The king’s representative was the justiciar, and there was an Irish parliament. Towns and cities were incorporated and much of the country was shired. Ring-forts died out, and people lived mainly in wooden or mud houses, in small settlements or in towns. Bishops’ links with Rome and the proliferation of monastic orders of continental origin built international connections, as did thriving trade with France, Spain, Britain and the Low Countries.

Gaelic-Irish leaders stood fast against Anglo-Normans in some areas and enlisted the aid of Scotland’s Edward Bruce to fight them in 1316–1318. But in general the two groups entwined politically, socially, economically and personally (through marriage) with each other. All professed the same religion, and spoke, or understood, the same language: English was the language of administration and of the king’s representatives, but Irish remained the lingua franca, and most of the towns established by Normans (mostly in Leinster and Munster) had Irish names. Many European texts were translated into Irish. But by 1490, Irish political interests were united enough to support the Yorkists in England’s civil wars. At this stage around Dublin was an area known as the Pale, considered the extent of English power. The Anglo-Norman Fitzgerald dynasty of Kildare emerged as leaders of Ireland by 1500, although in Ulster the O’Neills held sway.

This chapter places labor lawyers center stage, examining their role in advancing labor rights litigation at the ECtHR. The analysis shows how ideologically driven lawyers – often working with limited resources – led international litigation efforts on behalf of unions in the UK and Turkey. Drawing on interviews and case law analysis, it traces how these lawyers identified the ECtHR as a viable target within a broader landscape of international legal institutions and crafted litigation strategies. The chapter conceptualizes this process across three phases: an initial probing phase in the 1990s, marked by uncertainty and experimentation; an expansion phase in the 2000s as the ECtHR signaled growing receptiveness to labor rights; and a post-2010 backlash phase, during which the Court’s authority came under strain. By tracing these developments, the chapter underscores how lawyers bridged local struggles and international legal arenas, expanding the scope of human rights protections while adapting litigation strategies to shifting political constraints at home.

Ordinary-chondrite petrologic types range from unheated type-3.00 to highly recrystallized type-6 samples. During metamorphism, olivine grains in ferroan chondrules become depleted in Cr2O3 as Cr2O3 variability decreases. Matrix olivine grains become more ferroan and bulk matrix loses C, metal, and sulfide. Metamorphism induces whole-rock loss of some H2O, C, noble gases, and volatile mobile elements. Type-6 OC contain homogeneous mafic silicates. The maximum metamorphic temperatures in OC ranged from ~200-260ºC for type 3.00 to ~820-930ºC for type 6. Asteroids were heated mainly by 26Al early in Solar System history and by collisions afterwards. Some OC were annealed after shock. Shock also caused microstructural mineral dislocations. Brecciation and melting can occur during collisions. Indigenous water may be mobilized during heating, leading to aqueous alteration of matrix material and chondrule glass. Carbide-magnetite assemblages and fayalite-silica associations are produced during alteration. Some asteroids of OC composition were melted – IVA iron meteorites were derived from the metal core of one such differentiated asteroid.

Chapter 1 introduces the Nordic nations – Denmark, Finland, Iceland, Norway, and Sweden – as inspiring examples for transforming capitalism toward sustainability. It establishes their consistent leadership across global benchmarks in areas including sustainability, democracy, and societal well-being. The chapter addresses common misconceptions about Nordic societies, particularly the frequent American mischaracterization of their market economies as “socialist.” Through empirical evidence and personal narrative, it traces the region’s remarkable transformation from nineteenth-century poverty to contemporary shared prosperity. It examines how Nordic experiences might inform improvements to American capitalism, while acknowledging key differences between contexts. It also introduces fundamental features of Nordic capitalism, including universal social systems, stakeholder orientation, and democratic institutions. The chapter concludes by positioning Nordic capitalism as a valuable source of insights for realizing sustainable capitalism, while acknowledging its imperfections and ongoing challenges.

Ireland’s five provinces were ruled over by multiple over and under-kings, with headquarters at Tara, in Midhe/Meath, Cashel in Mumha (later Munster) and Emain Macha in Uladh (later Ulster). Christian settlements from the fifth century (founded by Patrick, Brigid, Columcille, Finnian, Ciarán, Brendan, Íte and many others) forged strong links with Britain and Europe. Learning Latin led to the writing of Irish from the sixth century, and scholarship flourished. Everyone – kings, monks, traders and labourers, bards and the powerful lawyer class, lived in ring fort settlements. They ate mainly the dairy produce abundant in Ireland’s mild climate, meat occasionally, fish near coasts and rivers, pulses, and grains congenial to the region – oats, barley, wheat, rye. A legal tract was devoted to beekeeping. Scandinavian invaders from the late eighth century settled in the trading ports they established – Dublin, Wexford, Waterford, Cork and Limerick – and were gradually absorbed into Irish life. A high-kingship emerged in the tenth and eleventh centuries. Religion went through several cycles of decay and reform. Dioceses were established in 1152. Conflicts between Irish kings facilitated the invasion of the Anglo-Normans under Strongbow in 1169, bringing the English crown into Irish politics.

This chapter analyses Wittgenstein’s transitional period and his shift from logical to linguistic models of context. Centred on his work in early 1930s and on his ‘Remarks on Frazer’s Golden Bough’, it shows how Wittgenstein moved from seeing context as singular logic to viewing it as multiple ‘logical spaces’ or ‘grammars’. This shift prefigures later anthropological moves away from formal systems while retaining some commitment to structure through language as model.

When God tells Moses at the burning bush that His preferred name is I am that I am, does He encapsulate the ontological argument? Goodman considers, in the light of the reasoning of Philo, Avicenna, Anselm, al-Ghazali, Maimonides, Gödel, and the critiques of Hume, Kant and others.

Orbits have been calculated for dozens of meteorite falls; they match those of many Near-Earth Asteroids. The Kirkwood Gaps are hiatuses in histograms of asteroid semi-major axes; few asteroids occur in these gaps. The gaps are caused by repeated gravitational tugs by Jupiter on asteroids with orbital periods that are simple fractions of Jupiter’s orbital period. Among the most efficient mechanisms for delivering asteroids to the Earth is the υ6 resonance associated with Saturn. The resonance occurs when there is a simple numerical ratio between the precession frequency of an asteroid’s longitude of perihelion and that of the mean precession frequency of Saturn’s longitude of perihelion.

Does it make sense to call God both infinite and absolutely simple. Goodman explores God’s biblical boundlessness, in dialogue with Plato, Philo, Plotinus, Maimonides, Spinoza, William Blake, Georg Cantor, and the Kabbalah?

Chapter 4 focuses on the role of intermediaries in the Valley of Mexico and further afield, homing in on the early sites of evangelization and extirpation. An inciting incident continues the discussion on placebreaking, here exposing attacks led by Dominicans at the ritual sanctum associated with the Tetzcoca ruler Nezahualcoyotl, Tetzcotzinco. Moving to identifying the tools or modalities of education in early colonial learningscapes, it then locates the materials produced by Nahua ‘collegians’ that comprised a visual and material culture curriculum. Here, regimented education that was introduced by priests and, quickly after, transformed by collegians became a nascent pedagogy. It was intended to unteach precolonial intellectual and cultural systems, whilst relying on informants to best suit the learning needs of the student body. The chapter references several studies to describe the state-of-the-field on colonial religion and conversion studies and explores key case studies in colonial education, including early catechist texts and Christian doctrinas, songs and plays, and oral traditions and histories. Architectural designs are also highlighted, with descriptions of utopian educationist schemes of the early colonial decades. In identifying new tools, the chapter also offers context on the persistence of Mesoamerican rituals within the new ways of learning. The chapter examines rhetoric in sermons and didactic materials. Educationists are seen as active, creative, and effective catalysts for change. It points to aurality and music as inspiring cross-cultural exchanges whilst being part of a spiritual economy of Christian performance.

Chapter 10 synthesizes ten key lessons from Nordic capitalism to guide the transformation toward sustainable capitalism. Drawing on evidence from previous chapters, it demonstrates how Nordic societies have successfully coupled market efficiency with democratic accountability to advance sustainable development. The chapter emphasizes how overcoming denial, establishing universal systems, expanding positive freedoms, and fostering cooperation are essential for addressing global sustainability challenges. Through detailed analysis of Nordic policies and practices – from universal childcare to critical thinking in education – it shows how democratic processes can align market incentives with sustainability goals. The chapter concludes that while Nordic capitalism remains imperfect, it serves as a valuable “North Star” for realizing sustainable capitalism, offering proven approaches for expanding individual freedom through collective investment while operating within planetary boundaries.

Rounding out these exciting revelations, the book’s conclusion presses the investigation into a denouement about persistent practices, ‘catholicisms’, and pedagoguery of the most prominent sort. The chapter presents top-down adjustments of the maturing colonial state to correct accommodative aspects of early catechism. Identifying the year 1640 as a transitional moment, the chapter highlights the policies of zealous Palafox y Mendoza and critical changes resulting from a century of disease outbreaks, resource limitations, and disinvestment by regular order communities in provincial learning environment sustenance. Ironically, the increasingly suspicious regular order clergy and, eventually, the pedagogues’ replacements, secular teachers allowed for the persistence of local knowledge and the displacement of Franciscans, Dominicans, and Jesuits by secularists. The book then examines the larger meaning of place-based learning and visions of education that have extended to the present, noting a legacy of colonial education that was invented and carried forth by a dominant paradigm which needs to be better critiqued. In the end, the concept of learningscape is advanced for future studies and the book sets a call to action for reassessing other Indigenous-Colonial forms of learning through place attachment theory.