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.

OC parent bodies accreted from a mix of chondrules, chondrule fragments, grains of metallic Fe-Ni and sulfide, porous aggregates of fine-grained dust, and rare CAIs, AOAs, and tiny presolar grains. After accretion, the OC asteroids underwent thermal metamorphism, mainly due to the decay of 26Al. They initially developed onion-shell structures but suffered disruption and reassembly while still hot. Subsequent collisions produced a variety of breccias on each body. The L parent asteroid was destroyed by a catastrophic collision ~470 Ma ago.

Paleomagnetic measurements of relict dusty olivine-bearing chondrules in LL3.01 Semarkona reveal that >1.22 Ma after CAI formation, the region of the solar nebula between ~1 and 3 AU from the Sun had a magnetic field strength of ~54 µT. This is comparable to the current geomagnetic field at the Earth’s surface.

This chapter adopts a state-centered approach to compliance by examining how the Turkish and UK governments responded to ECtHR rulings on trade union rights. While both states enacted structural reforms to align with ECtHR judgments, the chapter shows that, upon closer inspection, these measures often prove partial and superficial. In Turkey, persistent strike bans, a collective bargaining system that privileges a government-aligned union, and violent repression of union activity indicate deep structural resistance to labor rights. In the UK, compliance took the form of narrow legal adjustments that reflect an instrumental approach rather than an absence of legal capacity. When evaluated solely by formal state responses, ECtHR rulings offer limited leverage for meaningful reform, confirming the pessimism of realist and critical scholars. Yet the chapter also shows that some of the most effective changes occurred before the Court issued its final ruling, suggesting that international law gains traction when combined with grassroots mobilization. In highlighting the limitations of a compliance-oriented perspective, the chapter sets the stage for the next two chapters, which explore how labor activists engage international human rights law not merely as a legal tool, but as part of broader campaigns for justice, recognition, and institutional change.

Seamus Heaney and Derek Mahon exemplify changing mentalities in relation to questions of belief. The two poets debated the question of personal and communal being, or ontology, in an early poetic exchange and continued the dialogue throughout their careers. A ‘Sense of Place’ is considered the dynamic force in Heaney’s imagination, his sacramental treatment of the Irish landmass endowing him with bardic credentials. Heaney’s perceived poetic nationalism, his fixation on bogs and earth mothers, is gently mocked in several Mahon poems. A close reading of Heaney’s critical essays on Mahon shows Heaney denying Mahon the status of a ‘visionary’ poet and aligning the latter’s cosmopolitanism with alienation and Protestant displacement. Heaney’s articulation of at once a retro- and post-Catholic theology emerged after his receipt of the Nobel Prize. While Mahon’s writing offers no such belief system, his poetry, like Heaney’s, has supplied (particularly since the pandemic) a kind of religious consolation to an agnostic age.

The graceful Georgian facades of this century bely the ugly reality of repression. Penal Laws kept Dissenting Protestants as well as Catholics out of politics and government but were far more numerous with regard to Catholics, especially for landholding and inheritance. The Church of Ireland ruling class (less than 10 per cent of the population) was fabulously wealthy. A nascent Protestant ‘nationalism’ protested against English domination, and this evolved, for some, into a recognition of the injustice of the Penal Laws by about 1770. Catholics, meanwhile, ducked and dived and did what they could, running schools and going to Mass when they could. Some held onto land. Some sons of the gentry served in continental armies. Some built up fortunes in commerce. Most were poor.

Transport networks improved, and fairs and markets increased. Wool, hides, provisions and timber exports throve. The potato soared in popularity, enabling people to survive on smallholdings. The population of the propertyless rose, even after the terrible mortality of the famine of 1739–1741.

Men and women writing in both languages found ready audiences (listening, watching and reading) for songs, poems, plays, essays and books. Irish was still the majority language but many Irish-speakers, especially the writers and poets, also understood English. Literacy levels rose and lively interest was taken in the news from America and France in the 1770s and 1780s.

Meteorites constitute the most abundant source of extraterrestrial material. They formed under a wide range of redox conditions and contain many minerals not found on Earth. Their study extends the range of known petrological and geochemical processes; they serve as concrete examples of shock metamorphism of natural materials. They contain the most ancient examples of organic compounds and aqueously altered minerals that can be studied in the lab. Calcium-aluminium-rich inclusions (CAIs) yield the age of the Solar System and CI chondrites provide the cosmic abundances of most elements. Meteorites can provide information about the interactions between cosmic rays and solid materials. They likely delivered raw materials to the early Earth, possibly facilitating the origin of life. Impact-crater formation by asteroids is the main geomorphological process in the Solar System; it changed the course of biological evolution on Earth. Meteorites provide clues to the geological history of asteroids, the Moon, and Mars, and many iron meteorites provide samples of planetesimal cores. Presolar grains permit the in situ examination of materials from other stars that existed long before the Solar System.

The essay explores pilgrimage to the sanctuary of Dodona, in Epirus, through a phenomenological lens, aiming to reconstruct the experience of ancient pilgrims. The study highlights the significance of landscape, movement, and motivation, on the basis that Dodona’s natural features and architectural layout deeply influenced pilgrims’ perceptions. The phenomenological approach draws on landscape archaeology, analyzing human interaction with sacred spaces. The analysis examines not only motivations behind oracular activity, but also other purposes, such as attending the Naia festival, and emphasizes the interplay of visibility and movement as pilgrims approached the sanctuary. Although reconstructing individual experiences is challenging, common patterns in collective behavior, such as rituals, processions, and religious practices, offer insights into the ancient pilgrimage experience. In short, the study uses literary, epigraphic, and material evidence to discuss how Dodona’s sacred landscape shaped its visitors’ religious and emotional experiences, contributing to a broader understanding of Greek pilgrimage traditions.