This essay argues for an integrative move in the investigation of the politics of ‘green’ finance. We suggest that approaching the politics of ‘green’ finance in the form of knowledge contestations can bring out complementarities and bridge divides between different levels of analysis and theoretical traditions. Our focus is motivated by the pivotal role of knowledge and ignorance in the organisation and governance of financial markets identified in economic sociology, political economy, and neighbouring disciplines. Drawing on this scholarship, we consider knowledge both a forum for and a means of politics. We then illustrate how this conceptualisation provides insights into the politics of ‘green’ finance on different levels of analysis and following different theoretical traditions: in the context of tracing elites in their dissemination of specific ideas shaping governance regimes; when following market devices which produce partial calculative representations of the world; in problematising how financial organisations both produce and accept certain types of knowledge to further their interests; and when examining the role of ideology and imaginative capture in stabilising financial capitalism during climate crisis. We conclude by identifying the connective tissue between these different analytical and theoretical approaches made visible by the integrative concept of politics as knowledge contestations.

Grey-headed flying-foxes, frequently-spotted residents of the greater Sydney region, Australia, play a key role in native ecosystems. Knowledge of local wildlife may increase interest in conserving and protecting wildlife. We assessed baseline knowledge in a year 3 class regarding common features and habits of grey-headed flying-foxes, and feasibility and impact of a classmate-peer-developed educational intervention. Pre- and post-intervention paper questionnaires were administered to a single class in a single school. The focussed educational intervention comprised an interactive presentation with slide-show, developed by a classmate-peer with stakeholder consultation. Simple descriptive and comparative statistical analyses were applied.

The same 29 students participated in both pre- and post-intervention questionnaires. The intervention proved feasible in a classroom setting. The pre-intervention survey indicated suboptimal knowledge regarding grey-headed flying-foxes in relation to categorisation, appearance, habitat, activity, diet and travel patterns. Post-intervention knowledge had generally improved.

This pilot study indicated that a simple peer-developed educational intervention was feasible and improved knowledge gaps, at least in the short term. Future research might assess the potential for initiatives like this to improve young people’s knowledge at a wider level, and explore the relationship between improvements in knowledge and efforts to conserve vulnerable species such as the grey-headed flying-fox.

Idioms are undoubtedly important for second language (L2) learners, who encounter them in instructed learning, textbooks/resources and in out-of-class language use. While research on first language (L1) and L2 idiom comprehension shows how well L1/L2 speakers understand various idioms and the role of different predictors, important questions remain about how knowledge varies with more difficult task types and stimuli, how well L1 ‘norms’ serve L2 learners, how subjective and objective predictors of idiom knowledge interact and how L2 learner inferencing works in learning idioms. To address these issues, university-age L1 and L2 English (L1 German) participants provided meaning descriptions and familiarity ratings for 100 challenging idioms from learner resources, and each idiom was assigned an OpenAI-generated transparency rating, corpus-based frequency and to one of six cross-language overlap (CLO) types. Descriptive statistics showed lower and more varied idiom meaning knowledge than might be expected, especially for the L1ers, who were some way off ceiling level. Mixed-effects regression revealed familiarity and transparency as positive L1 and L2 knowledge predictors, but groups differed in sensitivity to idiom frequency, which only mattered for the L1ers and CLO, which (as expected) only mattered for the L2ers, who mistook false friends as genuine allies.

Cardiovascular disease (CVD) is the most potent killer in Aotearoa New Zealand (NZ) with South Asians being one of the three high-risk groups. This study aimed to investigate health beliefs, knowledge, and behaviours related to diet among NZ South Asians at risk of CVD, using a mixed-methods approach. Demographics and dietary data were collected via an online Qualtrics survey and qualitative data on health beliefs and knowledge about heart-healthy foods were collected using semi-structured phone interviews. Twenty-one South Asian participants with diagnosed type 2 diabetes and/or hypertension and/or hypercholesterolemia were recruited via stakeholder engagement and advertisements through South Asian cultural and religious organisations.The majority of participants (62%) were aged 35-50 years, 10 were female, 11 were male and 67% were long-term residents of NZ. Most participants were unsure of the recommendations for fruit and vegetable consumption and only 48% and 29% met these guidelines, respectively. This is worrying as NZ Health survey data show a steady decrease in fruit and vegetable consumption among South Asians over 20 years with only 27% meeting the guidelines in 2021. (1) Sixty-two percent of participants consumed milk and yoghurt ≥ 4 times a week; 63% consumed full-fat milk and 45% consumed full-fat yoghurt regularly. These findings are consistent with that found for healthy South Asians in NZ,(2) where dairy, the primary source of saturated fats in South Asian cuisine, increased post-migration. Some participants believed that full-fat dairy increases the risk of heart disease, yet they still preferred to use full-fat milk and ghee as they believed it is healthier than low-fat varieties. Most participants believed that salty foods and pickles increase the risk of heart disease with 33% consuming salted pickles “sometimes” and only 28% choosing “low or reduced salt” food varieties “regularly/always”. More than half (57%) chose reduced-fat varieties of foods deliberately to reduce their risk of CVD. Red meat and deep-fried fatty foods were the most common foods that most participants thought they should avoid; however, some were not sure. Foods that participants considered heart-healthy were green vegetables, lentils and ghee in moderation. Most meat-consuming participants were unaware of healthy cuts of meat with only 38% reporting always choosing low-fat cuts of meat. Most participants believed that they could take some measures to reduce their risk of heart disease. Nevertheless, their health beliefs were not consistent with knowledge of or behaviours concerning heart-healthy measures. Substantial knowledge gaps evident in the reported dietary behaviours need to be addressed to reduce the risk of CVD among at-risk South Asians.

The nutrition workforce plays a vital role in disease prevention and health promotion, with expanding job opportunities shaped by factors like aging populations, climate change, global food systems, and advancing technologies(1,2). Preparing students for careers that require adaptability involves understanding the valuable skills they possess and identifying any gaps. This research aimed to identify the skills and knowledge valued by students who had recently completed work-based placements, and explore recent graduates’ experiences, challenges, and preparedness for employment. At the end of their work-based placements students give presentations sharing their experiences and learning. Permission was sought from ten students to analyse the recordings of these presentations. The presentations were selected to include a range of nutrition fields, including sports nutrition, public health, community nutrition, dietary counselling, food and industry, and nutrition communication. Additionally, a list of graduates (within four years of graduation) from various fields (as above) was compiled and they were invited to participate. Semi-structured interviews (n=10) were conducted online via Zoom and recorded. The interview guide included open-ended questions on employment experiences, challenges, preparedness, and required skills. The interviews, transcription and analyses were completed by two student researchers between November 2023 and February 2024. Thematic analysis using NVivo software was used to identify themes. The themes developed included the importance of skills relating to; i) communicating complex nutrition concepts to the public, ii) collaborating within diverse teams, iii) identifying and filling personal knowledge gaps. In addition Graduates felt practical experience from their University study boosted their preparedness for the workforce, though many struggled to apply their skills in non-traditional roles and expand their career scope. In summary, ongoing focus on team-based projects, communication with non-science audiences, and strategies for continuous learning using evidence-based sources are crucial for both undergraduate and postgraduate education.

While the claim that moral ignorance exculpates is quite controversial, the parallel claim with respect to non-moral ignorance seems to be universally accepted. As a starting point, we can state this claim as follows:

Non-moral Ignorance Exculpates: If an agent did everything that could be reasonably expected of her to inquire into some empirical issue as to whether P, the seeming truth of P played the appropriate role in the agent’s motivation to Φ, and the agent would not have merited blame for Φ-ing if P had been the case, then the agent does not merit blame for Φ-ing.

In this paper, I aim to accomplish two tasks. First, I argue that NMIE is false in certain cases in which, by Φ-ing, the agent violates a course-grained, reasonable community norm without knowing that doing so is in everyone’s best interests. Second, I argue that, while moral ignorance, like non-moral ignorance, does not exculpate when community norms are violated in this manner, it does exculpate when they are not. With these two tasks accomplished, we will see the striking parallels in the manner in which both moral and non-moral ignorance exculpate.

Social scientists are paying attention to the role that knowledge plays in economic phenomena. This focus on knowledge has led to exploring two challenges: first, its governance to reap positive externalities and solve social dilemmas, and second, how we can craft institutions to match the intangible nature of ideas with adequate property rules. This article contributes by elaborating on the different knowledge property regimes and the elements contributing to their classification. This paper first taxonomises knowledge governance regimes based on Ostrom’s work on institutional analysis. Second, it examines why governance structures for managing knowledge production vary across industries, according to (1) the characteristics of knowledge, (2) the attributes of the organisations, and (3) the different rules-in-use to enforce property rights. This is the first study at the intersection of institutional analysis and political economy that highlights the knowledge features, incentive structures, and mechanisms undergirding knowledge governance in different property regimes.

Indigenous Studies seeks to affirm the distinct worth of “Indigenous Knowledge” and to question, as colonial, the privileging of Western Knowledge. How should Bruce Pascoe’s Dark Emu be taught, after it has been persuasively criticised by Peter Sutton and Keryn Walshe in Farmers or Hunter-Gatherers? The Dark Emu Debate. Australia’s “culture wars” have encouraged readings that sharply distinguish the two books’ theses, and this paper attempts to soften that polarity. After noting a point of convergence between Dark Emu and Farmers or Hunter-Gatherers? I outline two ways to think about knowledge that may help answer the question: How should Dark Emu be taught? Paul A. Cohen distinguishes among three ways that we can know the past: as event, as experience, and as myth. Martin Nakata considers the relationship between Indigenous experience and university-authorised critique. This paper seeks to draw out what is useful in each author: an acceptance that our thinking about the past is both mythical and critical. We can teach Dark Emu as “myth” without equating myth with error.

The topic of absences and their ontological status has long been the focus of intense philosophical debate. Recent years have witnessed the burgeoning of a related discussion concerning the phenomenon of experiencing absences. A lot of this discussion revolves around the question of whether such experiences are best construed as literal perceptions or as some other kind of mental state. Rather than try to settle that ongoing debate, I take as my starting point a claim that seems to be granted by virtually all of the participants in that debate, namely, that experiences of absence are capable of representing reality accurately and of misrepresenting reality. But if they can represent reality accurately, they can do so in a manner that is merely a lucky coincidence and they can do so in a way that is noncoincidental, and I offer reasons for thinking that the latter is more valuable than the former. The burden of this paper, then, is to try to offer an account of the conditions under which absence experiences can be noncoincidentally accurate representations of reality – something that only one other author in the current literature has thus far attempted. To begin with, Section 1 outlines various kinds of experiences of absence and singles out the kind that will be my focus throughout the rest of the paper. In Section 2, I survey the current debate over whether experiences of absence are best construed as perceptual or as something else, and I outline several assumptions I shall be making in the remainder of the paper. Section 3 motivates the project of trying to understand the conditions in which experiences of absence are noncoincidentally accurate, and Sections 4–5 develop an account of those conditions. Finally, in Section 6, I discuss the connections between experiences of absence and justifiedly believing and knowing that a given object is absent from a given location.