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The set of consonants /b m y/ and historical *w in the Central and Eastern varieties of the Modern South Arabian language, Shehret (Jibbali), pattern together phonologically in the following ways: all are subject to intervocalic elision; between underlying /e/~/i/ and a stressed mid vowel, /b/ patterns with /m/ in being realised as [y]~[əy] in a range of words; /y/ is the reflex of historical *b in a closed set of lexemes; and /b/ realises historical *w, rarely *y, in pre- and post-consonantal position and in a handful of lexemes word-initially. Phonological interest in the set, /b m y/ *w, lies in the fact that the member consonants form a phonetically “unnatural” class (Mielke 2008): they do not include all and only labial consonants (lacking /f/, including /y/) nor all and only sonorants (lacking /l n r/, including /b/), including /b/), and two members of the set, /b y/, share no phonetic characteristics beyond ‘voice.’ Moreover, it is rare cross-linguistically for one obstruent to be subject to intervocalic elision to the exclusion of all other obstruents of that phonological class. Phonetically “unnatural” classes such as this are far from uncommon cross-linguistically (Mielke 2008), however; within Mielke’s (2008) Emergent Feature Theory, they can be accounted for by the pressures of phonetics and “external” factors. In this paper, we consider the patterning of /b m y/ *w, examine phonetic reasons for the inclusion of the plosive, /b/, in this set, and, based on Emergent Feature Theory, present a phonological account of the patterning of /b m y/ and *w.

Manthia Diawara’s films often situate his autobiographical presentation within an ethnosurround linking francophone West African cultural histories to issues of diasporic subjectivity in Europe and North America. In Rouch in Reverse (1995) Diawara focuses on the films of French anthropologist Jean Rouch to interrogate claims about ethnographic “knowledge” of West African cultures. Making Rouch the informant and Paris the locale of investigation, the film “reverses” ethnographic practice by situating immigrants as expert authorities and inverting conventions of representation, linking Diawara as “scientist” to his strategic ruminations on colonialism, patriarchy, and the limits of an ethnographic paradigm. Two decades later, in An Opera of the World (2017), Diawara repurposes footage from a “Sahel opera” to explore the plight of African and Syrian migrants risking precarious sea crossings. He intercuts these narrative segments with both archival footage of earlier refugee efforts and interviews with film critics and migration scholars to create a montage of cinematic “opera” voicing issues of asylum. In these films, Diawara’s self-representation as a mobile subject both authorizes him and interrogates conventional representations of Africans and other migrants by creating an innovatively counter-ethnographic mode of film.

This manuscript offers a reflective pause to consider an overview of Unitary Caring Science as a philosophical-theoretical discipline-specific, professional nursing practice/praxis model for human caring nursing. It provides the background of the 10 Caritas Processes, considered universals of human caring phenomena and practices. The underlying starting point for unitary caring science is informed by an ‘Ethic of Belonging ‘- that is, we all belong to the infinite field and sacred circle of life itself. – belonging to the cosmic energy of universal Love. Thus our ‘Belonging’ becomes before our separate ‘Being’. So, in this foundational unitary starting point - ‘ethics comes before ontology’. With this philosophical-ethical foundation nursing practice moves from technical industrial forms of practice to Praxis, that is discipline specific, value guided, informed, knowledgeable, moral practice (praxis). This shift transcends technology and objective task- focused- physical care, to critiquing, repatterning practices from tasks and skills to Caring -Healing Arts and micro-practices that allow for human face- to- face, heart- to- heart – energetic human caring touch and transpersonal caring moments that unite.

The article aims to explore how the supernatural is represented in Ann Radcliffe’s Gothic novel, The Mysteries of Udolpho (1794), arguing that it reflects Radcliffe’s ideas on the matter, described in her theoretical work On the Supernatural in Poetry (1826). Following Walter Scott’s representation of Radcliffe in his work Lives of the Novelists (1825), her works have been associated with the concept of the explained supernatural. The articles argues that the supernatural present in The Mysteries of Udolpho (1794) complicates the subjective safety implied by the explained supernatural, a complication visible in the novel’s narrative closure.

PurposeTo assess feasibility and health economic benefits and costs as part of a pilot study for a nurse-led, psychoeducational intervention (NPLI) for prostate cancer in order to understand the potential for cost effectiveness as well as contribute to the design of a larger scale trial.MethodsMen with stable prostate cancer post-treatment were recruited from two cancer centres in the UK. Eighty-three men were randomised to the NLPI plus usual care or usual care alone (UCA) (42 NLPI and 41 UCA); the NLPI plus usual care was delivered in the primary-care setting (the intervention) and included an initial face-to-face consultation with a trained nurse, with follow-up tailored to individual needs. The study afforded the opportunity to undertake a short-term within pilot analysis. The primary outcome measure for the economic evaluation was quality of life, as measured by the EuroQol five dimensions questionnaire (EQ-5D) (EQ-5D-5L) instrument. Costs (£2014) assessed included health-service resource use, out-of-pocket expenses and losses from inability to undertake usual activities.ResultsTotal and incremental costs varied across the different scenarios assessed, with mean cost differences ranging from £173 to £346; incremental effect, as measured by the change in utility scores over the duration of follow-up, exhibited wide confidence intervals highlighting inconclusive effectiveness (95% CI: -0.0226; 0.0438). The cost per patient of delivery of the intervention would be reduced if rolled out to a larger patient cohort.ConclusionsThe NLPI is potentially cost saving depending on the scale of delivery; however, the results presented are not considered generalisable.

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It has been widely argued that during the nineteenth century the English public schools and the Protestant church in Britain played a formative and innovative role in the growth of modern sport through what has been termed «muscular Christianity» an ideology subsequently exported around the globe via British Imperialism. The emergence of neo-muscular Christian groups during the latter half of the twentieth century can be seen as a direct consequence of this historical legacy. Modern-day evangelical Protestant organisations such as Christians in Sport (CiS) in the UK and the Fellowship of Christian Athletes (FCA) and Athletes in Action (AIA) in the US, have resurrected many of the basic theological principles used to promote sport and physical fitness in Victorian Britain. This paper examines the historical and theological development of muscular Christianity and how this has impacted the relationship between sport and religion in twenty first century Britain and North America. [ABSTRACT FROM AUTHOR]