis.org/node/2924&gt;.

BackgroundIn the past twenty years the discourse of the weight-centred health paradigm (WCHP) has attained almost complete dominance in the sphere of public health policy throughout the developed English speaking world. The national governments of Australia and many countries around the world have responded to what is perceived as an ‘epidemic of obesity’ with public health policies and programs explicitly focused on reducing and preventing obesity through so called ‘lifestyle’ behaviour change. Weight-related public health initiatives have been subjected to extensive critique based on ideological, ethical and empirical grounds (Solovay; Oliver; Gaesser; Gard; Monaghan, Colls and Evans; Wright; Rothblum and Solovay; Saguy; Rich, Monaghan and Aphramor; Bacon and Aphramor; Brown). Many scholars have raised concerns about the stigmatising and harmful effects of the WCHP (Aphramor; Bacon and Aphramor; O'Dea; Tylka et al.), and in particular the inequitable distribution of such negative impacts on women, people who are poor, and people of colour (Campos). Weight-based stigma is now well recognised as a pervasive and insidious form of stigma (Puhl and Heuer). Weight-based discrimination (a direct result of stigma) in the USA has a similar prevalence rate to race-based discrimination, and discrimination for fatter and younger people in particular is even higher (Puhl, Andreyeva and Brownell). Numerous scholars have highlighted the stigmatising discourse evident in obesity prevention programs and policies (O'Reilly and Sixsmith; Pederson et al.; Nuffield Council on Bioethics; ten Have et al.; MacLean et al.; Carter, Klinner, et al.; Fry; O'Dea; Rich, Monaghan and Aphramor). The ‘war on obesity’ can therefore be regarded as a social determinant of poor health (O'Hara and Gregg). Focusing on overweight and obese people is not only damaging to people’s health, but is ineffective in addressing the broader social and economic issues that create health and wellbeing (Cohen, Perales and Steadman; MacLean et al.; Walls et al.). Analyses of the discourses used in weight-related public health initiatives have highlighted oppressive, stigmatizing and discriminatory discourses that position body weight as pathological (O'Reilly; Pederson et al.), anti-social and a threat to the viable future of society (White). There has been limited analysis of discourses in Australian social marketing campaigns focused on body weight (Lupton; Carter, Rychetnik, et al.).Social Marketing CampaignsIn 2006 the Australian, State and Territory Governments funded the Measure Up social marketing campaign (Australian Government Department of Health and Ageing "Measure Up"). As the name suggests Measure Up focuses on the measurement of health through body weight and waist circumference. Campaign resources include brochures, posters, a tape measure, a 12 week planner, a community guide and a television advertisement. Campaign slogans are ‘The more you gain, the more you have to lose’ and ‘How do you measure up?’Tomorrow People is the component of Measure Up designed for Indigenous Australians (Australian Government Department of Health and Ageing "Tomorrow People"). Tomorrow People resources focus on healthy eating and physical activity and include a microsite on the Measure Up website, booklet, posters, print and radio advertisements. The campaign slogan is ‘Tomorrow People starts today. Do it for our kids. Do it for our culture.’ In 2011, phase two of the Measure Up campaign was launched (Australian Government Department of Health and Ageing "Swap It, Don't Stop It"). The central premise of Swap It, Don’t Stop It is that you ‘can lose your belly without losing all the things you love’ by making ‘simple’ swaps of behaviours related to eating and physical activity. The campaign’s central character Eric is made from a balloon, as are all of the other characters and visual items used in the campaign. Eric claims thatover the years my belly has ballooned and ballooned. It’s come time to do something about it — the last thing I want is to end up with some cancers, type 2 diabetes and heart disease. That’s why I’ve become a Swapper! What’s a swapper? It’s simple really. It just means swapping some of the things I’m doing now for healthier choices. That way I can lose my belly, without losing all the things I love. It’s easy! The campaign has produced around 30 branded resource items including brochures, posters, cards, fact sheets, recipes, and print, radio, television and online advertisements. All resources include references to Eric and most also include the image of the tape measure used in the Measure Up campaign. The Swap It, Don’t Stop It campaign also includes resources specifically directed at Indigenous Australians including two posters from the generic campaign with a dot painting motif added to the background. MethodologyThe epistemological position in this project was constructivist (Crotty) and the theoretical perspective was critical theory (Crotty). Multimedia critical discourse analysis (Machin and Mayr) was the methodology used to examine the social marketing campaigns and identify the discourses within them. Critical discourse analysis (CDA) focuses on critiquing text for evidence of power and ideology. CDA is used to reveal the ideas, absences and assumptions, and therefore the power interests buried within texts, in order to bring about social change. As a method, CDA has a structured three dimensional approach involving textual practice analysis (for lexicon) at the core, within the context of discursive practice analysis (for rhetorical and lexical strategies particularly with respect to claims-making), which falls within the context of social practice analysis (Jacobs). Social practice analysis explores the role played by power and ideology in supporting or disturbing the discourse (Jacobs; Machin and Mayr). Multimodal CDA (MCDA) uses a broad definition of text to include words, pictures, symbols, ideas, themes or any message that can be communicated (Machin and Mayr). Analysis of the social marketing campaigns involved examining the vocabulary, grammar, sentence structure, visuals and overall structure of the text for textual, discursive and social practices.Results and DiscussionIndividual ResponsibilityThe discourse of individual responsibility is strongly evident in the campaigns. In this discourse, it is ultimately the individual who is held responsible for their body weight and their health. The individual responsibility discourse is signified by the discursive practice of using epistemic (related to the truth or certainty) and deontic (compelling or instructing) modality words, particularly modal verbs and modal adverbs. High modality epistemic words are used to convince the reader of the certainty of statements and to portray the statement-maker as authoritative. High modality deontic words are used to instil power and authority in the instructions.The extensive use of high modality epistemic and deontic words is demonstrated in the following paragraph assembled from various campaign materials: Ultimately (epistemic modality adverb) individuals must take responsibility (deontic modality verb) for their own health, including their and weight. Obesity is caused (epistemic modality verb) by an imbalance in energy intake (from diet) (epistemic modality verb) and expenditure (from activity) (epistemic modality verb). Individually (epistemic modality adverb) we make decisions (epistemic modality verb) about how much we eat (epistemic modality verb) and how much activity we undertake (epistemic modality verb). Each of us can control (epistemic modality) our own weight by controlling (deontic modality) what we eat (deontic modality verb) and how much we exercise (deontic modality verb). To correct (deontic modality verb) the energy imbalance, individuals need to develop (deontic modality verb) a healthy lifestyle by making changes (deontic modality verb) to correct (deontic modality verb) their dietary habits and increase (deontic modality verb) their activity levels. The verbs must, control, correct, develop, change, increase, eat and exercise are deontic modality verbs designed to instruct or compel the reader.These discursive practices result in the clear message that individuals can and must control, correct and change their eating and physical activity, and thereby control their weight and health. The implication of the individualist discourse is that individuals, irrespective of their genes, life-course, social position or environment, are charged with the responsibility of being more self-surveying, self-policing, self-disciplined and self-controlled, and therefore healthier. This is consistent with the individualist orientation of neoliberal ideology, and has been identified in various critiques of obesity prevention public health programs that centralise the self-responsible subject (Murray; Rich, Monaghan and Aphramor) and the concept of ‘healthism’, the moral obligation to pursue health through healthy behaviours or healthy lifestyles (Aphramor and Gingras; Mansfield and Rich). The hegemonic Western-centric individualist discourse has also been critiqued for its role in subordinating or silencing other models of health and wellbeing including Aboriginal or indigenous models, that do not place the individual in the centre (McPhail-Bell, Fredericks and Brough).Obesity Causes DiseaseEpistemic modality verbs are used as a discursive practice to portray the certainty or probability of the relationship between obesity and chronic disease. The strength of the epistemic modality verbs is generally moderate, with terms such as ‘linked’, ‘associated’, ‘connected’, ‘related’ and ‘contributes to’ most commonly used to describe the relationship. The use of such verbs may suggest recognition of uncertainty or at least lack of causality in the relationship. However this lowered modality is counterbalanced by the use of verbs with higher epistemic modality such as ‘causes’, ‘leads to’, and ‘is responsible for’. For example:The other type is intra-abdominal fat. This is the fat that coats our organs and causes the most concern. Even though we don’t yet fully understand what links intra-abdominal fat with chronic disease, we do know that even a small deposit of this fat increases the risk of serious health problems’. (Swap It, Don’t Stop It Website; italics added)Thus the prevailing impression is that there is an objective, definitive, causal relationship between obesity and a range of chronic diseases. The obesity-chronic disease discourse is reified through the discursive practice of claims-making, whereby statements related to the problem of obesity and its relationship with chronic disease are attributed to authoritative experts or expert organisations. The textual practice of presupposition is evident with the implied causal relationship between obesity and chronic disease being taken for granted and uncontested. Through the textual practice of lexical absence, there is a complete lack of alternative views about body weight and health. Likewise there is an absence of acknowledgement of the potential harms arising from focusing on body weight, such as increased body dissatisfaction, disordered eating, and, paradoxically, weight gain.Shame and BlameBoth Measure Up and Swap It, Don’t Stop It include a combination of written/verbal text and visual images that create a sense of shame and blame. In Measure Up, the central character starts out as young, slim man, and as he ages his waist circumference grows. When he learns that his expanding waistline is associated with an increased risk of chronic disease, his facial expression and body language convey that he is sad, dejected and fearful. In the still images, this character and a female character are positioned looking down at the tape measure as they measure their ‘too large’ waists. This position and the looks on their faces suggest hanging their heads in shame. The male characters in both campaigns specifically express shame about “letting themselves go” by unthinkingly practicing ‘unhealthy’ behaviours. The characters’ clothing also contribute to a sense of shame. Both male and female characters in Measure Up appear in their underwear, which suggests that they are being publicly shamed. The clothing of the Measure Up characters is similar to that worn by contestants in the television program The Biggest Loser, which explicitly uses shame to ‘motivate’ contestants to lose weight. Part of the public shaming of contestants involves their appearance in revealing exercise clothing for weigh-ins, which displays their fatness for all to see (Thomas, Hyde and Komesaroff). The stigmatising effects of this and other aspects of the Biggest Loser television program are well documented (Berry et al.; Domoff et al.; Sender and Sullivan; Thomas, Hyde and Komesaroff; Yoo). The appearance of the Measure Up characters in their underwear combined with their head position and facial expressions conveys a strong, consistent message that the characters both feel shame and are deserving of shame due to their self-inflicted ‘unhealthy’ behaviours. The focus on ‘healthy’ and ‘unhealthy’ behaviours contributes to accepted and contested health identities (Fry). The ‘accepted health identity’ is represented as responsible and aspiring to and pursuing good health. The ‘contested health identity’ is represented as unhealthy, consuming too much food, and taking health risks, and this identity is stigmatised by public health programs (Fry). The ‘contested health identity’ represents the application to public health of Goffman’s ‘spoiled identity’ on which much stigmatisation theorising and research has been based (Goffman). As a result of both lexical and visual textual practices, the social marketing campaigns contribute to the construction of the ‘accepted health identity’ through discourses of individual responsibility, choice and healthy lifestyle. Furthermore, they contribute to the construction of the spoiled or ‘contested health identity’ through discourses that people are naturally unhealthy and need to be frightened, guilted and shamed into stopping ‘unhealthy’ behaviours and adopting ‘healthy’ behaviours. The ‘contested health identity’ constructed through these discourses is in turn stigmatised by such discourses. Thus the campaigns not only risk perpetuating stigmatisation through the reinforcement of the health identities, but possibly extend it further by legitimising the stigma associated with such identities. Given that these campaigns are conducted by the Australian Government, the already deeply stigmatising social belief system receives a significant boost in legitimacy by being positioned as a public health belief system perpetrated by the Government. Fear and AlarmIn the Measure Up television advertisement the main male character’s daughter, who has run into the frame, abruptly stops and looks fearful when she hears about his increased risk of disease. Using the discursive practice of claims-making, the authoritative external source informs the man that the more he gains (in terms of his waist circumference), the more he has to lose. The clear implication is that he needs to be fearful of losing his health, his family and even his life if he doesn’t reduce his waist circumference. The visual metaphor of a balloon is used as the central semiotic trope in Swap It, Don’t Stop It. The characters and other items featuring in the visuals are all made from twisting balloons. Balloons themselves may not create fear or alarm, unless one is unfortunate to be afflicted with globophobia (Freed), but the visual metaphor of the balloon in the social marketing campaign had a range of alarmist meanings. At the population level, rates and/or costs of obesity have been described in news items as ‘ballooning’ (Body Ecology; Stipp; AFP; Thien and Begawan) with accompanying visual images of extremely well-rounded bodies or ‘headless fatties’ (Cooper). Rapid or significant weight gain is referred to in everyday language as ‘ballooning weight’. The use of the balloon metaphor as a visual device in Swap It, Don’t Stop It serves to reinforce and extend these alarmist messages. Further, there is no attempt in the campaigns to reduce alarm by including positive or neutral photographs or images of fat people. This visual semiotic absence – a form of cultural imperialism (Young) – contributes to the invisibilisation of ‘real life’ fat people who are not ashamed of themselves. Habermas suggests that society evolves and operationalises through rational communication which includes the capacity to question the validity of claims made within communicative action (Habermas The Structural Transformation of the Public Sphere; Habermas The Theory of Communicative Action: Reason and the Rationalisation of Society). However the communicative action taken by the social marketing campaigns analysed in this study presents claims as uncontested facts and is therefore directorial about the expectations of individuals to take more responsibility for themselves, adopt certain behaviours and reduce or prevent obesity. Habermas argues that the lack or distortion of rational communication erodes relationships at the individual and societal levels (Habermas The Theory of Communicative Action: Reason and the Rationalisation of Society; Habermas The Structural Transformation of the Public Sphere). The communicative actions represented by the social marketing campaigns represents a distortion of rational communication and therefore erodes the wellbeing of individuals (for example through internalised stigma, shame, guilt, body dissatisfaction, weight preoccupation, disordered eating and avoidance of health care), relationships between individuals (for example through increased blame, coercion, stigma, bias, prejudice and discrimination) and society (for example through stigmatisation of groups in the population on the basis of their body size and increased social and health inequity). Habermas proposes that power differentials work to distort rational communication, and that it is these distortions in communication that need to be the focal point for change (Habermas The Theory of Communicative Action: Reason and the Rationalisation of Society; Habermas The Theory of Communicative Action: The Critique of Functionalist Reason; Habermas The Structural Transformation of the Public Sphere). Through critical analysis of the discourses used in the social marketing campaigns, we identified that they rely on the power, authority and status of experts to present uncontested representations of body weight and ‘appropriate’ health responses to it. In identifying the discourses present in the social marketing campaigns, we hope to focus attention on and thereby disrupt the distortions in the practical knowledge of the weight-centred health paradigm in order to contribute to systemic reorientation and change.ConclusionThrough the use of textual, discursive and social practices, the social marketing campaigns analysed in this study perpetuate the following concepts: everyone should be alarmed about growing waistlines and ‘ballooning’ rates of ‘obesity’; individuals are to blame for excess body weight, due to ignorance and the practice of ‘unhealthy behaviours’; individuals have a moral, parental, familial and cultural responsibility to monitor their weight and adopt ‘healthy’ eating and physical activity behaviours; such behaviour changes are easy to make and will result in weight loss, which will reduce risk of disease. 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‘Every space has become ad space’. Steve Hayden, Wired Magazine, May 2003. Marshall McLuhan’s (1964) dictum that media technologies constitute a sensory extension of the body shares a conceptual affinity with Ernst Jünger’s notion of ‘“organic construction” [which] indicates [a] synergy between man and machine’ and Walter Benjamin’s exploration of the mimetic correspondence between the organic and the inorganic, between human and non-human forms (Bolz, 2002: 19). The logo or brand is co-extensive with various media of communication – billboards, TV advertisements, fashion labels, book spines, mobile phones, etc. Often the logo is interchangeable with the product itself or a way or life. Since all social relations are mediated, whether by communications technologies or architectonic forms ranging from corporate buildings to sporting grounds to family living rooms, it follows that there can be no outside for sociality. The social is and always has been in a mutually determining relationship with mediating forms. It is in this sense that there is no outside. Such an idea has become a refrain amongst various contemporary media theorists. Here’s a sample: There is no outside position anymore, nor is this perceived as something desirable. (Lovink, 2002a: 4) Both “us” and “them” (whoever we are, whoever they are) are all always situated in this same virtual geography. There’s no outside …. There is nothing outside the vector. (Wark, 2002: 316) There is no more outside. The critique of information is in the information itself. (Lash, 2002: 220) In declaring a universality for media culture and information flows, all of the above statements acknowledge the political and conceptual failure of assuming a critical position outside socio-technically constituted relations. Similarly, they recognise the problems inherent in the “ideology critique” of the Frankfurt School who, in their distinction between “truth” and “false-consciousness”, claimed a sort of absolute knowledge for the critic that transcended the field of ideology as it is produced by the culture industry. Althusser’s more complex conception of ideology, material practices and subject formation nevertheless also fell prey to the pretence of historical materialism as an autonomous “science” that is able to determine the totality, albeit fragmented, of lived social relations. One of the key failings of ideology critique, then, is its incapacity to account for the ways in which the critic, theorist or intellectual is implicated in the operations of ideology. That is, such approaches displace the reflexivity and power relationships between epistemology, ontology and their constitution as material practices within socio-political institutions and historical constellations, which in turn are the settings for the formation of ideology. Scott Lash abandons the term ideology altogether due to its conceptual legacies within German dialectics and French post-structuralist aporetics, both of which ‘are based in a fundamental dualism, a fundamental binary, of the two types of reason. One speaks of grounding and reconciliation, the other of unbridgeability …. Both presume a sphere of transcendence’ (Lash, 2002: 8). Such assertions can be made at a general level concerning these diverse and often conflicting approaches when they are reduced to categories for the purpose of a polemic. However, the work of “post-structuralists” such as Foucault, Deleuze and Guattari and the work of German systems theorist Niklas Luhmann is clearly amenable to the task of critique within information societies (see Rossiter, 2003). Indeed, Lash draws on such theorists in assembling his critical dispositif for the information age. More concretely, Lash (2002: 9) advances his case for a new mode of critique by noting the socio-technical and historical shift from ‘constitutive dualisms of the era of the national manufacturing society’ to global information cultures, whose constitutive form is immanent to informational networks and flows. Such a shift, according to Lash, needs to be met with a corresponding mode of critique: Ideologycritique [ideologiekritik] had to be somehow outside of ideology. With the disappearance of a constitutive outside, informationcritique must be inside of information. There is no outside any more. (2002: 10) Lash goes on to note, quite rightly, that ‘Informationcritique itself is branded, another object of intellectual property, machinically mediated’ (2002: 10). It is the political and conceptual tensions between information critique and its regulation via intellectual property regimes which condition critique as yet another brand or logo that I wish to explore in the rest of this essay. Further, I will question the supposed erasure of a “constitutive outside” to the field of socio-technical relations within network societies and informational economies. Lash is far too totalising in supposing a break between industrial modes of production and informational flows. Moreover, the assertion that there is no more outside to information too readily and simplistically assumes informational relations as universal and horizontally organised, and hence overlooks the significant structural, cultural and economic obstacles to participation within media vectors. That is, there certainly is an outside to information! Indeed, there are a plurality of outsides. These outsides are intertwined with the flows of capital and the imperial biopower of Empire, as Hardt and Negri (2000) have argued. As difficult as it may be to ascertain the boundaries of life in all its complexity, borders, however defined, nonetheless exist. Just ask the so-called “illegal immigrant”! This essay identifies three key modalities comprising a constitutive outside: material (uneven geographies of labour-power and the digital divide), symbolic (cultural capital), and strategic (figures of critique). My point of reference in developing this inquiry will pivot around an analysis of the importation in Australia of the British “Creative Industries” project and the problematic foundation such a project presents to the branding and commercialisation of intellectual labour. The creative industries movement – or Queensland Ideology, as I’ve discussed elsewhere with Danny Butt (2002) – holds further implications for the political and economic position of the university vis-à-vis the arts and humanities. Creative industries constructs itself as inside the culture of informationalism and its concomitant economies by the very fact that it is an exercise in branding. Such branding is evidenced in the discourses, rhetoric and policies of creative industries as adopted by university faculties, government departments and the cultural industries and service sectors seeking to reposition themselves in an institutional environment that is adjusting to ongoing structural reforms attributed to the demands by the “New Economy” for increased labour flexibility and specialisation, institutional and economic deregulation, product customisation and capital accumulation. Within the creative industries the content produced by labour-power is branded as copyrights and trademarks within the system of Intellectual Property Regimes (IPRs). However, as I will go on to show, a constitutive outside figures in material, symbolic and strategic ways that condition the possibility of creative industries. The creative industries project, as envisioned by the Blair government’s Department of Culture, Media and Sport (DCMS) responsible for the Creative Industry Task Force Mapping Documents of 1998 and 2001, is interested in enhancing the “creative” potential of cultural labour in order to extract a commercial value from cultural objects and services. Just as there is no outside for informationcritique, for proponents of the creative industries there is no culture that is worth its name if it is outside a market economy. That is, the commercialisation of “creativity” – or indeed commerce as a creative undertaking – acts as a legitimising function and hence plays a delimiting role for “culture” and, by association, sociality. And let us not forget, the institutional life of career academics is also at stake in this legitimating process. The DCMS cast its net wide when defining creative sectors and deploys a lexicon that is as vague and unquantifiable as the next mission statement by government and corporate bodies enmeshed within a neo-liberal paradigm. At least one of the key proponents of the creative industries in Australia is ready to acknowledge this (see Cunningham, 2003). The list of sectors identified as holding creative capacities in the CITF Mapping Document include: film, music, television and radio, publishing, software, interactive leisure software, design, designer fashion, architecture, performing arts, crafts, arts and antique markets, architecture and advertising. The Mapping Document seeks to demonstrate how these sectors consist of ‘... activities which have their origin in individual creativity, skill and talent and which have the potential for wealth and job creation through generation and exploitation of intellectual property’ (CITF: 1998/2001). The CITF’s identification of intellectual property as central to the creation of jobs and wealth firmly places the creative industries within informational and knowledge economies. Unlike material property, intellectual property such as artistic creations (films, music, books) and innovative technical processes (software, biotechnologies) are forms of knowledge that do not diminish when they are distributed. This is especially the case when information has been encoded in a digital form and distributed through technologies such as the internet. In such instances, information is often attributed an “immaterial” and nonrivalrous quality, although this can be highly misleading for both the conceptualisation of information and the politics of knowledge production. Intellectual property, as distinct from material property, operates as a scaling device in which the unit cost of labour is offset by the potential for substantial profit margins realised by distribution techniques availed by new information and communication technologies (ICTs) and their capacity to infinitely reproduce the digital commodity object as a property relation. Within the logic of intellectual property regimes, the use of content is based on the capacity of individuals and institutions to pay. The syndication of media content ensures that market saturation is optimal and competition is kept to a minimum. However, such a legal architecture and hegemonic media industry has run into conflict with other net cultures such as open source movements and peer-to-peer networks (Lovink, 2002b; Meikle, 2002), which is to say nothing of the digital piracy of software and digitally encoded cinematic forms. To this end, IPRs are an unstable architecture for extracting profit. The operation of Intellectual Property Regimes constitutes an outside within creative industries by alienating labour from its mode of information or form of expression. Lash is apposite on this point: ‘Intellectual property carries with it the right to exclude’ (Lash, 2002: 24). This principle of exclusion applies not only to those outside the informational economy and culture of networks as result of geographic, economic, infrastructural, and cultural constraints. The very practitioners within the creative industries are excluded from control over their creations. It is in this sense that a legal and material outside is established within an informational society. At the same time, this internal outside – to put it rather clumsily – operates in a constitutive manner in as much as the creative industries, by definition, depend upon the capacity to exploit the IP produced by its primary source of labour. For all the emphasis the Mapping Document places on exploiting intellectual property, it’s really quite remarkable how absent any elaboration or considered development of IP is from creative industries rhetoric. It’s even more astonishing that media and cultural studies academics have given at best passing attention to the issues of IPRs. Terry Flew (2002: 154-159) is one of the rare exceptions, though even here there is no attempt to identify the implications IPRs hold for those working in the creative industries sectors. Perhaps such oversights by academics associated with the creative industries can be accounted for by the fact that their own jobs rest within the modern, industrial institution of the university which continues to offer the security of a salary award system and continuing if not tenured employment despite the onslaught of neo-liberal reforms since the 1980s. Such an industrial system of traditional and organised labour, however, does not define the labour conditions for those working in the so-called creative industries. Within those sectors engaged more intensively in commercialising culture, labour practices closely resemble work characterised by the dotcom boom, which saw young people working excessively long hours without any of the sort of employment security and protection vis-à-vis salary, health benefits and pension schemes peculiar to traditional and organised labour (see McRobbie, 2002; Ross, 2003). During the dotcom mania of the mid to late 90s, stock options were frequently offered to people as an incentive for offsetting the often minimum or even deferred payment of wages (see Frank, 2000). It is understandable that the creative industries project holds an appeal for managerial intellectuals operating in arts and humanities disciplines in Australia, most particularly at Queensland University of Technology (QUT), which claims to have established the ‘world’s first’ Creative Industries faculty (http://www.creativeindustries.qut.com/). The creative industries provide a validating discourse for those suffering anxiety disorders over what Ruth Barcan (2003) has called the ‘usefulness’ of ‘idle’ intellectual pastimes. As a project that endeavours to articulate graduate skills with labour markets, the creative industries is a natural extension of the neo-liberal agenda within education as advocated by successive governments in Australia since the Dawkins reforms in the mid 1980s (see Marginson and Considine, 2000). Certainly there’s a constructive dimension to this: graduates, after all, need jobs and universities should display an awareness of market conditions; they also have a responsibility to do so. And on this count, I find it remarkable that so many university departments in my own field of communications and media studies are so bold and, let’s face it, stupid, as to make unwavering assertions about market demands and student needs on the basis of doing little more than sniffing the wind! Time for a bit of a reality check, I’d say. And this means becoming a little more serious about allocating funds and resources towards market research and analysis based on the combination of needs between students, staff, disciplinary values, university expectations, and the political economy of markets. However, the extent to which there should be a wholesale shift of the arts and humanities into a creative industries model is open to debate. The arts and humanities, after all, are a set of disciplinary practices and values that operate as a constitutive outside for creative industries. Indeed, in their creative industries manifesto, Stuart Cunningham and John Hartley (2002) loath the arts and humanities in such confused, paradoxical and hypocritical ways in order to establish the arts and humanities as a cultural and ideological outside. To this end, to subsume the arts and humanities into the creative industries, if not eradicate them altogether, is to spell the end of creative industries as it’s currently conceived at the institutional level within academe. Too much specialisation in one post-industrial sector, broad as it may be, ensures a situation of labour reserves that exceed market needs. One only needs to consider all those now unemployed web-designers that graduated from multi-media programs in the mid to late 90s. Further, it does not augur well for the inevitable shift from or collapse of a creative industries economy. Where is the standing reserve of labour shaped by university education and training in a post-creative industries economy? Diehard neo-liberals and true-believers in the capacity for perpetual institutional flexibility would say that this isn’t a problem. The university will just “organically” adapt to prevailing market conditions and shape their curriculum and staff composition accordingly. Perhaps. Arguably if the university is to maintain a modality of time that is distinct from the just-in-time mode of production characteristic of informational economies – and indeed, such a difference is a quality that defines the market value of the educational commodity – then limits have to be established between institutions of education and the corporate organisation or creative industry entity. The creative industries project is a reactionary model insofar as it reinforces the status quo of labour relations within a neo-liberal paradigm in which bids for industry contracts are based on a combination of rich technological infrastructures that have often been subsidised by the state (i.e. paid for by the public), high labour skills, a low currency exchange rate and the lowest possible labour costs. In this respect it is no wonder that literature on the creative industries omits discussion of the importance of unions within informational, networked economies. What is the place of unions in a labour force constituted as individualised units? The conditions of possibility for creative industries within Australia are at once its frailties. In many respects, the success of the creative industries sector depends upon the ongoing combination of cheap labour enabled by a low currency exchange rate and the capacity of students to access the skills and training offered by universities. Certainly in relation to matters such as these there is no outside for the creative industries. There’s a great need to explore alternative economic models to the content production one if wealth is to be successfully extracted and distributed from activities in the new media sectors. The suggestion that the creative industries project initiates a strategic response to the conditions of cultural production within network societies and informational economies is highly debateable. The now well documented history of digital piracy in the film and software industries and the difficulties associated with regulating violations to proprietors of IP in the form of copyright and trademarks is enough of a reason to look for alternative models of wealth extraction. And you can be sure this will occur irrespective of the endeavours of the creative industries. To conclude, I am suggesting that those working in the creative industries, be they content producers or educators, need to intervene in IPRs in such a way that: 1) ensures the alienation of their labour is minimised; 2) collectivising “creative” labour in the form of unions or what Wark (2001) has termed the “hacker class”, as distinct from the “vectoralist class”, may be one way of achieving this; and 3) the advocates of creative industries within the higher education sector in particular are made aware of the implications IPRs have for graduates entering the workforce and adjust their rhetoric, curriculum, and policy engagements accordingly. Works Cited Barcan, Ruth. ‘The Idleness of Academics: Reflections on the Usefulness of Cultural Studies’. Continuum: Journal of Media &amp; Cultural Studies (forthcoming, 2003). Bolz, Norbert. ‘Rethinking Media Aesthetics’, in Geert Lovink, Uncanny Networks: Dialogues with the Virtual Intelligentsia. Cambridge, Mass.: MIT Press, 2002, 18-27. Butt, Danny and Rossiter, Ned. ‘Blowing Bubbles: Post-Crash Creative Industries and the Withering of Political Critique in Cultural Studies’. Paper presented at Ute Culture: The Utility of Culture and the Uses of Cultural Studies, Cultural Studies Association of Australia Conference, Melbourne, 5-7 December, 2002. Posted to fibreculture mailing list, 10 December, 2002, http://www.fibreculture.org/archives/index.html Creative Industry Task Force: Mapping Document, DCMS (Department of Culture, Media and Sport), London, 1998/2001. http://www.culture.gov.uk/creative/mapping.html Cunningham, Stuart. ‘The Evolving Creative Industries: From Original Assumptions to Contemporary Interpretations’. Seminar Paper, QUT, Brisbane, 9 May, 2003, http://www.creativeindustries.qut.com/research/cirac/documen... ...ts/THE_EVOLVING_CREATIVE_INDUSTRIES.pdf Cunningham, Stuart; Hearn, Gregory; Cox, Stephen; Ninan, Abraham and Keane, Michael. Brisbane’s Creative Industries 2003. Report delivered to Brisbane City Council, Community and Economic Development, Brisbane: CIRAC, 2003. http://www.creativeindustries.qut.com/research/cirac/documen... ...ts/bccreportonly.pdf Flew, Terry. New Media: An Introduction. Oxford: Oxford University Press, 2002. Frank, Thomas. One Market under God: Extreme Capitalism, Market Populism, and the End of Economic Democracy. New York: Anchor Books, 2000. Hartley, John and Cunningham, Stuart. ‘Creative Industries: from Blue Poles to fat pipes’, in Malcolm Gillies (ed.) The National Humanities and Social Sciences Summit: Position Papers. Canberra: DEST, 2002. Hayden, Steve. ‘Tastes Great, Less Filling: Ad Space – Will Advertisers Learn the Hard Lesson of Over-Development?’. Wired Magazine 11.06 (June, 2003), http://www.wired.com/wired/archive/11.06/ad_spc.html Hardt, Michael and Negri, Antonio. Empire. Cambridge, Mass.: Harvard University Press, 2000. Lash, Scott. Critique of Information. London: Sage, 2002. Lovink, Geert. Uncanny Networks: Dialogues with the Virtual Intelligentsia. Cambridge, Mass.: MIT Press, 2002a. Lovink, Geert. Dark Fiber: Tracking Critical Internet Culture. Cambridge, Mass.: MIT Press, 2002b. McLuhan, Marshall. Understanding Media: The Extensions of Man. London: Routledge and Kegan Paul, 1964. McRobbie, Angela. ‘Clubs to Companies: Notes on the Decline of Political Culture in Speeded up Creative Worlds’, Cultural Studies 16.4 (2002): 516-31. Marginson, Simon and Considine, Mark. The Enterprise University: Power, Governance and Reinvention in Australia. Cambridge: Cambridge University Press, 2000. Meikle, Graham. Future Active: Media Activism and the Internet. Sydney: Pluto Press, 2002. Ross, Andrew. No-Collar: The Humane Workplace and Its Hidden Costs. New York: Basic Books, 2003. Rossiter, Ned. ‘Processual Media Theory’, in Adrian Miles (ed.) Streaming Worlds: 5th International Digital Arts &amp; Culture (DAC) Conference. 19-23 May. Melbourne: RMIT University, 2003, 173-184. http://hypertext.rmit.edu.au/dac/papers/Rossiter.pdf Sassen, Saskia. Losing Control? Sovereignty in an Age of Globalization. New York: Columbia University Press, 1996. Wark, McKenzie. ‘Abstraction’ and ‘Hack’, in Hugh Brown, Geert Lovink, Helen Merrick, Ned Rossiter, David Teh, Michele Willson (eds). Politics of a Digital Present: An Inventory of Australian Net Culture, Criticism and Theory. Melbourne: Fibreculture Publications, 2001, 3-7, 99-102. Wark, McKenzie. ‘The Power of Multiplicity and the Multiplicity of Power’, in Geert Lovink, Uncanny Networks: Dialogues with the Virtual Intelligentsia. Cambridge, Mass.: MIT Press, 2002, 314-325. Links http://hypertext.rmit.edu.au/dac/papers/Rossiter.pdf http://www.creativeindustries.qut.com/ http://www.creativeindustries.qut.com/research/cirac/documents/THE_EVOLVING_CREATIVE_INDUSTRIES.pdf http://www.creativeindustries.qut.com/research/cirac/documents/bccreportonly.pdf http://www.culture.gov.uk/creative/mapping.html http://www.fibreculture.org/archives/index.html http://www.wired.com/wired/archive/11.06/ad_spc.html Citation reference for this article Substitute your date of access for Dn Month Year etc... MLA Style Rossiter, Ned. "Creative Industries and the Limits of Critique from " M/C: A Journal of Media and Culture&lt; http://www.media-culture.org.au/0306/11-creativeindustries.php&gt;. APA Style Rossiter, N. (2003, Jun 19). Creative Industries and the Limits of Critique from . M/C: A Journal of Media and Culture, 6,&lt; http://www.media-culture.org.au/0306/11-creativeindustries.php&gt;

Introduction Contrary to popular understandings of academia, the work of academics is intrinsically community driven, because scholarly inquiry is invariably about social life. Therefore, what occupies academic scholarship is in the interest of the broader populace, and we rely on the public to inform our work. The findings of academic work are simultaneously a reflection of the researcher, and the public. The research interests of contemporary cultural and social researchers inevitably, and often necessarily, reflect issues and activities that they encounter in their everyday lives. My own doctoral research into contemporary cultural discourses informing the expectations, and experiences of motherhood in regional Western Australia, reflects an academic, personal and community interest. The doctoral research drawn on in this paper, stresses the relevance of cultural research projects to the concerns and behaviours of the wider public. The enthusiasm with which participants responded to this project, and reported back about their feelings and actions following the interview was unexpected. The immediacy of the impact this project has had on assisting women to create and consider alternate discourses demonstrates the capacity of this work to inform and direct contemporary social, political and cultural debates surrounding the bodily expectations, and experiences of motherhood. The feminist inspired methodology adopted in this project facilitated my speaking to other women negotiating cultural ideals about what constitutes a "good mother" in contemporary regional Western Australia. It has the potential to open up conversations between women, and between women and men, as evidenced by subsequent responses from participants. By examining the impact of these cultural ideals with everyday women, this project provides a means for women, and men, to reflect, engage critically and ultimately re-shape these discourses to more accurately reveal the desires and aspirations of everyday Australian women. From my perspective, three discourses in particular, the Good Mother, the Superwoman, and the Yummy Mummy, inform the expectations and experiences of motherhood. The orthodox discourse of the 'Good Mother' understands motherhood as a natural feminine desire and it describes characteristics such as enduring love, care, patience and selflessness that are often presented as synonymous with motherhood. Women who can successfully juggle the expectations of being a 'good mother' and a dedicated professional worker, are 'superwomen'. Increasingly dominant is the expectation that following maternity, women should not look as if they have had a child at all; the discourse of the Yummy Mummy focused on in this paper. The relationships between these discourses are complex; "failure to perform" them adequately can result in women being labelled "bad mothers", either by themselves or others. Although these discourses are Western and globalising, they have a tangible effect locally. The cultural scripts they proscribe to are often contradictory; resulting in many women feeling conflicted. Despite some levels of critical engagement with these competing cultural agendas, the women in this study reflected, to differing degrees, their internalisation of the expectations that accompany these cultural scripts. The outcome of this work, and the process of producing it, has the capacity to influence the direction of current debates in Australia. Amongst others, the debate surrounding the contemporary cultural "presentation" of postnatal bodies, including what women should look like as mothers. The role of the media in shaping the current expectations surrounding the postnatal body, including the recently raised proposal that glossy magazines, and other forms of media, should have to declare incidences of Photoshopping, or other forms of photo enhancement, is one agenda that this project can influence. I explore the potential of this work to influence these debates through an examination of the impact of popularised fantasies on women's subjectivity, and feelings towards their postnatal bodies. An examination of the ways that some aspects of mothering are excluded from popular media sources highlights the capacity of this work to provide a practical means of sharing contemporary expectations and experiences of motherhood amongst women, those already mothering, and those intending to mother, and men. These debates have an impact on, and relevance for, the everyday lives of Australian women and men. Feminist Methodologies: Opportunities to Foster Mutual Understanding and Recognition of Shared Experience The motivating emphasis of feminist research is "women's lives and the questions they have about their own experiences" (Bloom 112). Consequently, a feminist methodology includes a concern with transformation and empowerment through the research practice (McRobbie, "Politics" 52). For Luff this reminds feminist researchers that their first duty is to "deal respectively with women's subjectivity, and indeed the inter-subjectivities of researcher and participants" (692). Olesen, in her account of feminist qualitative research, articulates that: the researcher too, has attributes, characteristics, a history, and gender, class, race and social attributes that enter the researcher interaction … in light of the multiple positions, selves, and identities at play in the research process, the subjectivity of the researcher, as much as that of the researched, became foregrounded. (226-7) This signifies for Olesen the indistinct boundary between researchers and researched (227), and for myself, signals the potential that feminist research praxis has for uniting the academic and broader, communities. According to Reinharz the interview has historically been the principle way in which feminists have pursued the active contribution of their participants in the construction of their research projects (Heyl 374). The research findings of this doctoral project are based on a series of interviews with nine intending to mother women, and twenty one already mothering women. The research questions were open-ended to allow participants to answer "in their own terms" (Jones 48). Participants were also encouraged to reflect on aspects of mothering, or plans to mother, that were most significant to them. Following Oakley (49) and others (Bloom 11) argument that there can be no intimacy between researcher and participant without reciprocity, while I chose not to express my personal disagreement to any statements made by participants, I self-consciously chose to answer any questions that participants directed to me. I did not attempt to hide my personal empathy with many of their accounts, and allowed for email follow up. By doing my upmost to position myself as a "validating listener" rather than a scrutinising judge, I allowed the women to reflect on the fact that their feelings were not necessarily unusual or "abnormal", and did not make them "bad mothers". In this way, both the process, and the final product of this work can provide a practical means for women to share some of their feelings, which are often excluded, or in some cases, vilified (Arendell 1196; O'Donohoe 14), in popular media outlets. The outcome of this work can contribute to an alternate space for everyday women to "be real" with both other mothers, and intending to mother women, and contribute to discourses of motherhood. Unreal Imagery and the Postnatal Body: Possibilities for Communication and Alteration Drawing on the principal example of the impact of unreal imagery, specifically images of airbrushed supermodels and celebrities, on the real experiences of motherhood by everyday Australian women, I propose that this project can foster further communications between intending to mother, and already mothering women, and their partners, about the realities, and misconceptions of motherhood; particularly, to share aspects of mothering that are excluded or marginalised in popular media representations. Through this process of validating the experiences of "real" everyday women, women, and men, can affect a break from, or at least critique, dominant discourses surrounding motherhood, and appreciate that there are a multiplicity of opinions, information, and ways of mothering. A dominant aspect of the "unreal" surrounding motherhood concerns the body and what women are led to believe their bodies can, and indeed, should, look like, postnatal. Unsurprisingly, the women in my study associated this "unreal" with Hollywood representations, and the increasing plethora of celebrity mums they encounter in the media. As McRobbie has suggested, a popular front page image for various celebrity chasing weekly magazines is the Yummy Mummy, "who can squeeze into size six jeans a couple of weeks after giving birth, with the help of a personal trainer", an image that has provided the perfect foundation for marketing companies to promote the arena of maternity as the next central cultural performance in terms of femininity, in which "high maintenance pampering techniques, as well as a designer wardrobe" ("Yummy") are essential. The majority of women in my study spoke about these images, and the messages they send. With few exceptions, the participants identified popular images surrounding mothering, and the expectations that accompany them, as unrealistic, and inaccurate. Several women reflected on the way that some aspects of their experience, which, in many cases, turned out to be shared experience, of mothering are excluded, or "hidden away", in popular media forms. For Rachel, popular media representations do not capture the "realness" of everyday experiences of motherhood: I was looking at all these not so real people … Miranda Kerr like breast feeding with her red stiletto's on and her red lipstick and I'm just like right you've got your slippers on and your pyjamas on and you're lucky to brush your teeth by lunchtime … I don't think they want to keep it real … It's not all giggles and smiles; there is uncontrollable crying in the middle of the night because you don't know what's wrong with them and you find out the next day that they've got an ear infection. You know where's all that, they miss out all that, it's all about the beautiful sleeping babies and you know the glam mums. (Rachel, aged 33, mother of one) The individual women involved in this study were personally implicated to differing degrees in these unreal images. For Penelope, these types of representations influenced her bodily expectations, and she identified this disjunction as the most significant in her mothering experience: I expected to pop straight back into my pre-maternity size, that for me was the hugest thing actually, like you see these ladies who six weeks after they've had their baby, look as good as before sort of thing, no stretch marks or anything like and then I thought if they can do it, I can do it sort of thing and it didn't work like that. (Penelope, aged 36, mother of four) Penelope's experience was not an unusual one, with the majority of women reporting similar feelings. The findings of this study concur with the outcomes reported by a recent United Kingdom survey of 2000 women, which found that 82 per cent were unhappy with their postnatal bodies, 77 per cent were "shocked by the changes to their body", and, more than nine out of ten agreed that "celebrity mothers' dramatic weight loss 'puts immense and unwelcome pressure on ordinary mums" (O'Donohoe 9). This suggests that celebrity images, and the expectations that accompany them, are having a widespread effect in the Western world, resulting in many women experiencing a sense of loss when it comes to their bodies. They must "get their bodies back", and may experience shame over the unattainability of this goal, which appears to be readily achievable for other women. To appreciate the implications of these images, and the power relations involved, these effects need to be examined on the local, everyday level. O'Donohoe discusses the role of magazines in funding this unreal imagery, and their fixation on high-profile Yummy Mummies, describing their coverage as "hyper-hypocritical" (9-10). On one hand, they play a leading role in the proliferation, promotion and reinforcement of the Yummy Mummy ideal, and the significant pressure this discourse places on women in the wider community. Whilst on the other hand they denigrate and vilify celebrity mums who are also increasingly pressured into this performance, labelling them as "weigh too thin" (cover of Famous magazine, Jan. 2011) and "too stressed to eat" (cover of OK magazine, June 2011). Gill and Arthurs observe how: the female celebrity body is under constant surveillance, policed for being too fat, too thin, having wrinkles or 'ugly hands' … 'ordinary' women's bodies are under similar scrutiny when they participate in the growing number of reality make-over shows in which … female participants are frequently humiliated and vilified. (444) An observation by one of my participants suggests the implications of these media trends on the lives of everyday women, and suggests that everyday women are inscrutably aware of the lack of alternative discourses: It's kind of like fashionable to talk about your body and what's wrong with it, it's not really, I don't know. You don't really say, check out, like god I've got good boobs and look at me, look how good I look. It's almost like, my boobs are sagging, or my bums too big, it's never anything really positive. (Daisy, aged 36, mother of two) The "fashionable" nature of body surveillance is further supported by the vast majority of women in this study who reported such behaviour. A preoccupation with the body as a source of identity that emphasises self-surveillance, self-monitoring, and self-discipline (Gill 155) is a central component to neoliberalism, and the Yummy Mummy phenomenon. As O'Donohoe surmises, maternity now requires high maintenance (3). O'Donohoe comments on the concern this generates amongst some women regarding their weight gain, leading to some cases of infant malnutrition as a consequence of dieting whilst pregnant (9). Whilst this is an extreme example, mothering women's anxiety over body image is a widespread concern as reflected in this study. This trend towards body surveillance suggests that the type of sexualisation Attwood describes as taking place in Western cultures, is present and influential amongst the women in this study. I concur with Attwood that this trend is supplementary to the intensification of neoliberalism, in which "the individual becomes a self-regulating unit in society" (xxiii). The body as a key site for identity construction, acts as a canvas, on which the cultural trend towards increasing sexualisation, is printed, and has implications for both feminine and maternal identities. The women in this study reported high incidences of body self-surveillance, with an emphasis on the monitoring of "weight". For many women, the disjuncture between the popularised "unreal", and the reality of their postnatal bodies resulted in feelings of shock and disappointment. For Teal, positive feelings and self-esteem were connected to her weight, and she discussed how she had to restrict weighing herself to once a week, at a particular time of day, to avoid distress: I'm trying to make it that I don't go on the scales, just once and week and like in the morning, because like I go at different times and like your weight does change a little bit during the day and your oh my goodness I've put on kilo! And feel awful and then next morning you weigh yourself and go good its back. (Teal, aged 25, mother of one) According to Foucault (Sawicki, Disciplining 68), the practice of self-surveillance teaches individuals to monitor themselves, and is one of the key normative operations of biopower, a process that attaches individuals to their identities. The habitual approach to weight monitoring by many of the women in this study suggests that the Yummy Mummy discourse is becoming incorporated into the identities of everyday mothering women, as a recognisable and dominant cultural script to perform, to differing degrees, and to varying grades of consciousness. A number of participants in this study worked in the fitness industry, and whilst I expected them to be more concerned about their bodies postnatal, because of the pressures they face in their workplaces to "look the part", the education they receive about their bodies gave them a realistic idea of what individual women can achieve, and they were among the most critical of weight monitoring practices. As several feminist and poststructuralist theorists suggest, disciplinary practices, such as self-surveillance, both underscore, and contribute to, contemporary cultural definitions of femininity. From a Foucauldian perspective, a woman in this context becomes "a self-policing subject, self-committed to a relentless self-surveillance" (Hekman 275). However, although for Foucault, total liberation is impossible, some parts of social life are more vulnerable to criticism than others, and we can change particular normalising practices (165). Creating alternate mothering discourses is one way to achieve this, and some women did reflect critically on these types of self-policing behaviours. A minority of women in this study recognised their body as "different" to before they had children. Rather than agonise over these changes, they accepted them as part of where they are in their lives right now: I'm not the same person that I was then, its different, I like I just sort of feel that change is good, it's okay to be different, it's okay for me look different, it's okay for my body to kind of wear my motherhood badges that's okay I feel happy about that. So I don't want it to look exactly the same, no I don't actually. (Corinne, aged 33, mother of four) As many of the women who have been in email contact with me since their interviews have expressed, the questions I asked have prompted them to reflect more consciously on many of these issues, and for some, to have conversations with loved ones. For me, this demonstrates that this project has assisted women, and the process of taking part has elicited conversations between more women, and importantly, between women and men, about these types of media representations, and the expectations they create. In response to a growing body of research into the effects of unrealistic imagery on women, particularly young women and the increasing rates of eating disorders amongst women (see for example Hudson et al.; Taylor et al.; Treasure) in Western communities, there has been debate in a number of Western countries, including the United Kingdom, France and Australia, over whether the practice of digitally altering photos in the media, should be legislated so that media outlets are required to declare when and how images have been altered. The media has not greeted this suggestion warmly. In response to calls for legislative action Jill Wanless, an associate editor at Look magazine, suggested that "sometimes readers want hyper-reality in a way—they want to be taken out of their own situation". The justification for "perfected" images, in this case, is the inferred distinction they create between the unreal and reality. However, the responses from the everyday women involved in this study suggest that their desire is not for "hyper reality", but rather for "realness" to be represented. As Corinne explains: Where's the mother on the front page of the magazine that says I took 11 months to lose my baby weight…I hate this fantasy world, where's the reality, where's our real mums, our real women who are out there going I agonise over dropping my kid in day care everyday when they cry, I hate it. That's real. Performativity, as an inextricable aspect of hyper reality, may be ignored by those with a vested interest in media production, but the roles that discourses such as the Yummy Mummy have in proliferating and creating the expectation of these performances, is of interest to both the community and cultural theorists. Conclusion The capacity to influence current cultural, political and social debates surrounding what women should look like as mothers in contemporary Western Australian society is important to explore. Using feminist methodologies in such work provides an opportunity to unite the academic and broader communities. By disassembling the boundary between researcher and researched, it is possible to encourage mutual understanding and the recognition of mutual experience amongst researcher, participants' and the wider community. Taking part in this research has elicited conversations between women, and men concerning their expectations, and experiences of parenthood. Most importantly, the outcome of this work has reflected a desire by local everyday women for the media to include their stories in the broader presentation of motherhood. In this sense, this project has, and can further, assist women in sharing aspects of their experiences that are frequently excluded from popular media representations, and present the multiplicity of mothering experiences, and what being a "good mother" can entail. Acknowledgements I would like to sincerely thank the following for their invaluable feedback on earlier drafts of this article: Dr Kathryn Trees, Yann Toussaint, Linda Warren and the anonymous M/C Journal reviewers. References Arendell, Terry. "Conceiving and Investigating Motherhood: The Decade's Scholarship." Journal of Marriage and the Family 62.4 (2000): 1192-207. Attwood, Feona. Mainstreaming Sex: The Sexualisation of Western Culture. London: I.B. Tauris, 2009. Bloom, Leslie. "Reflections from the Field: Locked in Uneasy Sisterhood: Reflections on Feminist Methodology and Research Relations." Anthropology &amp; Education Quarterly 28.1 (1997): 111-22. Wanless, Jill. "Curb Airbrushed Images, Keep Bodies Real." 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