Assisted dying debates overlook the powerful unconscious forces that shape end-of-life decision-making. These dynamics influence personal, clinical and societal judgements and may be contributing to the rapid international expansion of assisted dying practices. Strengthening safeguards requires acknowledging these forces and integrating structured psychological assessment, clinician support and reflective practice to reduce unconscious bias and enhance the reliability, transparency and ethical integrity of decisions.

In Australia, nearly twenty million cattle and sheep pass through saleyards annually, with potentially significant impacts on their welfare. This study documented the mortality rate occurring from January 2021 to December 2024 at a sample of saleyards of cattle and sheep in New South Wales, Australia, and identified possible risk factors. A database of the number of animals sold and deceased, either on arrival or while contained at each saleyard on each sale day, was created from the National Livestock Identification System. Descriptive statistics, and uni- and multivariable linear regression were used to examine risk factors for mortality. The mean sale mortality rates were 0.016 and 0.096% for cattle and sheep, respectively. In the univariate model, cattle sale mortality rate was associated with the maximum daily temperature, year, size of saleyard, and saleyard location, while minimum daily temperature, region, and saleyard location were associated with sale mortality of sheep. In the multivariable model, size of saleyard, saleyard location, month and year were significant predictors for the cattle mortality rate, while saleyard location and minimum daily temperature remained significant predictors of sheep mortality rate. Furthermore, sale mortality rate was eight times higher in sheep than in cattle, and sheep mortality was higher than values reported in the literature for farms. Further studies investigating the cause of death, journey conditions, and management practices of saleyards are recommended.

This essay, based on the 2025 SHGAPE Presidential Address, considers the late nineteenth-century phenomenon of “baby murderers.” It examines the dilemmas that newspaper reporters, local authorities, medical experts, and ordinary citizens confronted as they wrestled with the problem of young children who killed. How could one distinguish an accident from an intentional act? At what ages did children understand the consequences of their actions? When were they old enough to grasp the finality of death? Could murderous tendencies be nipped in the bud? Were homicidal impulses inherited, the result of deficient parenting, or the fault of a corrupt environment? Were baby murderers mentally ill, morally deficient, or just plain evil? Did the law sufficiently deter perpetrators and protect potential victims? These questions acquired special resonance in the late nineteenth century, a time that preceded the establishment of separate juvenile justice systems but one in which the right to a protected childhood had gained increasing (but by no means universal) acceptance. The Gilded Age, then, offers a particularly rich vantage point from which to view how various popular definitions of childhood intersected and clashed with medical understandings and legal procedures.

Hunger striking is a form of protest that escapes conventional forms of political participation. I argue that as a spectacular performance of death, the hunger strike not only draws attention to a particular cause or exert moral pressure on an opponent but can galvanize and strengthen a nascent political identity. Drawing on the example of the hunger strike of suffragette Marion Wallace-Dunlop, which I argue performatively constructed the identity of the disciplined “true suffragette,” I explain the hunger strike as a political becoming. Undertaken behind bars, by those denied citizenship rights, this protest should be understood not necessarily as the free expression of an already existing member of the demos but instead as a way of becoming a political subject while contesting and reconfiguring political boundaries.

This prospective study investigated the associations of various diet quality indices with mortality in Japan. Participants were 13 355 men and 15 724 women from the Takayama study. Eight diet quality indices were assessed using an FFQ: the Dietary Approaches to Stop Hypertension, alternative Mediterranean diet scores, Healthy Eating Index-2015, Alternate Healthy Eating Index-2010, Nutrient Rich Food Index 9.3, Diet Quality Score for Japanese, Japanese Food Guide Spinning Top and twelve-item Japanese Diet Index. Cox proportional models estimated hazard ratios and 95 % CI for all-cause and cause-specific mortality in a 1 sd difference for each index, with adjustment for confounders. During a mean follow-up of 14·1 years, 5339 deaths were recorded. Hazard ratios (95 % CI) per 1 sd higher index were 0·90 (0·87, 0·93) for Alternate Healthy Eating Index-2010, 0·92 (0·89, 0·95) for Diet Quality Score for Japanese, 0·93 (0·91, 0·96) for Nutrient Rich Food Index 9.3, 0·94 (0·92, 0·97) for alternative Mediterranean diet and Dietary Approaches to Stop Hypertension, 0·94 (0·91, 0·97) for Japanese Food Guide Spinning Top, 0·94 (0·91, 0·98) for twelve-item Japanese Diet Index and 0·97 (0·94, 0·996) for Healthy Eating Index-2015. Similar protective associations were observed for CVD mortality, but not for cancer mortality. These findings suggest that all eight indices are associated with lower mortality and that the strength of associations varies across indices; the Alternate Healthy Eating Index-2010 showed relatively strong associations, followed by the Diet Quality Score for Japanese, whereas the associations of the Healthy Eating Index-2015 appeared relatively weaker in this Japanese population.

We share the world we live and die in with others, in ways that are organized and disorganized. The authors of this special issue address life-and-death as a compound term, foregrounding the vital and deadly outcomes of (dis)organization and their (business) ethics implications as they play out in the context of growing inequalities and ongoing health, geopolitical, environmental, refugee crises and egregious war crimes. Organizations and organizing can shape such contexts by engaging in the ethics of care and politics of inclusivity, redefining “essential” or “front line” work, managing relationships between bodily health and work, or ethically relating to non-human forms of life. Considering the roles of organizations in terms of life-and-death can help scholars redefine organizations and/in/for/with the world by stressing the ethical dimensions of organizing for life which involves human and other-than-human relatedness and the obligation of care for all forms of life.

Stories of fallen Kurdish revolutionaries who return to the living in dreams, and of Druze souls who circulate across securitized borders gesture at forms of vitality and animation that persist beyond biological death. In this article, we have put forward the concept of “insurgent immortality” to make sense of the political potency of revolutionary martyrs and past lives among Kurdish communities from Turkey and Syrian Druze communities in the Israeli-occupied Golan Heights. By insisting on the immortality of their dead, we argue, these stateless communities articulate a claim to counter-sovereignty. What makes these communities’ practices aimed at mastering and transcending death different from the sovereignty claimed by nation-states is that apparitions of dead martyrs and past lives work as expansive, boundary-crossing mechanisms, rather than the territorializing logics of enclosure and containment that mark state sovereignty. The immortality we describe in this article is insurgent because it relies on the recognition and cultivation of long-term exchange relations between the living and the dead, through which debt becomes a modality of generative expansion across both this and otherworldly times and spaces. The resulting sense of generalized indebtedness opens up spaces of liminality in which the dead come alive as both inspiring and unsettling figures. We develop insurgent immortality as a comparative concept that emerges from the specific ethnography of each case yet reaches across their contextual boundedness. In this way, we hope to inspire renewed conversation about shared trajectories of resistance, including its ambivalences, that arise in contexts of statelessness, occupation, and disenfranchisement.

Voluntary assisted dying (VAD) is an end-of-life care option available to eligible Australians living with a terminal condition, though people living with dementia are typically ineligible to choose VAD as part of their end-of-life care. In order to develop equitable research-informed policy and practice, it is crucial to include the perspectives of all key stakeholders, including living experience experts whose voices are currently excluded from Australian VAD research. This study aims to capture the perspectives of people living with dementia by exploring their VAD-related needs and preferences. The study is grounded in a critical and phenomenological conceptual framework that prioritizes inclusive research design. Thirty-six people living with dementia in Australia self-selected to participate in an online survey. It found that the vast majority of participants wanted the option to access VAD themselves, and most wanted provisions for accessing VAD through advance care directives. Through open text responses, the participants expressed many concerns about potential end-of-life suffering and loss of dignity, with their VAD preferences often aligned with their wish to maintain autonomy and human rights. This is the first known Australian study to explore VAD from the perspective of people living with dementia, providing critical insights into their experiences as stakeholders in a highly contested policy and practice environment that is dominated by medico-legal voices. Centring on people living with dementia challenges misconceptions about their capacity to contribute to VAD research, demonstrating their importance as living experience experts and key stakeholders with clear needs and preferences for their end-of-life care.