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Drawing on Michel Foucault's seminal essay, "Of Other Spaces," I will explore Colley Cibber's library as a "heterotopia of indefinitely accumulating time," a space that symbolically represents, in Pope's imaginative world, the dangers posed by a modernity gone wild to the values epitomized by classic antiquity. Like Virgil, who guides Dante through Inferno, Pope leads his readers through the library's circles of folly, demonstrating that Cibber's confusion of space, time, and value is a consequence of his misguided relationship with his books. In this library, Cibber's books—classic, gilded, or voluminous—are assigned specific spaces: the exemplary ones are stashed under the beautiful, the lavishly adorned are crammed under the pedantical, or, in Cibber's case, the books of a plagiary. This hierarchy reflects the value system promoted, in Pope's view, by the moderns, whose political and cultural corruption inevitably results in subpar productions and debasement of taste. Within the larger argument of the poem, Pope's radical rewriting of Theobald's monologue and immolation scene from the Variorum to fit the new hero better delivers the poem's message of the intertwining of writing and political compromise, which becomes a major theme of the Dunciad in Four Books. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic produced substantial and sudden changes in the reality of everyday life and in the collective construction of meaning. Questions arose: how should events occurring within an empty reality be broadcast? And, even before that, what structure is needed to make these events transmissible and interpretable, coping with the fact that they happen within a framework of lack of relationships and absolute silence? By analysing the worldwide live recording broadcast on 27 March 2020, commonly known as "the pope alone in Saint Peter's Square during the pandemic", this paper identifies a series of communicative solutions adopted by television. These range from making visible what should be hidden, to variously filling the emptiness by modifying the spatial colocation of the event, to an even more extreme solution, in which the emptiness remains as it is, and a rare semantic case occurs in which the sign coincides with its meaning. The latter is what I label the "pope of the rain" solution. [ABSTRACT FROM AUTHOR]

The concept of the integral speaks to the holistic nature of the globe. It is predicated on the claim that everything/everyone is related, and the destruction of one is the destruction of the whole. As such, it places a moral burden on each part to work towards the preservation and dignity of the whole. This ethics of union is aptly captured in Laudato Si' (On Care for Our Common Home), a papal encyclical of Pope Francis. African moral theory perfectly captures this ethic: I am because we are. What this communal ethic does is constantly maintain the view that humans are interconnected to one another. We interrogate how this communalistic approach of the African is implicated and vindicated in integral ecology and the special place Laudato Si' holds in the world. The end is to justify both the African and ecclesiastical approaches as decolonial ecology and then see how the uniqueness of both approaches can birth a universal approach. However, to achieve our aim, we employ the method of conversation that comes from the African place. We choose conversation because we believe that Laudato Si' promotes a 'theology from the borders'. If our statement is true, then we will best be able to project our argument using a method that comes from the borders but is universally possible in its application. [ABSTRACT FROM AUTHOR]

While the Synod on Synodality (2023–2024) called by Pope Francis is meant to develop deeper unity within the Catholic Church, it has nonetheless provided an occasion to deepen tensions between the Church. While synodality has deep theological roots, its practical implications involve more than theology. Though the self-understanding of the Catholic Church and the meaning of synodality are naturally theological, they are expressed in historically embedded, socially constructed ways. The tensions experienced in the preparation and reception of the Synod on Synodality stem from implied structural changes. Conflict is normal when social change is involved, particularly when questions of power and meaning-making are involved, and all the more so when there is no certainty as to the outcome. Practical theology offers a means of understanding the Synod and the ways in which synodality may or may not be expressed within the contemporary Catholic Church. Such an approach brings theology and social science into dialogue for deeper ecclesiological understanding. [ABSTRACT FROM AUTHOR]

In this article I (re)think An Essay on Man with respect to the history of philosophy, by reading Pope's poem comparatively with Spinoza's Ethics , a method suggested by Jean-Pierre de Crousaz's contemporary critiques of the Essay , which accused Pope of Spinozism. I also consider the Essay in the light of Fredric Jameson's assertion that there exist perennial problems that "philosophy," "theory," indeed "thinking" itself cannot solve, but which must continue to be posed anyway, not set aside or abandoned. I thus suggest a new approach to the Essay , focused on several such problems, which have often vexed previous criticism. [ABSTRACT FROM AUTHOR]

In 1622, a counter-reformist concept of the mission led to the foundation of Propaganda Fide, a congregation to which the Supreme Pontiffs entrusted various tasks at the global level, including the reassertion of the pope's authority over missionary activities, which had previously been dominated by European secular powers using the patronage system. In carrying out its mandate, the new Congregation also charged apostolic nuncios, almost entirely Italian, with collecting information from and establishing direct contacts with the states of Catholic Christianity and of missionary territories beyond. These nuncios not only performed activities of a religious nature but also served as diplomats and representatives of the pope, endowed with particular powers and faculties. This article introduces the role of apostolic nuncios and analyzes the results of the first of these sent by the Propaganda Fide to China, Charles Thomas Maillard de Tournon. It will show that, as the first papal legate to China, he was not entirely successful in his objectives, but his mission can be seen as a turning point in the history of relations between the Holy See and China and as an important episode which helps us to understand not only early Sino–papal relations but also the development of the new global vision of the Catholic Church as it was formulated by the Propaganda Fide. [ABSTRACT FROM AUTHOR]

Today, the response to the consequences of present and future environmental catastrophes tends to take three forms: one purely technological-productive coming from the alliance between States and the Market; another one, which is essentially movementist, is confusedly fragmented into initiatives, often contradictory to each other, without having a strong ideological–political vision at its base; and the third one refers to apocalyptic or posthuman messianisms of a philosophical–religious nature. None of the three forms envisions a radical transformation of the current political–economic system. In this context, the voice of the Catholic Church emerges strongly to denounce the systemic reasons for the environmental disaster and at the same time to oppose the current system another system, centered on alternative assumptions. This article will analyze the encyclical Laudato Si' (2015), which, sometimes mistaken for a simple text on Christian ecology, should actually be interpreted as a manifesto for a new world, based on the idea of a total anthropological and socio-political revolution. The analysis of the Encyclical is intended to highlight the historical–theological foundations and the ability to adapt some of the cornerstones of Catholicism (in particular of the Franciscan and Jesuit matrix) to the resolution of the current ecological emergency. [ABSTRACT FROM AUTHOR]

The ecological crisis is a sign of the times, demanding adequate understanding, appropriate interpretation, and pastoral action in light of the Christian faith. Scholarly discourse on the ecological crisis continues to inspire partnership and collaborative actions in Africa. Sometimes, these efforts have yielded significant results, though amid uncharted territories. Scholars appeal for humans to embrace a mutually enhancing relationship with creation to build a common home for all creatures. A suitable and sustainable ecological vision that supports a communitarian approach to resolving the ecological crisis is Thomas Berry's cosmology. Berry's cosmological vision reclaims a creation theology that fosters a mutual relationship between humans and other creatures. Humans are beings in communion and beings in relationships created by God and thus from a common origin and moving toward a common destiny. This cosmological presupposition of Berry aligns with the ecological vision of Pope Francis in his encyclical Laudato Si'. The Pope calls humanity to a new cosmic relationship that would foster interdependency of the ecosystem and respect the intrinsic value of every creature. Given the unprecedented ecological challenges, humans have a unique role as intelligent beings toward other creatures, for future generations and the common good of the earth. This human responsibility toward the earth can be realized through an ecological ethics that fosters interdependence, interconnection, and mutuality in the human–earth relationship. Berry's insights and Catholic ecological teachings merit consideration for African Catholicism. [ABSTRACT FROM AUTHOR]

Copyright of Scripta Theologica is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Scripta Theologica is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Declaration on Euthanasia (1980) defined euthanasia as "an action or an omission which of itself or by intention causes death, in order that all suffering may in this way be eliminated." In Evangelium vitae (1995) Pope St. John Paul II defined "euthanasia in the strict sense" using exactly the same words, except that where the declaration has "of itself or [vel] by intention" the encyclical reads "of itself and [et] by intention." This paper explores the significance of this change, which has been largely ignored and has not been adopted by the Catechism or by the Ethical and Religious Directives. I argue for the superiority of the definition in the declaration. [ABSTRACT FROM AUTHOR]

Copyright of Ius Canonicum is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ius Canonicum is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ius Canonicum is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ius Canonicum is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Recent allegations that Pope John Paul II turned a blind eye to clergy sexual abuse as archbishop and pope have ignited much controversy in Poland. In this study, we utilize data from an original representative survey of Polish adults to examine predictors of defensive political reactions to these allegations. We hypothesized that national and Catholic collective narcissism (an exaggerated belief in in-group greatness that requires consistent external validation) would predict defensive attitudes in the face of the allegation, and that nonnarcissistic in-group satisfaction with national and Polish identities would be less related to defensive attitudes. Using a variety of statistical approaches, we find support for these predictions among Polish Catholics. [ABSTRACT FROM AUTHOR]

In September 1979, the newly elected head of the Catholic Church, Pope John Paul II, made a historic pastoral visit to Ireland where he celebrated an open-air mass in Dublin's Phoenix Park to an estimated 1,250,000 people, a third of the country's population. In August 2018, Pope Francis returned to Ireland, though the second papal visit was met with a series of protests and a lower-than-expected turn-out at the public mass in Phoenix Park. In the intervening years Ireland underwent broad social changes and the credibility of the Catholic Church, once the bedrock of morality in Ireland, was eroded by scandals revealing the depths of clerical sex abuse and abuse in Catholic-run institutions. This article considers the creative protests and interventionist actions that marked the 2018 Papal visit, using Judith Butler's Notes Toward A Performative Theory of Assembly (2015) to think through these public actions. Focusing specifically on Say Nope to the Pope and the associated events of Stand 4 Truth, it explores these public performances of protest grounded in solidarity and resistance. [ABSTRACT FROM AUTHOR]

Studies on the relationship between religious attitudes and attitudes towards climate change and other environmental issues have tended to focus on the United States. While there is good reason to expect such a relationship to exist, our understanding of it is limited first and foremost by the limited number of country-comparative studies. This study aims to reduce this gap by investigating how trust in the Church and evaluations of Pope Francis affect the views of Latin Americans on anthropogenic climate change. Our study is based on data from the 2017 Latinobarómetro with 13,472 respondents based in 18 Latin American countries. Our findings reveal that Roman Catholics are less likely to believe in manmade climate change as compared to evangelical Christians and respondents belonging to no or any other denomination. We obtain the same negative relationship between trust in the (Catholic) Church and belief in anthropogenic climate change. However, favourable assessments of Pope Francis have a positive effect, and this assessment also has a positive moderating effect on the impact of trust in the Church on the outcome variable. These findings have important implications for climate policies, as they suggest that the public demand for climate action might increase if the Roman Catholic Church in their regional dioceses, rather than mostly the Pope, were to take and communicate a more coherent, affirmative position on climate change. [ABSTRACT FROM AUTHOR]

From planetary climate change to the COVID pandemic, the human family is faced with urgent challenges that transcend the borders of the traditional nation state. Here, the Catholic moral tradition, as embodied in different ways by the writings of Jacques Maritain and Pope Francis, offers constructive insights as to how the global political landscape should be organized. In the wake of the Second World War and the advent of the nuclear age, Jacques Maritain proposed a political philosophy for the creation of a future world state. Six decades later, Pope Francis offers a more pastoral argument for a more just, equitable, and fraternal world order. This paper examines the visions of global governance advocated by both Maritain and Pope Francis. Drawing from both figures, this paper identifies five key values that might guide the mobilization of the Catholic community as it works for a more just and common world order: a universal solidaristic vision centered on the human person that affirms the value of pluralism, a multi-layered structure of global governance, and bottom-up change through participation. Together, these values offer ethical guideposts as the international community considers how to reform the present system of global governance, including the United Nations system. [ABSTRACT FROM AUTHOR]

When Jorge Bergoglio became the first Jesuit to be elected as a successor to St. Peter, it created a novel problem in papal and Jesuit history: how would a Jesuit interpret the long-standing but ever-evolving traditions of pontifical dress? This article sets out how Francis's public sartorial choices have developed as he has negotiated his twin roles within the church. It further considers the influence of both Jesuit and Franciscan visual and material culture on the image he cultivates and the intersections between them and the imperatives of papal fashion. Finally, it considers the contribution of clothing to Francis's image and reputation within the church and in popular media in Italy and in the wider world. [ABSTRACT FROM AUTHOR]

The present article deals with the role of the papacy during the first years of the Anglo-Saxon mission in Germania. The topic has usually been approached in the past with respect to the following development in Europe, namely the Carolingian Renaissance. The goal of the contribution is to emphasise the autonomous character of the eithth century, when the creation of a new empire in the West was not yet considered. During this time, the papacy was facing a crisis within the empire coming from the Lombards and Byzantines. The Pope found support in Franks, but mostly in Anglo-Saxon missionaries. The dynamics of the process comes mostly from the apostolic character of the Church, which was emphasised by the Pope and missionaries and which is illustrated with three selected epistles. [ABSTRACT FROM AUTHOR]

The article presents the results of the author's pastoral-theological thesis Synodality and a Mission of the People of God: a Transformation of Pastoral Practice in the Diocese of Brno as a Response to the Change of an Era (2023). The thesis was questioning how the Church should respond to the present change in epoch and especially to the weakness of the Christian testimony of the Communion of the People of God in the past and in the present time. Critical theological research, including the Magisterium of Pope Francis, and pastoral discernment demonstrate that the best answer is a synodal renewal. The work consequently offers an outline of the basic concrete features of this renewal. The work offers these results as an inspiration for other particular churches in the Czech Republic. [ABSTRACT FROM AUTHOR]

The pontificate of Pope Francis is proving to be one of the most controversial within the Catholic world, particularly because of the several objections and protests it has raised in the most traditional currents of Catholicism. This theological and political opposition to Bergoglio's pontificate has been the subject of many studies, which have focused, in particular, on the growing harshness of this debate in North American Catholic circles. Following these studies, the present contribution aims to study how this polarization spreads and is amplified through the online communication of these groups by providing an analysis of a specific case study: a tweet published by the account of the Pontifical Academy for Life (PAL). The PAL is a Vatican institution founded by John Paul II and renewed by Pope Francis in its membership and purpose (Global Bioethics). The Academy is perceived as the cutting edge of Pope Francis' "progressivism", especially regarding sensitive issues such as marriage, family, and euthanasia. For this reason, the Twitter account of PAL is considered the ideal platform to observe the languages, expressions, and content that characterize the opposition to Bergoglio's pontificate today. [ABSTRACT FROM AUTHOR]

Pope Francis's dream for a synodal Church has implications for Catholic schools globally, but what exactly are these consequences? This paper explores Francis's vision in the context of Canadian Catholic schools in Alberta, Saskatchewan, and the Northwest Territories (NWT), where these schools are fully-funded by the government and enroll nearly a quarter million students. Ten exploratory interviews with chief superintendents from these schools—which formed the basis of a larger study—were analyzed to understand potential connections to Francis's vision and his four commitments to synodality: focusing on relationships, a culture of encounter, the essentials of the Christian faith, and local decision-making. The pope differentiates synodality from democratic forms of leadership and demands a communal form of listening and discerning God's Spirit. While the superintendents' style of leadership appeared to mirror synodality in many ways, predominant issues remain to be explored: an emphasis on relationships upends the status quo and gives new directions for the schools; encountering others will inevitably demand prophetic leadership by the system leaders; leading with the essentials of faith will not please everyone in Catholic schooling; and shared authority among the superintendents, bishops, and trustees requires further dialogue. [ABSTRACT FROM AUTHOR]

The end of World War II brought about an international consensus, the apex of which was the commitment to a dialogue-based solution to conflict that rejects the use of force. Shortly thereafter, however, war threatened the world once again. This is the context for John XXIII's 1983 encyclical Pacem in terris. In 1967 Paul VI inaugurated the annual World Day of Peace, publishing a pontifical message and establishing a custom that would continue with John Paul II, Benedict XVI, and Francis, up to the present day. In his 2004 message, John Paul II pointed out that the result has been 'a synthesis of teaching about peace,' a 'science of peace'. In the messages as a whole, there is a coherence of thought and principle in line with Vatican II – basically what John Paul II called, 'education for peace' and 'education for legality.' In keeping with the dignity of the person, human relations (from interpersonal to international) should be woven of an integrative dynamic of gratuity and justice, both in the building of a peaceful coexistence and in conflict resolution. With the horizon of this dynamic and through analysis of the messages, those themes that the pontiffs deem most relevant for achieving lasting peace are identified. The article includes some emerging phenomena that affect peace and are dealt with in the pontifical messages, and finally, some conclusions are offered. [ABSTRACT FROM AUTHOR]

This article focuses on the meeting between Mikołaj Krzysztof Radziwiłł "the Orphan" (1549–1616), powerful magnate from the Grand Duchy of Lithuania, and Pope Pius V (1504–1572), its inclusion in the pope's first biography, and its influence on his hagiography. The brief encounter in 1566 left an impression on the young duke, leading to his conversion to the Roman Catholic faith. The event was included in the first biography of Pius V, written by the Italian humanist Girolamo Catena. Following the pope's beatification (1672) and canonisation (1712), the number of works devoted to Pius V significantly increased. Initially mentioned by only one of his titles, the "Duke of Olyka," Radziwiłł's identity was not always recognised by later authors, resulting in the abstraction and allegorisation of the event. The decontextualised mention of the Duke of Olyka appeared in various hagiographies of Pope Pius V as part of the narrative of his saintliness. [ABSTRACT FROM AUTHOR]

Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 871–2 two letters were dispatched in the name of the West Frankish king Charles the Bald to Pope Hadrian II. These letters have long been of interest to historians for their rigorous defence of royal sovereignty in the face of an increasingly intrusive papacy, and their authorship has often been ascribed to Charles's prolific archbishop, Hincmar of Rheims. This article argues that these letters should be read from a different perspective, prioritising the tone taken by the author of the letters. By exploring the author's ideas about honourable forms of address and the avoidance of harsh censure, I argue that these letters show the guiding hand of Charles himself, revealing a view of royal power not only as an institution, but also as a status that necessarily had to be approached with deference and praise. Close examination of Charles's argument suggests that his identification with contemporary panegyrics, above all those by his Irish praise poet Sedulius Scottus, informed his perspective on the dignity of his royal office and led him to respond aversely to papal criticism that threatened to undermine his legitimacy as ruler. Hadrian's transition from harsh rebuke to sycophancy across his letters suggests that Charles's diplomatic successes with the papacy were also accompanied by papal recognition of his exalted, quasi-imperial status through laudatory address. [ABSTRACT FROM AUTHOR]

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Copyright of Concilium is the property of Editorial Verbo Divino and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The role of the Pope in the Catholic Church has always been rooted in its longstanding religious history, but since the formation of the Vatican City state in 1929 and the first papal visit outside Europe that took place in 1964, the Pope's role as a political authority has grown in prominence. Nevertheless, the power of the Pope to wield either religious or political authority has consistently been challenged by an oftentimes divided Church, as well as an increasingly divided world. To understand the importance but also the limitations of the Pope as both a religious figure and a political figure on the international stage, GJIA sits down with Chico Harlan, the Global climate correspondent for The Washington Post. [ABSTRACT FROM AUTHOR]

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This article discusses the potential of the Global Compact on Education, signed by Pope Francis and religious leaders from various denominations. It highlights the need for a catalyst to engage the human spirit and implement the Compact's goals of quality education, human potential, and belief-independent spiritual growth. It suggests that the Catholic Church, with its vast network of educational institutions, can play a crucial role in fulfilling the Compact's mission. It also proposes recommendations for creating Global Education Centers and leveraging purchasing power to provide affordable access to the internet and educational resources. The article also emphasizes the importance of curriculum development, including the integration of biophilia environmental designs and the implementation of brief observation and thinking exercises for spiritual growth. It concludes by discussing the potential for increased power and impact through advisory councils and collaboration with other denominations. [ABSTRACT FROM AUTHOR]

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Pope Francis' call to pave the way for a synodal Church is revolutionary. While 'synodality' has long been a promising Church trajectory, it disrupts and challenges the current status quo in local churches. Moreover, the process of 'synodality' is transformative and enriching as it fosters greater engagement of the people at the peripheries of the Church's life and mission. People in the margins are often perceived as passive participants in the life of the Church and, as it were, on the receiving end. However, the Church's plans, thrusts, and decisions, whether on a personal level or socio-political and economic affairs, have always involved active and influential parish members and organizations. The 'influential' constitutes the majority's voice in church ministries, activities, and projects. On the other hand, the voices of the underprivileged carry, if any, little weight in the discussion. This paper critically examined avenues for dialogue initiated by the local churches for the synod, allowing the marginalized to sit at the discussion table. It scrutinized a 'synodal' Church as it unveiled the mental structures that create categories of marginalization. In the hope of appropriating 'synodality' into authentic forms of encounter, solidarity, and dialogue, Koselleck's 'space of experience' and 'horizon of expectation' brought into light female narratives in the 'synodal' discourse, enabling the process of becoming a 'synodal' Church, a desired horizon of the future. [ABSTRACT FROM AUTHOR]

This paper describes the identification of dyes on fifty yarn samples from a tapestry created by the well-known 17th-century Flemish workshop of the Mattens family. The design of the tapestry is based on the first of ten drawings known as the Acts of the Apostles by the famed 16th-century Italian painter Raphael. The drawings were commissioned by Pope Leo X and translated into tapestries by Pieter van Aelst; these original tapestries are still in the collection of the Vatican Museums. The present work was reproduced over a century later from the original drawing and is one in a possible set of nearly fifty known copies of the original tapestry cycle. Most of the Mattens yarn samples were found to be dyed by weld, indigo, and madder, as well as a few using brazilwood and lichen, but no insect dyes were detected. A significant finding in the present study was the detection of the dye component pseudoindirubin 1, alongside indigotin and indirubin, as well as yarns that only yielded the latter two dyes. The implication of using this new marker as objective evidence of the use of both woad and most likely Asian indigo is explored. The historical and conservation significance of the dyestuffs identified is also discussed. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Teopráxis is the property of Revista Teopraxis and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Teopráxis is the property of Revista Teopraxis and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Teopráxis is the property of Revista Teopraxis and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Teopráxis is the property of Revista Teopraxis and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Teopráxis is the property of Revista Teopraxis and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Ephata is the property of Ephata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ephata is the property of Ephata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Amauta 'Todo lo Humano es Nuestro' is the property of Universidad del Atlantico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)