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Keeper‐animal relationships (KARs) appear to be important in zoos, since they can enhance the well‐being of both the animals and the keepers, can make animal husbandry easier, but conversely might risk inappropriate habituation of animals and possible risks to the safety of keepers. It is, therefore, important to know more about the variables involved in relationship formation. Here we use a modified version of the Lexington Attachment to Pets Scale (LAPS) to measure the strength of KARs between keepers and animals in their care, both in the zoo and in the home. LAPS questionnaires were completed by 187 keepers in 19 different collections across three countries. LAPS scores for attachment to zoo animals (ZA) were significantly lower than for pet animals (PA). There was no significant difference in ZA scores between different taxa, but there were significant taxon differences between PA scores. There were significant differences in both ZA and PA scores between different collections. Female respondents scored more highly than males for both ZA and PA. Multiple regression revealed that location, gender, and time spent with animals were significant predictors for ZA, while only gender and taxon were significant predictors for PA. It was concluded that PA scores were comparable with those for the general public, and reflected strong attachment of keepers to their pets, while ZA scores, although also reflecting attachment, were influenced by differences in institutional culture. Research Highlights: Keeper‐animal relationships (KAR, N = 187 in 19 institutions in the United Kingdom, Australia, and New Zealand) were explored by comparing their attachment to the zoo animals in their care (ZA) and their pets (PA).Scores of ZA and PA were significantly different: keepers reported significantly higher attachment to their pets compared to the animals they cared for in the zoo.ZA scores were higher in women compared to men, but no difference existed between specieZA scores were significantly different between zoos: a zoo culture appears to exist which impacts how keepers report and/or feel they are attached to the animals they care for in zoos. [ABSTRACT FROM AUTHOR]

Beachgoing experiences are highly desirable among international tourists visiting Australia. Beach use has been popularised in the contemporary Australian imaginary influencing how locals behave at the beach and setting an example to visitors. Many of the behaviours that Australian beach users' display can be classed as risky. How and why tourists enact certain risky behaviours in their attempts to comply with beach going norms in Australia is not well known. The imagined beachgoing psyche of tourists describes a disconnection between pre-conceptions about risk at the beach and the reality of actual risks and hazards. The pursuit of thrill and risk while on holiday work to reconcile tourist attitudes about their often safety-averse behaviours, helping to explain why beach safety is often ignored, accidentally and purposefully. The influence of other social phenomena, such as the amplification of risk, interactive risk and group norms, contribute to tourists' beach behaviours in Australia. Beachgoer questionnaires and interview testimonies triangulated results using a mixed-method-research approach that identifies the mechanisms that lead to an incoherence between understandings of danger and safe behaviours, which were specific to the socio-spatial context of the Australian beach space. There is much ambiguity in the nature of the Australian beach holiday, where the tourist beachgoer can choose between behaviours of escape (to relax) and excite (to take risks). This can lead to the conflation of these contrasting, yet spatially connected, pursuits. [ABSTRACT FROM AUTHOR]

Rip currents are strong, narrow, offshore flows found on many global beaches and contribute to hundreds of drownings and tens of thousands of rescues each year. Yet despite long-standing educational efforts, public understanding of rip currents is poor. YouTube represents a new visual-based social media platform with the potential to educate a large and global audience about the rip current hazard. This study analyzed the content of 256 rip current-related YouTube videos with over 5 million total views as of March 2, 2015 finding that the accuracy of information disseminated about rip currents on YouTube is mixed and of varying quality. Existing videos are good at emphasizing correct rip current terminology, visual imagery, and a range of escape strategies, but greater emphasis in future videos must be placed on rip current avoidance, particularly through promoting the need to swim near lifeguards and how to spot rip currents. [ABSTRACT FROM AUTHOR]

In‐depth interviews with beach users indicate that early memories of the Australian beach space underpin pleasures derived from re‐experiencing childhood hazard encounters. The importance of reliving remembered affects is demonstrated to underpin place attachment and identity. Experiences of the sublime in nature also work to enamour beachgoers to revisit beaches despite early encounters with hazards that, in other environments, might allay re‐use. Narrative analysis and Interpretative Phenomenological Analysis (IPA) of beachgoer narratives combined with psychoanalytic geographies unpack the influence of experience on behaviour and how individuals perceived and made sense of childhood beach encounters in their adult lives. [ABSTRACT FROM AUTHOR]

Tectonic hazards have profoundly influenced Māori relationships with, and understandings of, the environment, with oral histories and ethnographic records referencing recurring encounters with volcanic eruptions, earthquakes, and tsunamis across Aotearoa-New Zealand. This research works alongside members of the Māori kin-group Ngāti Kuri to deliberate and compare active oral histories with two ethnographic records that potentially refer to ancestral experience with past tsunami(s) in the Kaikōura region. It applies an inductive-based methodology informed by "collaborative storytelling," with the intent to appreciate the manner in which Ngāti Kuri interpret their past and present. The research affirms past catastrophic saltwater inundations and potential tectonic disturbances in the Kaikōura region. It also affirms that ethnographic records are not necessarily full or accurate accounts of historical events. The accounts presented here contribute to the reclaiming of Ngāti Kuri histories and point to new plural learning opportunities about coseismic tsunami hazard and history across the region. [ABSTRACT FROM AUTHOR]

An issue of growing importance within the field of drowning prevention is the undertaking of aquatic rescues by bystanders, who sometimes drown in the process. The main objectives of this study were to describe characteristics of bystanders making rescues in different Australian aquatic environments, identify the role of prior water safety training in conducting bystander rescues and provide insights into future public education strategies relating to bystander rescue scenarios. An online survey was disseminated via various social media platforms in 2017 and gathered a total of 243 complete responses. The majority of bystander rescues described took place in coastal waterways (76.5%; n = 186), particularly beaches (n = 67), followed by pools (17.3%; n = 42) and inland waterways (6.2%; n = 15). The majority of respondents were males (64.2%; n = 156) who rescued on average approximately twice as many people in their lifetime (6.5) than female respondents (3.6). Most rescues occurred more than 1 km from lifeguard/lifesaver services (67%; n = 163), but in the presence of others (94.2%; n = 229). The majority of bystander rescuers had water safety training (65.8%; n = 160), self-rated as strong swimmers (68.3%; n = 166), conducted the rescue without help from others (60%; n = 146), did not use a flotation device to assist (63%; n = 153), but were confident in their ability to make the rescue (76.5%; n = 186). However, most considered the situation to be very serious (58%; n = 141) and felt they had saved a life (70.1%; n = 172). With the exception of pools, most bystanders rescued strangers (76.1%; n = 185).While Australia clearly benefits from having a strong water safety culture, there is no clear consensus on the most appropriate actions bystanders should take when confronted with a potential aquatic rescue scenario. In particular, more research is needed to gather information regarding bystander rescues undertaken by those without prior water safety training. [ABSTRACT FROM AUTHOR]

As the saying goes, one person's trash is another's treasure. Analyses of current reuse movements focus generally on a politics of uncoupling from capitalist consumption traps and commodity fetishism. The perspective presented here considers other motivations by tracing desires for specific kinds of objects, from the past. I consider current reuse debates from a subcultural perspective, of inner-urban living in the late 1970s and 1980s. With the assistance of autoethnography, I delve into this urban subculture, known for its reliance on Do-It-Yourself. This included practices of Do-It-Yourself housing, furnishings, clothing and music, and the reliance on the reuse of preowned materials which, in turn, were often also discarded as part of this transient way of living. I therefore highlight the practice of disposable fast-fashion enabled through reuse. This included the display of 'tasteless' object d'art. With my personal history as a backdrop, I highlight the complexity of reuse politics that sometimes reaches beyond anti-consumerist imperatives. Specific reference is made to now highly collectable objects such as 'Aboriginalia' and other pieces emblazoned with caricatures of 'noble savages'. The current collectability of these now rare objects, points to a subtle and often hidden politics of racialised nostalgia. [ABSTRACT FROM AUTHOR]

Repeated interactions within individual human and animal dyads can lead to the establishment of human--animal relationships (HARs), which may vary in quality from good to bad, defined in terms of the positivity (e.g., friendly contact, play) or negativity (e.g., aggression) of the interactions on which they are based. Particularly good HARs can be regarded as Human-- Animal Bonds (HABs) if they are reciprocal and promote wellbeing in both parties. Although there is extensive evidence of the effects of HARs in agricultural animals and HABs in companion animals, there has been less investigation of these relationships in zoos, even though the development of HARs/HABs between zoo animals and their keepers could have important consequences for the welfare of both. Here we apply a modified version of the Lexington Attachment to Pets Scale (LAPS) in a zoo setting to quantify the strength of attachment of a sample of 22 keepers to the animals in their care at the zoo (ZA), in comparison with their attachment to their companion animals at home (PA). Results showed that mean PA scores (47.54 ± 3.6) were significantly higher than mean ZA scores (32.89 ± 2.6; t = --5.16, df = 13, p < 0.001), indicating stronger attachment to the companion animals. PA scores were lower in keepers who thought it inappropriate to have a bond with a zoo animal, compared with those who deemed it appropriate. Thus, HABs do appear to occur in the zoo context, though they are weaker than those developed in the home. This work also shows that a modified LAPS questionnaire is a suitable instrument for further investigation of HABs in zoos. [ABSTRACT FROM AUTHOR]

Māori oral histories from the northern South Island of Aotearoa-New Zealand provide details of ancestral experience with tsunami(s) on, and surrounding, Rangitoto (D'Urville Island). Applying an inductive-based methodology informed by "collaborative storytelling", exchanges with key informants from the Māori kin groups of Ngāti Koata and Ngāti Kuia reveal that a "folk tale", published in 1907, could be compared to and combined with active oral histories to provide insights into past catastrophic saltwater inundations. Such histories reference multiple layers of experience and meaning, from memorials to ancestral figures and their accomplishments to claims about place, authority and knowledge. Members of Ngāti Koata and Ngāti Kuia, who permitted us to record some of their histories, share the view that there are multiple benefits to be gained by learning from differences in knowledge, practice and belief. This work adds to scientific as well as M&#257ori understandings about tsunami hazards (and histories). It also demonstrates that to engage with Māori oral histories (and the people who genealogically link to such stories) requires close attention to a politics of representation, in both past recordings and current ways of retelling, as well as sensitivities to the production of "new" and "plural" knowledges. This paper makes these narratives available to a new audience, including those families who no longer have access to them, and recites these in ways that might encourage plural knowledge development and coexistence. [ABSTRACT FROM AUTHOR]

Māori oral histories from the northern South Island of Aotearoa - New Zealand provide details of ancestral experience with tsunamis. Exchanges with key informants from the Māori kin groups of Ngāti Koata and Ngāti Kuia reveal that these histories, recorded in a narrative form, are not merely another source of information about past catastrophic saltwater inundations but, rather, reference multiple layers of experience and meaning, from memorials to ancestral figures and their accomplishments, to claims about place, authority and knowledge. Notwithstanding these confirmations, to engage as insider-outsiders with Māori oral histories (and the people who genealogically link to such stories) requires close attention to a politics of representation as well as sensitivities to the production of new and plural knowledge itself. Individuals and families from Ngāti Koata and Ngāti Kuia permitted us to record some of their histories. They share the view that there are multiple benefits to be gained by learning from differences in knowledge, practice and belief. This paper makes these narratives available to a new audience (including those families who no longer have access) and recites these in ways that might encourage those more intimately connected to know and transmit these histories differently. [ABSTRACT FROM AUTHOR]

This article considers risk-taking associated with the popular leisure activity of beach going in Australia. It investigates the risk-taking proclivities and cultural protocols in Australian beach use which, to date, have received little research attention. Drawing on the testimonies of beachgoers, we provide a discussion on how risk can be both voluntary as well as accidental at the Australian beach. While accidental risk-taking can be attributed to a lack of beachscape safety or lack of hazard knowledge, it is often the result of peer, sociocultural and psychodynamic influences that result in the production and reproduction of a pervasive culture of risk-taking. This culture is explored via the influence of the enculturation of risk into Australian beach practices, the attenuation of safety perceptions among beachgoers, and the attraction to risky behaviours that affect those in the beach space. The reproduction of risk in Australian beach use and the feeling of attachment observed among research participants have been conceptualised as the embodied societal subject, as identified through geographic psychoanalysis. A psychoanalytic geographic interpretation of participant attitudes and beliefs concerning risk-taking and beach use has been used to theorise how the prevailing discourses and fantasies of Australian beach use shape this site-specific culture of risk. [ABSTRACT FROM AUTHOR]

After the riots at Cronulla, I wrote about the separation of that event as a one-off in popular imaginings, while others were riotous flashpoints. The tricky manoeuvres of whiteness include its capacity to produce cultures of racialisation that demonise some, while exonerating the riotous behaviours of others. Aboriginal commentaries on the events at Cronulla were scarce, at that time. Since then, Aboriginal artists have provided commentary on the Cronulla riot as part of a wider critique of whiteness and racialisation in Australia. Fiona Foley’s series of photographs titled ‘Nulla 4 Eva’ infuse Aboriginal, Middle Eastern and Asian ethnicities onto the canvas of Cronulla’s whiteness. Vernon Ah Kee’sCantchantseries also provides commentary on the riots. These Aboriginal artists recall that racialised extremism is not a recent or one-off phenomenon in neocolonial Australia, while Sandra Hill’s Homemaker #6: Surfs Up asks who owns the beach? These artworks provide a reminder of the uneasy relationships between the identifications of Aboriginality and the groups that have arrived since invasion. Cronulla ‘ten years on’ was a time to reflect by including some of the understandings and commentaries of those with the longest memories of racialisation and processual whiteness, in Australia. [ABSTRACT FROM PUBLISHER]

In recent decades, urban greening has been conceptualized, and subsequently marketed, as a way of making cities more sustainable. Urban greening has been actualized in large global cities, regional centers, and also in many cities in the Global South, where it has been touted as a potential solution to the urban heat island (UHI) effect and as a way of reducing carbon dioxide (CO2) emissions. This involves planting street trees and installing curbside gardens, bioswales, green walls, green roofs, and the redevelopment of former industrial zones into urban parklands. This paper questions the assumption that this "greening" of the city must necessarily lead to positive environmental impacts. While such infrastructure itself might be constructed with environmental principles in mind, wider questions concerning the production of such landscapes, and the consumption-orientated lifestyles of those who inhabit these urban landscapes, are seldom considered. Moreover, green aesthetics and environmental sustainability are not always as mutually inclusive as the concepts might suggest, as aesthetics are often a dominating influence in the process of planning green urban environments. This review reorients the focus on the way in which the UHI effect and CO2 emissions have been framed by utilizing Foucault's (1980) "regimes of truth," where environmental issues are contextualized within the "colonised lifeworld" of free-market forces. This review suggests that for sustainability to be achieved in urban contexts, the process of urban greening must move beyond quick techno-fixes through engagement in the co-production of knowledge. [ABSTRACT FROM AUTHOR]

Before the arrival of the 'white fella' over 200 years ago, the Gadigal people and others of the Eora Darug occupied the place where the city of Sydney now stands. At the heart of this second tier global city, the inner-city suburb of Redfern has become a mainstay of urban Aboriginal identity. Yet, this troubled and stigmatised focal point of populist media representations and government policy does not reflect the diversity of urban Aboriginal life in inner Sydney. This paper draws on a range of sources about living in Redfern, from the difficult politics of establishing and retaining an Aboriginal urban space and place in the contemporary gentrifying city - achieved in large part through the establishment of now long-standing service provision - through to the rise of alternate visions and lives and many more 'ordinary' ways of living in the city. This paper seeks to highlight that Aboriginal people variously inhabit, occupy, and sometimes thrive in Australia's first colonial city and the site of invasion. It also provides several of the author's personal experiences of engagement with some of these processes. [ABSTRACT FROM AUTHOR]

This paper interrogates the reactions to three riotous events that occurred in 2004 and 2005 in neighbourhoods of Sydney, Australia. At Redfern and Cronulla, the riots appeared to be `race' related, whereas the Macquarie Fields incidents represented an apparent `class war'. Parallels between Redfern and Macquarie Fields were also drawn because of the identification of similar circumstances of poverty and dispossession. By delving into the populist accounts of the three events and untangling their discursive threads, a different picture emerged. This paper unearths some of the strategies used to distinguish suburban Cronulla from the stigmatised Redfern and Macquarie Fields. I argue that this separation has served to reinforce the expectation that riotous activities remain the provenance of 'marginal' (racialised, and/or classed) groups. Through a process of remembering-utilising my personal experiences of place-I found an entry point to challenge this understanding about riotous domains by reflecting on some of the underlying tensions and manifestations of wider historical geographies of a city, and a society. This paper traces the production of a societal fabric(ation) that has worked to reinforce and consolidate existing entitlements to urban space and amenity, which have led to violent turf protection in the past and present. [ABSTRACT FROM AUTHOR]

Engagement with the study of whiteness is slow within the discipline of geography despite repeated calls for it to be placed on the research agenda, and regardless of a strong heritage of critical ''race'' and postcolonial scholarship. This paper considers this reticence, and the problems inherent in Whiteness Studies more generally. It then offers examples from inner Sydney, Australia, that avoid some of the more pressing shortcomings of studying whiteness. By prizing open the essentializing bounds of hegemonic ethnicity, this paper identifies whiteness as context-specific, processural and contestable. [ABSTRACT FROM AUTHOR]

This article identifies how the Australian legal system has generated knowledge about 'traditional' gender relations in Aboriginal Australia. Using a sample of artefact cases from the Australian judicial system, constructions of Aboriginal gender relations are mapped. By tracing knowledge production in these cases, it demonstrates how the non-Aboriginal Australian legal system has fabricated its own versions of 'Aboriginal Customary Laws', or Aboriginal 'traditions' about violence committed by Aboriginal men, against Aboriginal women. (Post)colonial understandings about the Aboriginal 'other' have occupied spaces in legal understandings and then been enforced in law. The Australian judicial system itself is therefore guilty of perpetuating and privileging the 'colonial' in these encounters. [ABSTRACT FROM AUTHOR]