Censorship in Iranian theatre sometimes prevents artists from staging some of the scenes in their plays. Among these are scenes involving embracing, kissing, raping and so on, or scenes containing ideological or political themes. Occasionally, after omitting such scenes, theatre directors try to find suitable alternatives and create a similar effect. The present research, with an analytical–descriptive approach, seeks to focus on alternative solutions, as well as creative models, developed by Iranian directors to circumvent social-regulatory censorship and identify alternatives in performances. In this research, I conduct a comparative analysis of five selected theatre recordings. Using the available theatre recordings, this paper examines the original text of the plays, identifies the omissions resulting from censorship, and analyses directors’ alternative solutions. This research demonstrates that artists use their creativity to express themes, analyses and aesthetic points in the face of censorship and obstacles. The paper focuses on eight creative-performance models that are executed using symbols and auditory elements instead of visual elements, and the function of narrative, stage design, stage direction, costume design, props and cross-dressing as devices to circumvent censorship.

I have an idea that some men are born out of their due place. Accident has cast them amid certain surroundings, but they have always a nostalgia for a home they know not. They are strangers in their birthplace … Perhaps it is this sense of strangeness that sends men far and wide in the search for something permanent, to which they may attach themselves … Sometimes a man hits upon a place to which he mysteriously feels that he belongs …

The dvinosaur temnospondyl Trimerorhachis is one of the best-known tetrapod genera from the Early Permian of the continental United States. Although the cranial and postcranial anatomy of this taxon is known in considerable detail, no comprehensive appraisal of its lower jaw is available. The present study aims to fill this gap. We surveyed numerous, previously unfigured, mechanically prepared jaw rami of Trimerorhachis, most attributed to T. insignis, from several localities in North America. This material demonstrates remarkable phenotypic variation, clarifies aspects of the jaw construction that have remained elusive or poorly documented until now, and reveals new information, including: the course of sutures around the symphyseal region; the construction of the precoronoid fossa (an excavation situated posterior or posterolingual to the dentary fangs); the proportions and distribution of foramina on the medial surface of the ramus; the presence of a conspicuous adductor process on the angular; the extent of Meckelian ossifications inside the adductor fossa; and the morphology of the coronoids, including differences in the size, shape, and arrangement of coronoid denticles. We present a revised diagnosis of Trimerorhachis based on jaw characters, compare its jaw with those of other dvinosaurs, and comment on the presumed diagnostic jaw traits in two other Trimerorhachis species, namely T. rogersi and T. mesops.

This article focuses on the everyday emotions of the populations impacted by the 2022 flood in Nigeria by exploring the affectivities embodied in flooding and the unfurlings of political emotions and agency in these dire circumstances. By foregrounding the everyday emotions of flooding, I address a subject that too often is overlooked in political science, too often shunted to the margins of politics. I advance knowledge of the disparate impacts of flooding on the vulnerable and how these survivors are improvising affective ways of negotiating a complex emergency that spared their lives but left them in a state of injury.

The first book in this review refers back to a theme we have considered repeatedly in previous reviews: cities, in this case those of Roman Italy and the new modes of investigation that are bringing them alive.1 The volume is particularly interested in looking at the diversity of these centres, laying to rest that early twentieth century faith in the regularity of the Roman town plan. Instead, the case studies in the volume show how towns in different areas of Italy fared and failed to meet the demands of their immediate surroundings as well as responding to wider political and economic changes. This changing understanding comes from two directions: our willingness to ask new questions of the cities and the use of new technology. In all the case studies, different kinds of remote sensing technology (clearly laid out by Martin Millett in the first chapter as a preamble to his case study of Falerii Novi) and drone photography allow the city to be mapped and explored in new ways. The book shows how these have allowed new evidence and questions, affecting traditional interpretations. The whole thing is finished by an epilogue by John Patterson, who pulls together some of these themes and points to new questions.

In John 4.9, most translations render the phrase οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρίταις as ‘Jews do not associate with Samaritans’. However, the ancient evidence that is presented for this translation consists of examples that are ambiguous, or that use συγχράομαι with one of its other common meanings. However, the history of translation into Latin and other languages, as well as some early interpreters, provide some limited evidence for the traditional translation. A few newer translations (NRSV, NET) and many commentaries, following a 1950 article by D. Daube, render the phrase as ‘Jews do not share vessels with Samaritans’. The translation ‘share vessels’ has two main problems. First, it is grammatically almost impossible, since συγχράομαι always takes the dative as an object, not as a co-ordinate subject. Thus, the dative object Σαμαριταῖς must function as an actual object, not as a co-ordinate subject. Second, as with the traditional translation, all of the proposed examples are either ambiguous or lend themselves much better to one of the other known meanings of συγχράομαι. Strangely, the major lexica all have demonstrably mistaken references to ancient literature in support of these proposed translations. However, there are many ancient examples of συγχράομαι meaning ‘get help from’ when the dative object is a person. This proposed translation makes sense in the passage, as the Samaritan woman is surprised at Jesus seeking help from a Samaritan. It is also consistent with Josephus’ criticism of Samaritans that they do not help Jews in times of need.