Since its introduction to Early Ireland, Marianism has changed considerably, conforming to trends on the Continent to an extent but also developing idiosyncratically, as in fusions of Mary with St Brigid, and spoken charms. The Blessed Virgin became a paradigm for Irish femininity in the Free State and Republic. While the Second Vatican Council attempted to suppress Marianism, the devotion persisted in Ireland, with incidents such as the Moving Statues often taken by commentators to represent a clash between tradition and modernisation. To writers such as Eavan Boland, Paula Meehan, and John McGahern, the debate over Marian apparitions anticipated a lacuna that could lead to the decline of Irish Catholicism. Written in this process of decline, Patrick McCabe’s The Butcher Boy – with Neil Jordan’s film adaptation – and Colm Tóibín’s The Testament of Mary use Marianism to examine institutions and the function of belief, and to consider a Marianism that might exist apart from Christianity.

The first asteroid, Ceres, was discovered on the first night of the nineteenth century. There are now more than 800,000 numbered asteroids. Numerous properties link most meteorite groups to asteroids. These include cooling rates, the presence in some specimens of solar-wind gas, formation ages and CRE ages, orbital parameters, and the retrieval of chondritic material from asteroids visited by spacecraft. In addition, the spectral reflectance properties of meteorites match those of particular asteroids. Space-weathering can account for differences between OC spectra and those of S-complex and Q-complex asteroids. Ordinary-chondrite parent asteroids probably initially had an onion-shell-like structure due to internal heating by 26Al. These bodies were likely collisionally disrupted and gravitationally reassembled while still hot.

This introduction to the volume explains the origin of these essays, which began as papers given at a workshop to support the development of the Virtual Reality Oracle, which created a virtual reality experience of visiting the ancient Greek oracle of Dodona. An ancient Greek oracular site comprised an encounter with ‘unknowing’: the sanctuary was a space to which visitors brought questions concerned with many different areas of their lives. In that respect, we also drew a parallel with the experience of those who ‘visit’, as researchers, an oracle about which little is certain. The essay then reflects on this process of research, to consider how in examining the way our historical subjects engage with the affordances of their environments, we, in turn, as historians, ourselves engage with the affordances of our historical evidence, using Bakhtin’s theory of the chronotope.

Long prior to public revelations of institutional abuse, novelists such as Kate O’Brien and Edna O’Brien portrayed the realities of institutions such as Magdalene Laundries, Industrial Schools, and Mother and Baby Homes. Works such as The Land of Spices and the Country Girls trilogy examine private and individual experiences of these institutions, and their effects on the subsequent lives of women. Catholic institutions in such fiction are populated by abusive clergymen, cruel nuns, and exploited chidren. More recent fiction has adjusted its focus to scrutinise the enabling role of the public in institutional abuse. Claire Keegan and Emma Donoghue are among the authors who remind us that Catholic institutional cruelty has been facilitated by society economically – by use of Magdalene Laundries, for example – and by wilful obliviousness to inconvenient truths.

Focusing on the third-person formulation of many of the texts on the question tablets, and drawing on psychological and narratological research, this essay explores the mind-set of those who came to consult Zeus, asking if these texts reveal a sense of the self as fragmented in the face of crisis – which may also suggest how processes of consultation at an oracle could have provided psychological relief to pilgrims. Using analytical approaches from cognitive linguistics, this essay examines these texts for what they may reveal in terms of a cognitive blending of Viewpoints – both mortal and divine – aiding self-integration and, thus, decision making. Finally, this essay argues that awe in the face of the divine may have been a key component of the experience of consultation, with significant impacts on our brain and body.

Why is God as well as justice called the truth? How does truth relate to deserts and the conatus, to beauty, generosity and grace toward others and toward all beings – be they persons, animals, plants, species, econiches, ecosystems, and the monuments of nature and culture?

Death has been a major focus of Ulster-Scots Presbyterian writing, from theeighteenth century to the present day. Eschatological, apocalyptic, anddispensational modes of thinking circulate, migrate, and manifest themselves invarious expressions of Ulster Protestant culture, both religious and secular. A futuristeschatology can be connected to the restlessness and motion characteristic of Ulstermigrants to the New World. The Ulster Kailyard tradition demonstrates narrativeexamples of death-in-life that form the atmosphere of Presbyterian piety. ArchibaldMcIlroy, Lydia Foster, and Florence Davidson offer an escape from the modern worldthrough an embracement of death and future judgement. The discourse around theNorth West 200 road race also participates in a fascination with time and eternity,and identifies speed and death as central to Ulster identity. The novels of JanCarson, following the tradition of Irish Protestant Gothic, articulate evangelicalconcepts of time and the embracement of death.

Chondrule types include porphyritic (FeO-poor and FeO-rich), barred olivine, radial pyroxene, granular, and cryptocrystalline. Chondrules in unequilibrated OC tend to have unfractionated refractory lithophile abundances; metallic components include one enriched in refractory siderophiles and one in common and volatile siderophiles. Although most chondrules are a few hundred µm in diameter, microchondrules (0.8-40 µm) and macrochondrules (0.5–5 cm) also occur. Compound chondrules include enveloping, sibling, and adhering varieties. Some chondrules have fine-grained rims, others igneous rims. Relict grains survived the most recent chondrule melting. Calcium–aluminum-rich inclusions (CAIs) and amoeboid olivine aggregates (AOAs) are very rare. Matrix material occurs mainly as chondrule rims and isolated lumps. Carbon-rich aggregates and clasts contain poorly graphitized C, amorphous C, metallic Fe-Ni, and minor chromite. A few H chondrites contain halite. Opaque assemblages include metallic Fe-Ni, sulfide, and oxides. Some shocked OC contain metallic Cu. Large metal nodules formed by impact-induced vaporization and fractional condensation. Many shocked OC exhibit silicate darkening, and many are breccias with a variety of clasts. Some OC are regolith breccias enriched in solar-wind-implanted noble gases.

This chapter introduces the book’s central argument about the parallel development of ideas about context in anthropology and Wittgenstein’s philosophy. It situates both within broader ‘cultures of context’ in twentieth-century thought, while establishing key themes about form and formlessness. The introduction argues that anthropology’s current antiformalist stance represents not progress but a particular historical development that deserves examination. It outlines how the book will trace shifts from logic to language to life as models of context in both Wittgenstein and anthropology.

Dodona lies in the northwest of Greece, south of Ioannina. It is situated in the midst of a lovely, peaceful green valley, overlooked by the twin peaks of Tomaros. Natural openings disrupt the rugged geomorphological relief and allow bilateral movements to and from Epirus’ hinterland areas and the coast. It is acclaimed by the ancient writers as the oldest oracle in ancient Greece, with researchers placing its origins as far back as the Bronze Age. The whole area is scattered with ruins, including an imposing theatre, the sanctuary and an acropolis enclosed by fortified walls, occupying an area of 164.659,43 m2.The aim of this paper is to contextualize the architectural development of the sanctuary of Dodona from prehistory till the first century BCE within a general overview of the sacred landscape. It aims to provide a synthesis of the architectural development of the temenos based on previous and recent excavation data. It argues that the transformation of the sanctuary of Dodona from a small open-air shrine to a pan-Epirote and pan-Hellenic cult centre seems to be associated with the urbanization of Epirus and the formation of an Epirotic identity.

Chapter 5 begins to draw the reader into the core case studies of the book. The movement of colonial education into the provincial countryside is revealed with a focus on the Puebla-Tlaxcala valley. This helps to build a local-regional component into the theory of learningscapes in An Unholy Pedagogy. Education is shown to be an introduced and foreign system of instruction, though it incorporated indigenous practices from collegians’ influence, and this didactic trajectory bordered the wholistic and preordained expertise of Ibero-Christian systems of learning. Though examining Christian official records, the chapter also seeks local identity and community efforts to navigate regional impacts with the introduced, augmented systems. One core note is that locals participated in the Mesoamerican countryside’s encounter with texts and architects. Against a tragic backdrop, towns established convents via skilled labourers’ hands under the discretion of Indigenous church people. The chapter studies the concept to placemaking in an account of Motolinía, reading against the hagiographic take to note how these active decades of church growth identified local participation and agency in planning developments and using the grounds of new convents and courtyards. A new provincial learningscape takes shape in this portion of the book, with the shining examples drawn from the Indigenous towns of Huexotzinco, Calpan, and Quauhquechollan.