It is impossible to understand the phenomenon of disinformation without unraveling the more perplexing notion of “truth.” This article explores how a Bulgarian psychic or prophet named Baba Vanga (1911–1996) became one of the most noteworthy mediums of “truth” in twentieth- and twenty-first-century Russian imagination. With Bulgarian-Russian transnational ties as context, we trace how belief in Baba Vanga’s abilities and prophecies was propagated by witnesses via word-of-mouth, newspaper articles, books, TV programming, and the internet. We periodize the ways Vanga secured a place in Russian “truth worlds,” drawing upon both science and religion or a conglomeration of both. We look deeper into the origins and more recent circulation of a purported Vanga prophecy from 1979: namely, that Russia would rise to be the ruler of the world. The dissemination of this message, we argue, is not a Russian state plot to bolster aspirations in Ukraine and its standoff with the West. Instead it has been transmitted in far more fragmented and mediated ways and even countered by the Russian Orthodox Church. A deeper pondering of these mediations of Baba Vanga can help us better understand what we call the “post”-truth world, in which truth is crafted by online “posts.” In contrast to the notion of “post-truth” that posits a dearth of truth, our concept of “post”-truth recognizes that truth is not just in unprecedented excess today but is built through a complex and participatory bricolage that uses science and religion to build shared realities as never before in history.

Do Indigenous peoples in present-day Canada display lower levels of diffuse support than non-Indigenous settlers? Given settler colonial relations (both historic and contemporary) and Indigenous peoples’ own political thought, we can expect that Indigenous peoples would have even lower perceptions of state legitimacy than non-Indigenous peoples. However, there are conflicting expectations regarding whether the descriptive representation of Indigenous peoples in settler institutions is likely to make a difference: on one hand, Indigenous people may see themselves reflected in these institutions and consequently feel better represented; on the other hand, these forms of representation do not challenge the underlying colonial nature of these institutions. Using data from the 2019 and 2021 Canadian Election Studies, our statistical analysis demonstrates that: (1) diffuse support is significantly lower among Indigenous peoples than non-Indigenous peoples, including people of color; (2) Indigenous respondents across multiple peoples have similarly low levels of diffuse support, and (3) being represented by an Indigenous Member of Parliament does not change the levels of diffuse support among Indigenous peoples. Overall, our research highlights the outstanding challenges to achieving reconciliation through the Canadian state and points to ways large-N analyses may be made more robust.

This article discusses sceptical arguments about measurement scales. Measurement scales are part of a promising agenda of openness, transparency and patient and public involvement (PPI) in medical research, but have received critical, sometimes hostile attention from anthropologists. This is because scales repackage localised cultural assumptions about distress as something universal and pan-human and have the capacity to reshape people's interior lives in unhelpful, possibly harmful ways. We take as an example the Patient Health Questionnaire-9 (PHQ-9). Use of the PHQ-9 is currently mandated by major funders. But its history suggests flawed PPI and a lack of openness. The article suggests a constructive role for anthropology in mental health research, using ethnographic evidence and theory to show how, although they have their uses, mental health scales should not be regarded as inert or harmless.

This article revisits the mainstream scholarly view that the Greek Hestia is the least anthropomorphic deity among the Olympians, an idea that owes much to a short reference to her in Plato’s Phaedrus. The analysis is based on textual and visual sources from the Archaic period: I first review two references to Hestia in early hexameter poetry, in Hesiod’s Theogony and in the Homeric Hymn to Aphrodite, before turning to the depiction of her in two early Attic black-figure vases, the Sophilos dinos at the British Museum and the François vase, which have been neglected in discussing Hestia’s anthropomorphic nature in early Greek thought. While the study of individual Greek gods has returned to the fore in the field of Greek religion in the last 20 years, it seems that not enough has changed in the current conceptualization of Hestia.

This edited volume by Mark Hauser and Julia Jong Haines aims to bring together local narratives within the context of the Indian Ocean in modern times, from c. AD 1500, and establish how these narratives can inform historical archaeology. As the editors highlight in the introductory chapter, historical archaeology has been greatly informed and inspired by the Atlantic world and its colonial histories. Here, they seek instead to foreground the Indian Ocean as a setting for historical archaeology in its own right. The authors use the long and deep history of interconnectedness and trade in this ocean as a basis for understanding more recent history, not just in light of colonial impact but through bottom-up approaches that focus on the local in the global. The case studies in this book and its overall theme are also part of the ongoing process to decentralise Europe in archaeological discourse. The book consists of 11 chapters, including an introductory chapter by Haines and Hauser and two commentaries. The majority of the case studies are from island East Africa or South India, which naturally limits the scope somewhat.

This article revisits the question of how the epigraphic culture of the fifth-century BC Athenian Empire impacted on the epigraphic cultures of other communities. Through consideration of the late fifth-century epigraphic cultures of Thasos and Rhodes, it argues that allied communities interacted with the epigraphic manifestations of Athenian authority in different ways, producing diverse epigraphic responses. Further, it argues that the first traces of the shift from the heterogeneity of archaic epigraphic cultures to the epigraphic convergence of the late classical world can be found in the tension between local and Athenian influences in late fifth-century public inscription beyond Athens.

Logical arguments from evil against the existence of God are the strongest form of arguments from evil. They maintain that the all-good, all-powerful God of traditional theism is logically incompatible with the evil in the world. Given that the most well-known logical argument from evil remains the argument put forward by John Mackie over fifty years ago, I begin by setting out Mackie’s argument in detail as well as Alvin Plantinga’s well-regarded critique of it. I then discuss Mackie’s not well-known confusing response to Plantinga’s critique along with attempts by Hugh LaFollette and Quentin Smith to support Mackie’s argument, which fail to take into account Mackie’s own concession to Plantinga’s critique. I then discuss my own attempt in 2019 to provide a Mackie-style logical argument from evil and the reception it has received. I end by suggesting that further discussion might best be pursued by taking up the related question of whether an objective ethics can by adequately supported without appealing to the existence of the God of traditional theism.

Inflammation and infections such as malaria affect micronutrient biomarker concentrations and hence estimates of nutritional status. It is unknown whether correction for C-reactive protein (CRP) and α1-acid glycoprotein (AGP) fully captures the modification in ferritin concentrations during a malaria infection, or whether environmental and sociodemographic factors modify this association. Cross-sectional data from eight surveys in children aged 6–59 months (Cameroon, Cote d’Ivoire, Kenya, Liberia, Malawi, Nigeria and Zambia; n 6653) from the Biomarkers Reflecting Inflammation and Nutritional Determinants of Anaemia (BRINDA) project were pooled. Ferritin was adjusted using the BRINDA adjustment method, with values < 12 μg/l indicating iron deficiency. The association between current or recent malaria infection, detected by microscopy or rapid test kit, and inflammation-adjusted ferritin was estimated using pooled multivariable linear regression. Age, sex, malaria endemicity profile (defined by the Plasmodium falciparum infection prevalence) and malaria diagnostic methods were examined as effect modifiers. Unweighted pooled malaria prevalence was 26·0 % (95 % CI 25·0, 27·1) and unweighted pooled iron deficiency was 41·9 % (95 % CI 40·7, 43·1). Current or recent malaria infection was associated with a 44 % (95 % CI 39·0, 52·0; P < 0·001) increase in inflammation-adjusted ferritin after adjusting for age and study identifier. In children, ferritin increased less with malaria infection as age and malaria endemicity increased. Adjustment for malaria increased the prevalence of iron deficiency, but the effect was small. Additional information would help elucidate the underlying mechanisms of the role of endemicity and age in the association between malaria and ferritin.

This paper brings together several issues in Aquinas’s thought on God’s primary causality, providence, and the reading of scripture. Herein I argue that God’s primary causality is to be understood in terms of His being the source of all actuality. From there I go on to integrate Aquinas’s account of providence with the account of God’s primacy. With God’s primary causality and providence in place, I then go on to address the theme pertinent to this special edition, and that is God’s response to sin in Aquinas’s reading of scripture.