The purpose of this chapter is to study in some detail the membership of composition operators Cϕ in the Schatten class Sp (H), where H is a weighted Hilbert space (equivalently a rotation-invariant Hilbert space) of analytic functions on D.

This chapter analyzes upcycling practices from the perspective of trademark law, verifying their compatibility under the functional approach governing such exclusive right, whose impact on trade is not going to diminish in the context of a contemporary market increasingly dominated by communicative and reputational logics of brands. The analysis refers to the new paradigm of the circular economy, within which upcycling tends to be included, in order to question whether this change of political horizon in the European production model may affect the lawfulness of such practices, similarly to what can be argued in light of EU case law for recycling and refurbishing practices. In this sense, correctness in product elaboration and presentation to the market, mirroring the actual positive (if not even sustainable) contribution of the upcycler, should play a decisive role to exclude trademark infringement. The analysis will further reflect upon the applicative side of this issue, questioning whether this permissive interpretation does not end up in a return to well-established ‘old-fashioned’ principles that, properly tailoring exclusivity according to a model of fair competition, offer a valuable counterbalance to the excesses of protection that the trademark evolution has long been suffering from, like other IP rights.

In this chapter, we restrict our attention to the Hilbertian framework and get some estimates of the essential norms involving the Nevanlinna counting functions. In particular we get (or recover) characterizations of the compactness of composition operators.

The Introduction establishes the aims and bounds of the study, which examines attitudes towards, and uses of, the written word in Kent, Mercia and Wessex from the 830s to the 920s. The Introduction provides an overview of scholarship that has informed the study, as well as the new perspectives that it seeks to provide. The structure of the study is also explained.

The move towards social innovation is gaining momentum with the UN’s post-2030 Sustainable Development Goals. Upcycling encourages social innovation by transforming discarded materials into value-added inventions, making them socially useful and sustainable in the long run. Conversely, patent laws protect inventions that meet specific criteria, such as novelty. Patent law not only safeguards new inventions but also covers new uses of existing products. While this can support social innovation as well, it may pose challenges for developing upcycled inventions. Although there are no standard approaches to upcycled and transformative uses under patent law in both the EU and the US, there is a growing body of cases laws on altered use of patented products that could have implications for value added transformation of existing inventions. This chapter explores the foundations of upcycling and its implications for patent law. In doing so, it examines the concept of ‘novelty’ as a requirement under patent law and its effect on upcycling. It further analyzes judicial discussions and case studies from a European and comparative perspective at the intersection of patent law and reconstructive uses, thereby highlighting the role of patent law in fostering social innovation.

The last chapter contrasts separation and integration at the highest ends of oppositional self-other hierarchization. The focus is on formal representations of Iran’s religious state authority (whether through marjaʿiyat or rahbari) and non-Iranian lay organizations with transsectarian tendencies supporting the Islamic Republic. The former (e.g., the Islamic Centre of England in London and the Imam Ali Centres of Hamburg and Vienna) have moderated abrasive expressions of oppositional hierarchy while the latter (e.g., Siddiqui’s London-founded Muslim Parliament and the ‘Kaplan Gemeinde’ in Cologne) thrived publicly on unapologetic Islamic supremacism. Only a trace remains of the transsectarian current of Muslim segregation in Europe, whereas Shiʿism’s state-bound, sectarian institutionalization has flourished — even while overtly ecumenist and opposed to self-isolation. Its treatment is prefaced by a reading of multicultural secularism as seeking assimilation in reverse. Among the cases of institutionalization is Germany’s national Shiʿite representation, the IGS Gemeinschaft, which is led by Khomeinists who also advocate Muslims’ European integration. Some entryist strategies are documented around regimist integration discourse serving the Shiʿite indigenisation of Europe, which are increasingly recognized and countered by European (supra-)state institutions. The text ends on a counterpoint with the exceptional case of Ayatollah Qāʾem-Maqāmi, a regime representative who also developed a ‘theology of integration’ inviting Muslims to engage positively with Europe as it is.

Deficits and excesses in emotional experience and behavior are central transdiagnostic features of mental illness. This chapter examines how culture shapes the impact of mental illness on emotional functioning. It draws on insights from clinical psychology, affective science, and cultural psychology, and identifies areas ripe for integration and interdisciplinary work. Despite differences in levels of analysis, target populations, theories, and methodologies, these fields are united in their efforts to understand how people interpret bottom-up changes (e.g., subjective reports of emotions and symptoms, physiological reactivity) using top-down categorical judgments that are consensually shared within local cultural contexts (e.g., culturally salient forms of distress). These processes in turn shape experiences of distress. It synthesizes empirical research to examine how patterns of emotional functioning give rise to both culturally divergent and convergent experiences of mental illness, with implications for both the treatment of mental illness and mental health education.

This chapter builds on the premise that emotions are relational acts: they reveal partners’ intentions and are geared toward relationship goals. Given that these goals differ across cultures, the emotions that arise and unfold during couples’ interactions – particularly during conflict – also differ. For example, in cultures that emphasize autonomy in relationships, annoyance is commonly experienced, whereas in cultures that prioritize harmony, empathy and validation are prevalent. This chapter explores how cultural ideals for “good” relationships shape not only which emotions are felt and expressed, but also how partners respond to each other’s and regulate their own emotions in ways that support those ideals. Finally, the chapter highlights evidence suggesting that couples are most satisfied with their relationships when their emotions align with culturally valued relationship goals. It concludes by discussing gaps in the literature and offering recommendations for future research.

Creativity and expression, the prominent driving forces behind the sustenance of the fashion industry, also imbibe within themselves the very structure of various forms of IP. However, while IP grants monopoly rights to the creator for a definite duration, fashion is dynamic. The rise of fashion upcycling has redefined the consumer as creator, thereby unfolding the debate between the rights of fashion brands on their IP and its possible infringement by creators of upcycled fashion. In this context, the chapter seeks to understand the relevant IP issues – creation, protection, and infringement surrounding the interface of fashion upcycling with IP. An analysis of the existing legal regime on fashion and IP in Asian jurisdictions, notably, India, China, Indonesia, Singapore, and Japan are made in reference to some notable juridical developments, in order to understand the preferred harmonious interpretation of fashion upcycling under IP adopted so far. The authors conclude with suggestions to mitigate infringement arising from this culture of upcycled fashion vis-à-vis IP rights in the fashion industry. The discussion proceeds in parallel with case studies involving reputed fashion brands raising concerns over possible violations of IP rights in the wake of the sustainable upcycled fashion culture.

This chapter examines several existing concepts of signed line graphs, with particular attention given to spectral signed line graphs. This concept preserves several properties of ordinary line graphs; for instance, the spectrum of the adjacency matrix remains bounded below by −2. Signed graphs that satisfy this bound but are not signed line graphs are also considered. The chapter explores constructions, examples and spectral properties of signed line graphs in detail. In particular, it is shown that the signed line graph of a signed graph is free of multiple edges if and only if the original signed graph contains no parallel edges of the same sign between the same pair of vertices. Consequently, the signed line graph of a signed graph that admits exactly two parallel edges of opposite signs, creating a negative digon, has no multiple edges. These graphs are referred to as simply signed graphs, and their line graphs are examined thoroughly. Specifically, the spectra of signed doubled graphs, that are simply signed graphs in which each edge forms a negative digon, are computed and analysed.

The two excerpts cited above are just two examples among many instances where civil liberties activists have identified and positioned themselves as concerned citizens. For more than four decades, a segment of middleclass activists in India has adopted this self-identification, which is an important aspect of the ongoing normative contestation surrounding the notion of good citizenship. Despite its significance, the history, specificity and practice of this self-identification remain underexplored. This chapter examines concerned citizenship as an urban, middle-class, civil-societybased form of allyship, which has facilitated a distinct mode of collective action within the Indian socio-political landscape.

Unless the Intellectual Property Protocol and its Annexes within the African Continental Free Trade Area succeed in establishing a unified framework, the IP landscape across Africa will remain fragmented and siloed. This is demonstrated by the existence of two separate regional IP organizations operating along the Francophone/Anglophone divide – the African Regional Intellectual Property Organization (ARIPO) and the African Intellectual Property Organization (OAPI) – alongside the national laws of ARIPO Member States, and to some extent OAPI, as well as eight subregional economic communities and countries that are not members of either organization. Therefore, the framework for the doctrine of exhaustion in Africa is a patchwork and somewhat disjointed, much like the overall IP landscape. The chapter examines the complex norms governing copyright in Africa and argues that, until the Intellectual Property Protocol (which introduces a regional exhaustion framework) and its Annex on copyright are rectified and properly enforced, upcycling remains a neutral concept within copyright circles. This situation could generate uncertainty for upcycling initiatives or present an opportunity to revalue waste in ways that support the circular economy across Africa.

This introductory chapter outlines the central premise of The Cultural Shaping of Emotion: Emotions vary across cultures in meaningful ways as they are shaped by the meanings and practices of the social worlds we inhabit. It introduces working definitions of both “emotion” and “culture” and reviews the historical debate between universalist and constructionist approaches to emotion. It advocates for a nuanced view that can accompany the reader throughout the rest of the book. This first chapter also situates the book’s next eleven chapters in three parts that explore i) a cultural logic to emotion; ii) how cultural differences in emotions come about; and iii) emotion dynamics in multicultural societies. As such, it sets out a coherent narrative for understanding how culture and emotion shape one another. In closing, it sketches how we can employ this book’s insights via a “culturally-informed not-knowing approach” in both research and daily life.

The conclusion brings together the findings of the previous chapters. It reiterates the importance of the mid-ninth century, since the written word was used more extensively than in prior decades to uphold and confirm social, political and economic transactions. This provides an important context for understanding the extraordinary literary endeavours of Alfred’s later reign: in the generation before Alfred, both lay and ecclesiastic people were already experimenting with – and thinking about – the social values of literary culture. It must be stressed, however, that developments were not uniform across Kent, Mercia and Wessex. Literary culture was not limited to a single agency or context, and competing visions and practices existed throughout the ninth and early tenth centuries. One of the most striking aspects to this is that, in some contexts, resources and Latin literacy levels appear to have been limited, yet documentary production continued. If anything, such limited resources intensified the value of the written word as a commodity. The Conclusion also considers what follows in the mid- and late tenth century. Several strands of continuity are identified, though social and institutional changes need to be borne in mind.