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The purpose of this paper is to explore the issues arising for women and men in senior management in New Zealand and Australian universities where life course and career trajectories intersect, and analyses how the stereotypical masculinist culture of universities can create additional problems for women.

The data presented here comes from 47 interviews undertaken with women (27) and men (20) senior managers – a total of 26 interviews from New Zealand universities and 21 from Australian universities. “Senior Management” was defined in this study as those academic managers with university wide responsibilities, who were currently in senior management positions.

Life-course issues for women aspiring to senior management roles in universities are framed around hegemonic constructions of masculinity; notions of academic careers subsuming personal life in professional roles; and structural constraints making rational choice impossible for many women. Furthermore, the excessive hours worked in such roles equate with the definition of extreme jobs. The paper concludes that the way in which women and men in senior HE endeavour to balance work and family life differs but creates issues for them both.

The structure and operation of Australian and New Zealand universities make gender diversity and management difficult to operationalise, given the competing imperatives of work and other life course trajectories. It is crucial to reframe life course and career intersections are conceptualised to ensure that diversity can be maximised.

This paper focuses on women and men in senior management positions in New Zealand and Australian universities, but the findings can be generalised to other countries with HE systems based on the British University model. In discussing how institutional culture affects the intersection of career and life course trajectories, this paper highlights the detrimental outcomes for individuals and the resultant lack of diversity in the sector.

Rivers have played a defining role in the global development of human societies and culture. This will undoubtedly continue in the twenty-first century with a growing demand for water, increasing pollution of river channel and floodplain environments, and anthropogenic global warming-related changes in the frequency of floods and droughts. These will have major environmental and societal impacts worldwide. We consider how rivers initially shaped societies, and then how urbanisation, industrialisation and intensified agriculture have more recently transformed river systems, so compromising planetary health and human ways of life. So where do we go from here? Humanity now faces an existential environmental catastrophe of its own making, and it will be on the world's most densely populated floodplains where this crisis will be played out. We highlight likely areas facing the greatest challenges. Ironically, many of these are where ancient civilisations began. Interdisciplinary catchment-based approaches, and new technologies such as those based on satellite imagery and unmanned aerial vehicles, are now beginning to address pressing societal and planetary problems in the unfolding climate crisis.

Although ageing itself does not lead to insomnia, changes in sleep architecture (the ‘typical’ physiological progression from wakefulness to deep sleep) and health status create a vulnerability to the development of insomnia, which can be precipitated by a trigger event. This review highlights some of the problems associated with insomnia in older people and offers insights into the possible approaches to stop insomnia from becoming a ‘rite of passage’. The main conclusion from this review however, is that sleep research focusing specifically on the ageing population is badly needed, alongside a unified diagnostic system and research structure (Leger, 2000). These findings are also discussed in relation to both healthcare policy and practice.

The purpose of this paper is to describe a series of surveys undertaken for The Abbeyfield Society to assess the nature of spiritual needs and care in its homes, and outlines their findings in relation to practical and policy implications.

Over the course of ten months, 35 homes representing a variety of sizes and locations were visited, and 100 interviews of approximately one hour each were undertaken with residents, managers, care workers and volunteers. These were guided by a semi-structured questionnaire, and included observations on the accommodation and facilities. An analysis of the transcriptions resulted in four reports with consolidated recommendations.

The analyses indicated that the factors contributing to spiritual wellbeing can be described in “clusters” relating to family, friendship, memory, time, listening, resilience and sense of self and place; but the common factor underlying all is the nature of the relationships formed in the home. It is almost impossible to separate out spiritual flourishing from physical or mental welfare, and therefore important to observe the interplay between them.

An environment in which the key contributing factors are nurtured, can be defined and described in concrete terms, and these can then be taken into account when forward planning.

While national policy on care of the elderly is subject to a range of drivers, of which holistic health is only one, this study does challenge some assumptions on which current policy is based.

The purpose and methodology of the surveys enabled a very wide range of views and experiences to be synthesised, providing information and insights firmly located in the voices of people who are directly affected by practice and policy.

We have taken as the theme of the interview section of this issue's Focus (‘The Changing Face of Information’) the question of the role of the information professional in the epoch of the so‐called ‘Knowledge Economy’. The following question was put to members of the Editorial Board of The Electronic Library.

Environmental, social and governance (ESG) risks have the potential to negatively impact financial returns, yet few superannuation funds integrate these considerations into their investment selection. The Cooper Review (2010) identified a lack of member demand as a key impediment to ESG investing by superannuation funds. Given this problem, the aim of this study is to explore superannuation fund members’ perceptions of ESG investing by their funds in order to identify reasons for the lack of demand.

An on-line survey was developed and distributed to assess possible reasons why members do not select ESG investment options. In total, 549 Australian superannuation fund members responded to the survey.

Results indicate that the majority of superannuation fund members are interested in ESG investing. Members lack awareness of their fund’s approach to ESG investing, and they do not perceive there to be a financial penalty from ESG investing. Finally, members show a preference for consideration of governance issues over both social and environmental issues.

Respondents are well educated and the majority did not choose their superannuation fund. There was no measure of financial literacy included in the research instrument. There is also a general limitation in surveying superannuation fund members when they lack knowledge about superannuation.

The results indicate that superannuation members are interested in both superannuation and ESG investing. Given the low take-up of ESG investment options, this finding raises the question of how effectively funds are engaging their members.

The results should be of interest to superannuation funds and may lead to renewed interest in promoting ESG products.

This is the first study to examine superannuation members’ attitudes and behaviours towards ESG investing in the context of superannuation. The study also adds to our understanding of member decision-making in the $1.8 trillion superannuation industry.

“All things are in a constant state of change”, said Heraclitus of Ephesus. The waters if a river are for ever changing yet the river endures. Every particle of matter is in continual movement. All death is birth in a new form, all birth the death of the previous form. The seasons come and go. The myth of our own John Barleycorn, buried in the ground, yet resurrected in the Spring, has close parallels with the fertility rites of Greece and the Near East such as those of Hyacinthas, Hylas, Adonis and Dionysus, of Osiris the Egyptian deity, and Mondamin the Red Indian maize‐god. Indeed, the ritual and myth of Attis, born of a virgin, killed and resurrected on the third day, undoubtedly had a strong influence on Christianity.