Статті в журналах з теми "Australian and New Zealand Food Standards Code"

In 2002 New Zealand and Australia initiated a joint food regulatory approach, codified in the Australia New Zealand Food Standards Code. Prior to drafting of the joint Code a series of risk assessments were carried out by Food Standards Australia New Zealand (FSANZ; then Australia New Zealand Food Authority). This included a review of the maximum permitted concentrations of non-metals in food, including mycotoxins. On the basis of this review, just three classes of mycotoxins were included in the joint Food Standards Code: aflatoxins, in peanut and tree nuts; ergot, in cereal grains; and phomopsins, in lupin seeds and products of lupin seeds. Both countries apply import controls on the basis of aflatoxins standards, but not ergot or phomopsins. New Zealand and Australia are moving domestic food regulation from an inspection-based system to a risk-based approach. Consequently, instead of the responsibility for food safety being placed on regulatory authorities to find any problems, responsibility is moved to the persons in charge of the food operation who must be proactive in the way they manage food safety and suitability and must demonstrate how they manage food safety. There is evidence in both Australia and New Zealand for increasing industry mycotoxin monitoring to support a risk-based approach. Analysis of domestically produced foods and non-regulated imported foods for mycotoxins by regulatory bodies is mainly carried out to support risk assessment activities.

The AUSNUT 2011–13 food composition database was expanded to include Australian choline values. The development began with a systematic literature review of published studies. Analytical data from the food studies were extracted and aligned with their equivalent AUSNUT food identification code. Global food composition databases containing choline values were matched to the remaining AUSNUT food codes, following the FAO INFOODS food matching guidelines, including adjustments for moisture and protein composition. Composite foods, and not further-specified foods, were developed using the Food Standards Australia New Zealand (FSANZ) recipe files. The completed choline database was then employed to analyse the Australian National Nutrition and Physical Activity Survey 2011–12, with population and sampling weightings applied. Survey respondents were classified into categories based on their level of choline intake and compared with the Australian Adequate Intake levels. Food sources of intake were also explored. Multiple linear regression models were developed for food group contributors to choline intake. Mean choline intakes varied from 151.50 mg for pregnant 14–18 years old, to 310.54 mg for 19–64 year old males. Less than 10% of the population by age and gender were achieving the Adequate Intake for choline. Eggs and their contributing food groups were the top ranked food sources of choline for the population.

AbstractObjectiveTo determine the extent that Australian fast-food websites contain nutrition content and health claims, and whether these claims are compliant with the new provisions of the Australia New Zealand Food Standards Code (‘the Code’).DesignSystematic content analysis of all web pages to identify nutrition content and health claims. Nutrition information panels were used to determine whether products with claims met Nutrient Profiling Scoring Criteria (NPSC) and qualifying criteria, and to compare them with the Code to determine compliance.SettingAustralian websites of forty-four fast-food chains including meals, bakery, ice cream, beverage and salad chains.SubjectsAny products marketed on the websites using health or nutrition content claims.ResultsOf the forty-four fast-food websites, twenty (45 %) had at least one claim. A total of 2094 claims were identified on 371 products, including 1515 nutrition content (72 %) and 579 health claims (28 %). Five fast-food products with health (5 %) and 157 products with nutrition content claims (43 %) did not meet the requirements of the Code to allow them to carry such claims.ConclusionsNew provisions in the Code came into effect in January 2016 after a 3-year transition. Food regulatory agencies should review fast-food websites to ensure compliance with the qualifying criteria for nutrition content and health claim regulations. This would prevent consumers from viewing unhealthy foods as healthier choices. Healthy choices could be facilitated by applying NPSC to nutrition content claims. Fast-food chains should be educated on the requirements of the Code regarding claims.

The prevention and control of ‘food fraud’, including false or misleading statements made about a product for economic gain, is now emerging as an important and discrete policy goal for governments and regulators in the interface between food and public health. The control and prevention of food fraud complements regulation to ensure microbial food safety. This article uses a case study of anti-ageing claims made in the labelling and advertising of açai berry superfood products to argue that Australia's new regulatory system for nutrient content and health claims on food (Australia and New Zealand Food Standards Code Standard 1.2.7) inadequately addresses ‘food fraud’. This article argues that the over-reaching claims on açai product labelling will potentially mislead consumers and subvert public health messages in a context of ‘gastro-anomy’ (confusion over appropriate norms for eating) and ‘healthism’ (individual responsibility for making healthy choices). This conduct can usefully be conceptualised as food fraud. Second, the article argues that although the substance of Standard 1.2.7 is well designed to avoid food fraud, the fact that the standard allows food businesses to self-substantiate evidence when making some health claims undermines the protection offered. Australian food regulators need to articulate a more strategic and proactive approach to the prevention and control of food fraud.

AbstractObjectiveThe Food Standards Code regulates health claims on Australian food labels. General-level health claims highlight food–health relationships, e.g. ‘contains calcium for strong bones’. Food companies making claims must notify Food Standards Australia New Zealand (FSANZ) and certify that a systematic literature review (SLR) substantiating the food–health relationship has been conducted. There is no pre- or post-notification assessment of the SLR, potentially enabling the food industry to make claims based on poor-quality research. The present study assessed the rigour of self-substantiation.DesignFood–health relationships notified to FSANZ were monitored monthly between 2013 and 2017. These relationships were assessed by scoping published literature. Where evidence was equivocal/insufficient, the relevant government food regulatory agency was asked to investigate. If not investigated, or the response was unsatisfactory, the project team conducted an independent SLR which was provided to the government agency.SettingAustralia.ParticipantsSelf-substantiated food–health relationships.ResultsThere were sixty-seven relationships notified by thirty-eight food companies. Of these, thirty-three relationships (52 %) from twenty companies were deemed to have sufficient published evidence. Four were excluded as they originated in New Zealand. Three relationships were removed before investigations were initiated. The project initiated twenty-seven food–health relationship investigations. Another six relationships were withdrawn, and three relationships were awaiting government assessment.ConclusionsTo ensure that SLR underpinning food–health relationships are rigorous and reduce regulatory enforcement burden, pre-market approval of food–health relationships should be introduced. This will increase consumer and public health confidence in the regulatory process and prevent potentially misleading general-level health claims on food labels.

The Australia New Zealand Food Standards Code does not regulate on-pack claims describing the amount of whole grain in foods. In July 2013, The Grains & Legumes Nutrition Council™ (GLNC) established a voluntary Code of Practice for Whole Grain Ingredient Content Claims (the Code) providing guidance for whole grain claims, with cut-off values and suggested wording ≥8 g, ≥16 g, and ≥24 g per manufacturer serve (contains; high and very high in whole grain), based on a 48 g whole grain daily target intake. The aim of this impact assessment was to report the uptake of the Code by manufacturers, changes in numbers of whole grain products, and claims on-pack since 2013, including compliance. The impact assessment was undertaken in August 2019, comparing current registered manufacturers (“users”) and their products to the total number of products in the market deemed eligible for registration through GLNC product audits since 2013. Reporting included breakfast cereals, bread products, crispbreads, crackers, rice/corn cakes, rice, pasta, noodles, couscous, other grains (e.g., quinoa, buckwheat, freekeh), and grain-based muesli bars. As of 30 June 2019, there were 33 registered users and 531 registered products in Australia and New Zealand representing 43% of the eligible manufacturers and 65% of the eligible whole grain foods. Three-quarters (78% and 74%) of the eligible breakfast cereals and bread products were registered with the Code in 2019, followed by 62% of grain-based muesli bars. Only 39% of crispbread, crackers, rice/corn cakes, and rice, pasta, noodles, couscous, and other grains were registered. From 2013 there has been a 71% increase in the number of whole grain foods making claims, demonstrating strong uptake by industry, with clearer, more consistent, and compliant on-pack communication regarding whole grain content.

Prescribing 'salt restriction' for patients with salt-related health problems - using diets measuring sodium content and portion sizes - has been notoriously unpopular and unreliable, and the only therapeutic alternative has been to prescribe diuretics. This article reports a new observation that total salt intake is low enough (sodium < 5 0 mmol/day) to be more effective and less troublesome than diuretics in people who follow the Australian dietary guideline to choose foods low in salt while using the definition of low salt foods in the Australia New Zealand Food Standards Code (Na =120 mg/100g). Low salt foods - eaten exclusively during human evolution - can usually abolish the severe vertigo of Meniere?s disorder as the sole treatment, and reverse the universal rise of blood pressure with age, preventing hypertension. This simple prescription for better food (a healthier salt intake) enables health professionals to obtain measurable and permanent clinical improvement in motivated patients. The full public health potential of better food will require a long period of gradual reform in food processing and the evolution of a new cuisine. Shoppers must know what they are buying, and Australia needs Britain?s traffic light labels that identify low salt foods at a glance with green lights for salt.

The widely recognized association between high sugar intakes and adverse health outcomes has increased consumer demand for products lower in sugar. This may lead to increased use of other sweeteners by the food industry. The current study investigated the prevalence and types of non-nutritive sweeteners over time (2013–2019) in New Zealand’s packaged food and beverages, overall and between categories. A New Zealand database of packaged foods and beverages was used to investigate the presence of Food Standards Australia New Zealand Code-approved non-nutritive sweeteners (n = 12). Products available in 2013 (n = 12,153) and 2019 (n = 14,645) were compared. Between 2013 and 2019, the prevalence of non-nutritive sweeteners in products increased from 3% to 5%. The most common non-nutritive sweeteners in both years were acesulphame-potassium, sucralose, aspartame, and stevia, which were predominantly found in special foods (breakfast beverages and nutritional supplements), non-alcoholic beverages, dairy products, and confectionery. The prevalence of non-nutritive sweeteners is increasing over time in New Zealand’s packaged foods and beverages and is likely a consequence of consumer demand for lower-sugar products. Ongoing monitoring of the prevalence and type of NNS is important to detect further increases.

Cassava (Manihot esculenta Crantz) is a widely consumed food in the tropics that naturally contains cyanogenic glycosides (cyanogens, mainly composed of linamarin, acetone cyanohydrin, and hydrocyanic acid). If cassava is not adequately processed to reduce the level of cyanogens prior to consumption, these compounds can lead to the formation of hydrocyanic acid in the gut. Exposure to hydrocyanic acid can cause symptoms ranging from vomiting and abdominal pain to coma and death. In 2008, a survey of ready-to-eat (RTE) cassava-based snack foods was undertaken to determine levels of cyanogens measured as total hydrocyanic acid. This survey was undertaken in response to the New South Wales Food Authority being alerted to the detection of elevated levels of cyanogens in an RTE cassava-based snack food. This survey took 374 samples of RTE cassava chips available in the Australian marketplace. Significant variation in the levels of total hydrocyanic acid were observed in the 317 samples testing positive for cyanogens, with levels ranging from 13 to 165 mg of HCN equivalents per kg (mean value, 64.2 mg of HCN eq/kg for positive samples). The results from this survey serve as a timely warning for manufacturers of RTE cassava chips and other cassava-based snack foods to ensure there is tight control over the levels of cyanogens in the cassava ingredient. Evidence from this survey contributed to an amendment to the Australia New Zealand Food Standards Code, which now prescribes a maximum level for hydrocyanic acid in RTE cassava chips of 10 mg of HCN eq/kg, which aligns with the Codex Alimentarius Commission international standard for edible cassava flour.

This article examines the Australian law determining liability of manufacturers and retailers for injury or death allegedly caused by food and drink products which were spoiled, contaminated, or otherwise in a deleterious condition. Product liability and the issue of negligence associated with consumption of foods or drinks deemed as contaminated form the key points of discussion in this article. The liability of manufacturers, processors, wholesalers and retailers are explored with reference to elements of negligence, breach of express or implied warranty, misrepresentation, and strict liability in tort. Australian case law as it pertains to duty of care, breach, causation, and damage has been established and there are consumer protection and product safety laws at both state and federal levels that provide for those affected by contamination/harmful condition of food and drink products. This article explores examples of negligence as the basis of manufacturer’s, processor’s and retailer’s liability in tort (common law and Civil Liability Act 2003 (Qld)) as well as liability under the federal and state legislation such as the Competition and Consumer Act 2010 (Cth), the Food Act 2006 (Qld) and the Australia New Zealand Food Standards Code). The various defences of contributory negligence of consumers, and obvious risk of injury suffered, as well as those established by manufacturers/retailers in the relevant proceedings are used to show the complexity of this issue. The article concludes with recommendations for consumers and businesses to avoid the risk of food contamination and to maintain food safety.

Background: World Health Organiza on (WHO) recommends breast milk as sole and the most complete infant food during the first 6 months. However, in certain circumstances, when breas eeding is not possible, not de- sired or not advised, infant formulas like those are made of soy can be given to newborns. However, the safety of long-term use soy-based formula has been argued due to the possible adverse effects of phytoestrogen, phytates and aluminum in human body as well as the consequences of agrochemicals residue. Therefore, those problems should be taken into account while developing, reviewing or amending policy of infant formulas. This ar cle re- views the adequacy of soy-based infant formula policy in Indonesia to an cipate issues in SIF consump on. Methods: Australian and New Zealand Food Standards Code was used to compared to the decree of Indonesian NADFC. The results were described narra vely and analyzed from the perspec ve of the author. Results: Accordingly, only small aspects of SIF are regulated in Indonesian policy. The use of SPI for SIF in In- donesia is not a compulsory though scien fically another source may trigger diarrhea in newborn baby. No clause related to aluminum content, zinc to copper ra o, isoflavone level, GM soy and pes cide residue found in In- donesian policy. Conclusion: Apparently, very limited provision regarding SIF has been covered by Indonesian policy. The regu- la on of SIF marketed and manufactured in Indonesia should be more specific and developed based on recent clinical and epidemiological studies. On the other hand, Indonesia needs a comprehensive system where society may par cipate in reviewing the laws.

The microbiological quality of bottled water has been studied over the past 30 years as bottled water can contain pathogens. The aim of this study was to determine if retailed bottled water in New Zealand complied with the Australia and New Zealand Food Standards (ANZFS) Code (2002) and the New Zealand Microbiological Reference Criteria (1995). Thirty-eight domestic and imported bottled water brands were tested for Total Coliforms, Escherichia coli, Pseudomonas aeruginosa, Enterococci, HPC, Yeasts and Moulds. Three brands did not comply with both of the above criteria for Total Coliforms. Seventeen brands did not comply with HPC criteria and 21 brands displayed mould growth. A questionnaire was used to assess the impact of manufacturing procedures on bottled water quality. Four responding manufacturers, which represented 11 bottled water brands, bottled at least one brand that did not comply with the ANZFS Code for HPC. Our study demonstrated that even 10 years after the initial study in New Zealand microbiological contamination in bottled waters was still being detected. We further demonstrated that monitoring of bottled water microbiological quality was essential and that the presence of manufacturers' procedures for ensuring satisfactory bottled water microbiological quality did not always guarantee it.

Little is known about the mineral composition of pink salt. The aim of this study was to evaluate for the first time the mineral composition of pink salt available for purchase in Australia and its implications for public health. Pink salt samples were purchased from retail outlets in two metropolitan Australian cities and one regional town. Color intensity, salt form, and country of origin were coded. A mass spectrometry scan in solids was used to determine the amount of 25 nutrients and non-nutritive minerals in pink salt (n = 31) and an iodized white table salt control (n = 1). A wide variation in the type and range of nutrients and non-nutritive minerals across pink salt samples were observed. One pink salt sample contained a level of lead (>2 mg/kg) that exceeded the national maximum contaminant level set by Food Standards Australia New Zealand. Pink salt in flake form, pink salt originating from the Himalayas, and darker colored pink salt were generally found to contain higher levels of minerals (p < 0.05). Despite pink salt containing nutrients, >30 g per day (approximately 6 teaspoons) would be required to make any meaningful contribution to nutrient intake, a level that would provide excessive sodium and potential harmful effects. The risk to public health from potentially harmful non-nutritive minerals should be addressed by Australian food regulations. Pink salt consumption should not exceed the nutrient reference values for Australia and New Zealand guidelines of <5 g of salt per day.

AbstractObjectiveTo objectively evaluate voluntary nutrition and health claims and marketing techniques present on packaging of high-market-share ultra-processed foods (UPF) in Australia for their potential impact on public health.DesignCross-sectional.SettingPackaging information from five high-market-share food manufacturers and one retailer were obtained from supermarket and manufacturers’ websites.SubjectsIngredients lists for 215 UPF were examined for presence of added sugar. Packaging information was categorised using a taxonomy of nutrition and health information which included nutrition and health claims and five common food marketing techniques. Compliance of statements and claims with the Australia New Zealand Food Standards Code and with Health Star Ratings (HSR) were assessed for all products.ResultsAlmost all UPF (95 %) contained added sugars described in thirty-four different ways; 55 % of UPF displayed a HSR; 56 % had nutrition claims (18 % were compliant with regulations); 25 % had health claims (79 % were compliant); and 97 % employed common food marketing techniques. Packaging of 47 % of UPF was designed to appeal to children. UPF carried a mean of 1·5 health and nutrition claims (range 0–10) and 2·6 marketing techniques (range 0–5), and 45 % had HSR≤3·0/5·0.ConclusionsMost UPF packaging featured nutrition and health statements or claims despite the high prevalence of added sugars and moderate HSR. The degree of inappropriate or inaccurate statements and claims present is concerning, particularly on packaging designed to appeal to children. Public policies to assist parents to select healthy family foods should address the quality and accuracy of information provided on UPF packaging.

Food regulation aims to protect public health through a safe and nutritious food supply produced by a compliant food industry. Food standards of developed countries generally do not regulate protein content or protein quality because the risk of dietary protein inadequacy in their national populations is very low. Protein is nevertheless regulated for reasons of product quality or protein labelling or to minimise assessed health risks associated with consumption of certain animal- and vegetable-protein foods; analogue products that extend or simulate commonly available animal-protein foods; and special purpose foods such as infant formula and foods, supplementary and medical foods, and foods for weight loss. The extent and approach to protein regulation varies greatly among jurisdictions but where it occurs, it is applied through minimum and sometimes maximum limits on protein content or quality measures or both using an inter-related approach. Protein quality measures range from amino acid profiles and digestibility corrected scores to protein rating, a rat bioassay and reference proteins not further described. Regulatory methods for protein quality determination are referenced to the published scientific literature or developed nationally. Internationally, the Codex Alimentarius regulates the protein content and quality of some foods. The Codex approach varies according to the food but is similar to the approaches used in national and regional food regulation. This paper provides a comparison of the regulation of protein in foods using examples from the food regulations of Australia New Zealand, Canada, the European Union, the United States of America and the Codex Alimentarius.

Dietary carbohydrates are components of healthy foods, but many carbohydrate foods have recently been stigmatized as primary causes of diet-related risk factors for chronic disease. There is an opportunity to enhance efforts within the food landscape to encourage the consumption of higher quality carbohydrate foods. The use of labelling is one strategy that permits consumers to identify healthy carbohydrate foods at the point-of-purchase. This review discusses the regulatory frameworks and examples of associated non-mandatory food labelling claims that are currently employed to highlight healthy carbohydrate foods to consumers. The existing labelling frameworks discussed here align with established measures of carbohydrate quality, such as 1. dietary fibre nutrient content claims and associated dietary fibre-based health claims; 2. the presence of whole carbohydrate foods and ingredients that are intact or reconstituted, such as whole grains; and 3. low glycemic index and glycemic response claims. Standards from Codex Alimentarius, and regulations from Australia and New Zealand, Canada, Europe, and the United States will be used to illustrate the means by which food labelling can be used by consumers to identify quality carbohydrate foods.

Objectives: To describe the process adopted by the Committee for Professional Practice (CPP) of the Royal Australian and New Zealand College of Psychiatrists (RANZCP) in devising the 5th edition of its code of ethics and to outline principal changes. Methods: CPP members planned, scrutinised and documented the steps taken in preparing the new edition. Results: The process, following that used in all previous updates of the code and which had proved effective and productive on each occasion, comprised consultations with RANZCP committees and relevant external stakeholders. Canvasing the views of so many groups was regarded as essential to ensure that multiple perspectives were considered and any bias of the CPP avoided. The United Nations Convention on the Rights of Persons with Disabilities (CRPD) was examined with two aims: promoting a robust clinician and patient partnership, and acknowledging the psychiatrist’s advocacy role. The psychiatrist’s duty to be alert to colleagues’ wellbeing and to safeguard respectful professional relationships was highlighted. Conclusions: A comprehensive, rigorous and established review process occurred and was carefully documented resulting in a sound and contemporary revision of the code of ethics. RANZCP members will be duty-bound to adhere to, and apply, the code to optimise their ethical standards.

New Zealand has the second highest overweight and obese child population in the Organisation for Economic Co-operation and Development (OECD). This paper evaluates whether New Zealand’s self-regulatory controls on the advertising of unhealthy food and beverages to children and young people adequately protects children from the exposure to, and power of, such marketing in order to limit its impact on children’s food and beverage preferences. First, an analysis of the relevant New Zealand Advertising Standards Authority (ASA) Codes was conducted, including the ASA Complaints Board and Appeals Board decisions from 2017–2019 to determine the application of the Codes in practice. Second, a public health law framework was applied to the self-regulatory system. Of the 16 complaints assessed, 12 were not upheld, and only one was upheld under the Children and Young People’s Advertising Code (CYPA Code). Three complaints were upheld under the Advertising Standards Code (ASC) but not the CYPA Code. An analysis of the Codes and their interpretation by the Complaints Board found that many facets of the public health law framework were not met. The self-regulatory system does not adequately protect children from the exposure to, and power of, unhealthy food and beverage marketing, and government-led, comprehensive, and enforceable marketing restrictions are required.

The glycaemic index (GI) is a food metric that ranks the acute impact of available (digestible) carbohydrates on blood glucose. At present, few countries regulate the inclusion of GI on food labels even though the information may assist consumers to manage blood glucose levels. Australia and New Zealand regulate GI claims as nutrition content claims and also recognize the GI Foundation’s certified Low GI trademark as an endorsement. The GI Foundation of South Africa endorses foods with low, medium and high GI symbols. In Asia, Singapore’s Healthier Choice Symbol has specific provisions for low GI claims. Low GI claims are also permitted on food labels in India. In China, there are no national regulations specific to GI; however, voluntary claims are permitted. In the USA, GI claims are not specifically regulated but are permitted, as they are deemed to fall under general food-labelling provisions. In Canada and the European Union, GI claims are not legal under current food law. Inconsistences in food regulation around the world undermine consumer and health professional confidence and call for harmonization. Global provisions for GI claims/endorsements in food standard codes would be in the best interests of people with diabetes and those at risk.

AbstractObjectiveTo compare the nutrient profile of packaged supermarket food products available in Australia and New Zealand. Eligibility to carry health claims and relationship between nutrient profile score and nutritional content were also evaluated.DesignNutritional composition data were collected in six major Australian and New Zealand supermarkets in 2012. Mean Food Standards Australia New Zealand Nutrient Profiling Scoring Criterion (NPSC) scores were calculated and the proportion of products eligible to display health claims was estimated. Regression analyses quantified associations between NPSC scores and energy density, saturated fat, sugar and sodium contents.ResultsNPSC scores were derived for 23 596 packaged food products (mean score 7·0, range −17 to 53). Scores were lower (better nutrient profile) for foods in Australia compared with New Zealand (mean 6·6 v. 7·8). Overall, 45 % of foods were eligible to carry health claims based on NPSC thresholds: 47 % in Australia and 41 % in New Zealand. However, less than one-third of dairy (32 %), meat and meat products (28 %) and bread and bakery products (27·5 %) were eligible to carry health claims. Conversely, >75 % of convenience food products were eligible to carry health claims (82·5 %). Each two-unit higher NPSC score was associated with higher energy density (78 kJ/100 g), saturated fat (0·95 g/100 g), total sugar (1·5 g/100 g) and sodium (66 mg/100 g; all P values<0·001).ConclusionsFewer than half of all packaged foods available in Australia and New Zealand in 2012 met nutritional criteria to carry health claims. The few healthy choices available in key staple food categories is a concern. Improvements in nutritional quality of foods through product reformulation have significant potential to improve population diets.

Aim of this study was to measure cadmium and lead concentrations in the edible tissues of Saddle grunt Pomadasys maculatus (Bloch, 1793) from Karachi Fish Harbor different seasons of the year 2011. Results showed that the concentration varied from 0.18 to 1.14 with a mean of 0.59 ± 0.05 mg.kg-1 for Cd and from 0.02 to 1.54 with a mean of 0.54 ± 0.05 mg.kg-1 for Pb. These concentrations are higher than the maximum permissible values in European and other international regulations (Global Agricultural Information Network Report for China, Russian Federation , Australia New Zealand Food Standards, Georgian Food Safety Rules, Turkish Food Codex and the Ministry of Agriculture, Fisheries and Food). However the average weekly intakes of Cd and Pb per body weight values (minimum-maximum) were 0.021 (0.0063-0.0399) and 0.019 (0.0007-0.0539)mg.week-1.70 kg body weight-1, respectively and not exceeded the Provisional Tolerable Weekly Intake (PTWI) established. Consumption of Saddle grunt from the Karachi coasts of Pakistan can therefore be said to constitute no health risks so far as the heavy metals investigated are concerned. However, due to the Cd and Pb muscle levels exceeded the maximum levels of fish permitted for human consumption, a plausible health risk could be posed by long-term exposed through Saddle grunt consumption. Keywords: Lead, Cadmium, Pomadasys maculatus, Karachi coast, Pakistan

Purpose This paper aims to provide more insights into the standard of corporate governance in New Zealand. The study intends to uncover how a small country with a well-developed economy with a good system of law and order, good institutional set up and law enforcements and implements the principles contained in the FMA’s corporate governance guidelines in practice. Design/methodology/approach The study is a mixed study one where it employs case study content analysis and augmented by conducting interviews. Large companies are selected to ascertain the level of compliance of NZ companies towards their obligations to report on corporate governance practices within the organisation. At the first stage, the study uses content analysis and looks at contents of company annual reports and publications on websites to determine whether they had disclosed as intended by New Zealand’s corporate governance guidelines. Findings The study found that a high compliance was recorded in areas such as board composition and board committees and low compliance recorded in areas involving costly implementation or when the issue is sensitive such as disclosures regarding remuneration details of directors and what non-audit work was undertaken and whether it compromises auditor independence. Being a small country, NZ has performed well in attracting foreign investment due to its strong tradition of law enforcement and respect for regulations. With greater awareness of the importance of corporate governance to investors, companies may see the benefit of greater compliance with the corporate governance guidelines. This is in line with the stakeholder theory and resource dependency theory where companies will voluntarily disclose information on corporate governance, social and environmental performance over and above mandatory requirements to appease and manage their stakeholders. Research limitations/implications The sample size of this study represents 3 per cent of total listed companies in New Zealand, but the sample is approximately 10 per cent of local NZ listed companies (i.e. not dual listed in Australia). There are 36 large companies in the New Zealand stock market with market capitalisation of 1 billion and above. In addition, the companies selected for this study are well-known in New Zealand, and it is acknowledged that this can be a source of bias in my analysis. Practical implications As was revealed during the interviews with company’s senior officials, Australian companies have achieved a higher level of compliance with the code of corporate governance. In this regard, New Zealand will have to step up and follow Australia’s lead to ensure greater compliance with the New Zealand corporate governance principles and guidelines. It would be in the best interest of the company’s stakeholders if full compliance is achieved. Originality/value Studies on the level of compliance by New Zealand companies on their obligations to meet the full extent of disclosures as stipulated by the New Zealand corporate governance guidelines are rare. This study aims to ascertain the standard of corporate governance reporting in New Zealand and the company’s seriousness to comply or attempt to meet the requirements in the seven stipulated principles.

ABSTRACT A microbiological survey was undertaken on packaged ready-to-eat red meats available at retail in New Zealand. A total of 1,485 samples (297 lots of five samples each) were collected according to a sampling plan based on market share and regulatory regimes (Animal Products Act 1999 and Food Act 1981) and were tested against the microbiological limits specified in Food Standards Code (FSC) 1.6.1 applicable at the time of sampling. Each lot was tested as a composite for the presence or absence of Salmonella spp., coagulase-producing staphylococci, Listeria monocytogenes, and other Listeria spp. at the end of the manufacturer's stated shelf life. Individual samples within a positive lot were subsequently enumerated for L. monocytogenes. None of the samples contained Salmonella spp. or had coagulase-producing staphylococci counts above the acceptable level specified in FSC 1.6.1 (&gt;100 CFU/g). Data showed that 93.6% (278 of 297 lots) of ready-to-eat red meat complied with the FSC 1.6.1 criteria applicable at the time of the survey. The failure of 19 lots (6.4%) was due to the presence of L. monocytogenes from product obtained from 8 of 33 producers tested. Thirteen samples of 95 positive samples were found to contain between 50 and 500 CFU/g L. monocytogenes, but all of these samples were manufactured by the same operator. Pulsed-field gel electrophoresis typing of all of the L. monocytogenes isolates obtained from the survey identified 12 different pulsotypes. Different pulsotypes were often identified in samples from the same operator sampled on separate occasions. A total of 46 lots (15.5%) contained Listeria spp. (including L. monocytogenes). The detection of Listeria in samples may highlight the existence of problems in operator processing and/or packaging processes and suggests that improvements in good hygienic practice and implementation of more effective risk mitigation strategies are needed.

Phytosanitary irradiation is used to prevent the introduction or spread of unwanted plant pests and diseases found in horticulture commodities, both in a domestic and international trade setting. Australia started exporting irradiated horticulture commodities to New Zealand in 2004. Since then, exports of irradiated products have continued to grow as phytosanitary irradiation has become more widely accepted for the treatment of plant pests by our international trading partners. Domestically, Food Standards Australia New Zealand (FSANZ) now allows irradiation of all fresh fruits and vegetables using an irradiation dose of 150 to 1000 Gy for all insect pests. To facilitate further domestic and international trade in Australian irradiated horticulture products, we conducted a literature review to perform the following: (1) identify information gaps (minimum absorbed irradiation dose) for Australian pests of quarantine concern, and (2) identify where differences may exist between the minimum absorbed dose and the regulated dose set, and that is accepted by Australia and key international trading partners. In Australia, a minimum absorbed dose of 400 Gy can be used to treat all insect pests of quarantine concern. However, a lower minimum absorbed dose of 150 Gy is used for many fruit fly species that are important for domestic and international trade. For a limited number of priority insect and non-insect pests highlighted by the horticulture sector, there were gaps found for minimum absorbed irradiation dose in the literature. These pests include Vineyard snail, Serpentine leaf miner and Fuller’s rose weevil. Studies to establish the minimum absorbed dose for Vineyard snails, Serpentine leaf miners and Fuller’s rose weevil are recommended. In addition to the gaps identified for irradiation dose, there is merit in conducting further research to refine (lower) the minimum absorbed dose for specific pests and priority commodities where irradiation has an impact on quality. A reduction in dose may not only benefit product quality but will also reduce both treatment time and cost.

Australia is a large exporter of agricultural products, with producers responsible for a range of quality assurance programs to ensure that food crops are free from various contaminants of detriment to human health. Large volumes of treated sewage sludge (biosolids), although low by world standards, are increasingly being recycled to land, primarily to replace plant nutrients and to improve soil properties; they are used in agriculture, forestry, and composted. The Australian National Biosolids Research Program (NBRP) has linked researchers to a collective goal to investigate nutrients and benchmark safe concentrations of metals nationally using a common methodology, with various other research programs conducted in a number of states specific to regional problems and priorities. The use of biosolids in Australia is strictly regulated by state guidelines, some of which are under review following recent research outcomes. Communication and research between the water industry, regulators and researchers specific to the regulation of biosolids is further enhanced by the Australian and New Zealand Biosolids Partnership (ANZBP). This paper summarises the major issues and constraints related to biosolids use in Australia using specific case examples from Western Australia, a member of the Australian NBRP, and highlights several research projects conducted over the last decade to ensure that biosolids are used beneficially and safely in the environment. Attention is given to research relating to plant nutrient uptake, particularly nitrogen and phosphorus (including that of reduced phosphorus uptake in alum sludge-amended soil); the risk of heavy metal uptake by plants, specifically cadmium, copper and zinc; the risk of pathogen contamination in soil and grain products; change to soil pH (particularly following lime-amended biosolids); and the monitoring of faecal contamination by biosolids in waterbodies using DNA techniques. Examples of products that are currently produced in Western Australia from sewage sludge include mesophilic anaerobically digested and dewatered biosolids cake, lime-amended biosolids, alum sludge and compost.

Health and nutrition claims are used by consumers to guide purchasing decisions. In consequence, monitoring and evaluation of such claims to ensure they are accurate and transparent is required. The aim of this study was to investigate the use of nutrition and health claims on dairy-yoghurt products within select Australian supermarkets and assess their compliance with the revised Food Standards Code (FSC). Nutrition, health, and related claims on yoghurt products were assessed in a cross-sectional audit of five supermarkets in the Illawarra region of New South Wales. Claim prevalence, type, and compliance were assessed and products were compared against current rating measures. A total of n = 340 dairy yoghurt products were identified. Most products (97.9%) carried at least one nutrition and/or health claim, with nutrition-content claims (93.9%) the most prevalent. Most products (n = 277) met the nutrient profiling scoring criterion; while 87.9% of products did not carry the health star rating. Almost all claims surveyed (97.4%) were compliant with the FSC. Health and nutrition claims are highly prevalent across yoghurt categories, with the majority of these compliant with regulations. The ambiguity surrounding the wording and context of claims challenges researchers to investigate consumers’ interpretations of health messaging within the food environment.

Summary We aimed to understand the process of setting or varying food standards related to non-nutritive sweeteners (NNS) in Australia and New Zealand. Overconsumption of added sugars is a risk factor for non-communicable diseases. Limiting added sugar consumption is recommended by the World Health Organization. NNS are sweet substances with little to no energy that can be used to maintain the sweetness of packaged food when added sugar is reduced. The health and dietary pattern impacts of NNS are contested. Understanding how and why applications for NNS are submitted, assessed and approved within food regulatory systems is important to contextualize the increasing availability of NNS in the food supply. We completed an interpretive content analysis of applications to change the Food Standards Australia and New Zealand (FSANZ) Code, risk assessments and stakeholder submissions. Literature used in risk assessments were drawn from a mixture of documents supplied by industry and peer-reviewed studies. Risk assessments were primarily focussed on toxicological outcomes, while broader public health outcomes were not explicitly considered. Consumption data available to FSANZ were collected several years prior to dietary exposure assessments, and thus may not accurately represent current intakes. The study findings raise questions about whether the scope of what constitutes a ‘risk’ to public health in the setting of food standards needs to extend beyond immediate toxicological and food safety concerns, to include longer-term dietary balance considerations.

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. Livestock’s Long Shadow: Environmental Issues and Options. Rome: Food and Agriculture Organisation of the United Nations, 2006.Trust Nature. Essence of Kangaroo Capsules. 26 Feb. 2019 <http://ncpro.com.au/products/all-products/item/88139-essence-of-kangaroo-35000>.Victoria Department of Environment, Land, Water and Planning. Kangaroo Pet Food Trial. 28 Mar. 2019 <https://www.wildlife.vic.gov.au/managing-wildlife/wildlife-management-and-control-authorisations/kangaroo-pet-food-trial>.Willett, Walter, et al. “Food in the Anthropocene: The EAT–Lancet Commission on Healthy Diets from Sustainable Food Systems.” The Lancet 16 Jan. 2019. 26 Feb. 2019 <https://www.thelancet.com/commissions/EAT>.Wilson, George. “Kangaroos Can Be an Asset Rather than a Pest.” Australasian Science 39.1 (2018): 39.Zukerman, Wendy. “Eating Skippy: The Future of Kangaroo Meat.” New Scientist 208.2781 (2010): 42–5.

Abstract Objective: To evaluate the impact of the 2017 update to the voluntary Advertising Standards Authority (ASA) code for advertising food on children and young people’s exposure to unhealthy food advertisements on New Zealand television. Design: Audience ratings data were analysed for New Zealand children and young people’s television viewing for eight random days prior to (June to August 2015) and following (October to December 2018) the code update, from 06.00 to midnight (864 h). Food advertisements were coded using three nutrient profiling models. The number of children and young people watching television each year was compared. Setting: Three free-to-air New Zealand television channels. Participants: New Zealand children aged 5–18 years. Results: Television viewer numbers decreased over the 3 years (P < 0·0001). The mean rate of unhealthy food advertising on weekdays was 10·4 advertisements/h (2015) and 9·5 advertisements/h (2018). Corresponding rates for weekend days were 8·1 and 7·3 advertisements/h, respectively. The percentage of food advertisements which were for unhealthy foods remained high (63·7 % on weekdays and 65·9 % on weekends) in 2018. The ASA definition of children’s ‘peak viewing time’ (when 25 % of the audience are children) did not correspond to any broadcast times across weekdays and weekend days. Conclusions: Between 2015 and 2018, children and young people’s television exposure to unhealthy food advertising decreased. However, almost two-thirds of all food advertisements were still unhealthy, and the updated ASA code excluded the times when the greatest number of children was watching television. Consequently, government regulation and regular monitoring should reflect the evolving food marketing environment.

Objective To appraise the evolution of the RANZCP’s Code of Ethics on the occasion of its 30th anniversary. Method We scrutinised its five editions, focussing on the revision procedure and changes made, and reviewed relevant literature. Results The procedure of revision has remained constant: incorporating feedback from college members, committees and faculties, and consulting professional medical bodies and mental health advocacy organisations. Seven major themes of change have emerged with respect to patient exploitation, recognition of family and carers, the special place of Indigenous Peoples, confidentiality, engaging patients in decision-making, multidisciplinary collaboration and the well-being of psychiatrists. Conclusions The code has proved to be a dynamic instrument in keeping abreast of changes in psychiatry and society, and promises to maintain a prominent role in promoting high ethical standards in the profession.

In 2022, the European Union moved to ban the use of titanium dioxide as a food additive after it had been on the market for over four decades, due to safety concerns related to the additive’s nanoparticulate nature. Marking a significant backflip in the international regulatory approach to consumer products containing nano-objects, the global shifting of regulatory gears following the decision has already begun to filter through to domestic policymaking, with regulator Food Standards Australia New Zealand forced to reconsider their regulatory approach to the additive, which remains largely permissive. In view of the evolving understanding that technologies and objects at the nanoscale present new risks to humans and the environment, it is argued that a more precautionary approach should be considered by Australian regulators to fill the significant gaps in existing regulatory frameworks and safeguard stakeholders.

Australia’s regulatory framework has resulted in the standardisation of cheese production based on pasteurisation. Up until early 2015, regulations effectively prohibited raw milk cheese-making in Australia and thus stifled artisanal on-farm production. Although the introduction of Food Standards Australia New Zealand Standard 4.2.4 has allowed the production of certain hard, low-moisture raw milk cheeses, the new standard is rigid and does not encourage new entrants into the emerging raw milk cheese consumer market. This article compares the Australian system with the French raw milk cheese regulation and production system, and argues that its approach in encouraging and supporting small farmhouse artisanal traditional raw milk cheese is beneficial to both producer and consumer, and has not resulted in any significant health risks. The Australian approach amounts to a missed opportunity to encourage the emergence of a value-added industry with local and export potential, and is at odds with important movements in food policy, such as recognition of the value of localism and terroir.

“Perhaps the only thing more counterfeit than Australian Idol co-host/FM radio jock Kyle Sandilands’s carotene tan is the myth of his significance.” So wrote Helen Razer in 2007 of radio host Kyle Sandilands in a piece entitled Kyle Sandilands, you are a big fake fake. In the years since Razer’s commentary, commentators and radio listeners have continued to question the legitimacy of Sandilands’s performance as a radio host, while his supporters have defended him on the basis that this performance is authentic (Wynn). References to him as “shock jock,” a term frequently associated with talkback radio, suggest Sandilands’s approach to performance is one of intended confrontation. However, the genre of radio to which his performance is associated is not talkback. It is chat-based programming, which relies on three tenets: orientation to the personal, use of wit, and risk of transgression. This paper examines the question: To what extent is Kyle Sandilands’s performance of authenticity oriented to the genre format? This paper argues that the overall success of Sandilands is supported by his mastery of the chat-based genre. The Radio Host, “Authenticity”, and PerformanceKyle Sandilands has been one of Australia’s most prominent and controversial radio hosts since the 1990s. In 2014, Sandilands was one half of Australia’s most successful breakfast team, hosting the nationally syndicated Kyle and Jackie O Show with fellow presenter Jacqueline Henderson on Kiis 1065 (Galvin, Top Radio). Sandilands’s persona has received significant attention within the mediasphere (Galvin, Kiss; Razer). Commentators argue that he is often “putting it on” or being overly dramatic in order to attract ratings. The following interaction is an example of on-air talk involving Sandilands (“Ronan Keating and Kyle Sandilands Fight On-Air”). Here, Sandilands and his co-host Jackie O are talking with singer Ronan Keating who is with them in the studio. Jackie plays Ronan a recording in which Sandilands makes fun of Keating:Kyle: ((On recorded playback)) Oh god. I don’t want to look like Ronan Keating, you two foot dwarf.((pause))Ronan K: ((laughs)) Right (.) I don’t know how to take that.Kyle: Well I’m glad it ended there because I think it went on and on didn’t it? ((Looks at Jackie O))Jackie O: I was being kind. ((Looks at Ronan)). He went on and on.Kyle: That says something about…Ronan: Play it, play it [let me hear it]Kyle: [no no] I don’t have the rest. I don’t have the rest of [it]Ronan: [No] you do. Kyle: No I don’t have it on me. It would be here somewhere.Jackie O: [Ok this…]Ronan: You go on like you’re my friend, you know you text me, you say you love me and are playing all these songs and then on radio you rip the crap out of me.Kyle: I was just joking. I think I said something like his little white arms hanging out of his singlet…and something like that.Jackie O: OK this is getting awkward and going on. I thought you guys would have a laugh, and…Kyle: [It’s tongue in cheek]Ronan: [That’s’ not cool man]. That’s not cool. Look I popped in to see you guys. I’m going to New Zealand, and I’ve got one night here (.) I’ve got one day in Sydney and that’s the crap that you’re dealing me.((silence from all))Kyle: ((Looking at Jackie)) Good one Jackie. ((Looking at Ronan)) That’s not crap. That’s just radio banter. This segment illustrates that Sandilands recognises talk as performance when he defends his criticism of Keating as “just radio banter”, inferring that his comments are not real because they are performed for radio. The argument between Keating and Sandilands, reported in media outlets such as The Daily Mail and Daily Telegraph the following day, was significant because the two had been friends, something referred to a few minutes later by Keating:Ronan: You’ve changed, man. You’ve changed. I come back and you’re on a new station and all this and that. But you’ve changed…I knew you when you were a nice guy.This segment may or may not have been staged to illicit publicity, and it is one of many possible examples that could have been selected that involve an altercation between Sandilands and a guest. Its inclusion in this paper is to illustrate orientation by co-participants, including Sandilands, to a “real self” (one that has changed) and performance (talk for radio) as an example of talk.If one is to be a fake, as Helen Razer suggested of Kyle Sandilands, one needs to be measured against that which is authentic. Authenticity is not a static concept and accordingly, can be difficult to define. Are we talking about being authentic (real) or being sincere (honest), and what really is the difference? This is an important point, because I suspect we sometimes confuse or blur the lines between these two concepts when considering authenticity and performance in media contexts. Erickson examines the difference between sincerity and authenticity, arguing “authenticity is a self-referential concept; unlike sincerity, it does not explicitly include any reference to others,” while sincerity reflects congruity between what one says and how one feels (123). Authenticity is more relevant than sincerity within the cultural space because it is self-referential: it is about “one’s relationship to oneself,” whereby actors “exist by the laws of one’s own being” (Erickson 124).Authenticity and performance by radio hosts has been central to broadcast talk analysis since the 1980s (Tolson, Televised; Tolson, ‘Authentic’ Talk; Tolson, New Authenticity; Scannell; Shingler and Wieringa; Montgomery; Crisell; Tolson, ‘Being Yourself’). The practice of “performing authenticity” by program hosts is, therefore, well-established and consistent with broadcast talk as a discursive genre generally. Sociologist Erving Goffman specifically considered performativity in radio talk in his work, and his consideration of theatrical performance written early in his career provides a good starting point for discussion. Performance, Goffman argued, “may be defined as all the activity of a given participant on a given occasion which serves to influence in any way any of the other participants” (8). In performing, actors play a part or present a routine in such a way that the audience believes the character (Goffman).This presents an interesting dilemma for radio hosts, who act as facilitators between the institution (program) and the audience. Hosts talk—or interact—with their co-hosts and listeners. This talk is a performance for an overhearing audience, achieved (or performed) by facilitating interpersonal talk between two or three people. This talk is conversational, and requires the host to play on “interpersonality”—creating the sense of a close personal relationship with audience members by talking to “anyone as someone” (Scannell). A host is required to embody the character of the radio station, represent listeners (Shingler and Wieringa), and perform in a way that appears natural through conversational talk, all at the same time. A host also needs to display personality, possibly the most critical element in the success of a program.Authenticity, Shock-Value, and Radio GenreThe radio economy revolves around the personality of a celebrity host, and audiences expect celebrity hosts to which they listen to be playing a role despite appearing to be authentic (Stiernstedt). At the same time, radio hosts are aware of the “performed nature of the displayed self” (215). The audience familiar with a host or hosts expect some inconsistency in this playing of role: “The uncertainty such performances generate among the audience is intentional, and the motive of the producers is that it will encourage audiences to find ‘evidence’ of what ‘really happened’ on other media platforms” (Stiernstedt). There is much evidence of this in the mediasphere generally, with commentary on Sandilands and other “shock jocks” often featuring in entertainment and media sections of the general press. This coverage is often focused on examining hosts’ true personality in a “what’s behind the person” type of story (Overington; Bearup; Masters). Most research into host performance on radio has been conducted within the genre of talkback radio, and the celebrity talkback “shock jock” features in the literature on talkback (Turner; Douglas; Appleton; Salter; Ward). Successful radio hosts within this genre have fostered dramatic, often polarising, and quick-witted personas to attract listeners. Susan Douglas, in an article reflecting on the male hysteric shock jock that emerged in the US during the 1980s, argued that the talk format emerged to be inflammatory: “Talk radio didn’t require stereo or FM fidelity. It was unpredictable. It was incendiary. And it was participatory.” The term “shock jock” is now routinely used to describe talk-based hosts who are deliberately inflammatory, and the term has been used to describe Kyle Sandilands.Authenticity has previously been considered in Australian talkback radio, where there is a recognised “grey area between news presentation and entertainment” (Barnard 161). In Australia, the “Cash for Comment” episode involving radio talkback hosts John Laws and Alan Jones specifically exposed radio as entertainment (Turner; Flew). Laws and Jones were exposed as having commercial relationships that influenced the manner in which they dealt with political topics. That is, the hosts presented their opinions on specific topics as being authentic, but their opinions were exposed as being influenced by commercial arrangements. The debate that surrounded the issue and expectations associated with being a commercial radio host revealed that their performance was measured against a set of public standards (ie. a journalist’s code of ethics) to which the hosts did not subscribe. For example, John Laws argued that he wasn’t really a journalist, and therefore, could not be held to the same ethical standard as would be the case if he was. This is an example of hosts being authentic within the “laws of their own being;” that is, they were commercial radio hosts and were being true to themselves in that capacity.“Cash for Comment” therefore highlighted that radio presenters do not generally work to any specific set of professional codes. Rather, in Australia, they work to more general sector-based codes, such as the commercial and community broadcasting codes of practice set by the Australian Communications and Media Authority. These codes are quite generic and give no specific direction as to the role of radio presenters. Professor Graeme Turner argued at the time that the debate about “Cash for Comment” was important because the hosts were engaging in public discussion about policy, often interviewing politicians, a role normally associated with journalists. There was limited fall-out for Laws and Jones, but changes were made to disclosure requirements for commercial radio. There have been a number of attempts since to discipline radio hosts who seemingly fail to meet community and sector standards. These attempts have appeared tokenistic and there remains acceptance that talkback radio hosts should be opinionated, controversial, and potentially inflammatory. Research also tells us that callers within this genre are aware of the rules of interaction (O'Sullivan). However, it is important to understand that not all talk-based programming is talkback.The Case of Sandilands and Adherence to GenreAlthough he is often referred to as a “shock-jock”, Kyle Sandilands is not a talkback radio host. He is the host on a chat-based radio program, and the difference in genre is important. Chat-based programming is a speech genre based on wit, orientation to the personal, and the risk of transgression. Chat-based programming was originally theorised in relation to television by Andrew Tolson (Televised), but more recently, it has been applied it to breakfast programs on commercial radio (Ames, Community). Talkback segments are incorporated into chat-based programming, but overall, the type of talk and the basis of interaction throughout the show is very different. In chat-based programming, hosts work to foster and maintain a sense of listening community by taking on different roles—being a friend, host, counsellor, entertainer—depending on the type of talk being engaged with at the time (Ames, Host/Host). Like all forms of broadcast programming, chat-based radio is driven by the need to entertain, but the orientation to the personal and risk of transgression alter the way in which “being real” or “true to oneself” (and therefore authentic) is performed. For example, chat-based hosts orient to callers in a way that prioritises sociability (Ames, Community), which is in contrast to studies on talkback interaction that reveal an orientation to conflict (Hutchby). The key point here is that talk on chat-based programming is different to the talk that occurs on talkback.Kyle Sandilands’s ability and desire to outrage has possibly always been part of his on-air persona. He has made a staff member masturbate live, questioned a 14-year-old about her sexual experiences, called a journalist a “fat slag”, and insulted members of the radio industry and listening public. In an interview with Andrew Denton, Sandilands categorised himself as a fellow victim. He talked of his difficulties as a teenager and largely justified his on-air behaviour by saying he did not think of the consequences of his actions in the heat of the live moment:I just didn’t even think about that. Back in those days I would only think about what I thought was funny and entertaining and it wasn’t until reflection once it had gone to air then everyone flipped out and everyone started saying you know, oh this could have gone horribly wrong. (Sandilands)Sandilands’s self-categorisation actually meets the description of being a radio presenter, described by Stephen Barnard in Studying Radio, one of the early “how to be a radio presenter” texts released in the UK in 2000:Unlike music presenters, phone-in presenters do not work within the comforting disciplines of a prescribed format but are hired for their ability to think on their feet. Phone-in presenters have as much or as little leeway as station heads allow them, leading to widely diverging approaches and a continual testing of the limits of tolerance. (Barnard 161)Sandilands made specific reference to this in his interview with Denton, when he referred to tension between his practice and what station management wanted:I like to cut the rubbish out of what everyone else thinks people want. So radio to me in Sydney was for example very boring. It was you know someone in another room would write out a joke, then someone would execute it and then you would hit the button and everyone would laugh and I just thought you know to me this isn’t, this isn’t real. I want to deal with real life stuff. The real life dramas that are going on in people's lives and a lot of the times radio station management will hate that cause they say no one wants to go to work in the morning and hear a woman crying her eyes out cause her husband’s cheated on her. But I do. I, I’d like to hear it. (Sandilands)Sandilands’s defence for his actions is based on wanting to be real and deal with “real” issues:this is the real society that we live in so you know I don’t and my interest is to let everyone know you know that yes, sometimes men do cheat; sometimes women cheat, sometimes kids are bad; sometimes kids get expelled. Sometimes a girl’s addicted to ice. (Sandilands)In one sense, his practice is consistent with what is expected of a radio host, but he pushes the limits when it comes to transgression. I would argue that this is part of the game, and it is one of the reasons people listen and engage with this particular format. However, what it is to be transgressive is very locally specific. What might be offensive to one person might not be to someone else. Humour is culturally specific, and while we don’t know whether listeners are laughing, the popularity of Kyle and Jackie O as a radio host team suggests that there is some attraction to their style—Sandilands’s antics included.The relationship between Sandilands and his audience and co-host is important to this discussion. Close analysis of anyKyle and Jackie O transcript can be revealing because it often highlights Sandilands’s overall deference and a self-effacing approach to his listeners. He makes excuses, and acknowledges he is wrong in a way that almost sets himself up as a “punching bag” for his co-host and listeners. He isdoing “being real.” We can see this in the interaction at the beginning of this paper, whereby his excuse was that the talk was “just radio banter.” The interaction between Sandilands and his co-host, and their listeners, serves to define the listening community of which they are a part (Ames, Host/Host). This community can be seen as “extraordinary”—based on “privatized isolation” that is a prerequisite for membership:The sense of universality of this condition, reflected in the lyrics of the music, the chatter of the DJs and the similarity of the concerns expressed by callers on phone-ins, ensures that solitary listening grants radio listeners membership to a unique type of club: a club where the members never meet or communicate directly. The club, of course, has its rules, its rituals, its codes of conduct and its abiding principles, beliefs and values. Club membership entails conformity to a consensual view. (Shingler and Wieringa 128)If you are not a listener of a particular listening community, then you’re not privy to those rules and rituals. The problem for Sandilands is that what is acceptable to his listening community can also be overheard by others. To his club, he might be acceptable—they know him for who he really is. As a host operating in chat-based formatting which relies on the possibility for transgression as a principle, he is expected to push boundaries as a performer. His persona is accepted by the station’s listeners who tune in every evening/afternoon (or whenever the program is broadcast across the network). His views and approach might be controversial, but they are normalised within the confines of the listening community:Radio presenters therefore do not construct a consensual view and impose it on their listeners. What they do is present what they perceive to be the views shared by the station and the listening community in general, and then make it as easy as possible for individual listeners to comply with these views (despite whatever specific reservations they may have). (Shingler and Wieringa 130)But to those who are not members of the listening community, his actions might be untenable. They do not hear the times when Sandilands takes on the role of “deviant host”, a host who will become an ally with a listener in a discussion if there is disagreement in talk which is a feature of this type of programming (Ames, Community). In picking out single elements of Sandilands’s awfulness, as happens when he oversteps the boundaries (and thus transgresses), there is potential to lose the sense of context that makes Sandilands acceptable to his program’s listeners. What we don’t hear, in the debates about whether his behaviour is or isn’t acceptable within the mediasphere, are the snippets of conversation where he demonstrates empathy, or is admonished by or defers to his co-host. The only time a non-listener hears about Kyle Sandilands is when he oversteps the boundary and his actions are questioned within the wider mediasphere. These questions are based on a broader sense of moral order than the moral order specifically applicable to the Kyle and Jackie O program.The debate about a listening community’s moral order that accepts Sandilands’s antics as normal is not one for this paper; the purpose of the paper is to explain the success of Sandilands’s approach in an environment where questions are raised about why he remains successful. Here we return to discussions of authenticity. Sandilands’s performance orients to being “real” in accordance with the “laws of one’s own being” (Erickson 124). The laws in this case are set by the genre being chat-based radio programming, and the moral order created within the program of which is a co-host.ConclusionRadio hosts have always “performed authenticity” as part of their role as a link between an audience and a station. Most research into the performance of radio hosts has been conducted within the talkback genre. Talkback is different, however, to chat-based programming which is increasingly popular, and the chat-based format in Australia is currently dominated by the host team known as Kyle and Jackie O. Kyle Sandilands’s performance is based on “being real”, and this is encouraged and suited to chat-based programming’s orientation to the personal, reliance on wit and humour, and the risk of transgression. While he is controversial, Sandliands’s style is an ideal fit for the genre, and his ability to perform to meet the genre provides some explanation for his success.ReferencesAmes, Kate. “Community Membership When ‘Telling Stories’ in Radio Talk: A Regional Case Study.” PhD Thesis. 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London, UK: Routledge, 1994.Douglas, Susan. “Talk Radio: Letting Boys Be Boys.” El Dorado Sun 27 Jun. 2000.Erickson, Rebecca J. “The Importance of Authenticity for Self and Society.” Symbolic Interaction 18.2 (1995): 121–44.Flew, Terry. “Down by Laws: Commercial Talkback Radio and the ABA 'Cash for Comment' Inquiry.” Australian Screen Education 24 (Spring 2000): 10–15.Galvin, Nick. “Kyle Sandilands and Jackie O Finish Year in Top Radio Ratings Spot.” Sydney Morning Herald 16 Dec. 2014. ‹http://www.smh.com.au/entertainment/tv-and-radio/kyle-sandilands-and-jackie-o-finish-year-in-top-radio-ratings-spot-20141216-127zyd.html›.———. “Kyle Sandilands and Jackie O Kiss and Make Up.”Sydney Morning Herald 12 Aug. 2014. ‹http://www.smh.com.au/entertainment/tv-and-radio/kyle-sandilands-and-jackie-o-kiss-and-make-up-20140812-102zyh.html›.Goffman, Erving. The Presentation of Self in Everyday Life. U of E Social Sciences Research Centre Edinburgh: Open Library, 1956.Hutchby, Ian. Confrontation Talk: Arguments, Asymmetries, and Power on Talk Radio. Marwah, NJ: Lawrence Erlbaum, 1996.Masters, Chris. Jonestown: The Power and the Myth of Alan Jones. Crows Nest: Allen & Unwin, 2006.Montgomery, Martin. “Our Tune: A Study of a Discourse Genre.” Broadcast Talk. Ed. Scannell, Paddy. London: Sage Publications, 1991. 138–77.O'Sullivan, Sara. “‘The Whole Nation Is Listening to You’: The Presentation of the Self on a Tabloid Talk Radio Show.” Media Culture Society 27.5 (2005): 719–38.Overington, Caroline. “The Trouble with Kyle Sandilands.” The Weekend Australian Magazine 28 Jan. 2012. ‹http://www.theaustralian.com.au/news/features/me-and-my-big-mouth/story-e6frg8h6-1226254068599?nk=3d9abe800533fc9a7e841eaee6a922da›.Razer, Helen. “Kyle Sandilands, You Are a Big Fake Fake.” Crikey 22 Aug. 2007.“Ronan Keating & Kyle Sandilands Fight on-Air”. YouTube, 2014. (12 Feb. 2014.) 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London: Arnold Publishers, 1998.Stiernstedt, Fredrik. “The Political Economy of the Radio Personality.” Journal of Radio & Audio Media 21.2 (2014): 290–306.“The Prank That Even Fooled Jackie O: Ronan Keating Storms Out of Radio Interview after ‘Clash’ with Kyle Sandilands.” Daily Mail 13 Feb. 2013.Tolson, Andrew. “‘Authentic’ Talk in Broadcast News: The Construction of Community.” The Communication Review 4 (2001): 463–80.———. “‘Being Yourself’: The Pursuit of Authentic Celebrity.”Discourse Studies 3.4 (2001): 443–57.———. “A New Authenticity? Communicative Practices on Youtube.” Critical Discourse Studies 7.4 (2010): 277–89.———. “Televised Chat and the Synthetic Personality.” Broadcast Talk. Ed. Scannell, Paddy. London: Sage Publications, 1991. 178–200.Turner, Graeme. “Ethics, Entertainment, and the Tabloid: The Case of Talkback Radio in Australia.” Continuum: Journal of Media & Cultural Studies 15.3 (2001): 349–57.Ward, Ian. “Talkback Radio, Political Communication, and Australian Politics.” Australian Journal of Communication 29.1 (2002): 21–38.Wynn, James. “Kyle Sandilands — A Better Place for a Real Talent.” LinkedIn, 2014.

Dairy animal welfare is of growing interest around the world, especially in developed countries, which have animal welfare programs and resources to establish optimal management systems for cows and understand that animal welfare is the foundation of innovative dairy farming. The article, based on the analysis, synthesis and generalization of world research and the results of own scientific expert assessment of animal welfare identifies the main problems of animal welfare on dairy farms, considers methods of assessing animal welfare in the world and substantiates the importance of implementing welfare programs and management protocols in dairy farming. Thus, in dairy farming, animal welfare is an important component based on world regulations. The analysis of regulations requires an understanding of the legislative aspects of different levels and examples of best practice: a) EU directives and practices, b) directives and practices of each European country c) national directives of non-EU countries, which must take into account all three legislative features. It has been shown that the EU has implemented a number of animal welfare acts, compromises between dairy producers and consumers on a number of instruments to harmonize law enforcement through audit, training, scientific expertise and consulting, and contributes to the stability of the EU food chain. In Ukraine, it is important to harmonize legislation with European Union norms and create a system for assessing the welfare of dairy animals, as well as information and educational activities and training on animal welfare on dairy farms for stakeholders and practical approaches to implementing animal welfare in production. We launched the European approach "Signals of cows" within the Ukrainian-Dutch project "Dairy farm", which allowed to work out the basic aspects of animal welfare in research farms NULES. In 2021, a new law on veterinary medicine was adopted, which implements 14 EU acts and includes a section on animal welfare, which is already a big step forward and opens new opportunities. However, in addition to the provisions on the welfare of calves (harmonization with Regulation 98/58 EC) do not consider regulations on the welfare of the dairy herd, which is not enough to develop the dairy industry in a global transformation. The article presents the basic indicators of welfare of cows, which are used in European countries and which we use in expert assessments. However, systemic data to assess the welfare of cows is not enough, because it is in the plane of consulting, which does not allow the analysis of the welfare of cows. In the context of globalization, the basic problem of animal welfare on dairy farms is the intensification, so the main welfare assessment programs (FARM, The Code of welfare, Welfare Quality and IDSW), which are widely used in milk production in accordance with current animal welfare standards. Intensification of animal husbandry, which provides greater economic efficiency, poses many threats to animal health and remains one of the biggest problems of animal welfare. The desire for profit reduces the ability to implement the principles of sustainable development. We consider it expedient to develop and implement programs for assessing the welfare of cows in Ukraine. So in the EU there is a voluntary WQ program that certifies producers and aims to meet the needs of society, develop a reliable monitoring system on farms and improve the welfare of cows in general. In New Zealand, the Code of welfare has been implemented, which forms awareness of farmers and care for animal welfare. Almost 98% of US farms are members of the FARM (USA) program, which is positioned as a voluntary program and a number of others. Thus, despite the fact that dairy farming is one of the strategic sectors of animal husbandry in Ukraine, the welfare of dairy farms is insufficiently studied and covered. In the perspective of research, it is important to analyze the experience of other countries in this area and the introduction of a system of welfare assessment, as well as the development and implementation of protocols on animal welfare in Ukraine based on the concept of "Five Freedoms". It is important to raise the awareness of stakeholders and officials to ensure proper compliance with EU animal welfare rules, taking into account national, regional and local networks, different support and understanding of the target audience (both farmers and producers, civil servants, scientists and educators, etc.). Also a priority is research on animal welfare, as well as the development of modern approaches to the legal provision of animal welfare, which will improve animal welfare. Thus, in order to ensure a high level of welfare of cows in relation to world standards of animal welfare, the priority is to assess the welfare of cows, improve the legal framework in Ukraine, further research in this area, implementation of effective programs to control the welfare of dairy animals.

A same-but-different dichotomy has recently been encapsulated within the US Food and Drug Administration’s ill-defined concept of “substantial equivalence” (USFDA, FDA). By invoking this concept the genetically modified organism (GMO) industry has escaped the rigors of safety testing that might otherwise apply. The curious concept of “substantial equivalence” grants a presumption of safety to GMO food. This presumption has yet to be earned, and has been used to constrain labelling of both GMO and non-GMO food. It is an idea that well serves corporatism. It enables the claim of difference to secure patent protection, while upholding the contrary claim of sameness to avoid labelling and safety scrutiny. It offers the best of both worlds for corporate food entrepreneurs, and delivers the worst of both worlds to consumers. The term “substantial equivalence” has established its currency within the GMO discourse. As the opportunities for patenting food technologies expand, the GMO recruitment of this concept will likely be a dress rehearsal for the developing debates on the labelling and testing of other techno-foods – including nano-foods and clone-foods. “Substantial Equivalence” “Are the Seven Commandments the same as they used to be, Benjamin?” asks Clover in George Orwell’s “Animal Farm”. By way of response, Benjamin “read out to her what was written on the wall. There was nothing there now except a single Commandment. It ran: ALL ANIMALS ARE EQUAL BUT SOME ANIMALS ARE MORE EQUAL THAN OTHERS”. After this reductionist revelation, further novel and curious events at Manor Farm, “did not seem strange” (Orwell, ch. X). Equality is a concept at the very core of mathematics, but beyond the domain of logic, equality becomes a hotly contested notion – and the domain of food is no exception. A novel food has a regulatory advantage if it can claim to be the same as an established food – a food that has proven its worth over centuries, perhaps even millennia – and thus does not trigger new, perhaps costly and onerous, testing, compliance, and even new and burdensome regulations. On the other hand, such a novel food has an intellectual property (IP) advantage only in terms of its difference. And thus there is an entrenched dissonance for newly technologised foods, between claiming sameness, and claiming difference. The same/different dilemma is erased, so some would have it, by appeal to the curious new dualist doctrine of “substantial equivalence” whereby sameness and difference are claimed simultaneously, thereby creating a win/win for corporatism, and a loss/loss for consumerism. This ground has been pioneered, and to some extent conquered, by the GMO industry. The conquest has ramifications for other cryptic food technologies, that is technologies that are invisible to the consumer and that are not evident to the consumer other than via labelling. Cryptic technologies pertaining to food include GMOs, pesticides, hormone treatments, irradiation and, most recently, manufactured nano-particles introduced into the food production and delivery stream. Genetic modification of plants was reported as early as 1984 by Horsch et al. The case of Diamond v. Chakrabarty resulted in a US Supreme Court decision that upheld the prior decision of the US Court of Customs and Patent Appeal that “the fact that micro-organisms are alive is without legal significance for purposes of the patent law”, and ruled that the “respondent’s micro-organism plainly qualifies as patentable subject matter”. This was a majority decision of nine judges, with four judges dissenting (Burger). It was this Chakrabarty judgement that has seriously opened the Pandora’s box of GMOs because patenting rights makes GMOs an attractive corporate proposition by offering potentially unique monopoly rights over food. The rear guard action against GMOs has most often focussed on health repercussions (Smith, Genetic), food security issues, and also the potential for corporate malfeasance to hide behind a cloak of secrecy citing commercial confidentiality (Smith, Seeds). Others have tilted at the foundational plank on which the economics of the GMO industry sits: “I suggest that the main concern is that we do not want a single molecule of anything we eat to contribute to, or be patented and owned by, a reckless, ruthless chemical organisation” (Grist 22). The GMO industry exhibits bipolar behaviour, invoking the concept of “substantial difference” to claim patent rights by way of “novelty”, and then claiming “substantial equivalence” when dealing with other regulatory authorities including food, drug and pesticide agencies; a case of “having their cake and eating it too” (Engdahl 8). This is a clever slight-of-rhetoric, laying claim to the best of both worlds for corporations, and the worst of both worlds for consumers. Corporations achieve patent protection and no concomitant specific regulatory oversight; while consumers pay the cost of patent monopolization, and are not necessarily apprised, by way of labelling or otherwise, that they are purchasing and eating GMOs, and thereby financing the GMO industry. The lemma of “substantial equivalence” does not bear close scrutiny. It is a fuzzy concept that lacks a tight testable definition. It is exactly this fuzziness that allows lots of wriggle room to keep GMOs out of rigorous testing regimes. Millstone et al. argue that “substantial equivalence is a pseudo-scientific concept because it is a commercial and political judgement masquerading as if it is scientific. It is moreover, inherently anti-scientific because it was created primarily to provide an excuse for not requiring biochemical or toxicological tests. It therefore serves to discourage and inhibit informative scientific research” (526). “Substantial equivalence” grants GMOs the benefit of the doubt regarding safety, and thereby leaves unexamined the ramifications for human consumer health, for farm labourer and food-processor health, for the welfare of farm animals fed a diet of GMO grain, and for the well-being of the ecosystem, both in general and in its particularities. “Substantial equivalence” was introduced into the food discourse by an Organisation for Economic Co-operation and Development (OECD) report: “safety evaluation of foods derived by modern biotechnology: concepts and principles”. It is from this document that the ongoing mantra of assumed safety of GMOs derives: “modern biotechnology … does not inherently lead to foods that are less safe … . Therefore evaluation of foods and food components obtained from organisms developed by the application of the newer techniques does not necessitate a fundamental change in established principles, nor does it require a different standard of safety” (OECD, “Safety” 10). This was at the time, and remains, an act of faith, a pro-corporatist and a post-cautionary approach. The OECD motto reveals where their priorities lean: “for a better world economy” (OECD, “Better”). The term “substantial equivalence” was preceded by the 1992 USFDA concept of “substantial similarity” (Levidow, Murphy and Carr) and was adopted from a prior usage by the US Food and Drug Agency (USFDA) where it was used pertaining to medical devices (Miller). Even GMO proponents accept that “Substantial equivalence is not intended to be a scientific formulation; it is a conceptual tool for food producers and government regulators” (Miller 1043). And there’s the rub – there is no scientific definition of “substantial equivalence”, no scientific test of proof of concept, and nor is there likely to be, since this is a ‘spinmeister’ term. And yet this is the cornerstone on which rests the presumption of safety of GMOs. Absence of evidence is taken to be evidence of absence. History suggests that this is a fraught presumption. By way of contrast, the patenting of GMOs depends on the antithesis of assumed ‘sameness’. Patenting rests on proven, scrutinised, challengeable and robust tests of difference and novelty. Lightfoot et al. report that transgenic plants exhibit “unexpected changes [that] challenge the usual assumptions of GMO equivalence and suggest genomic, proteomic and metanomic characterization of transgenics is advisable” (1). GMO Milk and Contested Labelling Pesticide company Monsanto markets the genetically engineered hormone rBST (recombinant Bovine Somatotropin; also known as: rbST; rBGH, recombinant Bovine Growth Hormone; and the brand name Prosilac) to dairy farmers who inject it into their cows to increase milk production. This product is not approved for use in many jurisdictions, including Europe, Australia, New Zealand, Canada and Japan. Even Monsanto accepts that rBST leads to mastitis (inflammation and pus in the udder) and other “cow health problems”, however, it maintains that “these problems did not occur at rates that would prohibit the use of Prosilac” (Monsanto). A European Union study identified an extensive list of health concerns of rBST use (European Commission). The US Dairy Export Council however entertain no doubt. In their background document they ask “is milk from cows treated with rBST safe?” and answer “Absolutely” (USDEC). Meanwhile, Monsanto’s website raises and answers the question: “Is the milk from cows treated with rbST any different from milk from untreated cows? No” (Monsanto). Injecting cows with genetically modified hormones to boost their milk production remains a contested practice, banned in many countries. It is the claimed equivalence that has kept consumers of US dairy products in the dark, shielded rBST dairy farmers from having to declare that their milk production is GMO-enhanced, and has inhibited non-GMO producers from declaring their milk as non-GMO, non rBST, or not hormone enhanced. This is a battle that has simmered, and sometimes raged, for a decade in the US. Finally there is a modest victory for consumers: the Pennsylvania Department of Agriculture (PDA) requires all labels used on milk products to be approved in advance by the department. The standard issued in October 2007 (PDA, “Standards”) signalled to producers that any milk labels claiming rBST-free status would be rejected. This advice was rescinded in January 2008 with new, specific, department-approved textual constructions allowed, and ensuring that any “no rBST” style claim was paired with a PDA-prescribed disclaimer (PDA, “Revised Standards”). However, parsimonious labelling is prohibited: No labeling may contain references such as ‘No Hormones’, ‘Hormone Free’, ‘Free of Hormones’, ‘No BST’, ‘Free of BST’, ‘BST Free’,’No added BST’, or any statement which indicates, implies or could be construed to mean that no natural bovine somatotropin (BST) or synthetic bovine somatotropin (rBST) are contained in or added to the product. (PDA, “Revised Standards” 3) Difference claims are prohibited: In no instance shall any label state or imply that milk from cows not treated with recombinant bovine somatotropin (rBST, rbST, RBST or rbst) differs in composition from milk or products made with milk from treated cows, or that rBST is not contained in or added to the product. If a product is represented as, or intended to be represented to consumers as, containing or produced from milk from cows not treated with rBST any labeling information must convey only a difference in farming practices or dairy herd management methods. (PDA, “Revised Standards” 3) The PDA-approved labelling text for non-GMO dairy farmers is specified as follows: ‘From cows not treated with rBST. No significant difference has been shown between milk derived from rBST-treated and non-rBST-treated cows’ or a substantial equivalent. Hereinafter, the first sentence shall be referred to as the ‘Claim’, and the second sentence shall be referred to as the ‘Disclaimer’. (PDA, “Revised Standards” 4) It is onto the non-GMO dairy farmer alone, that the costs of compliance fall. These costs include label preparation and approval, proving non-usage of GMOs, and of creating and maintaining an audit trail. In nearby Ohio a similar consumer versus corporatist pantomime is playing out. This time with the Ohio Department of Agriculture (ODA) calling the shots, and again serving the GMO industry. The ODA prescribed text allowed to non-GMO dairy farmers is “from cows not supplemented with rbST” and this is to be conjoined with the mandatory disclaimer “no significant difference has been shown between milk derived from rbST-supplemented and non-rbST supplemented cows” (Curet). These are “emergency rules”: they apply for 90 days, and are proposed as permanent. Once again, the onus is on the non-GMO dairy farmers to document and prove their claims. GMO dairy farmers face no such governmental requirements, including no disclosure requirement, and thus an asymmetric regulatory impost is placed on the non-GMO farmer which opens up new opportunities for administrative demands and technocratic harassment. Levidow et al. argue, somewhat Eurocentrically, that from its 1990s adoption “as the basis for a harmonized science-based approach to risk assessment” (26) the concept of “substantial equivalence” has “been recast in at least three ways” (58). It is true that the GMO debate has evolved differently in the US and Europe, and with other jurisdictions usually adopting intermediate positions, yet the concept persists. Levidow et al. nominate their three recastings as: firstly an “implicit redefinition” by the appending of “extra phrases in official documents”; secondly, “it has been reinterpreted, as risk assessment processes have … required more evidence of safety than before, especially in Europe”; and thirdly, “it has been demoted in the European Union regulatory procedures so that it can no longer be used to justify the claim that a risk assessment is unnecessary” (58). Romeis et al. have proposed a decision tree approach to GMO risks based on cascading tiers of risk assessment. However what remains is that the defects of the concept of “substantial equivalence” persist. Schauzu identified that: such decisions are a matter of “opinion”; that there is “no clear definition of the term ‘substantial’”; that because genetic modification “is aimed at introducing new traits into organisms, the result will always be a different combination of genes and proteins”; and that “there is no general checklist that could be followed by those who are responsible for allowing a product to be placed on the market” (2). Benchmark for Further Food Novelties? The discourse, contestation, and debate about “substantial equivalence” have largely focussed on the introduction of GMOs into food production processes. GM can best be regarded as the test case, and proof of concept, for establishing “substantial equivalence” as a benchmark for evaluating new and forthcoming food technologies. This is of concern, because the concept of “substantial equivalence” is scientific hokum, and yet its persistence, even entrenchment, within regulatory agencies may be a harbinger of forthcoming same-but-different debates for nanotechnology and other future bioengineering. The appeal of “substantial equivalence” has been a brake on the creation of GMO-specific regulations and on rigorous GMO testing. The food nanotechnology industry can be expected to look to the precedent of the GMO debate to head off specific nano-regulations and nano-testing. As cloning becomes economically viable, then this may be another wave of food innovation that muddies the regulatory waters with the confused – and ultimately self-contradictory – concept of “substantial equivalence”. Nanotechnology engineers particles in the size range 1 to 100 nanometres – a nanometre is one billionth of a metre. This is interesting for manufacturers because at this size chemicals behave differently, or as the Australian Office of Nanotechnology expresses it, “new functionalities are obtained” (AON). Globally, government expenditure on nanotechnology research reached US$4.6 billion in 2006 (Roco 3.12). While there are now many patents (ETC Group; Roco), regulation specific to nanoparticles is lacking (Bowman and Hodge; Miller and Senjen). The USFDA advises that nano-manufacturers “must show a reasonable assurance of safety … or substantial equivalence” (FDA). A recent inventory of nano-products already on the market identified 580 products. Of these 11.4% were categorised as “Food and Beverage” (WWICS). This is at a time when public confidence in regulatory bodies is declining (HRA). In an Australian consumer survey on nanotechnology, 65% of respondents indicated they were concerned about “unknown and long term side effects”, and 71% agreed that it is important “to know if products are made with nanotechnology” (MARS 22). Cloned animals are currently more expensive to produce than traditional animal progeny. In the course of 678 pages, the USFDA Animal Cloning: A Draft Risk Assessment has not a single mention of “substantial equivalence”. However the Federation of Animal Science Societies (FASS) in its single page “Statement in Support of USFDA’s Risk Assessment Conclusion That Food from Cloned Animals Is Safe for Human Consumption” states that “FASS endorses the use of this comparative evaluation process as the foundation of establishing substantial equivalence of any food being evaluated. It must be emphasized that it is the food product itself that should be the focus of the evaluation rather than the technology used to generate cloned animals” (FASS 1). Contrary to the FASS derogation of the importance of process in food production, for consumers both the process and provenance of production is an important and integral aspect of a food product’s value and identity. Some consumers will legitimately insist that their Kalamata olives are from Greece, or their balsamic vinegar is from Modena. It was the British public’s growing awareness that their sugar was being produced by slave labour that enabled the boycotting of the product, and ultimately the outlawing of slavery (Hochschild). When consumers boycott Nestle, because of past or present marketing practices, or boycott produce of USA because of, for example, US foreign policy or animal welfare concerns, they are distinguishing the food based on the narrative of the food, the production process and/or production context which are a part of the identity of the food. Consumers attribute value to food based on production process and provenance information (Paull). Products produced by slave labour, by child labour, by political prisoners, by means of torture, theft, immoral, unethical or unsustainable practices are different from their alternatives. The process of production is a part of the identity of a product and consumers are increasingly interested in food narrative. It requires vigilance to ensure that these narratives are delivered with the product to the consumer, and are neither lost nor suppressed. Throughout the GM debate, the organic sector has successfully skirted the “substantial equivalence” debate by excluding GMOs from the certified organic food production process. This GMO-exclusion from the organic food stream is the one reprieve available to consumers worldwide who are keen to avoid GMOs in their diet. The organic industry carries the expectation of providing food produced without artificial pesticides and fertilizers, and by extension, without GMOs. Most recently, the Soil Association, the leading organic certifier in the UK, claims to be the first organisation in the world to exclude manufactured nonoparticles from their products (Soil Association). There has been the call that engineered nanoparticles be excluded from organic standards worldwide, given that there is no mandatory safety testing and no compulsory labelling in place (Paull and Lyons). The twisted rhetoric of oxymorons does not make the ideal foundation for policy. Setting food policy on the shifting sands of “substantial equivalence” seems foolhardy when we consider the potentially profound ramifications of globally mass marketing a dysfunctional food. If there is a 2×2 matrix of terms – “substantial equivalence”, substantial difference, insubstantial equivalence, insubstantial difference – while only one corner of this matrix is engaged for food policy, and while the elements remain matters of opinion rather than being testable by science, or by some other regime, then the public is the dupe, and potentially the victim. “Substantial equivalence” has served the GMO corporates well and the public poorly, and this asymmetry is slated to escalate if nano-food and clone-food are also folded into the “substantial equivalence” paradigm. Only in Orwellian Newspeak is war peace, or is same different. It is time to jettison the pseudo-scientific doctrine of “substantial equivalence”, as a convenient oxymoron, and embrace full disclosure of provenance, process and difference, so that consumers are not collateral in a continuing asymmetric knowledge war. References Australian Office of Nanotechnology (AON). 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Ottawa: Action Group on Erosion, Technology and Conservation, November, 2004. European Commission. Report on Public Health Aspects of the Use of Bovine Somatotropin. Brussels: European Commission, 15-16 March 1999.Federation of Animal Science Societies (FASS). Statement in Support of FDA’s Risk Assessment Conclusion That Cloned Animals Are Safe for Human Consumption. 2007. 24 Apr. 2008 < http://www.fass.org/page.asp?pageID=191 >.Grist, Stuart. “True Threats to Reason.” New Scientist 197.2643 (16 Feb. 2008): 22-23.Hochschild, Adam. Bury the Chains: The British Struggle to Abolish Slavery. London: Pan Books, 2006.Horsch, Robert, Robert Fraley, Stephen Rogers, Patricia Sanders, Alan Lloyd, and Nancy Hoffman. “Inheritance of Functional Foreign Genes in Plants.” Science 223 (1984): 496-498.HRA. Awareness of and Attitudes toward Nanotechnology and Federal Regulatory Agencies: A Report of Findings. Washington: Peter D. Hart Research Associates, 25 Sep. 2007.Levidow, Les, Joseph Murphy, and Susan Carr. “Recasting ‘Substantial Equivalence’: Transatlantic Governance of GM Food.” Science, Technology, and Human Values 32.1 (Jan. 2007): 26-64.Lightfoot, David, Rajsree Mungur, Rafiqa Ameziane, Anthony Glass, and Karen Berhard. “Transgenic Manipulation of C and N Metabolism: Stretching the GMO Equivalence.” American Society of Plant Biologists Conference: Plant Biology, 2000.MARS. “Final Report: Australian Community Attitudes Held about Nanotechnology – Trends 2005-2007.” Report prepared for Department of Industry, Tourism and Resources (DITR). Miranda, NSW: Market Attitude Research Services, 12 June 2007.Miller, Georgia, and Rye Senjen. “Out of the Laboratory and on to Our Plates: Nanotechnology in Food and Agriculture.” Friends of the Earth, 2008. 24 Apr. 2008 < http://nano.foe.org.au/node/220 >.Miller, Henry. “Substantial Equivalence: Its Uses and Abuses.” Nature Biotechnology 17 (7 Nov. 1999): 1042-1043.Millstone, Erik, Eric Brunner, and Sue Mayer. “Beyond ‘Substantial Equivalence’.” Nature 401 (7 Oct. 1999): 525-526.Monsanto. “Posilac, Bovine Somatotropin by Monsanto: Questions and Answers about bST from the United States Food and Drug Administration.” 2007. 24 Apr. 2008 < http://www.monsantodairy.com/faqs/fda_safety.html >.Organisation for Economic Co-operation and Development (OECD). “For a Better World Economy.” Paris: OECD, 2008. 24 Apr. 2008 < http://www.oecd.org/ >.———. “Safety Evaluation of Foods Derived by Modern Biotechnology: Concepts and Principles.” Paris: OECD, 1993.Orwell, George. Animal Farm. 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Boca Raton, FL: CRC Press, 2007.Romeis, Jorg, Detlef Bartsch, Franz Bigler, Marco Candolfi, Marco Gielkins, et al. “Assessment of Risk of Insect-Resistant Transgenic Crops to Nontarget Arthropods.” Nature Biotechnology 26.2 (Feb. 2008): 203-208.Schauzu, Marianna. “The Concept of Substantial Equivalence in Safety Assessment of Food Derived from Genetically Modified Organisms.” AgBiotechNet 2 (Apr. 2000): 1-4.Soil Association. “Soil Association First Organisation in the World to Ban Nanoparticles – Potentially Toxic Beauty Products That Get Right under Your Skin.” London: Soil Association, 17 Jan. 2008. 24 Apr. 2008 < http://www.soilassociation.org/web/sa/saweb.nsf/848d689047 cb466780256a6b00298980/42308d944a3088a6802573d100351790!OpenDocument >.Smith, Jeffrey. Genetic Roulette: The Documented Health Risks of Genetically Engineered Foods. Fairfield, Iowa: Yes! Books, 2007.———. Seeds of Deception. Melbourne: Scribe, 2004.U.S. Dairy Export Council (USDEC). 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The latest reality program about weight loss makeover, Australian Channel Seven’s Bringing Sexy Back maintained the dominant frame of fat as bad, shameful and unsexy. Similar to other programs’ point of view, only slim bodies could claim to be healthy and sexy. Conversely the Fat Acceptance movement presents fat as beautiful, sexy, and healthy. But what did online audiences in 2014 think about Bringing Sexy Back? In this article online-viewer-generated comments are analysed to find out: a) whether audiences challenged and contested the dominant framing; and b) what phrases did they use to do this. The research task is a discourse analysis in which key words and phrases are highlighted and colour coded as categories and patterns begin to emerge. My intention is to represent the expressions of the participants responding to the articles and or online forums about the program. The focus is on the ‘language-in-use’ (Gee 34), in particular their gut reactions to the idea of whether only slim people can be sexy and their experience of viewing the program. Selected television websites, online television forums and blogs will be analysed. Introduction The latest makeover television program drawing on the obesity-epidemic discourse Bringing Sexy Back (BSB) promises the audience that by the end of the program participants will have bought their sexy back. Sexy in the program is equated with one’s younger and slimmer self; the program host Samantha Armytage (from Sunrise the national Australian morning show) tells viewers sexy can be reclaimed if participants (from their late 30s and up to 51 years) drop kilos, commit to a strenuous exercise regime, and re-style their wardrobe. Experts, the usual suspects, are bought in—the medical machinery, the personal trainer, the stylist, and the hairdresser etc.—to assess, admonish, advise and appraise the participants. At the final reveal the audience—made up of family, friends and the local community—show enthusiasm for the aesthetic desirability of the participants slimmer sexier body as evidenced by descriptors such as “wow”, and “oh my God” as well as an outpouring of emotion such as crying and squeals of delight. Previous researchers of fat-shaming television programs have found audience’s reactions divided: some audience members see it as motivating; others see it as humiliating; and others see it as what the contestants deserve (Holland, Blood and Thomas; Rodan, Ellis and Lebeck; Sender and Sullivan)! I want to find out if online and social media audiences of the relatively tame makeover program BSB, which features individual Australians and couples who are overweight and obese, challenge and contest the dominant framing. In my analysis of the phrases online audiences’ have used about BSB, posters mostly found the program inspiring and motivating. From this inauspicious first strike, I will push onto examine the phrases posters have used to respond to the program. The paper begins with a short background about the program. The key elements of the makeover television genre are then discussed. Following this, I provide an analysis of the program’s official BSB Facebook site, and unofficial viewer-generated sites, such as the bubhub, TVTONIGHT, MamaMia, The Hoopla and the hashtag #sexybackau on Twitter. Posters to these sites were regular, infrequent or intermittent viewers. My approach to the analysis of these online forums and social media sites is a discourse analysis that examines “language-in-use”—as well as other elements such as values, symbols, tools and thinking styles—so as to identify and track tacit knowledge—that is, meanings emerging from obesity-epidemic discourse (Gee 34, 40–41). Such a method is apt given its capacity to analyse contributors’ spontaneous statements of their feelings—in particular their gut reactions to the program and the participants. The paper ends with my findings and conclusions. Bringing Sexy Back: Background Information Screened in 2014, season one of BSB format consists of a host Samantha Armytage, fitness trainer Cameron Byrnes and stylist Jules Sebastian and her team of hairdresser, groomers etc. Undoubtedly, part of the program’s construction is to select participants who appeal to a broad range of viewers. Participants’ ages range from 21 years (Courney Gollings) to 51 years (Vicki Gollings). The individuals or couples who make up the series include: Ned (truck driver), Sam and Gary (parents of two boys), Lisa Wilson (single mother and hairdresser), Vicki and Courtney Golling (mother and daughter), Livio Caldarone (pizza/small restaurant owner), and Paula Beckton (mother of four), The first episode was aired on Australia’s Channel Seven on 12 August 2014 and the final episode on 13 January 2015. This particular series consisted of 9 episodes. In this paper I focus on the six episodes that were aired in 2014. Generally each individual episode consisted of: the intervention, presenting medical facts about participant’s weight; the helper figures setting training and diet regimes; the trials leading to transformation; and the happy ending evident in the reveal. Essentially, these segments illustrate that the program series is highly contrived and they also demonstrate the program’s method of challenging participants to lose weight. Makeover Television I now provide a further construct to assist the reader’s understanding of ‘what is going on’ in the BSB program, which fits within the genre of makeover program. As reflected in the literature, makeover television has some or all of the following ingredients: personal fitness trainer as expertstylist and grooming expertsfamily members and contestant’s reflexivity (reflect on their own behaviour)new self-celebrated photo shootscontestant winning challengessymbols, such as the dream outfit, and before and after photographstransformation before the ‘big reveal’ Moreover, makeover programs are about the ordinary person on television. According to Redden, identities on these programs are individual rather than collective in that they serve to show a type of “individuality” as if it exists irrespective of any social or cultural group (156). And what is the role of the expert? Redden points out the expert on makeover programs interprets the “life situation of the given person, who may represent a certain social category of ordinary person” (153). So while makeover programs purport to be about the ordinary person and make claims about the actuality of the ordinary person’s life (Skeggs and Wood 559; Stagi 138), they also depict a hierarchy of social categories. The participants’ class also features in makeover programs like BSB. Class is evident in that participants who are selected to be on the program are often from lower-middle class backgrounds. Most participants have non-professional occupations—truck driver (Ned), hairdresser (Lisa), pizza/small restaurant owner (Livio), body caster, a person who makes body casts (Paula). Similar to The Biggest Loser (2004–2014) on American NBC, and Australia Network Ten, the participants in BSB were also mainly from lower–middle class backgrounds (Rodan; Sender and Sullivan 575) Several researcher’s show that makeover television promises advancement for lower–middle class citizens (Fraser 188–189; Miller 589; Redden 155; Skeggs and Wood 561) based on the proposition that contestants have the power to transform themselves (Bratich 17; Ouellette and Hay 471–472; Lewis 443; Sender and Sullivan 581). Like other makeover programs BSB takes advantage of the aspirations of working and lower-middle class participants. And, not surprisingly, the desired transcendence is something most participants/viewers from lower-middle and working class backgrounds cannot strive to achieve without participating in the program (Miller 589). Transcendence in BSB comes from losing weight, and acquiring new gym equipment, gym clothing, access to a personal trainer, gym membership, holiday at a health retreat, new wardrobe, new haircut, and new gym clothes. These acts to transform oneself are often “presented” as the middle class “standard,” taste and specific ongoing “intimate practices” of the “middle class” (Skeggs and Wood 561; Redden 155). But clearly much of the sprucing up (such as a private gym at home, personal trainers) are expensive and beyond the budget of even an Australian middle-class family. Analysis Posters on the official BSB Channel Seven Facebook forum overall were the most positive about the program—they found the program motivating and inspiring. Several posters on Facebook asked how they might apply to be on the program. After the airing of the reveal, posters on all the online forums and social media analysed consistently used adjectives such as fantastic, awesome, congratulations, stunning, amazing, gorgeous, wow, incredible, look sensational, look hot, look great, champion effort, fabulous, impressive, beautiful, inspirational. Fat-Shaming In BSB fat-shaming works through the use of medical machines and imagery, which measure weight and body fat percentage (BMI) using the DXA scanner and X-ray machine. Even though many physicians object to BMI measurement, it has become an “infallible marker of dangerous risk-saturated obesity” (Morgan 205) in Health Department campaigns, insurance company policies and on makeover television. Participants’ current weight is compared to the weight of their 20 year-old self. The program also induces fat-shaming through visuals of food and drink stashes found in participant’s bedroom cupboards (Ned), remnants of take-away packaging in rubbish bins (Lisa), processed foods in pantry cupboards (Vicki and Courtney), and pizza cartons at work (Livio). Here food amounts are quantified for audiences to gasp with shock and horror reinforcing the stereotype that people are fat because they have insufficient willpower and overeat (Farrell 34), thus perpetuating the view that obese people are undisciplined, sloppy and “less likely to do productive work” (Greenberg et al.). Banners are produced of participants’ photographs in their 20s; the photographs chosen have been taken when participants were slim and looked hot at the beach or night clubbing. These banners are juxtaposed with a banner of participant’s current self—appearing overweight in unflattering short crop top and underwear. Both banners are flashed onto the screen during the program especially in the final reveal presumably as a visual measurement to shame participants for “letting themselves go”. Even though host Samantha provides reasons for participants gaining weight—such as the stress of being a single parent, having a busy life as a mother of four, work commitments etc—the visual banners powerfully signify more than the presenter’s dialogue. Katrina Dowd on Facebook suggests it is the banners that signified the truth about participants’ lifestyles when she comments: Absolutely. Amazing how people whom follow unhealthy eating patterns for years with lack of exercise get congratulated because they’ve lost weight. Should never have let yourself get to that stage. Using your children and work commitments as excuses for why you got that way is a big “fail”. Some social media participants on Twitter and online forum posters saw the participants as “Bogan” ( a white working-class person who lacks fashion sense, is uncouth unsophisticated and invokes disgust), lazy, slobs as represented in the following comments: “Bogan Hunters Makeover” (tvaddict); “STILL A FUCKING FAT BOGAN […] JUST STOP EATING” (Al_Mack); “Stop being a lazy bitch […] Seriously lazy slobs” (Dutchess of Tweet St); “learn to cook lazy cow” (Gidgit VonLaRue). Thus, for Katrina and the posters above, it is the “fat body” that is seen as the “uncivilized body” that lacks the self-control of the thin body (Richardson 80). Inspirational and Motivational I discovered that many online forum and social media participants found the program BSB inspiring and motivating. A similar finding to my study of The Biggest Loser online viewers (Rodan), as well as other researchers who interviewed audiences about The Biggest Loser (Readdy and Ebbeck). For instance, Twitter posters said the BSB inspires “everyday women” (Sharon@Shar0n) and “inspires me that I can do the same” (Sharon@KeepitRealV), “another great show #inspiring” (miss shadow). On Facebook most of the posters talked about how inspired they were by the show and or by the individual participants, for instance: Hi Lisa, I think I see a lot of me in you, I pretty much cried through the whole show. You have inspired me, much admiration for sharing your story with Australia. (Haigh) Many posters on Facebook identified with Lisa as a single mother (Jenkins) and her declaration that she was “an emotional eater” (McTavish). This may account for Lisa Wilson (5,824 likes) receiving the most likes on Facebook. There were those who identified with individual participants, such as Paula, who were attempting to lose weight. On the forum the bubhub, a forum for parents established in 2002, the administrator BH-bubhub started a thread titled “Need some motivation to shift those kilos? Our pal Paula is here to help hubbers!” Paula was the participant on BSB who lost the most weight, and was invited onto the forum to answer forum members’ questions. On this forum, disparaging, negative, demotivating comments were removed from public viewing (see caveat BH-bubhub). Overall, online forum posters on the bubhub expressed positive feelings about BSB as a weight loss program. Participants comments included “Awesome work Paula, I have no doubt you will inspire many and I look forward to hearing all your tips” (Mod-Uniquey) “and … you look fabulous” (BH-KatiesMum), “Wow, you must be so proud of yourself! That is an amazing effort and you look great” (Curby), “What an inspirational story!” (Mod-Nomsie). Facebook posters on the BSB official forum found the show motivating and evidence of others finding the same are: “I feel great after watching #sexybackau” (Freeburn), “an uplifting hour” (Hustwaite), “feeling motivated now to change a lot of things about myself” (McDonald). However, online posters rarely commented that the program inspired or motivated them to take specific actions about their own body size or lifestyle. For some, as other researchers have found about makeover programs, it is a form of televisual escapism (Holland, Blood and Thomas; Readdy and Ebbeck 585)—that is, the pleasure of watching others’ emotions in achieving their goal. For many others, identifying with the participants’ struggle, and seeing them overcome daily challenges and obstacles to losing weight, gave posters insights about themselves and how to change their own lifestyle. But maintaining weight-loss and a lifestyle that supports it—as Facebook posters frequently suggest—is very challenging for most people who are overweight. The transformations and reveals make for fairy-tale endings (the essence of makeover television), but the reality of losing weight is persistence, perseverance and hard work. Criticisms of the Program Posters on Facebook were censored more than some of the other online forums and social media. Facebook criticisms about the program BSB were dealt with swiftly by other posters—that is, posters were pressured to only express positive feelings about the program. For instance, Lynne Nicholas in response to Peter Thomson’s criticism that the program is “exploiting these people for cheap television entertainment” (Facebook, 14 August 2014) posted on Facebook: If you don’t like the show then don’t come on the page and comment. Channel 7 gives these people a chance to change their life and inspire others to do the same. (Facebook, 14 Aug. 2014) And in response to criticisms about the amount of processed food Cam discarded from participants Vicki and Courtney’s cupboard, Emily McCabe commented: If you don’t enjoy the concept of the program, feel free to change the channel and keep your negative comments to yourself. (Facebook, 2 Sep. 2014) Nevertheless, a lot of criticism appeared on the various online and social media outlets ranging from: the commercial aspects (matúš; Hales); the constant use of the word “fat” by the host (Spencer); the sponsorship and advertisements by a take-away food company (Daisy Murray; Patriot); the “irresponsible/unsafe training!” (M_Gardner; Ashton); the insufficient number of “diet tips” (Pedron-Peggs); and “sick of seeing all that food thrown away!!” (Barkla; Dunell; Robbie; Martin; Coupland). As noted above, some of the sites were censored. Criticisms of the program were only aired if the online forum and social media allowed people to vent their feelings and express their opinion. Allowing viewers to express their concerns about mainstream television programs such as BSB counters the argument made by other researchers suggesting that makeover programs do the work of audiences becoming “self-managing” and self-governing citizens (see Stagi; Ouellette and Hay 471-472; Sender and Sullivan 581; Ringrose and Walkerdine); and makeover programs perpetuate the myth that obesity is solely an individual behavioural problem (Yoo). Such critical comments (above) reveal that some viewers do question the show’s premises, and as a consequence they do not accept the dominant framing. Thus the hypothesis that all viewers of makeover programs are pliable and docile cannot be supported in my analysis. Findings and Conclusion Most BSB posters said they found the program inspiring and motivating. It seems many of the online posters identified with the participants’ struggle to lose their weight, and stay motivated to keep it off. So there was little fat-shaming from posters on Facebook and the online forums. The posters on Facebook expressed the most positive comments about the BSB program and the participants; however, the Facebook site was the official BSB social media site. It seems that many of the Facebook and online forum discussants were makeover television fans who had acquired a taste for the makeover genre – that is the transformation and the big reveal at the end, the re-styled self, the symbols as well as the tips, information and ideas about how to lose weight and change their lifestyle. Questions were often asked by posters about the participants’ eating plan, exercise regime, maintenance program etc., as well as how they (the posters) could apply to be on the show. Very few social media or online posters questioned and challenged the makeover genre, the advertising during the program, the quality and number of diet and nutrition tips, and the time as well as financial cost required to maintain the new self. References Al_Mack. “STILL A FUCKING FAT BOGAN.” 26 Aug. 2014, no time. Tweet. Al_Mack. “JUST STOP EATING.” 26 Aug. 2014, no time. Tweet. Ashton, Susan. “Bringing Sexy Back.” 13 Jan. 2015, 17:56. Facebook comment. Barkla, Michelle. “Bringing Sexy Back.” 9 Sep. 2014, 18:39. Facebook comment. BH-bubhub Administrator. “Need Some Motivation to Shift Those Kilos? Our Pal Paula Is Here to Help Hubbers!” The Bubhub 3 March 2015. 15:27. BH-KatiesMum. “Need Some Motivation to Shift Those Kilos? Our Pal Paula Is Here to Help Hubbers!” The Bubhub 3 Mar. 2015 19:26. Bratich, Jack Z. “Programming Reality: Control Societies, New Subjects and the Powers of Transformation.” Ed. Dana Heller. Makeover Television: Realities Remodelled. London: I.B. 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This article explores how fat women protesting challenges norms of womanhood, the place of women in society, and who has the power to have their say in public spaces. We use the term fat as a political reclamation; Fat Studies scholars and fat activists prefer the term fat, over the normative term “overweight” and the pathologising term “obese/obesity” (Lee and Pausé para 3). Who is and who isn’t fat, we suggest, is best left to self-determination, although it is generally accepted by fat activists that the term is most appropriately adopted by individuals who are unable to buy clothes in any store they choose. Using a tweet from conservative commentator Ann Coulter as a leaping-off point, we examine the narratives around women in the public sphere and explore how fat bodies might transgress further the norms set by society. The public representations of women in politics and protest are then are set in the context of ‘activist wisdom’ (Maddison and Scalmer) from two sides of the globe. Activist wisdom gives preference to the lived knowledge and experience of activists as tools to understand social movements. It seeks to draw theoretical implications from the practical actions of those on the ground. In centring the experiences of ourselves and other activists, we hope to expand existing understandings of body politics, gender, and political power in this piece. It is important in researching social movements to look both at the representations of protest and protestors in all forms of media as this is the ‘public face’ of movements, but also to examine the reflections of the individuals who collectively put their weight behind bringing social change.A few days after the 45th President of the United States was elected, people around the world spilled into the streets and participated in protests; precursors to the Women’s March which would take place the following January. Pictures of such marches were shared via social media, demonstrating the worldwide protest against the racism, misogyny, and overall oppressiveness, of the newly elected leader. Not everyone was supportive of these protests though; one such conservative commentator, Ann Coulter, shared this tweet: Image1: A tweet from Ann Coulter; the tweet contains a picture of a group of protestors, holding signs protesting Trump, white supremacy, and for the rights of immigrants. In front of the group, holding a megaphone is a woman. Below the picture, the text reads, “Without fat girls, there would be no protests”.Coulter continued on with two more tweets, sharing pictures of other girls protesting and suggesting that the protestors needed a diet programme. Kivan Bay (“Without Fat Girls”) suggested that perhaps Coulter was implying that skinny girls do not have time to protest because they are too busy doing skinny girl things, like buying jackets or trying on sweaters. Or perhaps Coulter was arguing that fat girls are too visible, too loud, and too big, to be taken seriously in their protests. These tweets provide a point of illustration for how fat women protesting challenge norms of womanhood, the place of women in society, and who has the power to have their say in public spaces While Coulter’s tweet was most likely intended as a hostile personal attack on political grounds, we find it useful in its foregrounding of gender, bodies and protest which we consider in this article, beginning with a review of fat girls’ role in social justice movements.Across the world, we can point to fat women who engage in activism related to body politics and more. Australian fat filmmaker and activist Kelli Jean Drinkwater makes documentaries, such as Aquaporko! and Nothing to Lose, that queer fat embodiment and confronts body norms. Newly elected Ontario MPP Jill Andrew has been fighting for equal rights for queer people and fat people in Canada for decades. Nigerian Latasha Ngwube founded About That Curvy Life, Africa’s leading body positive and empowerment site, and has organised plus-size fashion show events at Heineken Lagos Fashion and Design Week in Nigeria in 2016 and the Glitz Africa Fashion Week in Ghana in 2017. Fat women have been putting their bodies on the line for the rights of others to live, work, and love. American Heather Heyer was protesting the hate that white nationalists represent and the danger they posed to her friends, family, and neighbours when she died at a rally in Charlottesville, North Carolina in late 2017 (Caron). When Heyer was killed by one of those white nationalists, they declared that she was fat, and therefore her body size was lauded loudly as justification for her death (Bay, “How Nazis Use”; Spangler).Fat women protesting is not new. For example, the Fat Underground was a group of “radical fat feminist women”, who split off from the more conservative NAAFA (National Association to Aid Fat Americans) in the 1970s (Simic 18). The group educated the public about weight science, harassed weight-loss companies, and disrupted academic seminars on obesity. The Fat Underground made their first public appearance at a Women’s Equality Day in Los Angeles, taking over the stage at the public event to accuse the medical profession of murdering Cass Elliot, the lead singer of the folk music group, The Mamas and the Papas (Dean and Buss). In 1973, the Fat Underground produced the Fat Liberation Manifesto. This Manifesto began by declaring that they believed “that fat people are full entitled to human respect and recognition” (Freespirit and Aldebaran 341).Women have long been disavowed, or discouraged, from participating in the public sphere (Ginzberg; van Acker) or seen as “intruders or outsiders to the tough world of politics” (van Acker 118). The feminist slogan the personal is political was intended to shed light on the role that women needed to play in the public spheres of education, employment, and government (Caha 22). Across the world, the acceptance of women within the public sphere has been varied due to cultural, political, and religious, preferences and restrictions (Agenda Feminist Media Collective). Limited acceptance of women in the public sphere has historically been granted by those ‘anointed’ by a male family member or patron (Fountaine 47).Anti-feminists are quick to disavow women being in public spaces, preferring to assign them the role as helpmeet to male political elite. As Schlafly (in Rowland 30) notes: “A Positive Woman cannot defeat a man in a wrestling or boxing match, but she can motivate him, inspire him, encourage him, teach him, restrain him, reward him, and have power over him that he can never achieve over her with all his muscle.” This idea of women working behind the scenes has been very strong in New Zealand where the ‘sternly worded’ letter is favoured over street protest. An acceptable route for women’s activism was working within existing political institutions (Grey), with activity being ‘hidden’ inside government offices such as the Ministry of Women’s Affairs (Schuster, 23). But women’s movement organisations that engage in even the mildest form of disruptive protest are decried (Grey; van Acker).One way women have been accepted into public space is as the moral guardians or change agents of the entire political realm (Bliss; Ginzberg; van Acker; Ledwith). From the early suffrage movements both political actors and media representations highlighted women were more principled and conciliatory than men, and in many cases had a moral compass based on restraint. Cartoons showed women in the suffrage movement ‘sweeping up’ and ‘cleaning house’ (Sheppard 123). Groups like the Women’s Christian Temperance Union were celebrated for protesting against the demon drink and anti-pornography campaigners like Patricia Bartlett were seen as acceptable voices of moral reason (Moynihan). And as Cunnison and Stageman (in Ledwith 193) note, women bring a “culture of femininity to trade unions … an alternative culture, derived from the particularity of their lives as women and experiences of caring and subordination”. This role of moral guardian often derived from women as ‘mothers’, responsible for the physical and moral well-being of the nation.The body itself has been a sight of protest for women including fights for bodily autonomy in their medical decisions, reproductive justice, and to live lives free from physical and sexual abuse, have long been met with criticisms of being unladylike or inappropriate. Early examples decried in NZ include the women’s clothing movement which formed part of the suffrage movement. In the second half of the 20th century it was the freedom trash can protests that started the myth of ‘women burning their bras’ which defied acceptable feminine norms (Sawer and Grey). Recent examples of women protesting for body rights include #MeToo and Time’s Up. Both movements protest the lack of bodily autonomy women can assert when men believe they are entitled to women’s bodies for their entertainment, enjoyment, and pleasure. And both movements have received considerable backlash by those who suggest it is a witch hunt that might ensnare otherwise innocent men, or those who are worried that the real victims are white men who are being left behind (see Garber; Haussegger). Women who advocate for bodily autonomy, including access to contraception and abortion, are often held up as morally irresponsible. As Archdeacon Bullock (cited in Smyth 55) asserted, “A woman should pay for her fun.”Many individuals believe that the stigma and discrimination fat people face are the consequences they sow from their own behaviours (Crandall 892); that fat people are fat because they have made poor decisions, being too indulgent with food and too lazy to exercise (Crandall 883). Therefore, fat people, like women, should have to pay for their fun. Fat women find themselves at this intersection, and are often judged more harshly for their weight than fat men (Tiggemann and Rothblum). Examining Coulter’s tweet with this perspective in mind, it can easily be read as an attempt to put fat girl protestors back into their place. It can also be read as a warning. Don’t go making too much noise or you may be labelled as fat. Presenting troublesome women as fat has a long history within political art and depictions. Marianne (the symbol of the French Republic) was depicted as fat and ugly; she also reinforced an anti-suffragist position (Chenut 441). These images are effective because of our societal views on fatness (Kyrölä). Fatness is undesirable, unworthy of love and attention, and a representation of poor character, lack of willpower, and an absence of discipline (Murray 14; Pausé, “Rebel Heart” para 1).Fat women who protest transgress rules around body size, gender norms, and the appropriate place for women in society. Take as an example the experiences of one of the authors of this piece, Sandra Grey, who was thrust in to political limelight nationally with the Campaign for MMP (Grey and Fitzsimmons) and when elected as the President of the New Zealand Tertiary Education Union in 2011. Sandra is a trade union activist who breaches too many norms set for the “good woman protestor,” as well as the norms for being a “good fat woman”. She looms large on a stage – literally – and holds enough power in public protest to make a crowd of 7,000 people “jump to left”, chant, sing, and march. In response, some perceive Sandra less as a tactical and strategic leader of the union movement, and more as the “jolly fat woman” who entertains, MCs, and leads public events. Though even in this role, she has been criticised for being too loud, too much, too big.These criticisms are loudest when Sandra is alongside other fat female bodies. When posting on social media photos with fellow trade union members the comments often note the need of the group to “go on a diet”. The collective fatness also brings comments about “not wanting to fuck any of that group of fat cows”. There is something politically and socially dangerous about fat women en masse. This was behind the responses to Sandra’s first public appearance as the President of TEU when one of the male union members remarked “Clearly you have to be a fat dyke to run this union.” The four top elected and appointed positions in the TEU have been women for eight years now and both their fatness and perceived sexuality present as a threat in a once male-dominated space. Even when not numerically dominant, unions are public spaces dominated by a “masculine culture … underpinned by the undervaluation of ‘women’s worth’ and notions of womanhood ‘defined in domesticity’” (Cockburn in Kirton 273-4). Sandra’s experiences in public space show that the derision and methods of putting fat girls back in their place varies dependent on whether the challenge to power is posed by a single fat body with positional power and a group of fat bodies with collective power.Fat Girls Are the FutureOn the other side of the world, Tara Vilhjálmsdóttir is protesting to change the law in Iceland. Tara believes that fat people should be protected against discrimination in public and private settings. Using social media such as Facebook and Instagram, Tara takes her message, and her activism, to her thousands of followers (Keller, 434; Pausé, “Rebel Heart”). And through mainstream media, she pushes back on fatphobia rhetoric and applies pressure on the government to classify weight as a protected status under the law.After a lifetime of living “under the oppression of diet culture,” Tara began her activism in 2010 (Vilhjálmsdóttir). She had suffered real harm from diet culture, developing an eating disorder as a teen and being told through her treatment for it that her fears as a fat woman – that she had no future, that fat people experienced discrimination and stigma – were unfounded. But Tara’s lived experiences demonstrated fat stigma and discrimination were real.In 2012, she co-founded the Icelandic Association for Body Respect, which promotes body positivity and fights weight stigma in Iceland. The group uses a mixture of real life and online tools; organising petitions, running campaigns against the Icelandic version of The Biggest Loser, and campaigning for weight to be a protected class in the Icelandic constitution. The Association has increased the visibility of the dangers of diet culture and the harm of fat stigma. They laid the groundwork that led to changing the human rights policy for the city of Reykjavík; fat people cannot be discriminated against in employment settings within government jobs. As the city is one of the largest employers in the country, this was a large step forward for fat rights.Tara does receive her fair share of hate messages; she’s shared that she’s amazed at the lengths people will go to misunderstand what she is saying (Vilhjálmsdóttir). “This isn’t about hurt feelings; I’m not insulted [by fat stigma]. It’s about [fat stigma] affecting the livelihood of fat people and the structural discrimination they face” (Vilhjálmsdóttir). She collects the hateful comments she receives online through screenshots and shares them in an album on her page. She believes it is important to keep a repository to demonstrate to others that the hatred towards fat people is real. But the hate she receives only fuels her work more. As does the encouragement she receives from people, both in Iceland and abroad. And she is not alone; fat activists across the world are using Web 2.0 tools to change the conversation around fatness and demand civil rights for fat people (Pausé, “Rebel Heart”; Pausé, “Live to Tell").Using Web 2.0 tools as a way to protest and engage in activism is an example of oppositional technologics; a “political praxis of resistance being woven into low-tech, amateur, hybrid, alternative subcultural feminist networks” (Garrison 151). Fat activists use social media to engage in anti-assimilationist activism and build communities of practice online in ways that would not be possible in real life (Pausé, “Express Yourself” 1). This is especially useful for those whose protests sit at the intersections of oppressions (Keller 435; Pausé, “Rebel Heart” para 19). Online protests have the ability to travel the globe quickly, providing opportunities for connections between protests and spreading protests across the globe, such as SlutWalks in 2011-2012 (Schuster 19). And online spaces open up unlimited venues for women to participate more freely in protest than other forms (Harris 479; Schuster 16; Garrison 162).Whether online or offline, women are represented as dangerous in the political sphere when they act without male champions breaching norms of femininity, when their involvement challenges the role of woman as moral guardians, and when they make the body the site of protest. Women must ‘do politics’ politely, with utmost control, and of course caringly; that is they must play their ‘designated roles’. Whether or not you fit the gendered norms of political life affects how your protest is perceived through the media (van Acker). Coulter’s tweet loudly proclaimed that the fat ‘girls’ protesting the election of the 45th President of the United States were unworthy, out of control, and not worthy of attention (ironic, then, as her tweet caused considerable conversation about protest, fatness, and the reasons not to like the President-Elect). 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