Dr Kathleen McPhillips

© Cambridge University Press 2007 and 2009. This book has been written to highlight the remarkable progress in the application of botulinum toxin in medical practice. It is used across many specialties and has an increasing indication across a whole spectrum of diseases. As a result, its commercial sales have grown exponentially and its use in cosmesis has made ¿BOTOX-¿ a household name. This is extraordinary after such a short time in this field and some other products have even gone so far as to add an ¿-ox¿ on the end of their brand name to attempt to capture some of the kudos (and market) of botulinum toxin. This is of course very different from when the drug was first marketed and when it was regarded as a highly dangerous product. The indications for botulinum toxin treatment are listed in Chapter 5. In many, there is still little or no evidence that it works, but in others, there is good evidence of its therapeutic benefit. History of BoNT Botulinum toxin was first identified as a poison in the nineteenth century. The toxin is a protein, which is produced by the Gram negative Clostridium botulinum bacterium. It is found in a variety of foods, but is most common in meat products. The name botulus means sausage and hence its terminology from its appearance in meat products. The features of botulism have been known since around the time of Christ and it was certainly described in the Middle Ages.

© 2017 The Authors The Royal Commission into Institutional Responses to Child Sexual Abuse is the largest royal commission in Australia's history and one of the largest public inquiries into institutional child abuse internationally. With an investment from the Australian government of half a billion dollars, it examined how institutions with a responsibility for children, both historically and in the present, have responded to allegations of child sexual abuse. Announced in the wake of previous Australian and international inquiries, public scandals and lobbying by survivor groups, its establishment reflected increasing recognition of the often lifelong and intergenerational damage caused by childhood sexual abuse and a strong political commitment to improving child safety and wellbeing in Australia. This article outlines the background, key features and innovations of this landmark public inquiry, focusing in particular on its extensive research program. It considers its international significance and also serves as an introduction to this special edition on the Australian Royal Commission, exploring its implications for better understanding institutional child sexual abuse and its impacts, and for making institutions safer places for children in the future.

© Equinox Publishing Ltd. Gen X women grew up in the Catholic Church in the climate of cultural and theological change brought about by the Second Vatican Council. Given the Catholic Church¿s attempt to move into the modern world, it might be expected that such changes would result in an increase of participation by women in the Church. In fact, the opposite has happened and the participation of Gen X Catholic women in Church life is at substantially low levels. This article reviews the current research in this area, and seeks to contextualise the experiences of Gen X women in the broader social changes that have characterised late modernity. It contends that current methods of examining the religious identity of Gen X Catholic women fail to understand the complexity of reasons for non-participation. Shifting the research focus beyond a simple model of church participation will shed important light on the sociology of Catholicism and religious identity in Australia.

This is the story of a woman, now long dead and almost forgotten, but for a crumbling gravesite overlooking the ocean at Bronte in Sydney and some small acts of remembrance that functioned to restore her voice ever so partially. The hint of her voice allowed genealogical traces to emerge and help heal the wounds of not only the individual family genealogy to which this woman was almost lost but also for the monumental primordial forgetting of women. The story of this woman whose life seems exceptionally different from my own, whom I never met, is re-told a hundred years after she lived and breathed, to heal deep ancestral wounds and give voice to the struggles of the living and in particular to us¿their grand-daughters. © 2007, Sage Publications. All rights reserved.

This essay looks at contemporary art works produced by three young women who took part in a research project that was exploring the spiritual meanings of art in the lives of adolescents. Nineteen students were interviewed and we asked them to tell us about their art works which we then analysed in relation to a set of descriptors that we developed defining spiritual symbols and stories. We developed a central term-Connected Knowing-which seeks to appreciate a 'spiritual rationality' in works of art. This essay reports on three of these art works and explores the ways in which the artist understands the connections between self and other, self and world, self and community. We used theory on art perception and gender to understand the ways in which spiritual meaning was produced by the artists. A central theme that emerged from the three works was that identity is a struggle and not a given, and that multiple perspectives of self in the development of identity is experienced as a positive embodied value. © 2007 Taylor & Francis.

In these early years of the new millennium the world finds itself in a new age of violence and terror. Acts of terrorism, the war in Iraq, and the ongoing post-colonial struggles have created a climate of unprecedented state legitimated and terrorist-based violence, where the emergence of new forms of national insecurity and vulnerability have impacted on every nation and distant corner of the plane. One looks at the world situation and despairs: it is almost impossible to feel safe in the face of such unpredictability. Patriarchy in its various guises (state power, terrorism, war, hate), intent on domination and destruction, seems all encompassing and powerful. The questions we ask are enormous: how do we respond and what can we do? Where will genuine moral leadership come from? Where are the signs of hope¿true hope¿hope born from realism not romanticism? And in particular, as feminists and religionists and theologians, what should our particular contribution be? It is more important than ever to understand hope, and how it generates change. I believe that there are two aspects to global violence that we as feminist religionists and theologians need to tackle in particular. The first is to continue to offer analysis around understanding what hope is, where it derives from, and how it can be transformed into action and motivation. Second, we are experts in two of the principal characteristics of the current global power arrangements¿gender and religion¿so we have a special responsibility to provide analysis and visionary thinking to our communities. I would like to suggest that the particular contributions that we can make could be firmly placed in the realm of an emerging feminist religious imaginary, because this is the site where our political action and ideas are sustained, nurtured, challenged and where hope is born via imaginative and visionary thinking, where biophillic rationalities and responses are possible. This paper reads global violence and locates hope within a feminist religious imaginary. © 2005, Sage Publications. All rights reserved.

Residents living in the vicinity of lead smelters are subjected to particularly high levels of contamination from the toxic process of smelting. Yet, public health strategies currently promoted by state health authorities in Australia do not focus their major attention on stopping the contamination at its source. This article focuses on housecleaning regimes, largely implemented by women, aimed at stopping the toxic material from being ingested by children. Because the residential areas surrounding the smelters are degraded, their property value is low and, by and large, working-class families live there. As this article shows, the recommended cleaning regimes are embedded in social class and gender relations. Analysis of the implementation of the strategy and the historical context within which it is administered provides an example of a state gender regime, the state "doing" gender and class, and a lens through which to view contemporary gender and class relations.