The measures of tortuosity and width in CAIAR were validated using sequential model vessel analysis. On comparison of CAIAR output with assessments made by expert ophthalmologists, CAIAR correlates moderately with tortuosity grades, but less well with width grades. CAIAR offers the opportunity to develop an automated image analysis system for detecting the vascular changes at the posterior pole, which are becoming increasingly important in diagnosing treatable ROP.

PURPOSE. Few studies have assessed optic disk and retinal morphology in infants. Here the optic disk and optic disk-to-fovea distance were measured in preterm and full-term infants in vivo. METHODS. Optic disk (OD) dimensions and the center-to-center distance between the OD and the macula were measured using digital imaging in infants undergoing routine ophthalmic examinations. Postmenstrual age of the mother at the time of examination ranged from 32 to 50 weeks. From each image, the OD-to-fovea distance (ODF) and the OD height (ODH) and OD width (ODW) were measured. RESULTS. In 51 retinal images from 51 infants, mean Ϯ SD values obtained were 4.4 Ϯ 0.4 mm (ODF), 1.41 Ϯ 0.1 9 mm (ODH), and 1.05 Ϯ 0.13 mm (ODW). These dimensions did not change significantly over the age range studied. The mean value for the ratio between ODF and mean OD diameter (ODF/DD) was 3.76. CONCLUSIONS. Results of this in vivo study suggest that though the optic nerve head diameter increases by more than 50%, only limited growth occurs at the highly organized area of the posterior pole from birth to adulthood. This study discusses the finding of a large-angle kappa in infants and the use of a disk macula/disk diameter ratio in the diagnosis of optic nerve hypoplasia.

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The term “Dad Bod” first emerged in a 2015 article by college student Pearson and initially described a young male physique that balances fat and muscle and also connotes a relaxed lifestyle involving ample amounts of beer and pizza. The term has since gained in popularity and entered the household lexicon, often in relation to early-middle-aged men. Using Scott’s theory of “performative regulation” and digital articles from men’s health and fitness magazines, blogs, and other popular media outlets, this article examines connections between the Dad Bod and female sexual desire, health, well-being, men’s body positivity, and masculinity. The Dad Bod speaks to profound tensions in neoliberal society which men navigate in a range of ways by ignoring, resisting, and/or embodying this identity.

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This article explores the ways gay and queer men employ the concept of ‘play’ in relation to sex. Using Judith Butler’s theory of performativity to analyse the experiences of 16 individuals from Aotearoa New Zealand and Australia who identified as a gay and/or queer man or a member of the gay community, I present how my participants used ‘play’ to refer to casual and/or kinky sexual encounters, describe certain safer sex practices, and delineate the difference between queer and straight sexual identities. ‘Playing’ also involved a range of personally cultivated rules connected to the pursuit of well-being. When these rules were broken, the activity no longer felt ‘playful’ and became risky for some. ‘Play’ was ultimately a way for my participants to discuss how risk, pleasure, desire, identity, relationships, and personal well-being related to sexual practices.

Self-care has become a major topic in recent years; everyone seems to be talking about it. Within the academy, discussions on self-care often revolve around the neoliberalisation of self-care, how these practices commodify bodies and lives, and the intimate relationship between the biomedical model of health and self-care. This article takes a radical departure from the current purview of self-care discussions and offers an emancipatory alternative: ‘wild self-care’. This ‘wild’ model of self-care considers how creative, alternative, transgressive, and/or unexpected forms of care can be legitimate ways of pursuing well-being. Wild self-care is highly emotional in nature, articulates the way care is inherently communal, and ultimately grounded in the pursuit for agency. Drawing from a set of interviews conducted with 16 individuals in Aotearoa New Zealand and Australia who identified as a gay/queer man or a member of the gay community, I describe a range of different wild self-care practices and demonstrate how sex work, drug use, sex in public, kink, and alternative forms of political activism can be used as legitimate ways of caring for the self and pursuing well-being.