Gotowa bibliografia na temat „NINO ASIC CHIP”

As a result of the new economic policy, fourteen Economic and Technological Development Zones (ETDZs) were established in twelve coastal cities between 1984 and 1988. The first ETDZs were Dalian, Yantai, Qingdao, Lianyungang, Nantong, Minhang (Shanghai), Hongqiao (Shanghai), Caohejing (Shanghai), Ningbo, Fuzhou, Guangzhou and Zhanjiang. Unlike Special Economic Zone (SEZ), an ETDZ is located in the suburban area of a major city. Special policies are adopted within the ETDZ. An administrative committee, normally selected by the local government, oversees economic and social management in the zones on behalf of the local government. The category ‘SEZ’ covers a broad range of more specific zone types, including Free Trade Zones (FTZ), Export Processing Zones (EPZ), Free Zones (FZ), Industrial Estates (IE), Free Ports, Urban Enterprise Zones and others. The second wave of expansion of ETDZs was led by the establishment of Pudong New District in Shanghai in 1990. This decision was aimed at elevating the status of Shanghai, making it the “Dragon Head” of the Yangtze River Delta Region, which comprises of Shanghai and parts of Jiangsu and Zhejiang. Prior to the establishment of this new district, the Pearl River Delta Region – comprising nine cities in Guangdong – was the forerunner of China’s open door policy. However, unlike Guangdong, which lies at the south-eastern coast of China, Shanghai’s economic development will have more impact on China’s vast hinterland. Between 1992 and 1993, a total of eighteen state-level ETDZs were established – Yingkou, Changchun, Shenyang, Harbin, Weihai, Kunshan, Hangzhou, Xiaoshan, Wenzhou, Rongqiao, Dongshan, Guangzhou Nansha, Huizhou Daya Bay, Wuhu, Wuhan, Chongqing, Beijing and Urumchi. Two special projects were added later. Founded in 1993, the Ningbo Daxie Development Zone is an investment by China International Trust and Investment Corporation (CITIC), and comes under its management. The other special project is the Suzhou Industrial Park, which was founded in 1994, and is a joint cooperation between the governments of China and Singapore. After 2000, in an effort to fuel the development of the Central and Western regions, the central government also endorsed the establishment of a further eleven national ETDZs in inland regions. Up till now, China has a total of fifty-four state-level ETDZs – thirty-two in coastal regions, and twenty-two in the hinterland. The region of Hong Kong has a role and status of innovation. The planners in this unique part of East Asia expect that some new concepts can help the former British colony to embrace a new economic model: a model in which design, marketing and branding play the crucial role in economy.

AbstractAlzheimer’s disease (AD) is a progressive neurodegenerative disease associated with a complex genetic etiology. Besides the apolipoprotein E ε4 (APOE ε4) allele, a few dozen other genetic loci associated with AD have been identified through genome-wide association studies (GWAS) conducted mainly in individuals of European ancestry. Recently, several GWAS performed in other ethnic groups have shown the importance of replicating studies that identify previously established risk loci and searching for novel risk loci. APOE-stratified GWAS have yielded novel AD risk loci that might be masked by, or be dependent on, APOE alleles. We performed whole-genome sequencing (WGS) on DNA from blood samples of 331 AD patients and 169 elderly controls of Korean ethnicity who were APOE ε4 carriers. Based on WGS data, we designed a customized AD chip (cAD chip) for further analysis on an independent set of 543 AD patients and 894 elderly controls of the same ethnicity, regardless of their APOE ε4 allele status. Combined analysis of WGS and cAD chip data revealed that SNPs rs1890078 (P = 6.64E−07) and rs12594991 (P = 2.03E−07) in SORCS1 and CHD2 genes, respectively, are novel genetic variants among APOE ε4 carriers in the Korean population. In addition, nine possible novel variants that were rare in individuals of European ancestry but common in East Asia were identified. This study demonstrates that APOE-stratified analysis is important for understanding the genetic background of AD in different populations.

Abstract Project RESET engaged resettled Chin refugee teens in critical STEM literacy practices in a community-based afterschool STEM enrichment program in the United States. Over the course of nine months, the participants multimodally and multilinguistically communicated their learning about weather, climate, and climate change, while also developing English proficiency. In this paper, we define critical STEM literacy drawing on current scholarship on critical science literacy and interdisciplinary STEM learning. We then present our four design principles of the learning environment for supporting critical STEM literacy and English learning and share examples from the program that demonstrate how the principles were enacted to engage youth. Drawing on our learning in this work, we will discuss implications for science educators who work with displaced or resettled youth in Asia and the Pacific regions that provide new homes for many displaced children and teens.

Reverse engineering of integrated circuits, i.e., understanding the internals of Integrated Circuits (ICs), is required for many benign and malicious applications. Examples of the former are detection of patent infringements, hardware Trojans or Intellectual Property (IP)-theft, as well as interface recovery and defect analysis, while malicious applications include IP-theft and finding insertion points for hardware Trojans. However, regardless of the application, the reverse engineer initially starts with a large unstructured netlist, forming an incomprehensible sea of gates.This work presents DANA, a generic, technology-agnostic, and fully automated dataflow analysis methodology for flattened gate-level netlists. By analyzing the flow of data between individual Flip Flops (FFs), DANA recovers high-level registers. The key idea behind DANA is to combine independent metrics based on structural and control information with a powerful automated architecture. Notably, DANA works without any thresholds, scenario-dependent parameters, or other “magic” values that the user must choose. We evaluate DANA on nine modern hardware designs, ranging from cryptographic co-processors, over CPUs, to the OpenTitan, a stateof- the-art System-on-Chip (SoC), which is maintained by the lowRISC initiative with supporting industry partners like Google and Western Digital. Our results demonstrate almost perfect recovery of registers for all case studies, regardless whether they were synthesized as FPGA or ASIC netlists. Furthermore, we explore two applications for dataflow analysis: we show that the raw output of DANA often already allows to identify crucial components and high-level architecture features and also demonstrate its applicability for detecting simple hardware Trojans.Hence, DANA can be applied universally as the first step when investigating unknown netlists and provides major guidance for human analysts by structuring and condensing the otherwise incomprehensible sea of gates. Our implementation of DANA and all synthesized netlists are available as open source on GitHub.

Introduction: Even though the coronavirus disease 2019 (COVID-19) outbreak was first reported in late 2019 in Wuhan, China, it is still prevalent across the globe and continues to create mayhem. According to WHO, on March 26, 2021, SARS- CoV-2 virus has infected a total of 125 million people worldwide and caused 3 million casualties. There have been 14.5 million confirmed cases in Southeast Asia, out of which 6.5 lac confirmed cases of COVID-19 are from Pakistan alone, with 14,028 deaths. In Sindh, Pakistan, there have been 2.6 lac confirmed cases of COVID-19 out of which 2 lac 56 thousand have recovered while 4,487 died. Since the outbreak, countless research has been undertaken pertaining to the virus transmission cycle and different countries have strived to come up with a vaccine to protect the masses. The continued dissemination of this coronavirus vaccine emphasizes the role of international collaboration in the development of vaccines and therapeutics. Factors contributing towards vaccine hesitancy include unknown adverse effects of the vaccine, perceived threats, lack of awareness, religious beliefs, myths surrounding the pandemic and vaccine, lack of confidence in the health system and lack of community awareness about vaccine-preventable diseases. Moreover, since the vaccine is new and there is a lack of research pertaining to its efficacy and detrimental effects, people are reluctant to get vaccinated. The findings of this study might help the government figure out the best way to introduce mass vaccination programs in Pakistan and other South Asian countries. Moreover, lockdowns and social distancing may be eased if a COVID-19 vaccination offers immune defense, which will be beneficial for the country’s economy. Objective: To gauge the percentage of citizens who are willing to become vaccinated, their overall attitude towards the vaccination programs and the factors contributing towards vaccine hesitancy at the COVID Vaccination Center, Jinnah Post Graduate Medical Center, Karachi, Pakistan. Methodology: A cross sectional study from May 2021 to August 2021 was conducted at the COVID Vaccination Center, Jinnah Post Graduate Medical Center in Karachi. The study was conducted on 400 persons who were either the vaccination staff of the COVID Vacination Center or the persons coming for COVID vaccination. The sampling technique was non probability purposive sampling. The data was collected by rotating a structured questionnaire. The questionnaire was given to the data collectors who distributed them to the vaccination staff and the visitors .Written consent was taken from the participants and all ethical considerations and research protocols were observed. Data was collected in the form of pre-tested self-administered questionnaires. In order to standardize the questionnaires, a pilot study was conducted among research participants for the purpose of examining content validity. Data collected was analyzed using SPSS software version 20. The statistical analysis was conducted with 95% confidence interval and a p-value of <0.05 was taken as threshold of statistical significance. Results: 400 subjects were approached to fill in the questionnaires. The age group of participants was less than 25 years were 48.2%( n=204), 25 to 50 years were 38.8% (n=164) and more than 50 years were 7.6%(n=32) Males were 40.%(n=169) while females were 54.5%(n=231). Among the participants 40.4% ( n=171) were married and 54.1%(n=229) were unmarried. Coming to the educational background, the majority had a bachelor’s degree or beyond. Not Formally educated were 1.7%(n=7), those who studied till fifth grade or below were 1.2%(n=5), those educated up until matriculation were 3.3%(n=14), those who were intermediate educated were 14.3%(n=63), Diploma holders were 31%(n=131) and those who were university educated were 42.5%(n=180. When the participants were asked about their opinion regarding their health status, 21.5%(n=91) said it was excellent, 47.8%(n=202) said it was good, 21.3%(n=90) said it was fair, while 4%(n=17) said it was poor. When the participants were asked whether they were they suffering from any illness ( e.g: asthma, high BP, diabetes mellitus), 16.3%(n=69) said yes while 78.3%(n=331) said no. When the participants were asked whether COVID-19 existed, 86.5% (n=366) said yes while 8%(n=34) said no. When asked if COVID-19 was dangerous, 82.7%(n=350) said yes while 11.8% (n=50) said no. Replying to the question had the participants ever been infected by COVID in past, 13.9%(n=59) said yes while 54.8%(n=274) said no. When asked whether any members of their family, friends or neighbours had been affected by COVID-19, 61.9%(n=262) said yes and 32.6%(n=138) said no. When asked had they ever heard about COVID-19 vaccination, 39%(n=165) said yes and 55%(n=235) said no. 92.7%(n=392) said yes while 1.9%(n=8) said when asked whether had they received COVID-19 vaccination, 39%(n=165) said yes while 61 %(n=235) said no. When those who had not taken the vaccine were asked the reasons for not doing so, 6.5%(n=28) said that the COVID-19vaccine was not effective, 9.5%(n=40) said that it had side effects, 4.7%(n=20) believed that they had alternate protection against COVID-19 while 36.9%(n=156) gave other reasons. When the participants were asked whether they considered themselves at risk of getting COVID-19,43.7%(n=185) said yes ,27.2%(n=115) said no and 23.6%(n=100) said that they were not sure. Replying to the question would they prefer a vaccine with lower efficacy for the time being, 50.6%(n=214) said yes and 44%(n=186) said no. When asked which vaccine would they prefer, 35.5%(n=150) said Sinopharm/Sinovac (China), 5.2%(n=22) said Sputnik-V (Russia), 3.1%(n=13) said AstraZeneca( United Kingdom), 17.5%(n=74) said Pfizer( USA), 18.9%(n=80) said any vaccine and 14.4(n=61) were not in favour of any vaccine. When asked in detail regarding the participants ‘ major concerns and reservations regarding COVID 19 vaccine, about 29.6%(n=125) participants did not trust a vaccine made in such a short period of time, 35.7%(n=151) trusted the vaccine and 29.3%(n=124) were not sure. When asked whether the Vaccine’s contents were not permissible in their religion, 7.1%(n=30) agreed, 60.3%(n=255) disagreed and 27.2%(n=115) were not sure. When asked whether they did not need a vaccine as they had already contracted COVID-19, 8%(n=34) agreed, 70.7%(n=299) disagreed and 15.8%(n=57) were not sure, Replying to the question whether the Vaccine could cause infertility, 7.8%(n=33) agreed, 49.9%(n=211) disagreed and 36.9%(n=156) were not sure. When the participants were asked whether COVID-19 vaccine was a conspiracy of the West, 17%(n=72) agreed, 52.2%(n=221) disagreed while 25.3%(n=107) were not sure. Responding to the question whether the participants would wait and see vaccine outcomes on other recipients, 38.8%(n=154) agreed, 45.4%(n=132) disagreed while 10.4%(n=44) were not sure. Responding to the question that vaccination would not be effective for different mutated forms, 34.3%(n=145) agreed, 23.9%(n=121) disagreed and 36.4%(n=154) were not sure. When asked whether they suspected that Vaccine inserts a chip inside the body, 6.9%(n=19) agreed, 59.8%(n=253) disagreed while 27.9%(n=118) were not sure. When the participants were asked whether they would get a booster dose if required, 49.4%(n=209) said yes and 22.7%(n=96) said no. When asked what were their reason/s for getting vaccinated, 51.1%(n=216) said that they wanted to protect their family and friends, 21.7%(n=92) said that they were at high risk of contracting COVID 19, 1.9%(n=8) said that they were suffering from co-morbidities while 15.4%(n=65) gave other reasons and 4.5%(n=19) said that they did not want to get vaccinated. Conclusion: The population’s acceptance rate for COVID-19 vaccine is only thirty nine percent according to this study. In this research, key characteristics are emphasized that have significant consequences for formulating vaccine policy that maximizes vaccine uptake. Religious leaders should be involved in developing successful communication strategies, particularly for low-income families. Public messaging shoulddispel any worries about the vaccine’s safety and efficacy, as well as emphasize the vaccine’s potential for containing the pandemic. Keywords: COVID Vaccination+ Acceptance+ Healthcare workers+ general population

One of the greatest joys in watching Foxtel is to see all the crazy people who run talk shows. Judgement, ridicule and generalisations slip from their tongues like overcooked lamb off a bone. From Oprah to Rikki, from Jerry to Mother Love, the posterior of pop culture claims a world-wide audience. Recently, a new talk diva was added to the pay television stable. Dr Laura Schlessinger, the Mother of Morals, prowls the soundstage. attacking 'selfish acts' such as divorce, de facto relationships and voting Democrat. On April 11, 2001, a show aired in Australia that added a new demon to the decadence of the age. Dr Laura had been told that a disgusting video clip, called 'Rock DJ', had been televised at 2:30pm on MTV. Children could have been watching. The footage that so troubled our doyenne of daytime featured the British performer Robbie Williams not only stripping in front of disinterested women, but then removing skin, muscle and tissue in a desperate attempt to claim their gaze. This was too much for Dr Laura. She was horrified: her strident tone became piercing. She screeched, "this is si-ee-ck." . My paper is drawn to this sick masculinity, not to judge - but to laugh and theorise. Robbie Williams, the deity of levity, holds a pivotal role in theorising the contemporary 'crisis' of manhood. To paraphrase Austin Powers, Williams returned the ger to singer. But Williams also triumphed in a captivatingly original way. He is one of the few members of a boy band who created a successful solo career without regurgitating the middle of the road mantras of boys, girls, love, loss and whining about it. Williams' journey through post-war popular music, encompassing influences from both Sinatra and Sonique, forms a functional collage, rather than patchwork, of masculinity. He has been prepared to not only age in public, but to discuss the crevices and cracks in the facade. He strips, smokes, plays football, wears interesting underwear and drinks too much. My short paper trails behind this combustible masculinity, focussing on his sorties with both masculine modalities and the rock discourse. My words attack the gap between text and readership, beat and ear, music and men. The aim is to reveal how this 'sick masculinity' problematises the conservative rendering of men's crisis. Come follow me I'm an honorary Sean Connery, born '74 There's only one of me … Press be asking do I care for sodomy I don't know, yeah, probably I've been looking for serial monogamy Not some bird that looks like Billy Connolly But for now I'm down for ornithology Grab your binoculars, come follow me. 'Kids,' Robbie Williams Robbie Williams is a man for our age. Between dating supermodels and Geri 'Lost Spice' Halliwell [1], he has time to "love … his mum and a pint," (Ansen 85) but also subvert the Oasis cock(rock)tail by frocking up for a television appearance. Williams is important to theories of masculine representation. As a masculinity to think with, he creates popular culture with a history. In an era where Madonna practices yoga and wears cowboy boots, it is no surprise that by June 2000, Robbie Williams was voted the world's sexist man [2]. A few months later, in the October edition of Vogue, he posed in a British flag bikini. It is reassuring in an era where a 12 year old boy states that "You aren't a man until you shoot at something," (Issac in Mendel 19) that positive male role models exist who are prepared to both wear a frock and strip on national television. Reading Robbie Williams is like dipping into the most convincing but draining of intellectual texts. He is masculinity in motion, conveying foreignness, transgression and corruption, bartering in the polymorphous economies of sex, colonialism, race, gender and nation. His career has spanned the boy bands, try-hard rock, video star and hybrid pop performer. There are obvious resonances between the changes to Williams and alterations in masculinity. In 1988, Suzanne Moore described (the artist still known as) Prince as "the pimp of postmodernism." (165-166) Over a decade later, the simulacra has a new tour guide. Williams revels in the potency of representation. He rarely sings about love or romance, as was his sonic fodder in Take That. Instead, his performance is fixated on becoming a better man, glancing an analytical eye over other modes of masculinity. Notions of masculine crisis and sickness have punctuated this era. Men's studies is a boom area of cultural studies, dislodging the assumed structures of popular culture [3]. William Pollack's Real Boys has created a culture of changing expectations for men. The greater question arising from his concerns is why these problems, traumas and difficulties are emerging in our present. Pollack's argument is that boys and young men invest energy and time "disguising their deepest and most vulnerable feelings." (15) This masking is difficult to discern within dance and popular music. Through lyrics and dancing, videos and choreography, masculinity is revealed as convoluted, complex and fragmented. While rock music is legitimised by dominant ideologies, marginalised groups frequently use disempowered genres - like country, dance and rap genres - to present oppositional messages. These competing representations expose seamless interpretations of competent masculinity. Particular skills are necessary to rip the metaphoric pacifier out of the masculine mouth of popular culture. Patriarchal pop revels in the paradoxes of everyday life. Frequently these are nostalgic visions, which Kimmel described as a "retreat to a bygone era." (87) It is the recognition of a shared, simpler past that provides reinforcement to heteronormativity. Williams, as a gaffer tape masculinity, pulls apart the gaps and crevices in representation. Theorists must open the interpretative space encircling popular culture, disrupting normalising criteria. Multiple nodes of assessment allow a ranking of competent masculinity. From sport to business, drinking to sex, masculinity is transformed into a wired site of ranking, judgement and determination. Popular music swims in the spectacle of maleness. From David Lee Roth's skied splits to Eminem's beanie, young men are interpellated as subjects in patriarchy. Robbie Williams is a history lesson in post war masculinity. This nostalgia is conservative in nature. The ironic pastiche within his music videos features motor racing, heavy metal and Bond films. 'Rock DJ', the 'sick text' that vexed Doctor Laura, is Williams' most elaborate video. Set in a rollerdrome with female skaters encircling a central podium, the object of fascination and fetish is a male stripper. This strip is different though, as it disrupts the power held by men in phallocentralism. After being confronted by Williams' naked body, the observing women are both bored and disappointed at the lack-lustre deployment of masculine genitalia. After this display, Williams appears embarrassed, confused and humiliated. As Buchbinder realised, "No actual penis could every really measure up to the imagined sexual potency and social or magical power of the phallus." (49) To render this banal experience of male nudity ridiculous, Williams then proceeds to remove skin and muscle. He finally becomes an object of attraction for the female DJ only in skeletal form. By 'going all the way,' the strip confirms the predictability of masculinity and the ordinariness of the male body. For literate listeners though, a higher level of connotation is revealed. The song itself is based on Barry White's melody for 'It's ecstasy (when you lay down next to me).' Such intertextuality accesses the meta-racist excesses of a licentious black male sexuality. A white boy dancer must deliver an impotent, but ironic, rendering of White's (love unlimited) orchestration of potent sexuality. Williams' iconography and soundtrack is refreshing, emerging from an era of "men who cling … tightly to their illusions." (Faludi 14) When the ideological drapery is cut away, the male body is a major disappointment. Masculinity is an anxious performance. Fascinatingly, this deconstructive video has been demeaned through its labelling as pornography [4]. Oddly, a man who is prepared to - literally - shave the skin of masculinity is rendered offensive. Men's studies, like feminism, has been defrocking masculinity for some time. Robinson for example, expressed little sympathy for "whiny men jumping on the victimisation bandwagon or playing cowboys and Indians at warrior weekends and beating drums in sweat lodges." (6) By grating men's identity back to the body, the link between surface and depth - or identity and self - is forged. 'Rock DJ' attacks the new subjectivities of the male body by not only generating self-surveillance, but humour through the removal of clothes, skin and muscle. He continues this play with the symbols of masculine performance throughout the album Sing when you're winning. Featuring soccer photographs of players, coaches and fans, closer inspection of the images reveal that Robbie Williams is actually every character, in every role. His live show also enfolds diverse performances. Singing a version of 'My Way,' with cigarette in tow, he remixes Frank Sinatra into a replaying and recutting of masculine fabric. He follows one dominating masculinity with another: the Bond-inspired 'Millennium.' Some say that we are players Some say that we are pawns But we've been making money Since the day we were born Robbie Williams is comfortably located in a long history of post-Sinatra popular music. He mocks the rock ethos by combining guitars and drums with a gleaming brass section, hailing the lounge act of Dean Martin, while also using rap and dance samples. Although carrying fifty year's of crooner baggage, the spicy scent of homosexuality has also danced around Robbie Williams' career. Much of this ideology can be traced back to the Take That years. As Gary Barlow and Jason Orange commented at the time, Jason: So the rumour is we're all gay now are we? Gary: Am I gay? I am? Why? Oh good. Just as long as we know. Howard: Does anyone think I'm gay? Jason: No, you're the only one people think is straight. Howard: Why aren't I gay? What's wrong with me? Jason: It's because you're such a fine figure of macho manhood.(Kadis 17) For those not literate in the Take That discourse, it should come as no surprise that Howard was the TT equivalent of The Beatle's Ringo Starr or Duran Duran's Andy Taylor. Every boy band requires the ugly, shy member to make the others appear taller and more attractive. The inference of this dialogue is that the other members of the group are simply too handsome to be heterosexual. This ambiguous sexuality has followed Williams into his solo career, becoming fodder for those lads too unappealing to be homosexual: Oasis. Born to be mild I seem to spend my life Just waiting for the chorus 'Cause the verse is never nearly Good enough Robbie Williams "Singing for the lonely." Robbie Williams accesses a bigger, brighter and bolder future than Britpop. While the Gallagher brothers emulate and worship the icons of 1960s British music - from the Beatles' haircuts to the Stones' psychedelia - Williams' songs, videos and persona are chattering in a broader cultural field. From Noel Cowardesque allusions to the ordinariness of pub culture, Williams is much more than a pretty-boy singer. He has become an icon of English masculinity, enclosing all the complexity that these two terms convey. Williams' solo success from 1999-2001 occurred at the time of much parochial concern that British acts were not performing well in the American charts. It is bemusing to read Billboard over this period. The obvious quality of Britney Spears is seen to dwarf the mediocrity of British performers. The calibre of Fatboy Slim, carrying a smiley backpack stuffed with reflexive dance culture, is neither admitted nor discussed. It is becoming increasing strange to monitor the excessive fame of Williams in Britain, Europe, Asia and the Pacific when compared to his patchy career in the United States. Even some American magazines are trying to grasp the disparity. The swaggering king of Britpop sold a relatively measly 600,000 copies of his U.S. debut album, The ego has landed … Maybe Americans didn't appreciate his songs about being famous. (Ask Dr. Hip 72) In the first few years of the 2000s, it has been difficult to discuss a unified Anglo-American musical formation. Divergent discursive frameworks have emerged through this British evasion. There is no longer an agreed centre to the musical model. Throughout 1990s Britain, blackness jutted out of dance floor mixes, from reggae to dub, jazz and jungle. Plied with the coldness of techno was an almost too hot hip hop. Yet both were alternate trajectories to Cool Britannia. London once more became swinging, or as Vanity Fair declared, "the nerve centre of pop's most cohesive scene since the Pacific Northwest grunge explosion of 1991." (Kamp 102) Through Britpop, the clock turned back to the 1960s, a simpler time before race became 'a problem' for the nation. An affiliation was made between a New Labour, formed by the 1997 British election, and the rebirth of a Swinging London [5]. This style-driven empire supposedly - again - made London the centre of the world. Britpop was itself a misnaming. It was a strong sense of Englishness that permeated the lyrics, iconography and accent. Englishness requires a Britishness to invoke a sense of bigness and greatness. The contradictions and excesses of Blur, Oasis and Pulp resonate in the gap between centre and periphery, imperial core and colonised other. Slicing through the arrogance and anger of the Gallaghers is a yearning for colonial simplicity, when the pink portions of the map were the stable subjects of geography lessons, rather than the volatile embodiment of postcolonial theory. Simon Gikandi argues that "the central moments of English cultural identity were driven by doubts and disputes about the perimeters of the values that defined Englishness." (x) The reason that Britpop could not 'make it big' in the United States is because it was recycling an exhausted colonial dreaming. Two old Englands were duelling for ascendancy: the Oasis-inflected Manchester working class fought Blur-inspired London art school chic. This insular understanding of difference had serious social and cultural consequences. The only possible representation of white, British youth was a tabloidisation of Oasis's behaviour through swearing, drug excess and violence. Simon Reynolds realised that by returning to the three minute pop tune that the milkman can whistle, reinvoking parochial England with no black people, Britpop has turned its back defiantly on the future. (members.aol.com/blissout/Britpop.html) Fortunately, another future had already happened. The beats per minute were pulsating with an urgent affirmation of change, hybridity and difference. Hip hop and techno mapped a careful cartography of race. While rock was colonialisation by other means, hip hop enacted a decolonial imperative. Electronic dance music provided a unique rendering of identity throughout the 1990s. It was a mode of musical communication that moved across national and linguistic boundaries, far beyond Britpop or Stateside rock music. While the Anglo American military alliance was matched and shadowed by postwar popular culture, Brit-pop signalled the end of this hegemonic formation. From this point, English pop and American rock would not sail as smoothly over the Atlantic. While 1995 was the year of Wonderwall, by 1996 the Britpop bubble corroded the faces of the Gallagher brothers. Oasis was unable to complete the American tour. Yet other cultural forces were already active. 1996 was also the year of Trainspotting, with "Born Slippy" being the soundtrack for a blissful journey under the radar. This was a cultural force that no longer required America as a reference point [6]. Robbie Williams was able to integrate the histories of Britpop and dance culture, instigating a complex dialogue between the two. Still, concern peppered music and entertainment journals that British performers were not accessing 'America.' As Sharon Swart stated Britpop acts, on the other hand, are finding it less easy to crack the U.S. market. The Spice Girls may have made some early headway, but fellow purveyors of pop, such as Robbie Williams, can't seem to get satisfaction from American fans. (35 British performers had numerous cultural forces working against them. Flat global sales, the strength of the sterling and the slow response to the new technological opportunities of DVD, all caused problems. While Britpop "cleaned house," (Boehm 89) it was uncertain which cultural formation would replace this colonising force. Because of the complex dialogues between the rock discourse and dance culture, time and space were unable to align into a unified market. American critics simply could not grasp Robbie Williams' history, motives or iconography. It's Robbie's world, we just buy tickets for it. Unless, of course you're American and you don't know jack about soccer. That's the first mistake Williams makes - if indeed one of his goals is to break big in the U.S. (and I can't believe someone so ambitious would settle for less.) … Americans, it seems, are most fascinated by British pop when it presents a mirror image of American pop. (Woods 98 There is little sense that an entirely different musical economy now circulates, where making it big in the United States is not the singular marker of credibility. Williams' demonstrates commitment to the international market, focussing on MTV Asia, MTV online, New Zealand and Australian audiences [7]. The Gallagher brothers spent much of the 1990s trying to be John Lennon. While Noel, at times, knocked at the door of rock legends through "Wonderwall," he snubbed Williams' penchant for pop glory, describing him as a "fat dancer." (Gallagher in Orecklin 101) Dancing should not be decried so summarily. It conveys subtle nodes of bodily knowledge about men, women, sex and desire. While men are validated for bodily movement through sport, women's dancing remains a performance of voyeuristic attention. Such a divide is highly repressive of men who dance, with gayness infiltrating the metaphoric masculine dancefloor [8]. Too often the binary of male and female is enmeshed into the divide of rock and dance. Actually, these categories slide elegantly over each other. The male pop singers are located in a significant semiotic space. Robbie Williams carries these contradictions and controversy. NO! Robbie didn't go on NME's cover in a 'desperate' attempt to seduce nine-year old knickerwetters … YES! He used to be teenybopper fodder. SO WHAT?! So did the Beatles the Stones, the Who, the Kinks, etc blah blah pseudohistoricalrockbollocks. NO! Making music that gurlz like is NOT a crime! (Wells 62) There remains an uncertainty in his performance of masculinity and at times, a deliberate ambivalence. He grafts subversiveness into a specific lineage of English pop music. The aim for critics of popular music is to find a way to create a rhythm of resistance, rather than melody of credible meanings. In summoning an archaeology of the archive, we begin to write a popular music history. Suzanne Moore asked why men should "be interested in a sexual politics based on the frightfully old-fashioned ideas of truth, identity and history?" (175) The reason is now obvious. Femininity is no longer alone on the simulacra. It is impossible to separate real men from the representations of masculinity that dress the corporeal form. Popular music is pivotal, not for collapsing the representation into the real, but for making the space between these states livable, and pleasurable. Like all semiotic sicknesses, the damaged, beaten and bandaged masculinity of contemporary music swaddles a healing pedagogic formation. Robbie Williams enables the writing of a critical history of post Anglo-American music [9]. Popular music captures such stories of place and identity. Significantly though, it also opens out spaces of knowing. There is an investment in rhythm that transgresses national histories of music. While Williams has produced albums, singles, video and endless newspaper copy, his most important revelations are volatile and ephemeral in their impact. He increases the popular cultural vocabulary of masculinity. [1] The fame of both Williams and Halliwell was at such a level that it was reported in the generally conservative, pages of Marketing. The piece was titled "Will Geri's fling lose its fizz?" Marketing, August 2000: 17. [2] For poll results, please refer to "Winners and Losers," Time International, Vol. 155, Issue 23, June 12, 2000, 9 [3] For a discussion of this growth in academic discourse on masculinity, please refer to Paul Smith's "Introduction," in P. Smith (ed.), Boys: Masculinity in contemporary culture. Colorado: Westview Press, 1996. [4] Steve Futterman described Rock DJ as the "least alluring porn video on MTV," in "The best and worst: honour roll," Entertainment Weekly 574-575 (December 22-December 29 2000): 146. [5] Michael Bracewell stated that "pop provides an unofficial cartography of its host culture, charting the national mood, marking the crossroads between the major social trends and the tunnels of the zeitgeist," in "Britpop's coming home, it's coming home." New Statesman .(February 21 1997): 36. [6] It is important to make my point clear. The 'America' that I am summoning here is a popular cultural formation, which possesses little connection with the territory, institution or defence initiatives of the United States. Simon Frith made this distinction clear, when he stated that "the question becomes whether 'America' can continue to be the mythical locale of popular culture as it has been through most of this century. As I've suggested, there are reasons now to suppose that 'America' itself, as a pop cultural myth, no longer bears much resemblance to the USA as a real place even in the myth." This statement was made in "Anglo-America and its discontents," Cultural Studies 5 1991: 268. [7] To observe the scale of attention paid to the Asian and Pacific markets, please refer to http://robbiewilliams.com/july13scroll.html, http://robbiewilliams.com/july19scroll.html and http://robbiewilliams.com/july24scroll.html, accessed on March 3, 2001 [8] At its most naïve, J. Michael Bailey and Michael Oberschneider asked, "Why are gay men so motivated to dance? One hypothesis is that gay men dance in order to be feminine. In other words, gay men dance because women do. An alternative hypothesis is that gay men and women share a common factor in their emotional make-up that makes dancing especially enjoyable," from "Sexual orientation in professional dance," Archives of Sexual Behaviour. 26.4 (August 1997). Such an interpretation is particularly ludicrous when considering the pre-rock and roll masculine dancing rituals in the jive, Charleston and jitterbug. Once more, the history of rock music is obscuring the history of dance both before the mid 1950s and after acid house. [9] Women, gay men and black communities through much of the twentieth century have used these popular spaces. For example, Lynne Segal, in Slow Motion. London: Virago, 1990, stated that "through dancing, athletic and erotic performance, but most powerfully through music, Black men could express something about the body and its physicality, about emotions and their cosmic reach, rarely found in white culture - least of all in white male culture,": 191 References Ansen, D., Giles, J., Kroll, J., Gates, D. and Schoemer, K. "What's a handsome lad to do?" Newsweek 133.19 (May 10, 1999): 85. "Ask Dr. Hip." U.S. News and World Report 129.16 (October 23, 2000): 72. Bailey, J. Michael., and Oberschneider, Michael. "Sexual orientation in professional dance." Archives of Sexual Behaviour. 26.4 (August 1997):expanded academic database [fulltext]. Boehm, E. "Pop will beat itself up." Variety 373.5 (December 14, 1998): 89. Bracewell, Michael. "Britpop's coming home, it's coming home." New Statesman.(February 21 1997): 36. Buchbinder, David. Performance Anxieties .Sydney: Allen and Unwin, 1998. Faludi, Susan. Stiffed. London: Chatto and Windus, 1999. Frith, Simon. "Anglo-America and its discontents." Cultural Studies. 5 1991. Futterman, Steve. "The best and worst: honour roll." Entertainment Weekly, 574-575 (December 22-December 29 2000): 146. Gikandi, Simon. Maps of Englishness. New York: Columbia University Press, 1996. Kadis, Alex. Take That: In private. London: Virgin Books, 1994. Kamp, D. "London Swings! Again!" Vanity Fair ( March 1997): 102. Kimmel, Michael. Manhood in America. New York: The Free Press, 1996. Mendell, Adrienne. How men think. New York: Fawcett, 1996. Moore, Susan. "Getting a bit of the other - the pimps of postmodernism." In Rowena Chapman and Jonathan Rutherford (ed.) Male Order .London: Lawrence and Wishart, 1988. 165-175. Orecklin, Michele. "People." Time. 155.10 (March 13, 2000): 101. Pollack, William. Real boys. Melbourne: Scribe Publications, 1999. Reynolds, Simon. members.aol.com/blissout/britpop.html. Accessed on April 15, 2001. Robinson, David. No less a man. Bowling Green: Bowling Green State University, 1994. Segal, Lynne. Slow Motion. London: Virago, 1990. Smith, Paul. "Introduction" in P. Smith (ed.), Boys: Masculinity in contemporary culture. Colorado: Westview Press, 1996. Swart, S. "U.K. Showbiz" Variety.(December 11-17, 2000): 35. Sexton, Paul and Masson, Gordon. "Tips for Brits who want U.S. success" Billboard .(September 9 2000): 1. Wells, Steven. "Angst." NME.(November 21 1998): 62. "Will Geri's fling lose its fizz?" Marketing.(August 2000): 17. Woods, S. "Robbie Williams Sing when you're winning" The Village Voice. 45.52. (January 2, 2001): 98.

Kangatarianism is the rather inelegant word coined in the first decade of the twenty-first century to describe an omnivorous diet in which the only meat consumed is that of the kangaroo. First published in the media in 2010 (Barone; Zukerman), the term circulated in Australian environmental and academic circles including the Global Animal conference at the University of Wollongong in July 2011 where I first heard it from members of the Think Tank for Kangaroos (THINKK) group. By June 2017, it had gained enough attention to be named the Oxford English Dictionary’s Australian word of the month (following on from May’s “smashed avo,” another Australian food innovation), but it took the Nine Network reality television series Love Island Australia to raise kangatarian to trending status on social media (Oxford UP). During the first episode, aired in late May 2018, Justin, a concreter and fashion model from Melbourne, declared himself to have previously been a kangatarian as he chatted with fellow contestant, Millie. Vet nurse and animal lover Millie appeared to be shocked by his revelation but was tentatively accepting when Justin explained what kangatarian meant, and justified his choice on the grounds that kangaroo are not farmed. In the social media response, it was clear that eating only the meat of kangaroos as an ethical choice was an entirely new concept to many viewers, with one tweet stating “Kangatarian isn’t a thing”, while others variously labelled the diet brutal, intriguing, or quintessentially Australian (see #kangatarian on Twitter).There is a well developed literature around the arguments for and against eating kangaroo, and why settler Australians tend to be so reluctant to do so (see for example, Probyn; Cawthorn and Hoffman). Here, I will concentrate on the role that ethics play in this food choice by examining how the adoption of kangatarianism can be understood as a bargain struck to help to manage grief in the Anthropocene, and the limitations of that bargain. As Lesley Head has argued, we are living in a time of loss and of grieving, when much that has been taken for granted is becoming unstable, and “we must imagine that drastic changes to everyday life are in the offing” (313). Applying the classic (and contested) model of five stages of grief, first proposed by Elisabeth Kübler-Ross in her book On Death and Dying in 1969, much of the population of the western world seems to be now experiencing denial, her first stage of loss, while those in the most vulnerable environments have moved on to anger with developed countries for destructive actions in the past and inaction in the present. The next stages (or states) of grieving—bargaining, depression, and acceptance—are likely to be manifested, although not in any predictable sequence, as the grief over current and future losses continues (Haslam).The great expansion of food restrictive diets in the Anthropocene can be interpreted as part of this bargaining state of grieving as individuals attempt to respond to the imperative to reduce their environmental impact but also to limit the degree of change to their own diet required to do so. Meat has long been identified as a key component of an individual’s environmental footprint. From Frances Moore Lappé’s 1971 Diet for a Small Planet through the United Nations’ Food and Agriculture Organisation’s 2006 report Livestock’s Long Shadow to the 2019 report of the EAT–Lancet Commission on Healthy Diets from Sustainable Food Systems, the advice has been consistent: meat consumption should be minimised in, if not eradicated from, the human diet. The EAT–Lancet Commission Report quantified this to less than 28 grams (just under one ounce) of beef, lamb or pork per day (12, 25). For many this would be keenly felt, in terms of how meals are constructed, the sensory experiences associated with eating meat and perceptions of well-being but meat is offered up as a sacrifice to bring about the return of the beloved healthy planet.Rather than accept the advice to cut out meat entirely, those seeking to bargain with the Anthropocene also find other options. This has given rise to a suite of foodways based around restricting meat intake in volume or type. Reducing the amount of commercially produced beef, lamb and pork eaten is one approach, while substituting a meat the production of which has a smaller environmental footprint, most commonly chicken or fish, is another. For those willing to make deeper changes, the meat of free living animals, especially those which are killed accidentally on the roads or for deliberately for environmental management purposes, is another option. Further along this spectrum are the novel protein sources suggested in the Lancet report, including insects, blue-green algae and laboratory-cultured meats.Kangatarianism is another form of this bargain, and is backed by at least half a century of advocacy. The Australian Conservation Foundation made calls to reduce the numbers of other livestock and begin a sustainable harvest of kangaroo for food in 1970 when the sale of kangaroo meat for human consumption was still illegal across the country (Conservation of Kangaroos). The idea was repeated by biologist Gordon Grigg in the late 1980s (Jackson and Vernes 173), and again in the Garnaut Climate Change Review in 2008 (547–48). Kangaroo meat is high in protein and iron, low in fat, and high in healthy polyunsaturated fatty acids and conjugated linoleic acid, and, as these authors showed, has a smaller environmental footprint than beef, lamb, or pork. Kangaroo require less water than cattle, sheep or pigs, and no land is cleared to grow feed for them or give them space to graze. Their paws cause less erosion and compaction of soil than do the hooves of common livestock. They eat less fodder than ruminants and their digestive processes result in lower emissions of the powerful greenhouse gas methane and less solid waste.As Justin of Love Island was aware, kangaroo are not farmed in the sense of being deliberately bred, fed, confined, or treated with hormones, drugs or chemicals, which also adds to their lighter impact on the environment. However, some pastoralists argue that because they cannot prevent kangaroos from accessing the food, water, shelter, and protection from predators they provide for their livestock, they do effectively farm them, although they receive no income from sales of kangaroo meat. This type of light touch farming of kangaroos has a very long history in Australia going back to the continent’s first peopling some 60,000 years ago. Kangaroos were so important to Aboriginal people that a wide range of environments were manipulated to produce their favoured habitats of open grasslands edged by sheltering trees. As Bill Gammage demonstrated, fire was used as a tool to preserve and extend grassy areas, to encourage regrowth which would attract kangaroos and to drive the animals from one patch to another or towards hunters waiting with spears (passim, for example, 58, 72, 76, 93). Gammage and Bruce Pascoe agree that this was a form of animal husbandry in which the kangaroos were drawn to the areas prepared for them for the young grass or, more forcefully, physically directed using nets, brush fences or stone walls. Burnt ground served to contain the animals in place of fencing, and regular harvesting kept numbers from rising to levels which would place pressure on other species (Gammage 79, 281–86; Pascoe 42–43). Contemporary advocates of eating kangaroo have promoted the idea that they should be deliberately co-produced with other livestock instead of being killed to preserve feed and water for sheep and cattle (Ellicott; Wilson 39). Substituting kangaroo for the meat of more environmentally damaging animals would facilitate a reduction in the numbers of cattle and sheep, lessening the harm they do.Most proponents have assumed that their audience is current meat eaters who would substitute kangaroo for the meat of other more environmentally costly animals, but kangatarianism can also emerge from vegetarianism. Wendy Zukerman, who wrote about kangaroo hunting for New Scientist in 2010, was motivated to conduct the research because she was considering becoming an early adopter of kangatarianism as the least environmentally taxing way to counter the longterm anaemia she had developed as a vegetarian. In 2018, George Wilson, honorary professor in the Australian National University’s Fenner School of Environment and Society called for vegetarians to become kangatarians as a means of boosting overall consumption of kangaroo for environmental and economic benefits to rural Australia (39).Given these persuasive environmental arguments, it might be expected that many people would have perceived eating kangaroo instead of other meat as a favourable bargain and taken up the call to become kangatarian. Certainly, there has been widespread interest in trying kangaroo meat. In 1997, only five years after the sale of kangaroo meat for human consumption had been legalised in most states (South Australia did so in 1980), 51% of 500 people surveyed in five capital cities said they had tried kangaroo. However, it had not become a meat of choice with very few found to eat it more than three times a year (Des Purtell and Associates iv). Just over a decade later, a study by Ampt and Owen found an increase to 58% of 1599 Australians surveyed across the country who had tried kangaroo but just 4.7% eating it at least monthly (14). Bryce Appleby, in his study of kangaroo consumption in the home based on interviews with 28 residents of Wollongong in 2010, specifically noted the absence of kangatarians—then a very new concept. A study of 261 Sydney university students in 2014 found that half had tried kangaroo meat and 10% continued to eat it with any regularity. Only two respondents identified themselves as kangatarian (Grant 14–15). Kangaroo meat advocate Michael Archer declared in 2017 that “there’s an awful lot of very, very smart vegetarians [who] have opted for semi vegetarianism and they’re calling themselves ‘kangatarians’, as they’re quite happy to eat kangaroo meat”, but unless there had been a significant change in a few years, the surveys did not bear out his assertion (154).The ethical calculations around eating kangaroo are complicated by factors beyond the strictly environmental. One Tweeter advised Justin: “‘I’m a kangatarian’ isn’t a pickup line, mate”, and certainly the reception of his declaration could have been very cool, especially as it was delivered to a self declared animal warrior (N’Tash Aha). All of the studies of beliefs and practices around the eating of kangaroo have noted a significant minority of Australians who would not consider eating kangaroo based on issues of animal welfare and animal rights. The 1997 study found that 11% were opposed to the idea of eating kangaroo, while in Grant’s 2014 study, 15% were ethically opposed to eating kangaroo meat (Des Purtell and Associates iv; Grant 14–15). Animal ethics complicate the bargains calculated principally on environmental grounds.These ethical concerns work across several registers. One is around the flesh and blood kangaroo as a charismatic native animal unique to Australia and which Australians have an obligation to respect and nurture. Sheep, cattle and pigs have been subject to longterm propaganda campaigns which entrench the idea that they are unattractive and unintelligent, and veil their transition to meat behind euphemistic language and abattoir walls, making it easier to eat them. Kangaroos are still seen as resourceful and graceful animals, and no linguistic tricks shield consumers from the knowledge that it is a roo on their plate. A proposal in 2009 to market a “coat of arms” emu and kangaroo-flavoured potato chip brought complaints to the Advertising Standards Bureau that this was disrespectful to these native animals, although the flavours were to be simulated and the product vegetarian (Black). Coexisting with this high regard to kangaroos is its antithesis. That is, a valuation of them informed by their designation as a pest in the pastoral industry, and the use of the carcasses of those killed to feed dogs and other companion animals. Appleby identified a visceral, disgust response to the idea of eating kangaroo in many of his informants, including both vegetarians who would not consider eating kangaroo because of their commitment to a plant-based diet, and at least one omnivore who would prefer to give up all meat rather than eat kangaroo. While diametrically opposed, the end point of both positions is that kangaroo meat should not be eaten.A second animal ethics stance relates to the imagined kangaroo, a cultural construct which for most urban Australians is much more present in their lives and likely to shape their actions than the living animals. It is behind the rejection of eating an animal which holds such an iconic place in Australian culture: to the dexter on the 1912 national coat of arms; hopping through the Hundred Acre Wood as Kanga and Roo in A.A. Milne’s Winnie-the-Pooh children’s books from the 1920s and the Disney movies later made from them; as a boy’s best friend as Skippy the Bush Kangaroo in a fondly remembered 1970s television series; and high in the sky on QANTAS planes. The anthropomorphising of kangaroos permitted the spectacle of the boxing kangaroo from the late nineteenth century. By framing natural kangaroo behaviours as boxing, these exhibitions encouraged an ambiguous understanding of kangaroos as human-like, moving them further from the category of food (Golder and Kirkby). Australian government bodies used this idea of the kangaroo to support food exports to Britain, with kangaroos as cooks or diners rather than ingredients. The Kangaroo Kookery Book of 1932 (see fig. 1 below) portrayed kangaroos as a nuclear family in a suburban kitchen and another official campaign supporting sales of Australian produce in Britain in the 1950s featured a Disney-inspired kangaroo eating apples and chops washed down with wine (“Kangaroo to Be ‘Food Salesman’”). This imagining of kangaroos as human-like has persisted, leading to the opinion expressed in a 2008 focus group, that consuming kangaroo amounted to “‘eating an icon’ … Although they are pests they are still human nature … these are native animals, people and I believe that is a form of cannibalism!” (Ampt and Owen 26). Figure 1: Rather than promoting the eating of kangaroos, the portrayal of kangaroos as a modern suburban family in the Kangaroo Kookery Book (1932) made it unthinkable. (Source: Kangaroo Kookery Book, Director of Australian Trade Publicity, Australia House, London, 1932.)The third layer of ethical objection on the ground of animal welfare is more specific, being directed to the method of killing the kangaroos which become food. Kangaroos are perhaps the only native animals for which state governments set quotas for commercial harvest, on the grounds that they compete with livestock for pasturage and water. In most jurisdictions, commercially harvested kangaroo carcasses can be processed for human consumption, and they are the ones which ultimately appear in supermarket display cases.Kangaroos are killed by professional shooters at night using swivelling spotlights mounted on their vehicles to locate and daze the animals. While clean head shots are the ideal and regulations state that animals should be killed when at rest and without causing “undue agonal struggle”, this is not always achieved and some animals do suffer prolonged deaths (NSW Code of Practice for Kangaroo Meat for Human Consumption). By regulation, the young of any female kangaroo must be killed along with her. While averting a slow death by neglect, this is considered cruel and wasteful. The hunt has drawn international criticism, including from Greenpeace which organised campaigns against the sale of kangaroo meat in Europe in the 1980s, and Viva! which was successful in securing the withdrawal of kangaroo from sale in British supermarkets (“Kangaroo Meat Sales Criticised”). These arguments circulate and influence opinion within Australia.A final animal ethics issue is that what is actually behind the push for greater use of kangaroo meat is not concern for the environment or animal welfare but the quest to turn a profit from these animals. The Kangaroo Industries Association of Australia, formed in 1970 to represent those who dealt in the marsupials’ meat, fur and skins, has been a vocal advocate of eating kangaroo and a sponsor of market research into how it can be made more appealing to the market. The Association argued in 1971 that commercial harvest was part of the intelligent conservation of the kangaroo. They sought minimum size regulations to prevent overharvesting and protect their livelihoods (“Assn. Backs Kangaroo Conservation”). The Association’s current website makes the claim that wild harvested “Australian kangaroo meat is among the healthiest, tastiest and most sustainable red meats in the world” (Kangaroo Industries Association of Australia). That this is intended to initiate a new and less controlled branch of the meat industry for the benefit of hunters and processors, rather than foster a shift from sheep or cattle to kangaroos which might serve farmers and the environment, is the opinion of Dr. Louise Boronyak, of the Centre for Compassionate Conservation at the University of Technology Sydney (Boyle 19).Concerns such as these have meant that kangaroo is most consumed where it is least familiar, with most of the meat for human consumption recovered from culled animals being exported to Europe and Asia. Russia has been the largest export market. There, kangaroo meat is made less strange by blending it with other meats and traditional spices to make processed meats, avoiding objections to its appearance and uncertainty around preparation. With only a low profile as a novelty animal in Russia, there are fewer sentimental concerns about consuming kangaroo, although the additional food miles undermine its environmental credentials. The variable acceptability of kangaroo in more distant markets speaks to the role of culture in determining how patterns of eating are formed and can be shifted, or, as Elspeth Probyn phrased it “how natural entities are transformed into commodities within a context of globalisation and local communities”, underlining the impossibility of any straightforward ethics of eating kangaroo (33, 35).Kangatarianism is a neologism which makes the eating of kangaroo meat something it has not been in the past, a voluntary restriction based on environmental ethics. These environmental benefits are well founded and eating kangaroo can be understood as an Anthropocenic bargain struck to allow the continuation of the consumption of red meat while reducing one’s environmental footprint. Although superficially attractive, the numbers entering into this bargain remain small because environmental ethics cannot be disentangled from animal ethics. The anthropomorphising of the kangaroo and its use as a national symbol coexist with its categorisation as a pest and use of its meat as food for companion animals. Both understandings of kangaroos made their meat uneatable for many Australians. Paired with concerns over how kangaroos are killed and the commercialisation of a native species, kangaroo meat has a very mixed reception despite decades of advocacy for eating its meat in favour of that of more harmed and more harmful introduced species. Given these constraints, kangatarianism is unlikely to become widespread and indeed it should be viewed as at best a temporary exigency. As the climate warms and rainfall becomes more erratic, even animals which have evolved to suit Australian conditions will come under increasing pressure, and humans will need to reach Kübler-Ross’ final state of grief: acceptance. In this case, this would mean acceptance that our needs cannot be placed ahead of those of other animals.ReferencesAmpt, Peter, and Kate Owen. Consumer Attitudes to Kangaroo Meat Products. Canberra: Rural Industries Research and Development Corporation, 2008.Appleby, Bryce. “Skippy the ‘Green’ Kangaroo: Identifying Resistances to Eating Kangaroo in the Home in a Context of Climate Change.” BSc Hons, U of Wollongong, 2010 <http://ro.uow.edu.au/thsci/103>.Archer, Michael. “Zoology on the Table: Plenary Session 4.” Australian Zoologist 39, 1 (2017): 154–60.“Assn. Backs Kangaroo Conservation.” The Beverley Times 26 Feb. 1971: 3. 22 Feb. 2019 <http://nla.gov.au/nla.news-article202738733>.Barone, Tayissa. “Kangatarians Jump the Divide.” Sydney Morning Herald 9 Feb. 2010. 13 Apr. 2019 <https://www.smh.com.au/lifestyle/kangatarians-jump-the-divide-20100209-gdtvd8.html>.Black, Rosemary. “Some Australians Angry over Idea for Kangaroo and Emu-Flavored Potato Chips.” New York Daily News 4 Dec. 2009. 5 Feb. 2019 <https://www.nydailynews.com/life-style/eats/australians-angry-idea-kangaroo-emu-flavored-potato-chips-article-1.431865>.Boyle, Rhianna. “Eating Skippy.” Big Issue Australia 578 11-24 Jan. 2019: 16–19.Cawthorn, Donna-Mareè, and Louwrens C. Hoffman. “Controversial Cuisine: A Global Account of the Demand, Supply and Acceptance of ‘Unconventional’ and ‘Exotic’ Meats.” Meat Science 120 (2016): 26–7.Conservation of Kangaroos. Melbourne: Australian Conservation Foundation, 1970.Des Purtell and Associates. Improving Consumer Perceptions of Kangaroo Products: A Survey and Report. Canberra: Rural Industries Research and Development Corporation, 1997.Ellicott, John. “Little Pay Incentive for Shooters to Join Kangaroo Meat Industry.” The Land 15 Mar. 2018. 28 Mar. 2019 <https://www.theland.com.au/story/5285265/top-roo-shooter-says-harvesting-is-a-low-paid-job/>.Garnaut, Ross. Garnaut Climate Change Review. 2008. 26 Feb. 2019 <http://www.garnautreview.org.au/index.htm>.Gammage, Bill. The Biggest Estate on Earth: How Aborigines Made Australia. Sydney: Allen and Unwin, 2012.Golder, Hilary, and Diane Kirkby. “Mrs. Mayne and Her Boxing Kangaroo: A Married Woman Tests Her Property Rights in Colonial New South Wales.” Law and History Review 21.3 (2003): 585–605.Grant, Elisabeth. “Sustainable Kangaroo Harvesting: Perceptions and Consumption of Kangaroo Meat among University Students in New South Wales.” Independent Study Project (ISP). U of NSW, 2014. <https://digitalcollections.sit.edu/isp_collection/1755>.Haslam, Nick. “The Five Stages of Grief Don’t Come in Fixed Steps – Everyone Feels Differently.” The Conversation 22 Oct. 2018. 28 Mar. 2019 <https://theconversation.com/the-five-stages-of-grief-dont-come-in-fixed-steps-everyone-feels-differently-96111>.Head, Lesley. “The Anthropoceans.” Geographical Research 53.3 (2015): 313–20.Kangaroo Industries Association of Australia. Kangaroo Meat. 26 Feb. 2019 <http://www.kangarooindustry.com/products/meat/>.“Kangaroo Meat Sales Criticised.” The Canberra Times 13 Sep. 1984: 14. 22 Feb 2019 <http://nla.gov.au/nla.news-article136915919>.“Kangaroo to Be Food ‘Salesman.’” Newcastle Morning Herald and Miners’ Advocate, 2 Dec. 1954. 22 Feb 2019 <http://nla.gov.au/nla.news-article134089767>.Kübler-Ross, Elisabeth. On Death and Dying: What the Dying Have to Teach Doctors, Nurses, Clergy, and their own Families. New York: Touchstone, 1997.Jackson, Stephen, and Karl Vernes. Kangaroo: Portrait of an Extraordinary Marsupial. Sydney: Allen and Unwin, 2010.Lappé, Frances Moore. Diet for a Small Planet. New York: Ballantine Books, 1971.N’Tash Aha (@Nsvasey). “‘I’m a Kangatarian’ isn’t a Pickup Line, Mate. #LoveIslandAU.” Twitter post. 27 May 2018. 5 Apr. 2019 <https://twitter.com/Nsvasey/status/1000697124122644480>.“NSW Code of Practice for Kangaroo Meat for Human Consumption.” Government Gazette of the State of New South Wales 24 Mar. 1993. 22 Feb. 2019 <http://nla.gov.au/nla.news-page14638033>.Oxford University Press, Australia and New Zealand. Word of the Month. June 2017. <https://www.oup.com.au/dictionaries/word-of-the-month>.Pascoe, Bruce. Dark Emu, Black Seeds: Agriculture or Accident? Broome: Magabala Books, 2014.Probyn, Elspeth. “Eating Roo: Of Things That Become Food.” New Formations 74.1 (2011): 33–45.Steinfeld, Henning, Pierre Gerber, Tom Wassenaar, Vicent Castel, Mauricio Rosales, and Cees d Haan. 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Important developments have occurred newly in neutrino physics and neutrino astronomy. Oscillations of neutrinos, and the inferred evidence that neutrinos have mass, are likely to have far-reaching consequences. This discovery has come from the study of neutrinos from the Sun and those produced in interactions of cosmic rays with the earth’s atmosphere. The groundbreaking Home stake Mine Neutrino Experiment in the USA, the gigantic Super-Kamiokande detector and the KamLAND detector in Japan, the Heavy-water detector at the Sudbury Neutrino Observatory in Canada, and a few other laboratories, together, have contributed in a very basic way to our information of neutrino properties and interactions. Encouraged by these discoveries and their implications for the future of particle physics, plans have been made world-wide, for new neutrino detectors, neutrino factories and long base-line neutrino experiments. Indian scientists started initiating in atmospheric neutrino experiments. In fact, neutrinos produced by cosmic ray interactions in the earth’s atmosphere were first detected in the deep mines of the Kolar Gold Fields (KGF) in south India in 1965. In order to revive underground neutrino experiments in India, a multi-institutional collaboration has been formed with the objective of creating an India-based Neutrino Observatory (INO). Considering the physics possibilities and given the past experience at KGF, the INO collaboration has decided to build a magnetised Iron CALorimeter (ICAL) detector with Resistive Plate Chambers (RPCs) as the active detector elements. In the first phase of its operation, ICAL will be used for atmospheric neutrino physics with the aim of making precision measurements of the parameters related to neutrino oscillations. The detector will be magnetised to a field of about 1.3 T, enabling it to distinguish the positive and negative muons and thus identifying muon-type neutrino and anti-neutrino produced events separately. This will be useful for ICAL to provide an exciting possibility to determine the ordering of the neutrino mass levels. Finally, this detector can also be used as the far-detector of a futuristic long-base-line neutrino experiment ix using the neutrino beam from a neutrino factory. Good tracking, energy and time resolutions as well as charge identification of the detecting particles are the essential capabilities of this detector. The ICAL experiment will need about 27,600 RPCs each of about 200 cm × 200 cm in area. RPCs are fast, planar, rugged and low-cost gas detectors which are being, and will be, used extensively in a number of high energy and astro-particle physics experiments. They find applications for charged particle detection, time of flight, tracking and digital calorimetry due to their large signal amplitudes as well as excellent position and time resolutions. A dedicated R&D programme is currently underway to design, develop and characterise large area RPCs, ultimately leading to their large scale and low-cost production required for the ICAL detector. In essence, this thesis outlines the successful completion of designing, building and characterising large size RPCs, for the first time in India. To begin with, we developed a large number of single gap glass RPCs of 30 cm × 30 cm in area, using the glass procured from local market, and studied their operation in the streamer mode (using a gas mixture of R134a : Isobutane : Argon in the ratio of 62 : 8 : 30). The results fined from the characterisation study of these chambers were reliable with those reported in the literature. However, we were faced with a grave problem as far as stability of their operation is concerned. They died of sudden aging when operated continuously. In order to understand this problem, we studied widely the glass, gas and other mechanism of the RPC detector using a number of different method. We then fabricated a large number of RPCs of 100 cm × 100 cm in area and operated them in the avalanche mode (using a gas mixture of R134a: Isobutane: SF6 in the ratio of 95.15: 4.51: 0.34), without facing any aging problems. These chambers show typical efficiencies of over 98% and timing resolutions of about 1 ns. For the full utilization of the outstanding timing properties of the Resistive Plate Chamber (RPC), front-end electronics with unique characteristics are required. These are (1) Differential input, to profit from the differential signal from the RPC (2) A fast amplifier with less than 1 Nano-second peaking time and (3) Input charge measurement by Time- Over-Threshold (TOT) for slewing correction. An 8-channel amplifier and discriminator chip has been developed to match these necessities. This is the NINO ASIC, fabricated with 0:25 mm CMOS technology. The power requirement at 27 mW/channel is low. Results on the performance of the RPCs using the NINO ASIC are presented. Typical time resolutions of the RPC system are in the 50 Pico-second range, with an efficiency of 99:9%. The time over threshold method is used in the NINO amplifier chip in time of flight measurements in the MPD detector. For the TOF measurements MRPC detectors are used. Using a signal and noise generator the effects of the noise on the time resolution in the time over threshold method is experimentally studied.

INO is an Indian-based Neutrino Observatory project which is a multi-Institutional Collaboration for setting up a magnetized Iron Calorimeter (ICAL) detector to detect atmospheric neutrino and study their properties. It is a world class underground laboratory for high energy experimental and nuclear physics research in India. The primary goal of INO is to study Neutrino because they are the fundamental particles having little mass but were expected to be massless in standard of particle physics. Today, determination of neutrino masses and mixing parameters is one the most challenging open problem in physics. So, ICAL detector is going to be designed to address this key open problem in a unique way. The Resistive Plate Chamber (RPC) detectors (with a single gas gap) have been chosen as the active detector elements for the magnetized iron calorimeter (ICAL) detector at INO, due to their excellent efficiency, position (mm) & timing (ns) characteristics and suitability for large detector coverage. I have done the fabrication and preliminary characterization including efficiency, counting rate, leakage current and time resolution of RPC detectors (dimension 30 cm × 30 cm). I took two glasses of 2 mm thickness coated with a conductive layer of graphite, are used as the external electrodes. The pickup panel consists of honeycomb panels with copper strips of width 2 cm. The gas gaps are sealed by gluing side spacers between the outermost electrodes. The RPCs are being tested in avalanche mode with a gas mixture of Freon (R134a-95.15%), Isobutane ( -4.51%), (0.34%) with a flow rate of 5 SCCM. Three scintillator paddles of width 2 cm in coincidence mode has been used for the trigger. The signals from the pickup strips are amplified with the NINO ASIC chip and then taken with coincidence with the trigger. An ultra-fast front-end preamplifier-discriminator chip NINO has been developed for use in the ALICE Time-Of-Flight detector. The chip has 8 channels and each channel is designed with an amplifier with less than 1 ns peaking time, a discriminator with a minimum detection threshold of 10fC and an output stage. The output pulse has minimum time jitter (less than 25ps) on the front edge, and the pulse width is dependent of the input signal charge. Each channel in NINO chip takes the differential signal from the pickup strips as input, and amplifies them in a four stage cascade amplifier. The study on the detector performance with varying HV and at different concentrations of the gas mixture components will be presented in detail.