This paper publishes for the first time two apparently unprovenanced Westland cauldrons in the collections of the Society of Antiquaries of London. An argument is made that these vessels are two of the three cauldrons from the lost Halkyn Mountain hoard found c 1760.

Global digital integration is desirable and perhaps even inevitable for most States. However, there is currently no systematic framework or narrative to drive such integration in trade agreements. This article evaluates whether community values can offer a normative foundation for rules governing digital trade. It uses the African Continental Free Trade Area (AfCFTA) Digital Trade Protocol as a case study and argues that identifying and solidifying the collective needs of the African region through this instrument will be key to shaping an inclusive and holistic regional framework. These arguments are substantiated by analysis of the regulation of cross-border data flows, privacy and cybersecurity.

Thailand suffers from the double burden of malnutrition due to the nutrition transition(1). Shifts in eating patterns from traditional foods to more processed foods, an increase in snacking and urbanisation are associated with the nutrition transition(2). We aimed to explore eating, feeding, and snacking behaviours in children aged 3-5 living in urban and rural areas of Thailand’s Southernmost Border Provinces (SBPs).

A cross-sectional survey was conducted among 279 parent-child dyads recruited from one urban (n=135) and three rural schools (n=144) in the SBPs. The International Eating and Feeding Tool (ICFET)(3) was used to collect sociodemographic data, feeding frequency, food and snack consumption. Weight and height were measured to calculate WHZ (weight- for-height z score) and HAZ (heigh-for-age z score) scores. The frequency of consumption for groups and types of food were summed to give a monthly frequency. A 24-hour recall of intake of plated foods and drinks during five potential eating occasions was taken. Carers rated the applicability of statements regarding their use and control of snacks. Descriptive statistics and Mann-Whitney U test for comparisons between urban and rural areas were analysed using SPSS V28.

Socioeconomic disparities between caregivers from urban and rural areas were observed. Onefourth (22%) of rural caregivers reported senior high school education and no income (16%) compared to 0.7%, (P<0.001) and 1% respectively in urban caregivers (P<0.001). Child stunting was more prevalent in rural areas (24% vs 6% urban, P<0.001). No difference in wasting was observed between the two settings (7% rural vs 9% urban, P<0.423). Monthly food frequencies (times) (Median, IQR) were higher in urban compared to rural areas for milk and dairy products (30, 15-45) urban vs (15, 15-30) rural (P<0.001) and fruits and vegetables (Mean, SD) (53, 31) urban vs (43, 29) rural, (P=0.008). Half the children (56%) had three between-meals snacks and dry finger foods (mean, SD) (1.7, 0.5) times daily. Rural parents described higher scores of snack control (Median, IQR) (16, 15-18) rural vs (15, 13-16) urban, (P<0.001), and felt children were more likely to seek snacks in response to hunger compared to urban children (5, 2-5) rural vs (4, 2-5) urban, (P<0.001). Surprisingly, more snack foods were consumed in rural areas (50, 33-75) rural vs (45, 33-60) urban, (P=0.042).

Eating snacks between meals is common in Thai children living in SBPs. Snack foods are widely eaten, even more in rural than urban children. Despite the substantial differences in socioeconomic characteristics and levels of stunting, there was little variation between urban and rural areas in the commonness of snacking.

Between 1899 and 1902, Anglo-French archaeologist George Bonsor carried out an exploration of the Scilly Isles (United Kingdom). At that time the archipelago was believed to be the Cassiterides or Tin Islands mentioned by authors such as Strabo, Pliny the Elder and Ptolemy – an idea first posited by William Camden in his Britannia (1586). Adopting Camden’s theory and guided by ancient literature on the Cassiterides – which refers to the Phoenicians as the first controllers of this trade route – Bonsor sought traces of the Phoenicians and their tin trade in the Scilly Isles, becoming the first person to conduct such research from an archaeological perspective. Not having found any evidence, his exploration remained unpublished and went mostly unnoticed in debates about the Tin Islands over following decades. This paper presents a brief historiographical account on the Cassiterides before and after the explorations, as well as a critical analysis of Bonsor’s field notes regarding his use of ancient sources and his archaeological method. The analysis carried out suggests that Bonsor’s archaeological exploration has been overlooked thus far and that a new assessment of his work is required.

Victoria Woodhull was Mrs. Satan. Or at least that is what Harper’s Weekly wanted its readers to see. The popular New York City-based paper published a full-page engraving, by its most famous artist, of Woodhull as the biblical devil in February 1872 (Figure 2). Horns curl away from her skull and spiked wings stand almost as tall as she does. Anthony Comstock, an evangelical Christian who made it his mission to protect public morals, almost certainly imagined the woman who promoted free love as the personification of evil. He needed public support for his crusade, and this cartoon by Thomas Nast helped him win it. Comstock arrested Woodhull on November 2, 1872, for distributing her supposedly obscene newspaper.

The new paradigm of ancient economic history that has dominated the last twenty years is based on New Institutional Economics; its key concepts are growth and transaction costs. It has succeeded in proving that the ancient economies were not static and in documenting the significance of ancient markets; but by excising labour, slavery, and exploitation from discussion, the conceptual limits of this paradigm are becoming apparent to more and more people. The volume edited by John Weisweiler on debt in the ancient Mediterranean and Near East is solid evidence that an alternative, non-neoliberal, paradigm is currently in the process of formation.1 The book is obviously an attempt to assess the validity of David Graeber's blockbuster book on debt for the study of ancient economic and social history.2 As with the volume on citizenship presented below, the fact that this collection of twelve essays ranges temporally from the archaic period to the early middle ages and includes Greek, Roman, and Near Eastern societies is an excellent illustration of a growing and encouraging trend in our discipline. This is a highly stimulating volume. The essays explore: the nexus between coinage, slavery, and warfare in various ancient societies; how quantified social obligations colonized various social, political, and intellectual fields; and whether Graeber's concept of the Axial Age is valuable for the study of ancient history. Perhaps unsurprisingly, Graeber's model seems to fit best the world of ancient empires (Roman, late Roman, and Sassanian), but seems to make less sense for the world of Greek poleis. This illustrates, yet again, the need for Greek historians to think seriously about the peculiarities of the Greek world and the appropriate comparisons.

There is a worry within psychology that its researchers experience too many degrees of freedom in formulating their hypotheses, resulting in experiments being designed to test implausible hypotheses which then do not successfully replicate. A popular diagnosis of this problem is that psychological theories are too vaguely specified, and that formalising them will add the constraints necessary to solve the problem. This paper argues for a different strategy, namely, for more theory-lite observational research to be conducted. This appears antithetical to the restraint urged by others, but I argue that it is a necessary precursor to forming well-established foundational theories. I discuss two case studies to support my arguments.

I introduce some philosophical considerations concerned with free speech, drawing on the work of J. S. Mill and rejecting some commonly heard arguments for thinking that threats to free speech, whether in general or in comedy, have been exaggerated. I then move to moral objections to certain sorts of comedy, noting the distinction between objecting to the intrinsic badness of jokes and objecting to offending people's sensibilities. I argue that it is hard to resolve arguments about the supposed intrinsic badness of comic material, since the parties to these disputes often have profoundly different worldviews. I then turn to reasons given for thinking comedy can be morally bad, for example that it is racist. I argue that while there are certainly some things comedians should not say, there are contextual factors that can confer ‘comic licence’ in certain cases. I also suggest that morally bad features of comedy can be offset by compensating comedic features. Moreover, there is an important distinction between genuinely punching down at vulnerable groups, and punching up at ideological frameworks that seem to support these groups, but do not. I consider this last point with reference to some work of the satirist Andrew Doyle.