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Ferdinand II king of Aragon (1479–1516). He was the fourth king of the Trastámara dynasty, which had first come to power after the Compromise of Caspe, reached after Martin I died with no living descendants in 1410. Although in terms of artistic patronage Ferdinand II was not as active as his wife Elisabeth I, he was still aware that the wise use of artistic commissions in reinforcing ideas and concepts favourable to the institution of the monarchy. He is a highly important figure in the history of Spain because, along with Elisabeth, he was one of the Catholic Monarchs and thus represents a new conception of power based on their joint governance, a fact that is reflected in the iconography found in his artistic commissions across all genres. All of the images are evidence of how King Ferdinand, at the end of the Middle Ages, wanted to be recognised by his subjects, who also used his image for legitimising and propagandistic purposes. Nobody else in the history of the Hispanic kingdoms had their image represented so many times and on such diverse occasions as did the Catholic Monarchs.

Bill Helmreich, ethnographer extraordinaire, passed away due to COVID-19 complications. Walking nearly every inch of New York City and writing about his adventures in fieldnote format, he published several books in what he often referred to as “the city nobody knows” series. Bill hoped to galvanize ethnographers to gather systematic snapshots of other cities around the world and create a lasting sociological account of these places. Upon penning his last book, he made plans to steer his attention to Los Angeles. This essay is a reflection on the lessons I learned from Bill, including his “walk and chat” method. [ABSTRACT FROM AUTHOR] Copyright of Qualitative Inquiry is the property of Sage Publications Inc. 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 paper outlines the linguistic and semiotic aspects of a specialty text – a knitting pattern. In today’s busy world, nobody wants to read long and complicated texts if it can be easier illustrated by a photograph or a charted image that uses a set of specific symbols with their own, non-arbitrary meanings to make a text reader’s time usage more effective but also clear. Aspects of signs, semiotics, and language games are also explored in alignment with knitting charts as the main reference, as a knitting chart symbol is a concrete referent in its context. Finally, the translation of knitting charts is described, including the importance of a chart key and what transformations of text have occurred in the translation of knitting charts from English into Latvian. Charted knitting patterns could become a that could be easily transferred between different languages and cultures, helping people share their skills and heritage. Knitting and linguistics and translation studies is a new area of research that could bring many new insights about crafting and specialized language use.

The epistemological profile of most of the Soviet texts about the Baikonur cosmodrome presents the local landscape before the construction of the cosmodrome as a desert – the barren steppe6 in which there was nothing and nobody lived. This justifies massive technological investments in the region and literal displacement of local history, as disproportionate to the emerging objects of space infrastructure. The study of traditional toponyms of the region makes it possible to show that this is not only a natural, but also a cultural landscape, formed under the influence of an anthropogenic factor. The article attempts to consider Kazakh toponyms of this region as significators of the Syrdarya cultural landscape. To a certain extent, the cosmic realities of the XX-XXI centuries have greatly distorted the idea of the Syrdarya cultural landscape, the territory where the world's largest cosmodrome Baikonur is located. The historically formed toponyms of the regions accurately reflect the substance of natural objects, the cultural impact on the natural landscape for millennia, as well as mythological ideas rooted in ancient history. The article focuses on toponyms, reflecting cosmogonic (myths about the origin of the world) representations of Kazakhs and their distant ancestors. It is also shown how these "cosmic toponyms" intersect, complement, enter into a relationship with modern, partly ideologically prolonged ideas about space, "cosmic start".

While some scholarship considers the reports on “personal prayer” in surveys as a sing of religious individualism, this article argues that prayer, from a sociological perspective, is a social activity. Based on a sample of 112 Catholic respondents in the cities of Montevideo (Uruguay), Lima (Peru), and Cordoba (Argentina), this research analyzes the content of interview and object elicitation meetings’ transcripts and participants’ produced photos, exploring the practice of prayer that is connecting with God. After analyzing different dimensions of prayer (quantity, style, content, interlocutors, and emotions), the article shows that personal prayer does not necessarily mean religious individualization and that while praying, respondents engage their webs of human and supra-human relations. This research, an exploratory study, gives us a better empirical understanding of prayer from a sociological perspective, in Latin America.

Dadas las diferencias entre la vida rural y urbana del virreinato de la Nueva España ¿fue la familia un agente activo en los cambios de la modernidad? ¿En qué terrenos lo apreciamos? El problema reside en identificar los caminos del cambio. Parto del reconocimiento de un sistema estamental en crisis, cuyo proceso natural de debilitamiento se vio interrumpido por leyes que pretendían reforzarlo. Una vez más, en la historia concurren fuerzas que contribuyen a que el resultado de las políticas y de las buenas intenciones sea algo que nadie había deseado, ni siquiera imaginado. He buscado definir a los actores que, en distintos ambientes, enfrentaron el dilema de elegir entre los valores del pasado o las ofertas de bienestar de un futuro incierto. Las fuentes documentales han mostrado cómo la legislación y las infracciones a la misma trazaron las rutas del conflicto. Finalmente, los cambios se iniciaron, precisamente en las ciudades y en aspectos que no se habían considerado: lejos de afianzarse las diferencias, se propició la formación de una nueva sociedad en la que la riqueza y el tipo de actividad importaban más que el origen de los antepasados.

Toni Morrison verbalizes in novel manners the pain and battle of a traumatized self and local area. In her novels, the traumatic truth of a dark self shows itself in the characters' self-hatred and self-disdain, and in the deficiency of their individual and cultural identity. Her fiction resolves issues of African American history, traumatizing experience and identity, often additionally captivating with inquiries of sex and sex, and, less significantly, class. When writing in a climate where everything except a couple of dark writers battled for acknowledgment, presently the subject of much recognition, Morrison’s work has provoked various and assorted basic reactions. The Beloved and Song of Solomon utilize the devices of disruption, corruption and sensuality to portray the traumatic encounters of the Black ladies’ heroes. During the last fifteen or so years grant treating the Morrison oeuvre has blossomed, making her clearly quite possibly the most talked about creators of the contemporary time frame. Toni Morrison’s In her novel, Beloved (1987), Toni Morrison shows the overwhelming impacts of slavery and its specialist disasters as these impacts show themselves through numerous ages of one family. The trauma of slavery is with the end goal that nobody contacted by it can break liberated from the past, even a long time after actual freedom. This is valid for the novel's hero, Sethe, a once in the past oppressed lady living in Cincinnati after the Civil War and third novel Song of Solomon (1977) goes about as a milestone in her profession, since it uncovers the imaginative development she has acquired, and furthermore presents the arrangement she has observed to tackle the overwhelming issues she depicts in her initially traumatizing novel. The distinctive traumatic occasions make Morrison's novels appropriate for logo helpful perusing and examination.

At Hampton Institute (now Hampton University) in Virginia, student journalists continued the tradition of publishing the Hampton Script. During this time, the Script covered race, politics, and com...

The Izmir fire of 1922, as well as the subsequent re-building of the area of the fire according to a new master plan, have been studied quite extensively. But so far, nobody has looked into the pol...

A large number of Greek funerary inscriptions from Asia Minor prohibit unauthorized burial by stating that, apart from those the funerary monument is intended for, “no one else” is allowed to be interred in it. The phrase is formulaic, but the internal word ordering of the constituent varies apparently at random, figuring either as ἕτeρος/ἄλλος οὐ-/μηδeίς or as οὐ- /μηδeὶς ἕτeρος/ἄλλος. A full survey of the corpus provided by the Searchable Greek Inscriptions shows that there is a consistent preference for one alternative over the other depending on the position the constituent occupies within the clause. It is shown that Greek phrasing and word order in all likelihood goes back to Lycian funerary inscriptions, where a constituent with synonymous elements (kbi tike or tike kbi) shifts its internal word order according to its relative position in the sentence

Scientists are becoming increasingly aware of a “replicability crisis” in the behavioral, social, and biomedical sciences. Researchers have made progress identifying statistical and methodological causes of the crisis. However, the social structure of science is also to blame. In the fields affected by the crisis, nobody is explicitly responsible and rewarded for doing confirmation and replication work. This article makes the case for a social structural reform to address the problem. I argue that we need to establish a reward system that supports a dedicated group of confirmation researchers and formulate a proposal that would achieve this.

The editorial in the last issue of this journal noted that the world is still in the grip of a coronavirus pandemic; that Africa might or might not be its current epicentre; and that nobody knows f...

This new year's wake-up call presaged us of a Democles’ sword in the form of COVID-19, an epidemic turned pandemic. An infectious disease caused by a newly discovered coronavirus (COVID-19) seems to reach an innovative and horrendous landmark every day. The deadly coronavirus has made cataclysmic ruinations and sparked massive disruption to global travel and trade. Nobody had ever imagined that a universal, imperceptible, novel enemy of human race would emerge that would bring many parts of the society to a standstill. It has created an alarming situation across globe, and the world is responding to this novel virus with urgency and purpose. This article is a preface of COVID-19 in India.

Diabetes, which is estimated to affect 552 million people on the planet in 2030, as well as periodontal disease, considered its sixth complication, draw both of them, a very uncertain and gloomy future in terms of Quality of Life and Public Health! Nobody imagined that the precious sugar, refined successively, more and more, obtained with the barbarous slavery installed with the Discoveries, would finally become the greatest omnipresent poison in the Societies of our time! Diabetes and its complications are bi-directionally related to periodontitis and its exacerbations, that is, one makes the other’s situation worse! The word represents the great tool for operationalizing Quaternary Prevention that has come in recent years to give hope to all those who wish to look at the health / disease problem again. In this context and avoiding the growing current of overdiagnosis, overmedicalization, overtreatment, overscreenings, overinformation, we will all simply improve the understanding, practice and collaboration of people and societies, in the sense that we all change lifestyles harmful to the appearance of these problems of so prevalent in today’s world and so unsettling for tomorrow’s, with Positive Psychology and more Knowledge!

İslam dininin ikinci temel kaynağı olan hadislerin, Hz. Peygamber dönemine yakınlığı bakımından kıymetini ifade eden âlî isnâd çeşidi, hadis ehli için büyük önem arzetmekte¬dir. Bu sebeple eserini âlî isnâdlar ile inşa etmiş olan müelliflerin çalışmalarının hadis ilmin¬deki değeri ayrıdır. Bu meyanda örnek olarak gösterebileceğimiz hicri üçüncü asrın telifleri arasında yer alan ve dönemin çalışmalarına kıyasla âlî isnâdlar ihtiva eden Ebü’l-Cehm el-Bâhîlî (öl. 228/842)’nin Cüz adlı çalışması, kimi âlimler tarafından takdir edilse de döne¬minde ve sonrasında ehl-i hadis nezdinde yeterli ilgiyi görmemiştir. Ebü’l-CehmCüz ese¬rinde ehl-i hadis’in, öğrencilerinin ilmini ve hadislerini ihmal ettiğini iddia ettiği meşhur muhaddis Leys b. Sa‘d (öl. 175/791)’dan dinlediği rivayetlere yer vermektedir. Leys b. Sa‘d, yazılı nüshalardan rivayette bulunmakla da tanınan bir hadisçiydi. Cüz’deki Leys b. Sa‘d rivayetlerinin, diğer kaynaklarda da yer alan Leys rivayetleriyle benzerliği, ilk dönemlerde yazılı metinlere istinaden gerçekleştirilmiş rivayet usulünün varlığı iddialarını güçlendir¬mektedir. Bu çalışmada Ebü’l-Cehm’in diğer eserlere yansıyan bu nakilleri incelenecek; ayrıca hocası Leys b. Sa‘d’ın rivayetleri inşa edilmeye çalışılacaktır.Özet: Hicri üçüncü asırda kaleme alınan hadis eserleri, en seçkin kaynaklardır. Hadis alanına münhasır en temel eserler bu dönemde yazılmış, ilerleyen süreçte kıymetlerine binaen üzerlerine sayısız çalışmalar yapılmıştır. Hicri üçüncü asır içerisinde yazılan eserlerden birisi, bu makalenin konusu olan Ebü’l-Cehm el-Bâhilî (öl. 228/842)’ye ait olan Cüz adlı eseridir. Müellif, döneminde pek dikkate alınan bir isim olmamıştır. Bunu, hakkında serd edilen cerh lafızlarına bağlamak mümkündür. Bununla birlikte Cüz eseri, âlî isnadlar ihtiva etmesi hasebiyle dikkat çekmektedir. Müelliften Peygambere en az ravi sayısı ile erişim anlamına gelen âlî isnadlar, hadislerin sıhhatini ve sübutunu belirlemede öncelikli ve seçkin bir yere sahiptirler. Ebü’l-Cehm el-Bâhilî’nin âlî isnadlar barındıran Cüz eserinin ise döne¬minde yeterince ilgi çekmediği görülmektedir. Bununla birlikte eserin bir diğer kıymeti meşhur muhaddis el-Leys b. Sa‘d (öl. 175/791)’ın rivayetlerine yer veriyor olmasıdır. El-Leys b. Sa‘d, hicri ikinci asrın müçtehid imamlarından birisidir. Döneminde etkin ve önemli bir rol oynamış olan Leys’in rivayetlerinden günümüze ulaşanlar oldukça azdır. Bu sebeple Ebü’l-Cehm’nin Cüz’ü, hocası el-Leys b. Sa‘d’ın birçok rivayetine yer veriyor olması hase¬biyle bir başka kıymete daha erişmektedir.Döneminde pek ilgi görmeyen Cüz eseri, ilerleyen süreçte hadisçilerin dikkatini çekmiş olmalıdır ki birçok müellifin, Cüz’ün rivayet hakkını elde ettiği görülmektedir. Aslında dö¬nemi içerisinde bazı isimlerin onun rivayetlerini kullandığı da bilinmektedir. Örneğin Buhârî’nin muallak bir isnad ile Ebü’l-Cehm’e ait olan bir rivayete Sahih eserinde yer verdiği İbn Hacer tarafından beyan edilmiştir. Sonraki dönemlerde Cüz’ün rivayet hakkını alan isimler arasında Ahmed b. Hanbel (öl. 241/855), Taberânî (öl. 360/971), Ebû Bekir el-Mer¬vezî (öl. 292/905), Dârekutnî (öl. 385/995), Beyhakî (öl. 458/1066) gibi meşhur muhaddis¬lere rastlamaktayız. Her ne kadar Ebü’l-Cehm’in rivayetleri, döneminin kayda değer çalış¬malarında yer alsa da, muhaddisler muteber tahammül metodlarıyla Cüz eserinin rivayet hakkına sahip olsalar da, eserin yazılı bir metin halinde mâlik olunmasının ötesinde bir kıymete haiz görülmediği anlaşılmaktadır.Mecrûh bir kimse olan, bu sebeple kimi muhaddislerin itibar etmek istemediği anlaşılan Ebü’l-Cehm’in, tespit edebildiğimiz kadarıyla, temel hadis kaynaklarında 11 hadisi yer al¬maktadır. Bununla birlikte bazı eserlerde Cüz’de yer alan rivayetlerin bir kısmının, aynı sıra ve düzen ile yer alıyor olması, Cüz’ün bu kişiler tarafından nüsha halinde malik olunduğunu göstermektedir. Bu durum Muasır araştırmacı Fuad Sezgin (öl. 1924/2018)’in ortaya koyduğu ilk dönem eserleşmelerinin yalnızca şifahi aktarımla değil, yazılı nüshalar üzerinden de gerçekleştirildiği teorisini güçlendirmektedir. Ebü’l-Cehm, şifahi rivayet dönemi, rıhleler ve hadislerin eserleşmesi hususunda oldukça hareketli bir süreçte yaşamış olmasına rağmen, eserini yalnızca altı hocadan semâ ettiği hadislerden oluşturduğu görülmektedir. Döneminin usulüne uygun olarak ale’r-rical bir tasnife sahip olan eser mu‘cem özelliği göstermektedir. Müellif esere el-Leys b. Sa‘d rivayet¬leri ile başlamış; Süfyân b. Uyeyne rivayetiyle neticelendirmiştir. Eserde 112 rivayet bulun¬maktadır. Muttasıl isnâdların hâkim olduğu eserde iki isnâdın muallak olduğu görülmekte¬dir. Eserin büyük bir çoğunlukta merfû‘ rivayet ve bu sayıya yakın ölçüde de mevkûf rivayet barındırdığı görülmektedir. Eser günümüzde matbu halde bulunmaktadır.Eser birkaç bölümden oluşmaktadır. Birinci bölüm başlıksız olup Ebü’l-Cehm’in, hocası el-Leys b. Sa‘d’dan aldığı rivayetleri ihtiva etmektedir. Bu rivayetler Leys > Ebu’z-Zübeyr > Câbir b. Abdullah ve Leys > Ebu’z-Zübeyr > Yahyâ b. Ca‘de > Ebû Hüreyre tarikleriyle gel¬mektedir. İkinci bölüm “Nâfi‘nin Abdullah b. Ömer’den rivayetleri” başlığını taşımaktadır. Merfû’, mevkûf ve maktû’ rivayetlerden biri muallaktır ve mübhem bir ravi ihtiva etmekte olup eserdeki diğer isnâdlara göre nâzil bir isnâda sahiptir. Üçüncü bölüm “Sevvâr b. Mus‘ab > Ebû Abdullah el-Hemedânî rivayetleri” başlığını taşımaktadır. Merfû’, mevkûf ve maktû’ rivayetlerden oluşan bölümün tamamı Sevvâr b. Mus‘ab’ın rivayetleri değildir. Kitabın ilk bölümlerinde görülen rivayetlerin intizamî sıralanması bu kısımlarda oldukça sekteye uğ¬ramış gibidir. Nitekim daha ikinci isnâdda Sevvâr’ın bulunmadığı bir rivayet yer almaktadır. Cüz, müellifin Heysem b. Adî, Abdülkuddûs, Abdülazîz el-Mâcişûn ve Süfyân b. Uyeyne riva¬yetleri ile son bulmaktadır. Ebü’l-Cehm’in Cüz eserinde yer alan rivayetlerin bazılarının temel fıkhi hükümlere muarız rivayetler oldukları görülmektedir. Örneğin Allah Resulü’nün ‘Bir ya da iki yudumluk emme haram kılmaz’ sözü, Sübey’a el-Eslemiyye doğum yapınca iddet beklemeden evlenmesine izin vermesi, Osman b. Affân’ın Rubeyyi bint. Muavviz’in boşanmasının ardından iddet bek-lememesine hükmetmesi, İbn Ömer’in burnu kanadığında namazdan ayrılıp yıkayarak geri dönüp kaldığı yerden devam etmesi ve “kimse kimsenin yerine oruç tutamaz, hac edemez” sözü, müşrik kadınlarla evliliği haram olarak nitelendirmesi bunlara örnek verilebilir. Bu rivayetler elbette fıkıh çerçevesinde tetkik edilmelidir fakat Ebü’l-Cehm’in kimi rivayetlerde teferrüd ettiği yönündeki ifadeler de düşünüldüğünde, tüm bunların onun ehl-i hadis nez¬dinde mecruh bir kimse olarak tanınmasının sebepleri olarak görülebilir.Ebü’l-Cehm’in Cüz’ünün el-Leys b. Sa‘d’ın 66 rivayetine yer vermesi hasebiyle, İbn Sa‘d rivayetlerini derlemek için inşa edilmiş eserlerin tamamını geride bıraktığı görülmektedir. Bu sebeple Leys’in Cüz’ünün günümüze ulaşmış bir şekli olduğu yönünde bizde bir kanaat hâsıl olmaktadır. Nitekim İbn Kutluboğa dâhil Leys’in rivayetlerine yer veren hadisçiler, Ebü’l-Cehm’in Cüz’ünü görmezden gelememiş; bilakis onu referans almışlardır. Bu durumda İmam Şâfiî’ye atfedilen ve Leys’in öğrencilerini vefasızlık ile niteleyen söz düşünüldüğünde, Ebü’l-Cehm’in onun vefalı bir öğrencisi olduğunu söylemek mümkündür.

Karl Popper published, in 1968, a paper that allegedly found a flaw in a very influential article of Birkhoff and von Neumann, which pioneered the field of "quantum logic". Nevertheless, nobody rebutted Popper's criticism in print for several years. This has been called in the historiographical literature an "unsolved historical issue". Although Popper's proposal turned out to be merely based on misinterpretations and was eventually abandoned by the author himself, this paper aims at providing a resolution to such historical open issues. I show that (i) Popper's paper was just the tip of an iceberg of a much vaster campaign conducted by Popper against quantum logic (which encompassed several more unpublished papers that I retrieved); and (ii) that Popper's paper stimulated a heated debate that remained however confined within private correspondence., 17 pages, 1 table. Contains the reproduction of an unpublished rebut to Popper's 1968 paper on quantum logic (as figures in Appendix). Accepted for publication in Studies on History and Philosophy of Modern Physics

Three score and ten is so 1970s. Today, the average baby born in the UK will live long enough to see the beginning of the 22nd century. Increasingly we also hear claims of longevity breakthroughs that could propel those children - and maybe even their parents - into triple digits and beyond. But is eternal life something we want outside of science fiction? And how will society cope if it is?

This essay details some of the challenges I encountered in the fall of 2016, during my class on contemporary migration flows at Queens College, CUNY. The impending national elections, with Donald Trump as the front-runner in the Republican primaries, made for a tense classroom climate. Early in the semester, a handful of my students began voicing opinions that ran counter to the pro-immigrant principles of most of their peers. In more than one instance, students (on both sides) raised their voices to the point where nobody could hear another’s point of view. Through experiential learning projects, I was ultimately able to channel my students’ acrimonious debates into new ideas drawn from data-informed research findings. By the end of the semester, my classroom became a “give and take” arena in which students became compassionate listeners of one another’s opinions and research experiences.

In this essay, I argue that, in a society oversaturated with images and narratives of racial trauma, creating theatre for social change requires more than staging minoritarian bodies with the aim o...

This article investigates the literary significance of two linguistic devices, repetition and negation, in the fictionalized biography “Northern Lights” by British-Caribbean writer Caryl Phillips, a narrative that focuses on David Oluwale, a Nigerian immigrant to the UK who died as a result of police violence in Leeds in 1969. To recount Oluwale’s story, “Northern Lights” uses a non-linear structure that juxtaposes stylistically diverse material such as eyewitness testimonies, a history of the city of Leeds, administrative documents, and passages featuring an authorial figure who apostrophizes the dead Oluwale. Analysing linguistic patterns found within and across these different textual segments, this article argues that repetition and negation play a key role in generating forms of dialogism that, in turn, implicitly indicate how “Northern Lights” positions itself towards Oluwale and his controversial story. From a more broadly methodological perspective, the article seeks to advance knowledge of how negation and repetition, when jointly studied as pragmatic phenomena, can impact literary strategies of characterization and reinforce a text’s poetic effects.

The language we use, like many other things such as sun shine, water, air, rain, sound, food …etc is in a rapid change. Different studies and surveys are found about the number of languages that have disappeared in the last 500 years. At an alarming rate, many languages are dying and many others are reviving all over the world, as Crystal (2000: 1) defines language death as “a language dies when nobody speaks it any more” and this idea is close to Campbell’s (1994) view point when he states that “The loss of a language due to gradual shift to the dominant language in language contact situations”. Kurdish language is an example of a minority language as being surrounded by Persian, Turkish, Arabic and some other majority languages such as English. Kurdish language is not apart from many other languages that are in a critical situation whether to revive or die. As the world becomes more connected, language diversity is falling at an unprecedented rate. Globalization is about human contact. Indeed, the continental, and later global spread of certain languages is the clearest long-term evidence of what global contacts have been achieved. Beside its advantage for some languages to help them becoming the dominant language, yet it helps in polluting the minority languages. The present study is a descriptive analytic study. It aims at knowing whether English language, which is a globalized language, is a curse or blessing to the educated Kurdish language speakers in the age of 15-30 at Kurdistan regional government (KRG)/Garmian province. This is by preparing the descriptive and inferential information, the descriptive data including the age, gender and sentences with choosing a Kurdish or English words. The data showed that there is a rapid increase of using and preferring English words in the daily conversations instead of the Kurdish words. The study found that Kurdish speakers at the age of 15-20 years old are using English words in a higher rate than the ages of 21-25 and 26-30, and higher in 21-25 than 26-30 years old.

Humans not only err, they often err willingly and explicitly, for both pleasure and edification. We accordingly “find” faces everywhere . . . most frequently, in the “faces” in paintings. And if we look at stars, clouds, and shadows we can find anything we want to find, so great is the indeterminacy of such finding places and so willing are we, for certain purposes, to accept the most minimal likenesses as “like.”Adena Rosmarin, The Power of Genre (1985)Adena Rosmarin's comment is part of a wider discussion of E. H. Gombrich's idea of the role of “schema” in perceptions of art—a concept he uses to explain, among other things, how it is that observers can perceive a face in a collection of lines and dots, and, more generally, why it makes sense to say that all art begins not with nothing but with something. A snowman starts with the schema that is snow, for example, and we “work the snow and balance the shapes till we recognize a man.” And not only do we work the snow to achieve some approximation of human faces and bodies, but we find human characteristics in—or, more accurately, make characters out of—all sorts of things, living and not. Certainly, we project character onto living nonhumans, such as cats, dogs, birds, and plants, imagining that they share our feelings of love, loneliness, and desire, but we also assign character and characteristics to inanimate objects and assorted phenomena: ships, cars, and hurricanes all get names; we may talk to the toaster, or grumble at a shoelace that, we imagine, stubbornly refuses—refuses!—to untie. Thus it is hardly surprising that literary characters, intended expressly as vehicles for imaginative occupation, take on a similarly outsize quality in our psyches. Words on a page, constructions of language, they invite us to consider them as soulmates and doppelgängers; nightmare—or perhaps ideal—versions of parents, brothers, sisters, friends, and selves: the families we might have chosen if we could; the me (or not me) nobody knows.

Allah Himself has taken the responsibility to protect the Holy Quran and the Hadith of the Holy Prophet. He Himself has provided the sources of their protection. One of the means of the protection that was the creation of such a group of the Qura who not only served the Holy Quran but also provided worth mentioning services in Ahadith of the Holy Prophet. But their services are hidden from us. By Qura the researcher means those Qura whose recitation styles and narrations are studied and taught in the different quarters of the world who are known as Qura Saba & Ashra (سبعہ وعشرہ). They are ten imams each with two Ravi’s. They are thirty Qura in total. I have selected only last three Imam & their two narrators in this Article. These Qurra are known as Qurra Thlathah (قراء ثلاثہ). The services of these imams have been highlighted in the light of the following eleven Ahadith books. Sihah: Sahih Bukhari, Sahih Muslim, Sahih Ibn-e-Habban, Sahih Ibn-e-Khuzeema. Sunan: Sunan Abu Dawud, Sunan al-Tirmidhi, Sunan al-Nasai, Sunan Ibn Majah, and Sunan al-Kubra. Masaneed: Musnad Ahmad ibn Hanbal, Musnad Abu Ya`la al-Mawsili. How many people have reported them and what is the standard of the weakness and soundness of those narrators have also been discussed in this article. Besides these books of Ahadith, these Ahadith have been searched in other books of Ahadith also. The status of these Qura has been explained in the light of the commentary of Muhadithin. Whether Ahadith critics have declared them thiqa or weak or have declared them as average sadooq. The most important thing is that there is no one weak reporter in these imam qura. Two out of three imam qura are ranked as thiqa and one sadooq. And among the narrators of these qura one is thiqa, one sadooq, and nobody are weak reporters. There is silence about the remaining four reporters of these qura. The reason is that there is no hadith reported from them. Because of all this their religious and scholarly authenticity could be determined. The narrations of these thalathah (ثلاثہ) Qura are confined to reporting the Holy Quran but they have also reported about every part of fiqh and they have been utilized and refered to

Scholars have traditionally associated decadence with misogyny, and therefore it has typically been perceived as antithetical to feminism. Nobody’s Fault (1896), Netta Syrett’s first novel, complicates this perception through the way in which the self-assertive protagonist, Bridget Ruan, finds in the decadent music of Richard Wagner a liberating form of aesthetic experience. In this essay, I argue that encountering Wagner’s music marks Bridget’s immersion into a form of decadent culture that affirms her aesthetic longings and awakens her erotic desires. At the same time, the novel condemns an antifeminist form of decadence that is associated with elitist male artists who indulge in a superficial manipulation of language and treat women as art objects. The novel’s resistance to exclusionary forms of aesthetic experience is modelled in its straightforward narrative style and strategic engagement with familiar New Woman themes. This middlebrow narrative thus made Syrett’s intervention into debates about women and decadence accessible to a middle-class female audience. When we recognize that the history of decadence includes its appeal to feminist writers such as Syrett rather than an exclusively antifeminist legacy, we can begin to uncover a more nuanced history of feminism and decadence in England at the fin de siècle.

Historical scholarship on the advertising industry has largely focused on advertisements that it creates and, to a lesser degree, the agency's relationship with clients. This focus has meant that t...

On the occasion of the 100th anniversary of 1917 many works have been republished, but new research is rare. The once fierce quarrel between totalitarianists and revisionists has dispersed and was replaced by a new consensual, all integrating narrative, including events, politicians, social structures and culture. Nobody questions any more that the “Great October” was a coup and not a revolution. A new trend in historiography is focusing on details, contingent events and contradictions, thus denying long believed causalities. So the social, political and economic situation is explained as background, but it was the war which caused the revolution. Convincing is Merridales history of space “Lenin’s Train” and overwhelming to read is Slezkines apocalyptic saga of “The House of Government”.

My only commitments of today are a meeting with an Indian friend and a dinner, but I become involved in the determination of the “health people” in the blue zone at COP26, perhaps 50-100 of us, to get Alok Sharma, the president of COP26, to receive the healthy prescription letter signed by health organisations representing 46 million health workers and brought from Geneva to Glasgow by cycling health workers.1 Sharma, I imagine, must be in a bunker somewhere in the innermost and most well guarded sanctum of COP26. I doubt he's eating a healthy diet, sleeping well, or exercising. He's more likely presiding over a disaster than a triumph and besieged by messages from people demanding the earth, the oceans, and the stars. It seems unlikely that he has actively rebuffed us, more likely no message of ours has ever reached him. I suggest a strategy of getting Conservative MPs to talk to him as they will have more influence than any other group. Unfortunately, nobody knows any Conservative MPs. My next suggestion …

En Argentina, a partir del 2000, inspirados por la lucha de Abuelas de Plaza de Mayo, comienzan a surgir organizaciones de personas que buscan sus orígenes. Desde sus inicios estas organizaciones recibieron a mujeres que buscaban a sus hijos/as robados/as, manifestando que fueron dados por muertos, que "nunca les mostraron el cuerpo" ni les dieron certificado de defunción. Rosa, es una de esas mujeres, nació en 1954 y a los catorce años tuvo un hijo/a en un consultorio clandestino de una partera en la provincia de Buenos Aires. Denuncia que ella se “lo robo” y fue una testigo clave en el juicio en donde tres mujeres lograron condenar a esa partera a doce años de prisión por haberlas vendido al nacer. Este artículo, tomando las entrevistas en profundidad a Rosa y a otras mujeres en su situación y los registros etnográficos del juicio a la partera, apunta a comprender, por un lado, los sentidos de justicia, maternidad y abandono presentes en los relatos de estas mujeres, y por otro, la configuración de estas demandas por robo de niños en el terreno judicial. De este modo, a partir de conocer los discursos que se construían entorno a estas mujeres y sus embarazos que, en su mayoría, atentaban contra las formas legítimas de concebir la familia y el parentesco, intento dar cuenta de la experiencia histórica de estas mujeres a luz de la intersección entre clase, género y edad y de los modos en que estas experiencias son resignificadas en la actualidad. Palabras clave: Maternidad; Robo de niños; Mujeres; Justicia; Argentina.

La ciudad de Guayaquil se convirtió en el epicentro de la pandemia en el Ecuador, el primer caso reportado oficialmente fue en la ciudad de Guayaquil el 29 de febrero del 2020 y el 11 de marzo del 2020 se declara Estado de Emergencia Sanitaria en el Sistema Nacional de Salud. El virus denominado SARS-CoV-2, responsable de la nueva enfermedad COVID-19 (Corona Virus Disease 19), llegó como un huracán, nadie se imaginó lo que pasaría en marzo y abril del 2020, la incertidumbre, la cuarentena, el bloqueo, sin estudios clínicos controlados para conocer cuál era la mejor opción de tratamiento, pero el sentido común y las experiencias de otros países que estaban pasando por la tormenta que es el COVID-19, nos ayudaron a tener una perspectiva del problema y a plantearnos objetivos a corto y mediano plazo.

The arrival of the Empire Windrush in 1948 has been cemented as a mythical central symbol for immigration in histories of modern Britain. This article traces the growth and impact of the ‘Windrush-as-origins’ myth through study of its depiction in British newspapers. It demonstrates the contradictions raised and seemingly ignored by such portrayals of migration, as well as the issues caused by the manufactured centrality of this constructed origin story for those who do not neatly fit into a simplistic narrative of the ‘irresistible rise of multi-racial Britain’ since World War II.\ud \ud

Two Meetings and a Funeral , directed by Naeem Mohaiemen, 88 min., 2017 At one point in the documentary Two Meetings and a Funeral (2017, directed by Naeem Mohaiemen, Algerian university students amble through the frame, navigating present-day Constantine 1 University, a campus distinguished by a collection of structures designed by Brazilian communist architect Oscar Niemeyer, oblivious to the history that gave rise to them. The publisher and Frantz Fanon scholar Samia Zennadi is asked what remains in Algeria of the halcyon 1970s spirit. She says, “A lot of empty words, speech that sounds fake… it’s as if we missed a turn and are now stuck.” Aging modernist gems serving an apolitical student body borne of a disillusioned society perfectly encapsulate the fate of the Non-Aligned Movement (NAM). Continuing filmmaker Naeem Mohaiemen’s attention to the failures of the global left, the story of the NAM as a two-fold loss—first as political manifestation and second as memory—is the subject of this remarkable three-channel film. The amnesia is not a new problem. By the time my generation came of political age during the Reaganite retrenchment in the United States, the term “third world” conjured up little but images of the forever impoverished. “Third” was taken popularly to mean last—as in last place. Losers. This break in consciousness expressed itself when students of color voted to change the name of our campus group from the Third World Students Organization to the Multicultural Students Alliance. Caught in the mid-1980s hangover between the ebb of a tumultuous time and its eventual historicization, nobody explained to us that by abandoning the term we were accepting the distortions of media sensationalism. It went unspoken, but in hindsight I am certain that changing the name and, indirectly, the name of ourselves, was motivated partly by a wish to dissociate from an assumed abjectness. When I finally learned that a “Third World” …

Tolerance occupying an important place in our cultural and civilized life is often described as overlooking the faults, respecting different ideas and cultures, and forgiving everything that is forgivable. However, nobody should have the right to act tolerantly on behalf of tolerance under the conditions where the law of others are in the foreground. As individuals, we may behave in an altruistic manner on the matters concerning us; nevertheless, within the concept of tolerance, it is not only wrong to assess the conceding of public rights to the individuals unilaterally, but it is also assessed as an offence commited against the society. Relying on the Court Records of Kayseri this paper will examine nonMuslim Armenian citizens living in the Ottoman society and struggling for seeking their rights and their search for justice. It will also analyze how their desires for the issues causing complaints within the society are handled in the case study of Kayseri. Our objective is to bring out the concept of seeking and conceding justice concerning the problems that the people living in the Ottoman social life encounter; therefore, we aim to make a modest contribution to the settled and incorrect opinions on the matter whether at home or abroad by depending on the limits of the matter and making use of the methodology that science and scholars require within the historical framework of the concept of intercommunal tolerance and living together.

In the last decades, we are used to hear about the democratic deficit of the European Union. In order to tackle that accusation and to foster the legitimacy of the Union, the European Institutions have tried to stimulate the Participatory Democracy and, in general, the participation of the citizens in the political life of the Union, through diverse ways. One of those means has been the European Citizens’ Initiative, that allows the citizens to take part indirectly in the formation of the European Law, but the results are poor so far. Another recourse has been the setting up of the Spitzenkandidaten process by which the citizens could influence the appointment of the President of the European Commission, a system that has been used with a relative success in the 2014 elections to the European Parliament. Nevertheless, nobody is sure whether this system will end up by being implemented once and for ever in the next elections. Other ways of increasing the Union legitimacy through citizen participation have been the attempt of setting up a single European constituency, or the creation of citizens conventions, whose efficiency will have to be evaluated in the coming years.Received: 21 December 2018Accepted: 10 January 2019Published online: 30 April 2019

This article assesses Malick’s broadly ‘ecological’ claim against human intention and construction, including the auteur frame, which dictate narrative expectations and other aesthetics inc...

The aim of this article is to present and discuss sixteen couplets called Nogay songs (so-called cyŋs) in a Crimean Karaim mejuma copied by Eliyahu b. Yosef Qilci at the beginning of the 20th century. None of these songs are known from the collections edited so far, although songs of this genre were very popular amongall the peoples of the Crimea who spoke Turkic languages, especially the Crimean Tatars and Nogays. In the case of the Crimean Karaims, a total of hundred and five cyŋs were published by Ananiasz Zajączkowski and eleven by Wlodzimierz Zajączkowski. However, despite the claim that cyŋs were a typical Crimean Tatar and Nogay genre, nobody provided any Nogay translations of these songs. The article endeavours to answer the question of whether Qilci composed them himself or adapted Crimean Tatar songs he knew or copied from others into the Nogay language. The paper also investigates how successful Qilci’s adaptation was. The couplets are provided with a translation into Polish.

Angel Yanagihara of the University of Hawaii in Honolulu has spent 20 years studying the venom of box jellyfish and how they kill their victims. Her studies have shown that the venom contains proteins that puncture red blood cells and release potassium, disrupting the electrical rhythms that keep the heart beating; she has developed products to help counter the sting, which she hands out for free in countries where many stings occur. But nobody has independently replicated Yanagihara9s methods and findings or tested her products. Some jellyfish researchers say other compounds in the venom are the real killers and that different remedies—or none at all—are more likely to work. Research that would resolve the debates is scarce; funders prefer to focus on bigger public health problems. But Yanagihara thinks the stings exact a much higher death toll than most people assume; her team is trying to prove that in a study now underway in the Philippines.

Dorothy L. Sayers' 1941–1942 radio play cycle on the life of Christ, The Man Born to be King, is often lauded for its use of the vernacular, though the scholarly discussion of this aspect of her work often creates the false impression that Sayers was working with a Greek New Testament in one hand and a blank piece of paper in the others. This study focuses on the subtle but clear evidence of Sayers' use of the Authorized Version of the Bible, particularly in the areas of narration and Old Testament quotation as well as additional evidence of the Coverdale Psalms from the Book of Common Prayer. Tables at the end of the article also offer the chance for readers to see the evidence upon which conclusions are made and perhaps build for their own research. These three areas—narration, Old Testament quotation and Psalm quotation—, while clearly exceptions to the general rule of original dramatization of biblical material, show Sayers working with all available tools in a dynamic, rather than iconoclastic process.

The article features the linguistic peculiarities of four novels the author uses in her course on Contemporary English Fiction: Hilary Mantel’s A Change of Climate, Jim Crace’s Quarantine, Graham Swift’s Last Orders, and Adam Thorpe’s Ulverton. The novels probe deeply into some of the stranger aspects of human experience. Hilary Mantel writes of people who try to behave as balanced, rational beings, but to whom irrational and terrible things happen that have to be dealt with. The metaphorical language illuminates this philosophical exploration, which would otherwise be dull or unconvincing. The novel might seem strange for English readers, but the language carries the conviction of the true storyteller. J. Crace has a wonderful sense of exact words for an exact rhythm. Graham Swift’s novel is written as though it were the thoughts and memories of seven different characters. The language here is the colloquial vernacular, the language of elderly and middle-aged men and women with little education from south-eastLondon. The most extraordinary book of these four is Adam Thorpe’s Ulverton. It consists of twelve chapters, which are a chronological set separate ‘stories’ that happened between 1650 and 1988. Each chapter uses a different literary genre for the story-telling: for example, a simple first-person narrative, a sermon, a journal, letters to a lover, lecture notes, an internal monologue, and – ending the novel – a television script. Thorpe has therefore set himself a colossal task: to render into lively readable English, the concerns and passions of individuals, often illiterate individuals, while retaining a sense of the language appropriate to a particular era and a particular genre.Literature is an act of communication between writer and reader which does justice to humanity through expressive, imaginative language. Nobody would be so arrogant as to say that reading literature is the only way of ‘being human’ but more than most activities it forces us to think about people other than ourselves.Readers who would like to read more have available many other fine examples of contemporary English literature, provided by the Oxford Russia Fund for those taking part in the project on Contemporary English Literature in Russian Universities.

Dance, in both its historical formulations during the slave trade and its contemporary manifestations in carnival celebrations, has enormous significance for numerous Caribbean cultures. Using some biblical texts to think with (2 Sam 6: 14; Song 6: 13), this paper explores the historical and contemporary event of Junkanoo as a reflection of Bahamian culture and its interaction with colonialism and contemporary tourism. Junkanoo is not explicitly biblical or religious, though it does show the marks and tussles of colonization and hence Christianization. The biblical moments of movement and resistance considered here frame dance in various and interesting ways—as the vehicle for emotional expression, as liberation, as licensed revolt, as the tool of empire—allowing for exploration of dance as a multi-valent, political act, as much as a powerful reflection of affect.

“Most war stories”, according to Hynes, “begin with a nobody-in-particularyoung man, who lives through the experience of war, to emerge at the end definedby what has happened to him.”443 One such “nobody-in-particular young man” wasnational serviceman 74257684BC Private Stephen Pierre Joubert, born on 3 July 1958in Chingola, then Northern Rhodesia.444 Since the age of five, he and his family livedin Pretoria. He had a typical childhood in most respects.445 Barely seventeen yearsold, he, like many other young men, reported for national service. One year later,in 1977, he stood in a “perfectly pressed” uniform with “buttons and badges [that]sparkled like diamonds” in a large room in a nondescript building at the South AfricanAirforce (SAAF) Gymnasium in Valhalla, Pretoria.446 Facing him was an intimidating,expressionless collection of brass seated in a semicircle. It was Joubert’s second PilotSelection Board interview for the Pupil Pilot’s Course. Among the brass was thelegendary aviator, World War II and Korean War veteran, then chief of the SAAF,General Bob Rogers. The general asked the first question, “[h]ow long have you wantedto be a pilot?” Joubert responded, “[s]ince I stopped wanting to be an ice cream seller,sir!”447 Two years later, “on an early November day”, 21-year-old Joubert with wingspinned to his chest stepped onto AFB Ondangwa in South West Africa, now calledNamibia.448 The events that followed changed him forever. It was as Hynes notes, “outof that nobody, war has forged a self”.

Nobody can predict the future. Bookstores are full of texts explaining how humankind will live on the Moon or on Mars in 20 or 30 years, but for the most part, the authors get it wrong time and again. Of course there are exceptions; in science, politics or economics, there have been some visionary people with a broad intellectual perspective who can anticipate what may happen, who have realistically imagined the evolution of society. However, as said, these are rare exceptions.

Today, nobody would consider George L. Mosse as a historian of Christianity. He is well known primarily for his works on the history of fascism, nationalism, and racism. However, not only in the first phase of his career, as a scholar of early modern Europe, he was precisely a historian of Christianity, but his contribution to the understanding of Christian experiences and movements in the last centuries, albeit little known, has continued to be extremely relevant. So the article, This article, after an examination of the meaning of ‘thought’ in Mosse’s work and a reflection about Mosse’s approach to religion, and especially to Christianity, analyses the main results of his researches on the subject and their development and proposes a final appraisal of his legacy in this field of research.

Over the last 100 years we have seen a fundamental change in fertility: from natural fertility leading to 12–15 pregnancies in a woman’s lifetime to effective family planning, enabling people to only have the children they want. This revolution, the domination of natural fertility, represents the second most important cultural achievement in history after the domination of fire. The fact that we have today “Children and menstruation by choice, not chance” has changed everything on this world. But the happy end occurred only very recently with the development of the pill and effective IUDs. To reach this goal has been a long, painful, and mostly unsuccessful struggle, which has cost countless lives and destroyed so many families. Meanwhile, 60 years after the pill has enabled us to effectively separate fertility and sexuality, most have forgotten what natural fertility is really about. And we can observe the consequence of the lost perception about the incredible force of fertility: many people lost the motivation to use effective contraception. We find ourselves in a situation, nobody has foreseen: we have an unprecedented high number of highly effective contraceptive methods especially for women but many don’t use them. Instead many women still get pregnant unwantedly, a real contraceptive paradox.

Once upon a time, long, long ago, in a small village, deep in the mountains of a faraway land, there lived a master potter. He was renowned far and wide for his craftsmanship. Nobody in the land was able to make pottery like him. Never had there been a person who possessed such artistic genius. It made him a living treasure. Because of his remarkable craftsmanship, his workshop grew and grew, drawing visitors from far and wide. But the incessant pressure to produce new masterpieces made work increasingly stressful for the potter. His energy was waning. The continuous pressure he was working under began to show. And as the potter’s fingers became bent with arthritis, it became increasingly difficult for him to model the clay. With his failing health, his creative spark began to diminish. As he realized that his time on Earth was coming to an end, he wondered how much longer he would be able to continue as before. What would happen when he was no longer there? Would his children be able to continue his work? Was anyone of them good enough to be his successor?

This chapter describes how metaphors of darkness, light and enlightenment served as discourse metaphors during the late 19th and early 20th century. From the 1870s, Henry Morton Stanley famously presented ‘darkest Africa’ as holding many types of darkness for travellers, missionaries and settlers. Its uncharted territories, ‘terra nullius’ or ‘nobody’s country’, were deemed open to be occupied and improved by the first Europeans to get there. From a European perspective these regions also contained dangerous landscapes and people, equally in need of control and improvement. Not only was Africa not empty, but it had its own diverse civilizations beyond the comprehension of those who sought to exploit its people and natural resources. Stanley’s descriptions of a wild and dangerous continent were widely read by both British and German missionaries and prospective colonizers, as were David Livingstone’s earlier, more optimistic accounts. They took what was useful for their own purposes and ignored, if they chose, evidence that Africa could and should be left to its own devices to develop in its own way and time.