Chapter 4 examines communicative settings where the use of machine translation is particularly likely to involve high levels of risk. The chapter looks at guidelines about machine translation use and at the issue of consent. Two types of consent are examined, namely using machine translation to seek some type of consent, and consent that concerns whether the use of machine translation itself is consensual. The chapter then explores some of the direct reasons why machine translation is used in high-risk scenarios. These reasons include urgency, service user preferences and unreliable human language services. The project’s participating professionals were not short of stories to tell about human interpreters who had not turned up for appointments or telephone interpreting connections that frequently crashed. Incidents of this nature are considered within a broader context where limited resources and outsourced human language services normalise the reliance on machine translation in ways that increase risks and affect standards of care.

This chapter focuses on Captain Harry Foster Dean, a Black sea captain who has been largely forgotten but belongs to a lineage of Black Americans active in African repatriation movements from at least the early nineteenth century onward. Dean’s entire life was driven by the spirit of what we may call maritime Pan-Africanism—a variant of Pan-Africanism built upon aspirations of maritime capability. This chapter reveals what Marcus Garvey’s more familiar program, symbolized by the Black Star Line, can tell us about Dean’s significance to both Black Oceanic studies and the study of empire.

When people move to another culture, their emotions may not “fit” because these were socialized to align with values and goals central to their culture of origin. However, with increasing cultural engagement, immigrant minorities’ emotions may change and, eventually, come to fit the normative emotions in the new/other culture. This chapter reviews the emerging research on emotional acculturation and argues that emotional fit with culture may be an important (understudied) condition for the inclusion of immigrant minorities. Specifically, it presents evidence showing that (1) minorities’ emotions change over time given frequent intercultural contact and friendships; (2) these changes occur independently of acculturation attitudes; (3) emotional fit with the majority culture does not jeopardize fit with the heritage culture; and that (4) emotional acculturation may benefit minorities’ well-being and inclusion in the majority culture. In closing, the chapter outlines directions for future research to advance understanding of emotional acculturation.

This chapter considers the development of musical practices related to increased musical patronage at princely and noble courts, as well as of other institutions that acquired greater profile as patrons of music within the ecclesiastical and civic spheres, but always from the perspective of ‘musicking’ during the age of discovery. Structured into six sections, which are based on the dichotomy between outside and inside and on that between written and oral, this chapter addresses the idea of urban soundscapes, with a focus on institutions such as cathedrals, churches, monastic institutions and court as acoustic spaces. It also analyses the impact of religious reform throughout the long sixteenth century, the musical practices in the domestic milieu, the impact of music printing on the accessibility of music, unwritten practices, such as improvised polyphony and ornamentation, and the international circulation of music and musicians.

Possession states are a complex phenomenon that takes a variety of different cultural and religious forms, which may or may not be associated with a psychiatric diagnosis. A case study demonstrates how demonic attributions may be employed as a form of negative religious coping and may lead to spiritual struggles. It illustrates the importance of understanding theological/religious context of belief in spirit possession and the difficulties of reaching a psychiatric diagnosis when the patient belongs to a faith community that understands such experiences as spiritually determined and not symptomatic of illness. Possession states are considered unusual in the UK and yet they are very common worldwide. Exorcism (or disobsession or spirit release) has in some contexts been proposed as an appropriate (if controversial) psychiatric treatment. While, in appropriate religious/cultural contexts, it can be helpful, there is also evidence that it can be harmful when applied in the wrong way to patients with certain diagnoses. This raises important questions about collaboration with faith leaders, safeguarding those who are vulnerable and not pathologising culturally normative practices.

The archaeology of Byzantium is the archaeology of an empire whose chronological bounds, broadly speaking, spanned the fourth through fifteenth century CE. The authors whose works are collected in this handbook examine methods and practice of Byzantine archaeology as well as the materials typically encountered in artifacts produced within the imperial boundaries. Byzantine archaeology is still a relatively young discipline, and, while vast in its scope and ambition, work in the field tends to be challenging to access. This volume aims to remedy this situation by providing current views of the nature of Byzantine archaeology, exploring crucial studies which elucidate salient features of the empire’s people, as well offering glimpses of how things may develop in the near future.

This chapter starts by transforming the demobilising factors elaborated in Chapter 2 into set-theoretic conditions and calibrating the degree of set membership for each demonstration campaign case. This enables a cross-case qualitative comparative analysis (QCA). Not finding any necessary conditions, the chapter proceeds to the sufficiency analysis, revealing four sufficient patterns related to the demobilisation outcomes: (1) closing opportunity, (2) state repression, (3) civil counter-mobilisation, and (4) anti-far-right militancy. The chapter unpacks these patterns and explains how they guide case selection for in-depth process tracing. The QCA findings are fundamentally based on set-relational observations, dataset-level findings. The three subsequent chapters transition to causal process observations in order to trace how factors combined and what mechanisms produced demobilisation. These case study chapters also check the causation suggested by the QCA by evaluating alternative causal explanations based on the conceptual framework provided in Chapter 2.

The archaeology of Byzantium is the archaeology of an empire whose chronological bounds, broadly speaking, spanned the fourth through fifteenth century AD. The authors whose works are collected in this handbook examine methods and practice of Byzantine archaeology as well as the materials typically encountered in artifacts produced within the imperial boundaries. Byzantine archaeology is still a relatively young discipline, and, while vast in its scope and ambition, work in the field tends to be challenging to access. This volume aims to remedy this situation by providing current views of the nature of Byzantine archaeology, exploring crucial studies which elucidate salient features of the empire’s people, as well as offering glimpses of how things may develop in the near future.

In this reflective afterword, Shinobu Kitayama traces how our understanding of culture and emotion has shifted from viewing emotions as biologically hard-wired to understanding them as dynamically shaped by culture. It articulates four themes as emerging from the edited volume The Cultural Shaping of Emotion: emotion as situated cultural practice, the centrality of meaning-making, emotion development as cultural apprenticeship, and the dynamic interplay between biology and culture. In sketching pathways for the future, Kitayama calls for an integrative approach that studies emotions as rooted in cultural meanings and practices as well as in biological processes. He also calls to study emotions beyond East–West dichotomies such that we can move toward a globally informed and inclusive science of emotion.