Scholars are increasingly interested in “of color” identities. Yet, studies of “of color” identities have neglected attention to the gendered identities of men who could be categorized as “of color.” Meanwhile, women of color are playing a growing role in US politics as candidates and elected officials but are underrepresented in comparison with their presence in the population. We investigate whether Black and Latino men express a “men of color” linked fate and whether it has implications for support for women candidates of color. We seek to understand how Black and Latino men’s gender, race, and “of color” identities impact their evaluations of women candidates who are Black, Latina, and “of color” to better understand coalitional possibilities across gender and race lines. We find that Black and Latino men subscribe to “men of color” linked fate, with political consequences.

This study aimed to closely replicate Wiseheart et al. (Bilingualism: Language and Cognition, 19(1), 141–146, 2016) by investigating the transferability of language-switching skills to nonlinguistic task switching. Current evidence is mixed and there is a need to conduct robust replications in this area. Bilingual (n = 31) and monolingual (n = 47) young adults characterized stimuli by either colour or shape based on a given cue. Modifications include online data collection (as opposed to in-person) and adapting the nonverbal intelligence test used. All other aspects of the study mirror those by Wiseheart et al. Results indicate that the bilinguals exhibited better cognitive flexibility in task switching, as evidenced by a reduced global switch cost compared with monolinguals. In contrast, mixed evidence was found for local switch costs. Findings mirror those reported by Wiseheart et al. and suggest that by employing comparable task-switch paradigms and recruiting samples matched on several key variables, including age, gender, variety of languages spoken, and use of English, bilingualism does seem to confer broader executive function advantages. Findings are discussed in relation to theoretical implications to inform future replication studies and advance the bilingual advantage in the switching debate.

Bortolanite, a rare mineral of the rinkite group, seidozerite supergroup occurs in two different associations in the Lovozero massif in the Kola Peninsula, Russia: (1) together with ferri-katophorite and phlogopite, it forms porous or mesh aggregates (symplectitic accretions) with euhedral contours in the contact zone of a volcano–sedimentary xenolith and eudialyte lujavrite at Kuamdespakhk Mt and (2) in intergrowths with titanite and fluorcaphite in the poikilitic feldspathoid syenites at Sengischorr Mt. In both cases, bortolanite was found in association with rosenbuschite that is close to it in chemical composition, but unlike bortolanite, it contains no REEs. The mineral is triclinic, space group P$\bar{1}$, a = 9.5807(5), b = 5.6943(4), c = 7.2813(4) Å, α = 89.891(5)°, β = 100.959(4)°, γ = 101.241(5)°, V = 382.25(4) Å3 and Z = 1.

The Lovozero bortolanite differs from the Brazilian holotype sample from de Caldas alkaline massif, Minas Gerais, due to the presence of (OH)-groups in its composition, which is indicated by Raman data. A combination of single-crystal X-ray diffraction data and electron microprobe data provides the following crystal-chemical formula: (Ca1.97Ce0.01Nd0.01Th0.01)Σ2(Ca1.39Zr0.61)Σ2(Na0.72Ca0.28)Σ1(Na1.36Ca0.56Mn0.03Zn0.01)Σ1.96(Ti0.78Zr0.08Nb0.05Mg0.05Fe0.04)Σ1Si4O14((OH)0.92O0.87F0.21)Σ2F2.

We study the noise sensitivity of the minimum spanning tree (MST) of the $n$-vertex complete graph when edges are assigned independent random weights. It is known that when the graph distance is rescaled by $n^{1/3}$ and vertices are given a uniform measure, the MST converges in distribution in the Gromov–Hausdorff–Prokhorov (GHP) topology. We prove that if the weight of each edge is resampled independently with probability $\varepsilon \gg n^{-1/3}$, then the pair of rescaled minimum spanning trees – before and after the noise – converges in distribution to independent random spaces. Conversely, if $\varepsilon \ll n^{-1/3}$, the GHP distance between the rescaled trees goes to $0$ in probability. This implies the noise sensitivity and stability for every property of the MST that corresponds to a continuity set of the random limit. The noise threshold of $n^{-1/3}$ coincides with the critical window of the Erdős-Rényi random graphs. In fact, these results follow from an analog theorem we prove regarding the minimum spanning forest of critical random graphs.

Hagiographical writing promotes a vision of Egyptian monasticism in which pious ascetic figures are isolated from the world. Peter Brown highlighted the role of the holy man as patron, but nonetheless reinforced a traditional view of Egyptian monasticism based on his readings of works such as the sixth-century Aphothegmata Patrum. Surviving monastic correspondence, in contrast, demonstrates that there was a highly individualized approach to the monastic vocation. In this article, I turn to documentary material to consider the complexities of the early development of the movement. As a case study, I use the Greek and Coptic correspondence of a fourth-century monk called Apa John. My conclusion is that activities and behaviours described in the texts do not always accord with any known typology or ideal, but they are invaluable for exploring aspects of the early monastic impulse and the role played by the movement in wider society.

Bedford and Smillie [A symbolic characterization of the horseshoe locus in the Hénon family. Ergod. Th. & Dynam. Sys. 37(5) (2017), 1389–1412] classified the dynamics of the Hénon map $f_{a, b} : (x, y)\mapsto (x^2-a-by, x)$ defined on $\mathbb {R}^2$ in terms of a symbolic dynamics when $(a, b)$ is close to the boundary of the horseshoe locus. The purpose of the current article is to generalize their results for all $b\ne 0$ (including the case $b < 0$ as well). The method of the proof is first to regard $f_{a, b}$ as a complex dynamical system in $\mathbb {C}^2$ and second to introduce the new Markov-like partition in $\mathbb {R}^2$ constructed by us [On parameter loci of the Hénon family. Comm. Math. Phys. 361(2) (2018), 343–414].

This article explores the theme of hypocrisy in a multi-volume collection of hitherto unstudied manuscript sermons by Exeter Dissenting ministers from the Restoration to the mid-eighteenth century, held by the Devon and Exeter Institution. In these sermons, the theme of hypocrisy is addressed in a variety of senses and contexts, including the imposition by conformists of forms of worship not required by Scripture; the false accusations of hypocrisy made against Dissenters; the insincere performance of piety; the tendency of sinners to justify vice as virtue and virtue as vice; and the incompatibility of persecution with true New Testament Christianity. These sermons trace a move from Reformed orthodoxy towards rational Dissent, with a soteriology that increasingly makes moral performance a condition of final salvation. The possibility of insincere performance of piety and virtue by hypocrites may have created increased anxiety in a context in which soteriology and ethics were increasingly entangled.

Many scholars have told the story of how John Davenport (bap. 1597, d. 1670), a prominent Congregationalist minister in New England, was fatally discredited as a fraudster when a letter he had forged was exposed in 1669. However, no one has analyzed how this extraordinary scandal fits into the larger narrative of puritan providentialism and its disenchantment. Focusing on the manipulation of providential language, this article shows that intra-Congregationalist conflicts over church polity could often be more political than theological. God-talk, or ‘providential pragmatism’, empowered New Englanders to navigate the ecclesiological ambiguities inherent in the Congregational system in a way that most benefited themselves. Davenport's scandal, precisely because it was the most blatant form of such pragmatism, offers a case study of a pattern of self-contradiction and double standard already observable in similar cases of schisms over church membership and infant baptism in late seventeenth-century New England.

The status of hypocrisy as a vice has varied historically, but analysis has tended to stress the issue in relation to individuals, rather than institutions. Taking Judith Shklar and Boccaccio as points of departure, this article explores how and why hypocrisy mattered in the context of the early fourteenth-century church. Analysing charges of hypocrisy made by and against Pope Boniface VIII at the papal Curia; Angelo Clareno within the Franciscan Order; and the later Capetian court in relation to the Roman de Fauvel allows us to see how anxiety about hypocrisy became especially acute across a range of early fourteenth institutions. Contemporaries questioned what their institutions meant and increasingly put their claims to the test, often in heightened apocalyptic terms. In and around the early fourteenth-century church, worry about institutional hypocrisy shows how responsibility was increasingly on trial.

This article considers The Turncoats (1711), an anti-Dissent graphic satire published after the Tory victory in the 1710 General Election. The print ridiculed the hypocrisy of those Dissenters who abandoned their principles and conformed to the Church of England after that election, and pointed to the pervasiveness of religious hypocrisy in early eighteenth-century England more generally. This article contextualizes the print within the tense religious and political rivalries that developed after the 1688 Revolution and the trial of Henry Sacheverell. The Turncoats’ ridicule resonated because it built on older traditions of stereotypes in anti-popery and anti-puritanism, which used mockery to attack those perceived to be hypocrites. Mockery is analyzed by considering how early modern culture understood laughter. It is argued that ridicule in The Turncoats expressed superiority over hypocrites by subjecting them to contempt and provided relief from anxieties about the prevalence of hypocrisy during the rage of parties.