The aim of this article is to analyse the Italian Nuova Destra. The first part examines the birth of the Nuova Destra within the current of the Movimento Sociale Italiano (MSI), referring particularly to Pino Rauti, a founder and leader. Following the experience of the magazine La Voce della Fogna and the Hobbit Camps, the first publishing initiatives of the Nuova Destra – Diorama letterario and Elementi, influenced by Alain de Benoist and the French Nouvelle Droite – were established. The second part analyses the path of the Nuova Destra as an autonomous cultural current. After Marco Tarchi’s expulsion from the MSI in 1981, the Nuova Destra launched an aggressive publishing strategy that failed to make the necessary organisational leap and came to an end around 1994. Nevertheless, the Nuova Destra has created a recognisable current, culturally eclectic and capable of ranging over different fields of knowledge with ‘metapolitics’ and ‘right-wing Gramscism’.

The concept of ritual has been all too loosely applied to violence and atrocity with assumptions of repetitiveness, mythic symbolism, and religious overtones. This paper examines a selection of modern cases of atrocity for specific ritual elements: attention to body and spaces as frames for meaning; a prescripted mode of action; and performative enaction of a new millennial or transgressive order. Focal cases include American lynching (nineteenth–twentieth centuries) and militia atrocities in Sierra Leone and Liberia (1990s), while examples of gendered atrocity in ritualized forms (perpetrated by Bosnian Serbs and the Islamic State) are broached in the conclusion. Ritualization is not typical to modern atrocities but allows perpetrating groups to experience meaningfulness in the violent acts they assemble, often in situations of crisis.

Forty years into Botswana’s AIDS epidemic, amidst persistently low rates of marriage across southern Africa, an unexpected uptick in weddings appears to be afoot. Young people orphaned in the worst years of the epidemic are crafting creative paths to marriage where—and perhaps because—their parents could not. Taking the lead of a pastor’s assertion that the wife is mother of her husband, I suggest these conjugal creativities turn on an understanding of marriage as an intergenerational relationship. Casting marriage in intergenerational terms is an act of ethical (re)imagination that creates experimental possibilities for reworking personhood, pasts, and futures in ways that respond closely to the specific crises and loss the AIDS epidemic brought to Botswana. This experimentation is highly unpredictable and may reproduce the crisis and loss to which it responds; the multivalences of marriage-as-motherhood can be sources of failure and violence, as well as innovation and life. But it also recuperates and reorients intergenerational relationships, retrospectively and prospectively, regenerating persons and relations, in time. While different crises might invite different sorts of ethical re-imagination, marriage gives us a novel perspective on how people live with, and through, times of crisis. And marriage emerges as a crucial if often overlooked practice by which social change is not only managed but sought and produced.

This article investigates geosocial patterns of marriage strategies among the leadership of Hasidism, arguably the most prominent socio-religious movement of modern Jewry, known for its unique network of charismatic leaders organized in hereditary dynasties. The article’s core premise is that grasping the network structure of the Hasidic movement’s dynasties, which has been under-researched, is crucial to understanding the movement’s social and cultural dynamics. The study employs social network analysis (SNA) and spatial analysis to examine marital unions among these leaders (2,375 cases), from the early stages of the movement in the eighteenth century until the early twenty-first century. The article explains, for the first time, how Hasidic dynasties expanded, eroded, and negotiated their status within the network of other dynasties. More specifically, we analyze the position of the dynasties within a wider context of social and spatial interconnection patterns, the significance of endogamy, the impact of territorial factors on marriage preferences, and the creation of dynastic clusters. A significant conclusion of this article is that, rather than a set of unrelated dynasties, Hasidic leadership gradually became a web of interconnected families with explicable patterns of organization. These findings can help explain historical processes in Hasidism, such as its persistence through historical crises. It can also illuminate leadership processes in other religions in which, as in Hasidism, the social structure of charismatic leadership is based on clans.

Research over the past three decades has transformed our understanding of western Europe in the years between the late ninth and early eleventh centuries. It was in this period that recognisable kingdoms of France, Germany and (to an extent) Italy were born; it was also in this period that many of the dynasties that would shape the future of the European mainland were established. Above all, it was in these years that the Carolingian dynasty which had ruled much of western Europe since the mid-eighth century was decisively eclipsed. This article uses the charters issued by rulers of these regions as a window into the processes whereby new dynasties and kingdoms established themselves on the basis of existing traditions. In doing so, it draws attention to a remarkable set of shared changes in the layout and appearance of these documents, which reveal much about the nature and significance of these transitions.