Originally known as 2JJ, or Double Jay, when it launched in Sydney at 11am on January 19 1975, Triple J has since become the national youth network. The station now encompasses broadcast radio, live events, social media and a huge digital and cultural influence. It’s been the beating heart (or beating drum, as its logo depicts) of generations of young Australians.

With a target audience of 18–24-year-olds (ish), what does it mean when the national youth broadcaster hits middle age?

A station for young Australians

Triple J was born out of the Whitlam government’s commitment to young Australians. In addition to lowering the voting age from 21 to 18, the introduction of a dedicated space for young people provided by the national broadcaster allowed for greater cultural and civic participation.

The first song played on air was You Just Like Me ‘Cos I’m Good in Bed by Skyhooks. Banned by commercial networks for its explicit sex and drug themes, the ABC – not beholden to advertisers – pushed boundaries by starting with this song.

The station became known as Triple J in 1981 when it shifted to FM radio, and the move to become a national network started in 1990, rolling out across the decade.

A station for Australian talent

People like Mark Colvin, Wil Anderson, Zan Rowe, Myf Warhurst, Judith Lucy, Roy and HG and Dr Karl all got their start at Triple J, often moving beyond the right “look or sound” for the commercial networks.

Triple J’s influence on Australian musical culture is almost impossible to understate.

Playlists for Australian music have been consistently and significantly higher than commercial competition.

The station has long run programs designed to support local artists. Cooking with George, a new Australian music show in the early 1980s hosted by George Wayne, created a platform for new artists to connect with audiences.

The Long Live the Evolution campaign in the early 1980s encouraged audiences to buy Australian music by offering a free Australian music compilation record with purchase of any Australian album.

The new talent competition Unearthed began in 1995 and now counts among its alumni Missy Higgins, Flume and Grinspoon.

One Night Stand is a semi-regular festival the station takes to different regional or rural Australian towns. The station’s coverage of festivals like Big Day Out and Splendour in the Grass provided a way for audiences who couldn’t afford to attend to still listen along.

A station for chaos, and youth politics

The appeal has always been the energy, if not occasional chaos, of having young people in charge and on air.

Clashes with ABC management have been inevitable. A memo distributed internally in 1976, and redistributed in 1979, gave “a very stroppy reminder to all staff of our self-imposed rule – NO DOPE IN THE OFFICE OR STUDIO!!”

In 1989, presenters protested the censorship of N.W.A.’s Fuck Tha Police. To show their objections, staff played N.W.A’s Express Yourself – a song rallying against censorship, and also the only song on the album without swear words – repeatedly for an entire day.

This again played out in the early 2000s when the presenters played The Herd’s 77% in full, complete with explicit lyrics which target the government and commercial broadcasters, saying “these cunts need a shake up”. ABC management argued that the language was unacceptable. But announcer Steve Cannane instead used the song to spark a 90 minute talkback special.

Overwhelmingly, Triple J presenters felt the strength of the language reflected the strength of the artists’ activist feelings.

Tracing the station’s approach to social issues is a way to trace the priorities of many young people in Australia. In 2017 the Hottest 100 countdown was moved away from January 26, following a listener petition and survey.

Over the years the station has promoted activists standing up against racism and homophobia. In 2023 after the Voice referendum, announcer Nooky gave an impassioned personal statement, followed by Yothu Yindi’s Treaty on repeat for the rest of the show.

A station for audiences

As I found studying Triple J’s impact during COVID, providing listeners with a range of listening options remains vital.

In May 2020 listeners across the country took over the program grid and requested songs – literally anything – as part of a week-long “Requestival”.

Hilariously the audience trolled the broadcaster, requesting everything from The Antiques Roadshow theme to Beethoven, as well as local artists and international pop.

Triple J became a clear place where the pent up energy, fear and loneliness of the young audience could be shared.

Room to grow

There were rumours Triple J was on its last legs even before it completed its first year on air.

While general and music outlets seem to periodically publish “is Triple J still relevant?” opinion pieces, most often these pieces are written by people who have aged out of the station’s target.

But commentators past the target demographic, judging it from their nostalgic perspective, aren’t the right people to decide if Australians 18–25 are getting what they feel they need.

Generational battles over the role and importance of Triple J continue to rage.

This is not to say older audiences should stop caring about Triple J. Nostalgia is powerful and important, shown by audiences who attended the sold out 20 year anniversary show by former breakfast hosts Adam Spencer and Wil Anderson.

Since 2015, the digital station Double J has served the “former” Triple J audience, complete with former Triple J presenters, music specials and music aimed at an older demographic.

Triple J is etched in the memories and forms a legacy for older Australians. Those who remember that first broadcast in 1975 will even get to relive it this weekend on Digital Double J, but Triple J is still a vital resource for its target audience.

At a time when media outlets are increasingly concentrated, more regularly incorporating AI and moving away from rigorous fact checking, there is even more need to promote and protect an outlet that embraces the distinctiveness of young Australians making new work now.

Liz Giuffre, Senior Lecturer in Communication, University of Technology Sydney

This article is republished from The Conversation under a Creative Commons license. Read the original article.

This time of year, many of us love to get out and spend time in nature. This may include hiking through Australia’s many beautiful national parks.

Walking in nature is a wonderful activity, supporting both physical and mental health. But there can be risks and it’s important to be prepared.

You may have read the news about hiker, Hadi Nazari, who was recently found alive after spending 13 days lost in Kosciuszko National Park.

He reportedly survived for almost two weeks in the Snowy Mountains region of New South Wales by drinking fresh water from creeks, and eating foraged berries and two muesli bars.

So next time you’re heading out for a day of hiking, what foods should you pack?

Here are my three top foods to carry on a bushwalk that are dense in nutrients and energy, lightweight and available from the local grocery store.

1. Muesli bars

Nazari reportedly ate two muesli bars he found in a mountain hut. Whoever left the muesli bars there made a great choice.

Muesli bars come individually wrapped, which helps them last longer and makes them easy to transport.

They are also a good source of energy. Muesli bars typically contain about 1,500-1,900 kilojoules per 100 grams. The average energy content for a 35g bar is about 614kJ.

This may be a fraction of what you’d usually need in a day. However, the energy from muesli bars is released at a slow to moderate pace, which will help keep you going for longer.

Muesli bars are also packed with nutrients. They contain all three macronutrients (carbohydrate, protein and fat) that our body needs to function. They’re a good source of carbohydrates, in particular, which are a key energy source. An average Australian muesli bar contains 14g of whole grains, which provide carbohydrates and dietary fibre for long-lasting energy.

Muesli bars that contain nuts are typically higher in fat (19.9g per 100g) and protein (9.4g per 100g) than those without.

Fat and protein are helpful for slowing down the release of energy from foods and the protein will help keep you feeling full for longer.

There are many different types of muesli bars to choose from. I recommend looking for those with whole grains, higher dietary fibre and higher protein content.

2. Nuts

Nuts are nature’s savoury snack and are also a great source of energy. Cashews, pistachios and peanuts contain about 2,300-2,400kJ per 100g while Brazil nuts, pecans and macadamias contain about 2,700-3,000kJ per 100g. So a 30g serving of nuts will provide about 700-900kJ depending on the type of nut.

Just like muesli bars, the energy from nuts is released slowly. So even a relatively small quantity will keep you powering on.

Nuts are also full of nutrients, such as protein, fat and fibre, which will help to stave off hunger and keep you moving for longer.

When choosing which nuts to pack, almost any type of nut is going to be great.

Peanuts are often the best value for money, or go for something like walnuts that are high in omega-3 fatty acids, or a nut mix.

Whichever nut you choose, go for the unsalted natural or roasted varieties. Salted nuts will make you thirsty.

Nut bars are also a great option and have the added benefit of coming in pre-packed serves (although nuts can also be easily packed into re-usable containers).

If you’re allergic to nuts, roasted chickpeas are another option. Just try to avoid those with added salt.

3. Dried fruit

If nuts are nature’s savoury snack, fruit is nature’s candy. Fresh fruits (such as grapes, frozen in advance) are wonderfully refreshing and perfect as an everyday snack, although can add a bit of weight to your hiking pack.

So if you’re looking to reduce the weight you’re carrying, go for dried fruit. It’s lighter and will withstand various conditions better than fresh fruit, so is less likely to spoil or bruise on the journey.

There are lots of varieties of dried fruits, such as sultanas, dried mango, dried apricots and dried apple slices.

These are good sources of sugar for energy, fibre for fullness and healthy digestion, and contain lots of vitamins and minerals. So choose one (or a combination) that works for you.

Don’t forget water

Next time you head out hiking for the day, you’re all set with these easily available, lightweight, energy- and nutrient-dense snacks.

This is not the time to be overly concerned about limiting your sugar or fat intake. Hiking, particularly in rough terrain, places demands on your body and energy needs. For instance, an adult hiking in rough terrain can burn upwards of about 2,000kJ per hour.

And of course, don’t forget to take plenty of water.

Having access to even limited food, and plenty of fresh water, will not only make your hike more pleasurable, it can save your life.

Margaret Murray, Senior Lecturer, Nutrition, Swinburne University of Technology

This article is republished from The Conversation under a Creative Commons license. Read the original article.

TikTok and Instagram influencers have been peddling the “Barbie drug” to help you tan.

But melanotan-II, as it’s called officially, is a solution that’s too good to be true. Just like tanning, this unapproved drug has a dark side.

Doctors, researchers and Australia’s drug regulator have been warning about its side effects – from nausea and vomiting to brain swelling and erection problems.

There are also safer ways of getting the tanned look, if that’s what you’re after.

What is melanotan-II?

No, it’s not a typo. Melanotan-II is very different from melatonin, which is a hormonal supplement used for insomnia and jet lag.

Melanotan-II is a synthetic version of the naturally ocurring hormone α-melanocyte stimulating hormone. This means the drug mimics the body’s hormone that stimulates production of the pigment melanin. This is what promotes skin darkening or tanning, even in people with little melanin.

Although the drug is promoted as a way of getting a “sunless tan”, it is usually promoted for use with UV exposure, to enhance the effect of UV and kickstart the tanning process.

Melanotan-II is related to, but different from, melanotan-I (afamelanotide), an approved drug used to treat the skin condition erythropoietic protoporphyria.

Melanotan-II is not registered for use with Australia’s Therapeutic Goods Administration (TGA). It is illegal to advertise it to the public or to provide it without a prescription.

However, social media has been driving unlicensed melanotan-II sales, a study published last year confirms.

There are many black market suppliers of melanotan-II injections, tablets and creams. More recently, nasal sprays have become more popular.

What are the risks?

Just like any drug, melanotan-II comes with the risk of side effects, many of which we’ve known about for more than a decade. These include changes in the size and pigmentation of moles, rapid appearance of new moles, flushing to the face, abdominal cramps, nausea, vomiting, chest pain and brain swelling.

It can also cause rhabdomyolysis, a dangerous syndrome where muscle breaks down and releases proteins into the bloodstream that damage the kidneys.

For men, the drug can cause priapism – a painful erection that does not go away and can damage the penis, requiring emergency treatment.

Its use has been linked with melanoma developing from existing moles either during or shortly after using the drug. This is thought to be due to stimulating pigment cells and causing the proliferation of abnormal cells.

Despite reports of melanoma, according to a study of social media posts the drug is often marketed as protecting against skin cancer. In fact, there’s no evidence to show it does this.

Social media posts about melanotan-II rarely mention health risks.

There are no studies on long-term safety of melanotan-II use.

Then there’s the issue of the drug not held to the high safety standards as TGA-approved products. This could result in variability in dose, undeclared ingredients and potential microbial contamination.

The TGA has previously warned consumers to steer clear of the drug due to its “serious side effects that can be very damaging to your health”.

According to an ABC article published earlier this week, the TGA is cracking down on the illegal promotion of the drug on various websites. However, we know banned sellers can pop back up under a different name.

TikTok has banned the hashtags #tanningnasalspray, #melanotan and #melanotan2, but these products continue to be promoted with more generic hashtags, such as #tanning.

Part of a wider trend

Australia has some of the highest rates of skin cancer in the world. The “slip, slop, slap” campaign is a public health success story, with increased awareness of sun safety, a cultural shift and a decline in melanoma in young people.

However, the image of a bronzed beach body remains a beauty standard, especially among some young people.

Disturbingly, tan lines are trending on TikTok as a sought after summer accessory and the hashtag #sunburnttanlines has millions of views. We’ve also seen a backlash against sunscreen among some young people, again promoted on TikTok.

The Cancer Council is so concerned about the trend towards normalising tanning it has launched the campaign End the Trend.

You have other options

There are options beyond spraying an illegal, unregulated product up your nose, or risking unprotected sun exposure: fake tan.

Fake tan tends to be much safer than melanotan-II and there’s more long-term safety data. It also comes with potential side effects, albeit rare ones, including breathing issues (with spray products) and skin inflammation in some people.

Better still, you can embrace your natural skin tone.

Rose Cairns, Senior Lecturer in Pharmacy, NHMRC Emerging Leadership Fellow, University of Sydney

This article is republished from The Conversation under a Creative Commons license. Read the original article.

The church of Saint Ignatius in Rome (or San Ignazio) has become a viral selfie location. Tourists have been queuing out the doors for a chance to take a selfie in a mirror that reflects the church’s richly painted ceiling.

The vault was painted by the artist Andrea Pozzo between 1688 and 1694. In the centre we can see Saint Ignatius of Loyola (1491–1556), the founder of the Jesuit order. He is ascending through the clouds to heaven while a divine light pours into him and through him to representations of the four continents of the world, an allegory of the missionary work of the Jesuit order.

The real fascination of the painting is the optical illusion Pozzo created, which is probably also why it is gaining fans as an Instagram backdrop.

When you look up at the painting it seems the real architecture of the nave continue upwards to an impossible height and the roof has lifted off entirely.

Figures of angels dangle their legs from cloud, saints gaze down towards us or look towards heaven, putti (baby angels) hold symbolic objects and peek from beneath voluminous robes, while animals charge out from behind the architecture.

Even with the most critical eye it can seem impossible to tell where the real church ends and the illusion begins.

An ‘illusionistic’ ceiling painting

Pozzo’s masterpiece marks a significant moment in the history of illusionistic painting in Europe.

Since the 15th century, artists and architects had been interested in refining the use of a technique called “linear perspective” that allowed them to depict three-dimensional space on a two-dimensional surface. Anyone who has tried their hand at drawing lessons has probably had a go at depicting this kind of perspective.

A common exercise, found in a 15th-century book by the architect Leon Battista Alberti, shows the example of drawing straight lines that converge at a single point to create the illusion of depth.

Pozzo was one of the leading artists in the 17th century for this style of painting. He wrote a book, Rules and Examples of Perspective, explaining how he created these optical illusions using perspective.

For the ceiling of Saint Ignatius he first created a drawing on paper divided into squares. A grid was then suspended on the ceiling by attaching pieces of string to the cornice (the moulding between the wall and ceiling).

A central point on the floor (where the selfie mirror is) was chosen as the central viewing point and the design was copied line by line onto the ceiling. This was challenging as the ceiling is not flat, but curved.

If you could view it up close you would see that the figures and lines of architecture are distorted, stretched, curved and foreshortened, but when viewed from the central spot on the floor it creates a seamless illusion.

The science of vision

The fascination with illusionistic ceiling paintings in this period in Europe was in part a response to new scientific ideas about optics – the study of the properties of light.

Painting was regarded as an art that had its foundations in scientific reasoning. The best painters understood how shadows and light worked, understood colour theories and studied perspective and anatomy.

In 1604 the astronomer, mathematician and natural philosopher Johannes Kepler published a text proposing that vision was based on light passing through the cornea, pupil and lens to produce an image on the retina.

The philosopher Rene Descartes then proposed in two works, Dioptrique (Optics), published in 1637, and L'Homme (Treatise on Man), published posthumously in 1662, that these images were conducted to the brain – the idea of sensory projection.

Art played an important role in helping people conceptualise these new ideas. Both Descartes and Kepler used the metaphor of “painting” to describe how light created an image on the retina.

In the illustrations created for Descartes’ L'Homme we also see how theories about seeing were illustrated using geometry and linear perspective.

This new understanding of vision also led to the realisation the eye could be manipulated. Optical illusions in art prompted delight and anxiety about whether the eye could be trusted. They also prompted deeper reflection about the nature of truth and existence of god.

A theatre of religious visions

Illusionistic paintings in churches also had a religious purpose.

The Jesuits regarded performance and spectacle as a central part of their mission to educate and inspire religious devotion. Philosophers like Descartes believed that the experience of wonder prompted an emotional response that could transform the mind.

It is likely Pozzo was inspired by these popular ideas about wonder.

Visitors in the 17th century experienced the sense of amazement, as we still do, but the idea was this moment of wonder would translate into stronger religious faith.

These paintings helped to make abstract concepts – like religious faith and ascending to heaven – more real and tangible.

Why does a 350-year-old painting still hold such an attraction for modern visitors? For some, the religious message is still significant.

For many others it is the illusion that draws us in. We know what we see is not real, yet our brains register it as such. The visual dissonance delights and intrigues us.

And still for many it is just a popular Instagram or TikTok backdrop. But, hopefully, it is also a reminder that, in a world flooded with constructed and fake images, the eye is easily fooled.

Katrina Grant, Research Associate, Power Institute for Arts and Visual Culture, University of Sydney

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Sad, anxious or lacking in motivation? Chances are you have just returned to work after a summer break.

January is the month when people are most likely to quit their jobs after having had time off.

And even though most people experience the return to work blues, the good news is there are ways to get through them. But first we have to understand why we experience them at all.

Holidays often promote idealised expectations of life, such as the freedom and joy that comes from reduced responsibilities and expectations from others.

Unsurprisingly, returning to work clashes with these expectations due to its inherent pressures and responsibilities. This mismatch between one’s expectations and reality creates psychological discomfort, or “cognitive dissonance”, which includes feelings of disappointment or frustration.

Cognitive dissonance can also occur when there is a mismatch between perceived identities or roles in life. For example, during the holidays I become “an avid watcher of TV shows I missed throughout the year” and “someone who is readily available to others”.

However, the return to work quickly shifts me to being “productive worker (who has no time for TV)” and “someone who needs to be mindful of how they spend their limited downtime and energy”. Managing this shift can be mentally taxing and quite stressful!

5 ways to ease your back to work blues

Self-determination theory further highlights the importance of autonomy, competence, and relatedness in maintaining psychological well-being.

People often have greater autonomy over their time and activities during the holidays, leading to a stronger sense of control and fulfilment. In contrast, returning to work may restrict this autonomy which in turn reduces feelings of competence and satisfaction.

An abrupt return to a demanding workplace can amplify cognitive dissonance and the negative consequences of reduced autonomy.

According to the effort-recovery model, the holidays are a time for people to replenish their physical and mental resources.

Not having enough time for a smooth transition back into work can make us feel any recovery and pleasure from being away has been lost. This makes us feel fatigued, unmotivated and less able to manage psychological stressors like cognitive dissonance.

Understanding why we experience “return to work blues” can help with managing this very common phenomena. Here are five strategies to make it easier.

1. Ease back into work gradually

Schedule a day between your return from vacation and your first day back at work to unpack, rest, and mentally prepare. If you have already started work, then consider taking the first few Fridays or Mondays off so you have a longer weekend. Also, break down your workload into manageable chunks, focusing on high-priority tasks to avoid feeling overwhelmed.

2. Incorporate elements of your holiday into daily life

Really enjoyed watching TV shows, being out in nature or trying new restaurants during the break? Then schedule time to regularly engage in these activities. You can even organise your next break so that you have something to look forward to.

3. Set meaningful goals

Use what you have learnt over the holidays to set personal and professional goals that align with your values and aspirations. For example, you might have discovered you really value social connection. So you could set a professional goal of connecting more with your colleagues by organising after-work drinks.

4. Reframe your perspective

Celebrate routine by recognising the stability and structure that work provides. You can also focus on the parts of your job that provide you with joy and fulfilment.

5. Maintain connections and prioritise self-care

Share holiday stories with your co-workers to foster camaraderie and ease the transition. Make healthy lifestyle choices, such as adopting a balanced diet, regular exercise and adequate sleep to support your mental and physical well-being.

Know that you are not alone in feeling sad or apprehensive about returning to work after the break. However, if these feelings persist or worsen, speak with a trusted friend, family member, call a support line like Beyond Blue, or seek support from a mental health professional such as a psychologist.

Kelvin (Shiu Fung) Wong, Senior Lecturer in Clinical Psychology, Swinburne University of Technology

This article is republished from The Conversation under a Creative Commons license. Read the original article.

There is no denying times have been tough for small and medium-sized businesses, and 2025 is not looking that much better.

Gross domestic product per capita is continuing to decline in both Australia and New Zealand. Company liquidations are on the rise, hitting a ten-year high in New Zealand and nearing an 11-year high in Australia.

And while consumer confidence has inched up, it’s still below the long-term average.

But even in this tough economic climate, there are ways small and medium-sized businesses can improve their prospects in 2025.

A fresh look at customers

While it is tempting to chase all revenue in a downturn, it can come at a cost. This is particularly the case when businesses overextend resources, acquire less profitable customers or over-invest in marketing.

Bad customers – those who don’t pay, don’t know what they want, are not loyal, constantly demand exceptions or who engage in aggressive or abusive behaviour – can kill profitability in a business.

Small businesses can also lose money when emulating the marketing strategies of large firms, such as offering freebies or discounts.

Rather than investing significant effort in finding new customers, businesses can benefit from retaining existing customers. Research on earlier economic crises found a 5% increase in customer retention produces more than a 25% increase in profit.

Businesses need to better understand their most profitable customers — those who pay in full, on time and provide repeat business.

This means asking questions such as: “what do these customers value and could we get more of them?”

Indeed, businesses might first have to shrink by losing bad customers before becoming more profitable by targeting good ones.

A fresh look at the competition

Businesses also need to recognise they are not alone. Surviving 2025 might require a focus on collaboration rather than competition. Doing so could be the difference between closing and making it to 2026.

Collaborating with another business could mean sharing costs or the opportunity to pitch for a larger project.

These types of opportunities are easily dismissed when the economic climate is strong. But during an economic downturn, collaboration could mean the difference between surviving or not.

Other competitors might be looking at winding down. Every business has some “crown jewels” — key assets, employees or customers. These jewels become greatly undervalued if the business is dissolved.

Bluntly put, there might be a bargain or a great customer to secure from competitors who are on their way out.

A fresh look at digitalisation

Many businesses have delayed investments in technology as they try to weather the economic slowdown. This means there are often unrealised efficiency gains from digitalisation, or new sales channels, such as TikTok, Facebook and other social media platforms.

Digitalisation helps small and medium-sized businesses to respond to crises, such as enabling cost savings and growth to increase chances of survival.

Artificial intelligence (AI), in particular, has significant potential to help small businesses bridge gaps in content creation, insights and productivity.

Although the Australian and New Zealand governments have begun supporting AI transition for small and medium-sized businesses, overall buy-in remains cautious.

Half of small and medium enterprises in both countries have yet to adopt AI. So while AI holds the potential to level the playing field and drive productivity by equipping these businesses with tools and capabilities typically reserved for large firms, it may deepen the divide.

Digitalisation can also increase flexibility and spark an entrepreneurial mindset. As employees of large companies return to the office in droves, some skilled and entrepreneurial employees seek opportunities to maintain the freedom of remote work.

Hiring this talent creates a win-win: working for your business can help them to hone their skills, while their skills can yield a competitive edge for your business.

These shifts can help businesses attract and keep talent, and reduce the need for physical assets.

A fresh look at oneself

How a business performs in a crisis is determined by the quality of its management. The value of good management is often underestimated. It lies in doing the basics well: setting clear goals, monitoring progress and encouraging performance.

A crisis is the perfect time to take a fresh look at customers, competition and costs. Leaders need to examine what their blind spots are so the business doesn’t fall short at the management level.

Personal success in business depends on achieving balance across work, home, community and self. What matters most to me? Where do I see the business in three years? Where do I see myself?

Taking the time to think about these questions is vital — not just for your business, but for you.

Antje Fiedler, Senior Lecturer, Management and International Business, University of Auckland, Waipapa Taumata Rau; Benjamin Fath, Senior Lecturer, Management and International Business, University of Auckland, Waipapa Taumata Rau, and Martie-Louise Verreynne, Professor in Innovation and Associate Dean (Research), The University of Queensland

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Getting casual work over summer, or a part-time job that you might continue once your tertiary course starts, can be a great way to get workplace experience and earn some extra money.

But it’s important to be cautious and to ensure you don’t get caught up with an unscrupulous employer who might take advantage of a young, inexperienced job-seeker.

The most common red flags to be aware of are unpaid or underpaid wages, unsafe working conditions or unfair treatment. But, before we get into that, where do you start?

How to find a casual or summer job

Recruitment agencies

Register with recruitment agencies that specialise in temporary or seasonal work – they can match you with employers looking for short-term staff, ideal for summer jobs.

It’s free to join, and all you need to do is submit your resume and contact details. A quick tip: a recruitment agent makes their income from matching prospective job seekers to roles, so make sure your resume is tailored to the industry you’re interested in.

Local papers and community boards

Despite the rise of social media, many summer jobs can be found in local newspapers or newsletters, or your community bulletin boards, especially for smaller companies and in regional areas.

Check your local libraries, supermarkets and shopping centres. Some businesses will also place a notice in their front window.

Social media

Follow your favourite organisations and brands on social media, as many will use their sites to advertise vacancies. Studies have shown more than 90% of employers have used, or are planning to use, social media to find candidates.

Online job portals

Employment websites such as SEEK, Indeed, GradConnection and Prosple allow you to filter roles by location, industry and job type. If you want to work for a particular company, go directly to its website and check the careers page.

Personal networks

Use your personal and professional networks. Let your friends, family and acquaintances know you are looking. People will often help or recommend you. Most job vacancies are filled via the hidden job market, without being advertised.

Now you’ve found a job…

Getting a job is the first step. Ensuring your wages, hours and other conditions are legal under the Fair Work Act is the next.

Carefully read job descriptions

If an advertisement is vague and offers a promise of earning a lot of money for very little effort, as in the case of some work-from-home or remote jobs, it’s probably too good to be true.

Legitimate job ads provide detailed information about the role, responsibilities, required qualifications and experience, working hours and application process. Most importantly, an advertisement should include an email or phone number you can contact to get further information.

Do your research

Before you apply for a job, take the time to research the organisation. Look for reviews on websites such as Glassdoor – where former employees share their experiences.

Take a look at the company’s website, if it has one, to get an idea of the culture and values. If you find negative information, be wary. Sometimes a simple Google search will produce articles on a businesses questionable behaviour.

Ask for an employment contract

A written contract is necessary to protect your rights. A contract must outline your pay, working hours, working conditions, work health and safety issues. Before starting a job, the contract should be signed by both parties.

Read the Fair Work Ombudsman’s Guide to starting a new job.

Once you start working, keep written records of your hours and tasks. Keep a notebook or spreadsheet and track your hours and tasks daily. Also, keep records of all your payslips in case there’s an issue with your pay.

Safety and wellbeing

Safety is very important, especially if you are doing physical labour. Look for signs that your workplace follows local regulations and provides a safe work environment.

As well as physical safety, it is also important to protect your mental health. Watch for signs of bullying, intimidation or other inappropriate behaviour by bosses or colleagues.

Trust your gut

If something doesn’t feel right throughout the process, it probably isn’t. If a potential employer can’t answer simple questions, or is reluctant to give you written documentation, those are red flags.

It’s better to walk away than risk being put in an uncomfortable situation. If in doubt, talk to someone you trust, such as family, friends or mentors.

If you don’t have anyone you can talk to, you can always contact the office of the Fair Work Ombudsman.

Grozdana Manalo, Career Services Manager (Education), University of Sydney

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Once, borrowing money to make a purchase was a relatively tedious process, not a spur-of-the-moment thing.

True, some stores offered lay-by plans that would let you pay for goods in instalments. But if they didn’t, and you didn’t already have a credit card, you’d have to go to a bank and apply for one.

That would mean providing a range of supporting documents, negotiating an appropriate credit limit, and waiting for approval. It’s unlikely you’d apply for credit just for a single, small purchase.

In recent years, though, the financial technology or “fintech” revolution in the customer credit market has changed all that, with the meteoric rise of buy-now-pay-later (BNPL) services.

BNPL credit allows consumers to split their purchases into smaller, interest-free instalments. It is often directly integrated into online checkouts with fast approval, making it easy to purchase something instantly and spread the cost over coming months.

There are some obvious risks. Many BNPL providers charge less visible fees, such as late payment fees and account maintenance fees. In many countries, the BNPL sector is also less regulated than traditional credit.

But does it also change our spending habits? Our recent research uncovered a concerning insight: consumers who use BNPL services end up spending more money online than those who don’t. This effect is particularly strong among younger shoppers and those with lower incomes.

Our research

We analysed data from an online retailer in the Nordic region that offered customers three payment options for online purchases: card, pay on delivery and BNPL.

We found that consumers who used BNPL spent an average of 6.42% more than those who didn’t.

This increase was particularly noticeable for low-ticket items, suggesting that BNPL may encourage customers to buy more when shopping for smaller, everyday things.

Why might this be the case? For one, BPNL spending is constrained by the size of the loans on offer. In the US, the average BNPL loan amount is US$135 (A$217).

It may also be related to what’s known in economics as the “lipstick effect”, where customers under financial strain tend to reduce spending on big-ticket items in favour of lower-priced luxuries.

Selling such low-ticket items doesn’t always give online retailers the biggest profit margins. But it can play a crucial role in acquiring and retaining customers, and creating opportunities to upsell.

Our research also showed that younger, lower-income customers were more likely to spend more when using BNPL services, likely because it provides them with additional “liquidity” – access to cash.

Why might they be spending more?

It’s easy to see why so many consumers like BNPL. Some even think of it as more of a way of payment than a form of credit.

The core feature of such services - offering interest-free instalment payments for online purchases - has a significant psychological impact on customers.

It leverages the principle that the perceived benefit of spending in the present outweighs the displeasure associated with future payments.

This behaviour aligns with theories of “hyperbolic discounting” – our preference for smaller immediate rewards over larger later ones – and the related “present bias” phenomenon.

Our results also suggest customers with high category experience – that is, more familiar with the larger product categories carried by a retailer – and those more sensitive to deals and promotions are likely to spend more when online retailers provide BNPL as a payment option.

A growing influence on spending

The economic impact of BNPL is substantial in the countries that have pioneered its adoption.

In Australia, birthplace of Afterpay, Zip, Openpay, and Latitude, it’s estimated that (allowing for flow-on effects) BNPL services contributed A$14.3 billion to gross domestic product (GDP) in the 2021 financial year.

Industry research firm Juniper Research projects the number of BNPL users will exceed 670 million globally by 2028, an increase of more than 100% on current levels.

Substantial projected growth in the sector is attributed to multiple factors. These include increasing e-commerce usage, economic pressures, the flexibility of payment options and widespread adoption by merchants.

Buyer, beware

BNPL services can be a convenient way to pay for online purchases. But it’s important to use them responsibly.

That means understanding the potential risks and benefits to make your own informed decisions. Be mindful of your spending. Don’t let the allure of easy payments let you get carried away.

Customers should explore beyond the marketing tactics of interest-free split payments and pay close attention to terms and conditions, including any fees and penalties. They should treat BNPL like any other form of credit.

Whether you’re a shopper considering using BNPL or a business thinking about offering it, our research highlights that it may have the power to significantly influence spending patterns – for better or worse.

Ashish Kumar, Senior Lecturer, RMIT University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Hot on the heels of a spectacular comet late last year, another celestial visitor is set to put on a show. And Southern Hemisphere observers have a ringside seat.

Comet C/2024 G3 (ATLAS) has just experienced a very close encounter with the Sun, and will become visible low in the western sky after sunset in the coming days. With luck, it will prove to be a spectacular sight.

It is often said that comets are like cats – their behaviour is notoriously hard to predict. So while astronomers have been awaiting the arrival of C/2024 G3 (ATLAS) for several months, they have been cautious of raising expectations too high.

Over the past couple of days, the comet has swung past the Sun, and survived its close encounter intact. The time has come for it to emerge to our evening skies.

A Sun-skirting snowball

At the heart of comet C/2024 G3 (ATLAS) is a dirty snowball or “cometary nucleus” only a few hundred metres to a couple of kilometres across. When it was discovered, in April 2024, it was still more than 600 million kilometres from Earth and the Sun.

In the days following the comet’s discovery, astronomers worked out its orbit – and it turned out to be a “Sun-skirter” that would pass less than 14 million kilometres from our star on January 13.

As a comet approaches the Sun, it begins to heat up. The ice on and near the surface “sublimes”, causing jets of gas and dust to erupt from the nucleus’ surface. This shrouds the nucleus in a vast cloud of gas and dust, which is then blown away from the Sun, creating the comet’s tails.

Comets that get particularly close to the Sun can become spectacular. This is what happened with comet C/2006 P1 (McNaught), which put on an incredible show for observers in the Southern Hemisphere in early 2007.

For that reason, astronomers often get excited when a new comet is found that will pass particularly close to the Sun. However, comets are also notoriously fragile and friable. Many small comets on Sun-skirting orbits simply fall apart in a puff of dust and disappointment.

When comet C/2024 G3 (ATLAS) was discovered it was very faint, which suggested its nucleus is relatively small. As a result, it seemed likely to fall apart during its close approach to the Sun.

One piece of evidence gave astronomers hope. The comet’s orbit indicated it had passed this way at least once before – and survived.

Now the time has come – as I write this, the comet has passed its closest approach to the Sun intact. It has already put on an incredible show as the third brightest comet ever observed by NASA’s space-based solar observatory SOHO, and even been imaged by keen astrophotographers in broad daylight. Over the coming days, it will move into the evening sky as it moves away from the Sun.

A bright comet, low in the west after sunset

Comet C/2024 G3 (ATLAS) will begin to appear in the evening sky, low to the west-southwest. For observers in the Northern Hemisphere, it will remain lost in the Sun’s glare. But for those south of the equator, it has the potential to be easily visible for the next few evenings, as the sky darkens after the Sun sets.

Unfortunately, the comet’s orbit is also taking it away from Earth, so it will fade relatively quickly. At its closest to the Sun, the comet was almost as bright as the planet Venus (currently a spectacular sight in the western evening sky). Within a couple of weeks, the comet will cease to be visible to the naked eye.

What does that mean? If you want to get the best possible view, you need to seize your chance in the next few days. Each evening, the comet will set later, and be farther from the Sun in the sky. But it will also be fainter from one night to the next.

So when, and where, should I look?

If you want to see comet C/2024 G3 (ATLAS), you’re going to need to find somewhere with a clear, unobstructed view of the horizon slightly to the south of due west. Using a planetarium app or website like Stellarium will allow you to work out what time the Sun and the comet will set from your location, so you can plan your observations.

The videos below show the comet’s location a little after sunset at three different latitudes (around Cairns, Brisbane and Melbourne/Auckland) over the evenings from January 16 to 23.

Note the position of the comet in these videos is just the location of the comet’s head. The tail will rise upwards from the comet into the sky, leaning a bit to the right. The videos also don’t give a real feel for how bright the comet will be – you’ll just have to go out and see.

Get to your chosen viewing location around sunset, to maximise your chances of spotting the comet. As soon as the Sun is below the horizon, you can start scanning for the comet with binoculars, your camera, or the naked eye.

At first, the sky will be too bright, but the comet should eventually reveal itself, low to the horizon, before it sets.

From my own experience with comet C/2023 A3 (Tsuchinshan-ATLAS) last year, seeing a comet low in the twilight sky can be challenging. I found it was easy to spot the comet through my camera. Once found, I could find it with the unaided eye.

The time-lapse video I shot, below, shows that comet rising in the morning sky in early October 2024. You can see how the comet gets easier to see the darker the sky becomes. For the new comet C/2024 G3 (ATLAS), imagine the video running backwards, with the comet setting as the sky becomes darker, to get a feel for how the comet might look.

Of course it is hard to say just how bright and easy to spot comet C/2024 G3 (ATLAS) will be.

With each night that passes, the comet will get higher in the sky, and so in theory be easier to spot. It will be dimming, however, so the best view will be had during the next week.

Jonti Horner, Professor (Astrophysics), University of Southern Queensland

This article is republished from The Conversation under a Creative Commons license. Read the original article.

When I (Nathan Brooks English) was six years old, I snuck a starfish home from the beach and hid it in my closet. I regret that now, as my parents did then when the smell of rotting starfish overwhelmed the house. I regret it also because that starfish had a place and a purpose – and dying in a hot, dark closet next to my Hot Wheels was not it.

Likewise, the beautiful shells and natural flotsam that decorate Australian beaches have a place and a purpose. For many of us, summer at the beach is a cherished memory and collecting seashells is probably a part of that memory.

On most beaches in Australia, collecting shells without living creatures in them is legal, but let me convince you there are better options that ensure future Sallies will still find seashells by the seashore.

Someone needs that shell more than you

For native wildlife, both occupied and unoccupied shells provide important shelter and sources of calcium and grit.

Taking that beautiful snail shell could increase the cost of housing for a hermit crab or the small shrimp that needs it next. The beautiful conch shell that calls to you is actually an octopus caravan.

For these reasons, never pick up shells in the water or in tidal pools; chances are they are being used or will be shortly.

Likewise, collecting shells in marine parks is strictly prohibited.

Shells have spiritual and cultural importance

For the island Woppaburra People of central Queensland, beaches and shells have spiritual and cultural importance as part of Dreaming stories, dance and ceremonies.

In addition to their place and purpose in my (Robert Muir) stories and culture, shells can also provide valuable insight and context to our history on the island.

Middens (deep piles of shells left on the beach after being used to produce food or tools) provide archaeological evidence that the islands have been occupied for at least the past 5,000 years.

Back then, Woppa (also known as Great Keppel Island, in Queensland) and its beaches could sustainably support the 100 to 200 people who lived on the island for more than five millenia.

Today, Woppa hosts tens of thousands of visitors a year on three small beaches. And while people are welcome to pick up, examine and play with the shells, to preserve their place and purpose they must be left on the shore where they were found.

If everyone took a shell…

Increasing pressure on beaches and their natural resources isn’t just felt on Woppa.

The global population now exceeds 8 billion people and our collective (pun intended) impact on beaches is magnified. That’s twice as many people as when I (Nathan Brooks English) was a child in the late 1970s.

For example, in 2019 Bondi Beach had more than 2.1 million visitors (not that anyone is looking at shells). If everyone took a shell, there’d be hardly any left.

Even smaller beaches need time to accumulate shells and a summer rush of collectors can quickly deplete beaches of shells until the next cyclone or winter storm washes more up.

What to do instead of collecting shells

So how do we balance wanting a tangible reminder of the beach in our own yards or homes (the destination of many shells) versus not damaging the natural beauty and function of beach ecosystems?

Instead of taking a shell, take a picture instead. You can photograph unoccupied shells in place along the beach where the tide has collected, or arrange them together for a photographic collage.

Include them in your sandcastles as gates, windows, or little people to populate the castle.

For your artsy children (or adults), use crayons or coloured pencils and a small sketch pad to draw the shells.

Taking a few shells at a time to your umbrella to sketch them and then returning them to the tide line will sate the urge to collect and leave the beach unchanged.

You may even find you have a gifted scientific illustrator on your hands.

When you’re done with the shells, leave them by the shore. Wind, tides and time (or tomorrow’s small visitor) will sweep them back into natural circulation, continuing their storied lives as creature homes or fine grit for our beautiful Australian beaches, their purpose and place preserved.

If you absolutely must pick something up and take it home, please pick up some of the vast amount of plastic found on Australian beaches.

Nathan Brooks English, Associate professor; Flora, Fauna & Freshwater Research Cluster Lead, CQUniversity Australia and Robert Muir, Project Officer at the Woppaburra TUMRA Aboriginal Corporation, Indigenous Knowledge

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Cycling, in its most familiar form, dates back to at least the 19th century. One example of an early bicycle was known as the “hobby horse”, and it later became the “Dandy horse” and then the “accelerator”. Early cycling was reserved for the upper-classes and was seen as highly fashionable and decorous – particularly for men.

Women’s cycling, on the other hand, was viewed as trivial and unbecoming. When women were portrayed cycling, they were often eroticised and undressed.

The early development of women’s bicycles and cycle-wear was impeded by debates on women’s morality and sexual innocence. The bicycle was said to cause “bicycle face” (a face of muscular tension), harm reproductive organs and diminish what supposedly little energy women had.

Cycling women were viewed as sexually promiscuous both for the “unnatural” straddling of the bicycle and for the freedom cycling offered them. Where were they all cycling to, men wondered.

New women

The development in 1885 of the Rover “safety bicycle” revolutionised women’s cycling. It featured a lower mounting position and inspired somewhat of a cycling craze. By the 1890s, several million women around the world were cycling.

The influx of female cyclists on the streets created a moral panic for the Victorians. The image of the cycling woman came to represent a new type of woman with feminist ambition. This led to a discourse known simply as the “woman question”.

The fear caused by this cycling “new woman” is made clear in postcards from the time. The new woman in the example above is abandoning her husband and children for a day out and charging her husband with domestic tasks – a highly provocative notion to a Victorian audience. God forbid, perhaps she is also on her way to a suffragist rally. Cycling women were seen as radicals who threatened the “natural order of things”.

Such was the symbiotic relationship between feminism and women’s cycling, that the bicycle became emblematic of the suffrage movement. This photograph, taken in 1897, was taken at the height of the “woman problem” debate.

An effigy of a cycling woman hangs above a crowd at Cambridge University, as they await the result of a vote on whether female students ought to receive a degree upon completion of study. The vote was defeated and the effigy triumphantly torn down. Women could not receive a degree from Cambridge University until 1948.

This photograph captures the cultural rejection of cycling, educated women.

The effigy, dressed in collegiate striped stockings, cap and rational dress is a stereotypical new woman. Akin to a Guy Fawkes dummy in November, during this time the cycling woman momentarily joined Britain’s long history of reviled figures of rebellion.

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Mobile women

In her book Women and the Machine (2001), art historian Julie Wosk documents the history of a “cultural longing to represent women as safely stationary” in visual culture.

At the turn of the century, cycling women were often depicted as incompetant, either falling off their bicycle, cycling into something or being attacked while cycling.

The intention behind these images was to showcase women’s supposed technical and physical inability. The Victorian equivalent of the sexist modern-day stereotype that “women can’t drive”. At the base of such claims is a fear of mobile women. Images like these served as visual warnings for women who wished to exercise their physical freedom on two wheels.

After 1900, women’s cycling went through another transition. While in its early years cycling was considered an upper-class pursuit, by the 20th century bicycles were becoming democratised as the motorcar became the in thing for the wealthy.

Bicycles became a form of functional transport for the working classes. The need for an expanded female workforce during the first world war had also helped to normalise women’s cycling.

As shown in the above special munitions edition of Cycling magazine, the bicycle was seen as the ideal “energy saving” mode of transport for female workers. While the advertisement copy shows that the 19th-century concerns over women’s “energies” endured during the war, the visual of a woman successfully cycling to her workplace confirms some progress.

By the 1930s, cycling manufacturers were offering women’s ranges more in line with men’s and leading brands offered speed and sports models to women. Marketing copy focused less on issues of morality and decorum and worries of “bicycle face” had long ceased to exist.

This was surely progress? Unfortunately, it isn’t so straightforward. The discourse around women cycling was still concerned with health and beauty more than sporting achievement. But now instead of being thought to damage femininity, cycling now supposedly ensured it.

In 1938 Billie Dovey was named British bicycle manufacturer Rudge-Whitworth’s “Keep Fit Girl” after she peddled almost 30,000 miles around Britain. But rather than focus on her remarkable achievement, the press described Dovey’s “fine physique”, “healthy” skin and “tan”.

Images of the past can tell us a lot about the culture which produced it. These images show a cultural discomfort with physically mobile women. And it’s a discomfort that hasn’t entirely disappeared.

A gender gap in British cycling persists. Nine in ten British women are reportedly “scared of cycling in towns and cities”. The UK’s poor cycling infrastructure matched with an increase in violence against women on the streets together make for an unappealing prospect for would-be female cyclists.

As well as safety fears, women have less leisure time – despite more flexible post-pandemic working structures – and societal pressures regarding their physical appearance when cycling still linger. That’s all despite the number of female cyclists adding to medal tallies for British teams in recent years which made household names of some athletes.

Whatever the future for women’s cycling, it is critical to understand and redress these long-held assumptions about women’s “paltry” abilities regarding technology, sports and cycling. It is important to recognise the bicycle as an agent for progress whilst acknowledging the historic and contemporary challenges facing female cyclists.

Tamsin Johnson, PhD candidate in visual cultures, Nottingham Trent University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Multiculturalism is central to Australia’s identity, with more than half the population coming from overseas or having parents who did.

Most Australians view multiculturalism positively. However, many experience a declining sense of belonging and ongoing discrimination. When surveyed in 2024, one in three migrants from non-English-speaking backgrounds reported dealing with racial, ethnic or religious discrimination in the past 12 months.

In this context, cultural festivals present a valuable opportunity. They help remove barriers between different communities and build understanding across cultures.

We studied two cultural festivals in Sydney, the Africultures Festival and the New Beginnings Festival, to investigate the impact they had on communities.

Through interviews and surveys, we found cultural festivals are meaningful to the people they celebrate and enriching for non-migrants who attend them. These events help cultivate a sense of hope and optimism for Australia’s future as a multicultural society.

A chance for cultural enrichment

The Africultures Festival has been held each year since 2009. Led by a passionate all-women African-Australian committee, this event connects African communities with the broader Australian public.

The New Beginnings Festival is organised by the not-for-profit organisation Settlement Services International. It celebrates the diversity of migrant, refugee, multicultural and First Nations communities with themes of home, belonging, resilience and creativity.

Both festivals present unique opportunities for the general public to learn about different cultures and traditions. And for those whose cultures are being celebrated, they offer space to express one’s cultural identity and counteract negative stereotypes.

At the Africultures Festival, visitors can eat traditional foods, dance to African beats and even partake in African drumming workshops. As individuals from different backgrounds dance side-by-side, cultural barriers begin to dissolve.

The New Beginnings Festival features music, dance, visual arts, crafts and cuisine, celebrating the creativity and cultural heritage of artists and communities from diverse backgrounds.

As one attendee at New Beginnings told us:

You feel that you’re sharing your culture and art and your background in a new society and with new people. They will learn about it […] they will become interested and maybe it can change their mind about […] migrants and refugees. So they challenge themselves and they think that: ‘Oh, it’s not all about what media says and all about what politicians say. It’s about the depth of the culture’.

Apart from appreciating different cultures, these shared experiences also help remind people of what they have in common. They do more than entertain; they promote cultural understanding and personal growth.

Community building and connections

For migrant communities, in particular, we found cultural festivals create three levels of connection.

Preserving ethnic roots

Festivals such as Africultures allow migrants to celebrate and showcase their cultural traditions and heritage. This helps strengthen their sense of belonging in Australia, allowing them to feel more “at home”.

One attendee at New Beginnings said:

It just makes you feel like you’re in your own country […] You stay in another part of the world, far away, but still you can have part of your country and part of yourself. So your identity is still there and many people see you.

Bonding between migrant groups

Gatherings such as New Beginnings bring migrants from diverse backgrounds together. Despite coming from different countries and cultural backgrounds, attendees can connect over the shared journeys of settlement and adapting to life in Australia.

One attendee at New Beginnings said:

because I’m an immigrant I have more similarities with them [other migrant attendees] and I feel attracted to them as we have gone through the same thing.

Bridging gaps with the wider Australian community

Cultural festivals help establish meaningful connections between migrant and non-migrant Australians. At Africultures, nearly all of the Africans we surveyed (96.7%) said the event left them feeling more positive about other cultural groups.

For non-migrants, the festival allowed them to feel more connected to people from diverse backgrounds. Our findings suggest it also encouraged many of them to become open to different viewpoints.

One non-migrant attendee at Africultures told us:

I hope Australia can be a welcoming place for others. It is wonderful to experience other cultures and I hope that everyone can call Australia home.

Empowering entrepreneurs and artists

Beyond the wellbeing and personal growth aspects, cultural festivals also help migrants build their careers and businesses.

At last year’s Africultures Festival, we found nearly half the attendees spent more than A$75 at food and market stalls, directly supporting small business owners from migrant backgrounds.

Similarly, New Beginnings offers business owners and artists opportunities to showcase their work, meet potential customers and build professional networks.

Performers, too, highlight the career opportunities these festivals provide. One told us:

[Africultures has] given me the hope that I have a chance to expand my music to a whole lot of different audiences.

Such festivals have been stepping stones for notable successes. Yellow Wiggle Tsehay began performing at the Africultures Festival. Little Lagos, a Nigerian restaurant in Sydney’s Inner West, also got its start there in the form of a stall.

Shaping Australia

Cultural festivals are more than just celebrations. They are powerful tools for shaping a more inclusive Australia. By bringing people together to share their stories, food, music and traditions, these events help strengthen and connect communities.

The most impactful cultural festivals actively engage with and respond to the needs and aspirations of the communities they represent. They provide meaningful opportunities for cultural and ethnic minorities to share their experiences, ensuring their perspectives shape the direction of the event.

When festivals focus on these values, they become catalysts for a more united, inclusive Australia – one where everyone feels they belong.

Najmeh Hassanli, Senior Lecturer at UTS Business School, University of Technology Sydney and Pavlina Jasovska, Senior Lecturer in International Business & Strategy, University of Technology Sydney

This article is republished from The Conversation under a Creative Commons license. Read the original article.

It’s unlikely you’ve missed the story. In recent weeks, US President-elect Donald Trump has again repeatedly voiced his desire for the United States to take “ownership and control” of Greenland – an autonomous territory of the Kingdom of Denmark.

Trump first floated the idea of the US buying Greenland back in 2019. At the time, he argued, quite correctly, that he was not the first US president to come up with the idea.

Modern-day territory sales are rare. Whether Trump will revive them remains to be seen. But the question is intriguing – how would one decide what to offer for an entire state, territory or nation?

Not a new idea

Greenland’s strategic position has been of great value to the US since the early days of the Cold War.

In 1946, then-President Harry Truman offered to buy the Danish territory for US$100 million in gold. It is reported the Danes had much the same reaction to that offer as they did in 2019, and again in 2025: “No, thank you.”

One sovereign nation buying territory from another may seem strange today, but there are many instances where this has happened over time.

The US purchased much of its Western expansion in the early 19th century.

This included the “Louisiana Purchase”, vast swathes of land in North America, bought from France in 1803 for US$15 million (an estimated US$416 million in 2024 figures).

About half a century later, the US paid Mexico for large amounts of territory after the Mexican-American War. The US also bought Alaska from Russia in 1867, for US$7.2 million (over US$150 million today).

And it bought the US Virgin Islands from Denmark in 1917 for US$25 million (over US$600 million today) in gold coin.

It isn’t just the US. Japan, Pakistan, Russia, Germany and Saudi Arabia have all purchased territory, transferring jurisdiction over local inhabitants and gaining land, access to critical waterways or simply geographical buffers.

What is a country’s value?

Valuing a country (or an autonomous territory like Greenland) is no simple task. Unlike companies or assets, countries embody a mix of tangible and intangible elements that resist straightforward economic measurement.

A logical place to start is gross domestic product, or “GDP”. Simply put, GDP is the value of all the final goods and services produced in an economy in a given time (usually one year).

But does this really capture the true “value” of an economy? When we buy something, the benefits derived from it last – we hope – into the future.

So, basing a purchase price on the value produced in a given time period may not adequately reflect the value of that object (in this case, an entire economy) to the buyer. We need to consider the ability to continue to generate value into the future.

Greenland’s productive resources include not only the existing businesses, governments and workers used to generate its current GDP (estimated at about US$3.236 billion in 2021), but also its (difficult to measure) ability to change and improve its future GDP. This will depend on how productive these resources are expected to be in the future.

There are other attributes of value not captured in GDP. These include the quality of its capital (both human and infrastructure), quality of life, natural resources and strategic position.

Unexploited resources

Beyond what is already there, from a market perspective, it’s the as-yet unexploited resources that make Greenland valuable.

Greenland has been mining coal for decades, with large, confirmed reserves. The subsoil has been shown to contain rare earths, precious metals, graphite and uranium.

In addition to coal mining, there is gold, silver, copper, lead, zinc, graphite and marble.

Finally, there is the potential for major oil exploitation off the waters of Greenland. None of this potential is reflected in Greenland’s current GDP.

National assets are easier

Putting a price on a large national asset, such as the Panama Canal (which Trump also wants under US control), is a much easier prospect.

The theory of asset valuation is a fundamental part of the finance discipline and dates back to the 18th century.

The “asset pricing model” has evolved over time, but fundamentally, it’s about estimating the future net income flows from an asset, based on a few inputs.

For the Panama Canal, this would involve estimating the future net income that could be generated, based on factors such as fees generated by its use and the level of anticipated traffic.

You’d then take steps to subtract the anticipated costs of maintaining the equipment and any expected damage to the health of the waterway. Another factor in determining what you would pay is the risk of actually realising that net income.

The value or “price tag” of such an asset is usually determined by working out the present value of all of these future (net) income flows.

Modern territory sales are rare

The decline in territorial sales is tied to several factors. Historically, land sales often benefited ruling elites rather than ordinary citizens. In modern democracies, it is nearly impossible to sell land if local citizens oppose the idea.

Such democracies operate on the principle that national assets should serve the people, not the government’s coffers. Selling a territory today would require demonstrating clear, tangible benefits to the population, a difficult task in practice.

Nationalism also plays a powerful role. Land is deeply tied to national identity and selling it off is often seen as a betrayal. Governments, as custodians of national pride, are reluctant to entertain offers, no matter how tempting.

Compounding this is a strong international norm against changing borders, born of fears that one territorial adjustment could trigger a cascade of claims and conflicts elsewhere.

In today’s world, buying a country or one of its territories may be little more than a thought experiment. Nations are political, cultural and historical entities that resist commodification.

Greenland may theoretically have a price, but the real question is whether such a transaction could ever align with modern values and realities.

Susan Stone, Credit Union SA Chair of Economics, University of South Australia and Jonathan Boymal, Associate Professor of Economics, RMIT University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Travellers have always faced health hazards when far from home. Medieval people were no exception. Pilgrims, crusaders and others were warned by preachers such as 13th century Jacques de Vitry of “dangers on land, dangers at sea, the dangers of thieves, the dangers of predators, the dangers of battles”.

There were also dangers to health: disease, lack of good nutrition and water, injury, accident and poisoning. Medieval travellers were active and innovative in trying to prevent ill health while away.

Although the adjective “medieval” continues to be used disparagingly to imply backwardness in medical and scientific knowledge, this history of preventive medicine shows us something different.

From good sleep to ‘good’ leeches

One especially interesting set of practical health care instructions for travellers is the De regimine et via itineris et fine peregrinatium (About the regimen and way of the journey for the traveller). The text was composed by Adam of Cremona in about 1227–28 for the German emperor Frederick II, who was about to set out on crusade.

Unedited and surviving in a single manuscript, Adam draws heavily on Ibn Sina’s 11th century Canon of Medicine, used for medical teaching in medieval universities.

Adam advised bloodletting (phlebotomy) should be performed prior to the emperor’s journey and then regularly throughout, depending on the “will and mood” of the stars.

Bloodletting was central to medieval medical practice. It used leeches or sharp knife-like instruments to nick the vein and cause blood to drain from the body. It was performed both preventatively and, in the case of some medieval religious communities, periodically as part of monastic bodily regulation and discipline.

Devoting some 25 chapters of his text to phlebotomy, Adam drew on the idea that bloodletting would regulate the humours (the four fluids thought to make up the body: blood, yellow bile, black bile and phlegm), evacuating “bad” ones and setting the body in balance to prepare for healthy travel.

While the concept of the four humours has since been abandoned by modern medicine, bloodletting and “leech therapy” continue to be performed in some medical settings for specific purposes.

Adam advised all travellers should be mindful of the instruments of bloodletting – especially leeches – while on the road. His writing included warnings to distinguish between leeches: good (round and shiny) and bad (black or blue in colour and found near fetid water).

He also gave careful instruction on how to desalinate water, as well as advice about diet (as close as possible to the traveller’s home diet, with plenty of fruit and vegetables), the importance of rest and adequate sleep, and the importance of regular bathing.

Dysentery was a well known hazard of travel, especially for crusaders, and Adam’s guide reflected all travellers’ wish to avoid it by keeping the digestive system in balance.

Balancing body and spirit

Knowledge about water supplies was especially important for travellers.

One pilgrimage guide informed travellers one of the best sources of water in the holy land was just outside Haifa, in modern-day Israel.

Theodoric’s Guide for the Holy Land reminded travellers there was no water in Jerusalem other than the rainwater collected by inhabitants and stored in cisterns for daily use.

Medieval travellers were also reminded to take particular care of their feet. In 1260, Vincent of Beauvais gave instructions to travellers to use poultices (a dressing for wounds) made of oil, plants and quicksilver (mercury) to prevent and manage blisters – an all too frequent ailment experienced by pilgrims walking long distances.

Adam of Cremona suggested travellers regulate their pace as they walked, especially on unfamiliar and rough roads.

The overall benefit of exercise was generally understood. Preachers such as Jacques de Vitry told his congregations movement made the body healthy both physically and spiritually, so should be undertaken regularly before and during a journey.

Different climates and environments meant encounters with dangerous fauna. The holy land was said to be home to poisonous serpents.

Travellers took with them theriac, an antidote made in part from snake flesh in case of a bite. This would be ingested or smeared on the wound.

Crocodiles in Egypt were also often mentioned as a hazard. There were no antidotes for an attack, but forewarning travellers with knowledge helped them to remain alert.

Medieval travellers did not leave their fate entirely in God’s hands. Even the crusaders took precautionary measures to balance both bodily and spiritual health before and during their journeys.

They confessed sins, sought blessings to protect their property and baggage and carried with them charms and amulets that were thought to ensure “the health of body and protection of the soul”, as one 12th century Italian blessing explained. This “divine prophylaxis” ran alongside more practical care of the physical body – a holistic view of health as corporeal and spiritual.

The actions and remedies available to medieval pilgrims and other travellers may seem limited and perhaps dangerous to modern readers. But like all travellers, medieval people used the knowledge they had and tried hard to maintain good health in sometimes difficult conditions.

The urge to remain well is a very human one, and its long medieval history reminds us that good health has always been carefully managed through prevention just as much as cure.

Megan Cassidy-Welch, Professor of History and Dean of Research Strategy

This article is republished from The Conversation under a Creative Commons license. Read the original article.

The Martyrs of Compiègne, a group of 16 Discalced Carmelite nuns executed during the Reign of Terror in the French Revolution, were canonised by Pope Francis on December 18.

Their extraordinary faith and courage in the face of death offer timeless lessons on conviction and resilience.

These nuns, led by their prioress Mother Teresa of St. Augustine, embraced their fate with a profound sense of spiritual purpose, leaving an enduring legacy.

Religion and the French Revolution

Established in the 16th century by two saints, Teresa of Ávila and John of the Cross, the Order of Discalced Carmelites is a Catholic religious order. The name of the Order includes the designation “discalced”, meaning “without shoes”, referring to their rule to go about barefoot or wearing sandals.

The Carmelite nuns dedicate themselves entirely to a contemplative way of life and live in cloistered monasteries.

The French Revolution, marked by its anti-clericalism and radical reorganisation of society, profoundly disrupted religious life. The Civil Constitution of the Clergy in 1790 made religious vows illegal, forcing the majority of monastic communities to disband.

The religious community of the Carmel of Compiègne, established in 1641 and renowned for its piety, refused to break up. In August 1792, the revolutionary government decreed the closure of all monasteries occupied by women.

The nuns’ expulsion from their cloister followed in September 1792. The nuns maintained their communal life in secret, relying on the support of the local community. They continued their prayers and acts of devotion.

The nuns’ commitment was inspired by a prophetic vision experienced in 1693 by Sister Élisabeth-Baptiste, who saw her sisterhood destined to follow Jesus Christ in a profound act of sacrifice. The written record of this vision, preserved in the monastery’s archives, deeply resonated with the Carmel’s prioress, Mother Teresa, as Catholics endured the turmoil of the Revolution.

In November 1792, the prioress proposed an extraordinary act of consecration: the nuns would offer their lives for the salvation of France and the Church. Since then, each nun daily offered herself for the salvation of France, praying for peace and unity.

Arrest and trial

The Revolution’s intensifying hostility toward religious communities led to the nuns’ arrest in June 1794 at the height of massacres and public executions known as the “Reign of Terror”.

Accused of being “enemies of the people” for their continued religious practices and perceived loyalty to the monarchy, they were transferred to Paris’s notorious Conciergerie prison that held such prisoners as Queen Marie Antoinette.

At their trial on July 17 the public prosecutor, the notorious Antoine Quentin Fouquier de Tinville, charged them with fanaticism, defined as their steadfast attachment to their faith.

The nuns confronted the prosecutor, demanding a definition of fanaticism. This act of defiance highlighted the absurdity of the charges and revealed the regime’s persecution of religious belief as a threat to its revolutionary ideals.

Execution and legacy

That evening the nuns were paraded through Paris in open carts on the way to execution. They sang hymns such as Salve Regina and Miserere.

In doing so, they continued to proclaim their adherence to their faith, preparing to give their lives so the terror might end and French Catholics would no longer face persecution.

Upon reaching the guillotine at the Place du Trône Renversé, they renewed their vows. Sister Constance, the youngest at 29 and still a novice due to revolutionary laws banning religious professions, was the first to ascend the scaffold. As she approached her death, she began chanting Laudate Dominum omnes gentes, a hymn proclaiming God’s mercy.

One by one, the nuns followed.

The executioner and witnesses reported their extraordinary composure and the solemn silence of the crowd. Mother Teresa, the last to die, upheld her role as a spiritual leader to the very end, completing the community’s sacrificial offering.

Ten days later, the revolutionary leader and architect of the Terror Maximilien Robespierre was arrested and executed, effectively ending the Reign of Terror. The nuns’ martyrdom has been interpreted by French Catholics as hastening Robespierre’s demise, their sacrifice seen as a powerful act of intercession for a nation in turmoil.

Lessons on conviction and resilience

In 1906 Pope Pius X beatified the Martyrs of Compiègne. Beatification means the Church recognised their entrance to heaven, and that they could intercede on behalf of those who pray in their name.

Last December, Pope Francis canonised the women via equipollent canonisation. Also known as equivalent canonisation, this is a process by which the Pope declares a person to be a saint without the usual judicial procedures and formal attributions of miracles typical in the canonisation process.

This rare procedure is used for individuals who have been venerated since their death and whose sanctity and heroic virtues are already firmly established in Church tradition.

The Martyrs of Compiègne’s feast day is celebrated on July 17, the anniversary of their ultimate act of faith.

The Martyrs of Compiègne exemplify unwavering faith and courage. Their decision to offer their lives as a collective sacrifice underscores the transformative power of conviction. Faced with the threat of death, they demonstrated remarkable unity and spiritual fortitude, finding strength in their shared commitment to God and their community.

Their story challenges us to reflect on the nature of resilience and the values we uphold in times of crisis. By standing firm in their beliefs, they revealed the profound impact of faith and the capacity of the human spirit to endure adversity.

Darius von Guttner Sporzynski, Historian, Australian Catholic University

This article is republished from The Conversation under a Creative Commons license. Read the original article.