Complex fluids can be found all around us, from molten plastics to mayonnaise, and understanding their highly nonlinear dynamics is the subject of much research.

This text introduces a common theoretical framework for understanding and predicting the flow behavior of complex fluids. This framework allows for results including a qualitative understanding of the relationship between a fluid’s behavior at the microscale of particles or macromolecules, and its macroscopic, viscoelastic properties. The author uses a microstructural approach to derive constitutive theories that remain simple enough to allow computational predictions of complicated macroscale flows.

Readers develop their intuition to learn how to approach the description of materials not covered in the book, as well as limits such as higher concentrations that require computational methods for microstructural analysis.

This monograph’s unique breadth and depth make it a valuable resource for researchers and graduate students in fluid mechanics.

Whereas male poets such as Coleridge and Keats used the figure of the witch to explore the connections between the shapeshifting powers of the female demonic and (male) creativity, the third chapter reveals how women novelists like Charlotte Smith and Maria Edgeworth remapped contemporary cultural anxieties in Britain surrounding witches and transgressive female energies onto the colonial landscape of Jamaica. These two authors position the female practitioners of Obeah as an intriguing alternative to the degradation of women in England and the enslaved populations in the colonies.

This chapter examines the fate of Buddhism and Daoism, mainly in relation to folk religion, looking at Buddhist monks and nuns, lay Buddhists, and Buddhists who ran local temples. It discusses the two main forms of Daoist monasticism – Complete Perfection (Quanzhen) and Orthodox Unity (Zhengyi dao) – and household Daoists, who were married and had jobs but who provided ritual services to their communities. It shows that the majority of monks and nuns were forced out of religious life following land reform but also that monastic life persisted fitfully until the Cultural Revolution. It looks at the responses of Buddhists to the new regime and at the efforts of Chinese Buddhist Association and the Chinese Daoist Association to carry out reform of their structures and theologies. It shows that a small number of former monks and nuns continued to sell ritual services to individuals and local communities, especially for funerals, while household Daoists and musical associations sometimes continued to operate into the Cultural Revolution.

Heritage language speakers are second language (L2) speakers of a sociopolitically majority language. Their native heritage language is a minority language which typically develops under linguistic pressure from the majority L2 and eventually becomes secondary and weaker than the L2. In the past decade, research on heritage language speakers has investigated the degree of acquisition of different aspects of the heritage grammar and how the process and outcome of heritage language acquisition are similar to and different from adult L2 acquisition. Advances in the acquisition of heritage languages have contributed significantly to inform key questions in L2 acquisition. This chapter discusses the latest research on how L2 learners’ and heritage speakers’ exposure and use of the L2 and L1 affect the processing and acquisition the L2 and the heritage language and points to areas in need of further research.

Earlier studies of maturation effects and ultimate achievement – UA, eventual knowledge of a second language (L2) – mainly involved immigrants to English-speaking countries tested on the native-likeness (how much they sounded like native speakers) of their L2 phonology or morphosyntax. In these classic studies, a consistent finding was that perceived native-likeness inversely correlated with increasing age of onset of acquisition (AoA), a finding linked to an optimal period for SLA. The past decade has developed new perspectives on these issues, eschewing the notion of native-likeness as a gold standard, incorporating numerous factors in addition to AoA and looking at the interaction of the two languages of the bilingual. Factors include environment of acquisition, input and individual learner characteristics. This chapter outlines the classic studies of AoA and the Critical Period Hypothesis (CPH) before turning to UA in phonology, morphosyntax and processing. It then reevaluates the term native speaker, a label that has received criticism for perpetuating Eurocentric models; it finally recapitulates several components that can be taken into account to explain the range of ultimate achievement in child and adult L2.

This chapter analyses the International Maritime Organization (IMO) as a case study for global experimentalist governance in ocean acidification. Shipping significantly contributes to OA through CO2, NOx, and SOx emissions, along with scrubber discharge that releases acidic water directly into the oceans. The IMO regulates shipping but scarcely acknowledges OA, instead promoting scrubbers despite their harmful effects. The chapter assesses the IMO’s climate change response against experimentalist governance elements: (1) A shared problem exists – stakeholders agree climate change needs addressing; (2) Open-ended goals are present – the Revised GHG Strategy sets framework objectives like ‘reducing emissions as soon as possible’ with specific metrics; (3) Delegation occurs through National Action Plans (NAPs), where member states experiment with solutions; (4) Feedback and peer review are limited – only 9 of 175 countries submitted NAPs, with minimal systematic comparison or best practice identification; (5) Goal adjustment is possible through strategy reviews. A key limitation is that weak peer review and feedback mechanisms undermine recursive learning essential to experimentalist governance. While some experimentalist features exist, the IMO’s response only partially resembles this governance model, suggesting limited potential for addressing OA directly through experimentalist approaches.

Chapter 7 builds on, while in some ways reversing, the analysis in Chapter 6. It examines the thirty-nine surviving letters from Keats to Fanny Brawne from the perspective of their distancing function. Keats’s often distinctly fraught and sometimes emotionally coercive letters and notes to Fanny mostly date from the summer and early autumn of 1819, when he was away from London on a writing retreat, and from February to March 1820, when he was living right next door to the Brawne family at Wentworth Place in Hampstead but was often too unwell to see her. The chapter considers Keats’s love letters as informed and even instructed by the writers he happens to be reading (especially Jean-Jacques Rousseau and Philip Massinger), arguing that what he is reading can itself distance the writer from his recipient as much as bring the two together: Keats’s epistolary intertextuality itself distances him from the object of his desire.

This chapter continues the discussion of eighteenth-century representations of Lady Macbeth as a monstrous wife and mother, examining how this was depicted in a series of paintings that portray Lady Macbeth as dominating and exerting control over her timid spouse. After the French Revolution, British caricaturists cast Jacobin sympathizers as the witches in Macbeth, and visual artists such as Johan Zoffany, Henry Fuseli and William Blake invoked the figure of the witch to fuel fears regarding dangerous female sexuality and the horrific consequences of giving women social and political power. Mary Wollstonecraft, who embodied these fears for Fuseli and Blake, along with Germaine de Staël and Sarah Siddons, responded by emphasizing the psychological elements of Macbeth and representing Lady Macbeth as a sympathetic character.

Bieral’s enlistment in the US Navy during the Panic of 1837 marked his transition from urban rowdy to global adventurer. Serving aboard the U.S.S. Columbia, he participated in a diplomatic and punitive expedition across Asia and the Pacific, including a retaliatory assault on Sumatran villages. The chapter details the brutal discipline aboard naval vessels, highlighting the normalization of corporal punishment and racial integration among sailors. Bieral’s promotion and survival amid disease and violence underscore his resilience. The voyage exemplifies the intersection of nationalism, violence, and racial fluidity.

Chapter 3 considers another prominent economic activity, the particular form of begging known as ‘doing documents’. Examining the performances and invocations of this practice, the chapter considers how the documents produced by these beggars attempted to legitimate the act of begging through formalisation and bureaucracy. This reflected an ideal of a valuable form of dependency, but conflicted with a moral logic of the dignity of independence and honest work. As such, the sentiment of conviviality and official regularity conveyed by the document was frequently at odds with the practice of exchange itself: donors frequently viewed disabled people as suspect and aggressive. This chapter examines the debates that ‘doing documents’ provokes on who is ‘deserving’, what kind of work is ‘honest’, and whether or not begging is truly work. Desiring shallow relationships with many donors, the beggars aimed to build ‘contractual dependencies’ with them, deploying the symbolism of the bureaucratic (social) contract both to enforce and limit the relationship.

Chapter 1 explores the discourse of ‘superstition’ (mixin) from the New Culture Movement (1915–20s) to the Cultural Revolution (1966–76), focusing on the intersection of the categories of ‘superstition’, ‘religion’, and ‘science’. Nationalist intellectuals and Guomindang leaders counterposed superstition to modern religion, seeing the former as an impediment to China’s becoming a modern nation-state. A strong theme in the discourse of the CCP was to counterpose superstition to science, and the chapter discusses briefly efforts to propagate scientific knowledge of the natural world. It examines the efforts of the CCP to rethink what religious policy might mean in a country where ‘religion’ did not conform to the implicitly European conception of religion that underpinned the Marxist–Leninist tradition.

The CCP rejected an ‘anti-religious’ policy such as the Soviet Union had developed in favour of one that reflected its commitment to a ‘united front’ with loyal and progressive religious leaders. It involved the setting up of five state-regulated national associations for each of the five religions the regime recognized – Buddhism, Daoism, Islam, Christianity, and Catholicism. With the move to the phase of ’socialist construction’, the united front policy came under attack from leftists. Despite efforts by the United Front Work Department to maintain the policy from the Socialist Education Movement (1963–6), the policy mutated into an anti-religious policy that reached its apogee with the Cultural Revolution. The chapter explores how the Chinese Buddhist Association and the Chinese Daoist Association, set up in 1953 and 1957, were affected by the changing policy.

The first chapter provides an orientation in the lives of disabled people in Kinshasa through a consideration of how the interlocutors were identified and identified themselves as disabled, as handicapé – a relatively narrowly defined and recently agreed-upon category of persons. People sometimes overtly pursued this identity for the occasional advantages it could provide, but recognition as an handicapé, and enforcing associated privileges, is far from straightforward. Rather than a depoliticised knowable fact of the body, making handicapé into a recognised identity continues to be politically contested and destabilised, among others through internal rivalries among disabled people and between their organisations. The chapter thus considers the role of a wide variety of disabled peoples’ organisations, and especially the bureaucracy represented by their membership cards, as means of establishing disability status. ‘Real’ membership and leadership was ultimately uncertain and based on constant mutual evaluation. Keeping uncertainties alive allows for an expression of values on the distribution of resources, while creating a productive uncertainty around the question of membership itself.