Water is a central element of social and material life, and the institutions created around water embody societal values. While mainstream interpretations focus on the quantity and quality of water, we argue that a greater risk to the health of waterways is the philosophical disconnection between people and water, expressed through institutions and technologies of alienation. A structural response based on cultural transformation is needed, cultivating diverse institutions of care that enable communities to reconnect with their waterways based on more-thaneconomic relations. Te Awaroa seeks to transform long-term relationships between people and water to ensure that waterways and their communities alike are in a state of ora (health, well-being and prosperity).

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In Non-places: Introduction to an Anthropology of Supermodernity, Marc Augé defines the archetypal spaces of globalization. The defining factor for Augé is that non-places are transitory, hence any effect they have on us is temporary. This article addresses the expansion of non-places into spaces of habitation and the consequences that ensue from perpetual exposure. This article proposes that the middle-class office is a non-place. Giorgio Agamben's "state of exception" provides a framework for understanding the environment of the contemporary precariat office worker. The non-place and the state of exception share properties of explicit democracy, total visibility, and the perpetual necessity of proving one's innocence and loyalty. The preservation of a sovereign state is transformed in a non-place office into a series of isolated, individual, and anxious performances in an attempt to preserve one's employment. The explicit availability of the individual worker prevents the appearance of identity and community.

Random webcam encounters first came into popular consciousness with the rise of Chatroulette in 2009. Since then, various websites have emerged based on a similar model, catering specifically to webcam based sexual practices. This article focuses on one of these sites, Dirtyroulette, and argues that it is an example of what I am calling 'post-porn heterosex'-defined by the increasing acceptance of pornography into heterosex. An examination of the dialectics of engagement on Dirtyroulette-the complex navigation of public and private, boredom and attention, exhibitionism and voyeurism, signal and noise, and randomness and consistency-reveals how users perform post-porn sex acts. For Dirtyroulette users the normative is not opposed to the nonnormative, and sex acts which appear transgressive or homosocial may be demonstrating how heterosex colonises emergent sexual practices and spaces. This article speculates as to why the site is not a space for antinormative sex, and why the majority of sex acts should be considered as post-porn heterosex. Dirtyroulette demonstrates that post-porn heterosex is more fluid than the public, symbolic and static images of heterosex that form the foundation of heterosexuality's 'natural' claims. This article asks: Does the visibility of Dirtyroulette provide a potential rupture in heterosex-does it produce opportunities in which the 'natural' claims of heterosex are contradicted by an image that is not fixed and does not have a foundational orientation? Or is a correlation between the symbolic image of heterosex and the gestures of heterosex no longer required for the maintenance of heterosexual culture?

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