Adjacent to, and connected to, the churchyard was an area known as the ‘church garden’. The land had been given to the church in 1960 for the purpose of adding to the churchyard, the deed of gift conforming with the formula set out in section 5 of the Consecration of Churchyards Act 1867. After a long period of disuse, the land was used to create a garden, separated from the churchyard by a hedge. The garden was never consecrated. As well as containing amenities such as a lawn, trees, flower beds, benches and a ‘fairy grotto’, the garden had been the site of various scatterings and interments of cremated remains. No authority had ever been sought for such interments.

This paper discusses potential responses to harmful prejudicial speech. More specifically, it considers how different types of prejudicial speech merit different responses. The paper distinguishes hate speech, discriminatory speech, and toxic speech as different types of speech that are prejudicial or oppressive – they are not of the same kind diverging only in their severity and explicitness. As these sorts of problematic speech are categorially distinct, the paper holds, they also demand differential remedies. The task of this paper is to consider such remedies, their potential effectiveness, and compatibility with the liberal value of free speech.

This note argues that the appearance of Virtus at the outset of Menoeceus’ sacrifice in Statius’ Thebaid (10.610–80) is modelled on Virgil's Fama (Aen. 4.173–97).

This paper discusses Aristotle's references to a ζῷον in his Poetics (1450b34–51a4 and 1459a20) and evaluates their implications. The usual interpretation, ‘living creature’ or ‘animal’, is one-sided, because the word ζῷον is Aristotle's paradigm of homonymy, applying as it does to both the human being and the drawing (Cat. 1a1–6). After an examination of the two passages containing such references and their contexts, other passages by Aristotle and earlier writers (Plato, Alcidamas and Gorgias) that may shed light on the issue are analysed. The conclusion reflects on the relevance of the interpretation as ‘figure’ for the premises and purpose of the Poetics.

Since its emergence in the 1990s, K-pop has constantly gained popularity and reached a wider audience. K-pop has been described as a blend of different music genres, such as pop, hip-hop, R'n’B and electronic music. However, there was Korean popular music before the rise of K-pop and not all popular music in Korea is K-pop. Using data from Spotify at the track level and exploratory data analysis tools, the paper provides an empirical analysis of the characteristics of Korean popular music since the 1990s and compares K-pop and related genres with Anglo-American pop genres in terms of acousticness, danceability, energy, speechiness and valence. While K-pop is close to the dance pop genre through its danceability, it has on average more energy and cheerfulness than Anglo-American pop. There is also more diversity in Korean popular music than suggested by the K-pop phenomenon. Finally, as K-pop became more successful, it did not become more similar in its audio features to Anglo-American pop.

The geometry of milk liners may affect milking performance and cow comfort as the milk liner is the only part of the milking machine that comes into contact with the teat. To determine the effect of alternative shape of milk liners we compared square (SQR) vs. the conventional round (RND) teat cup liner on milking performance and comfort of dairy cows. Treatment milk liners were randomly allocated to clusters within each side of the 12 a side double up-herringbone dairy shed in a complete randomised block design over two periods. Milking performance data from a total of 10 065 (late stage of lactation and once-a-day milking frequency, LATE) and 18 048 (early stage of lactation and twice-a-day milking frequency, EARLY) milking events were automatically recorded by a DeLaval milk meter, and separately analysed for LATE and EARLY, respectively. In EARLY, cow comfort behaviour was also recorded during afternoon milking sessions. Across the two study periods, average milk flow rate, milk flow rate during 0–15, 15–30 and 30–60 s after cluster attachment, and milk flow rate at cluster take-off were higher in SQR compared to RND treatment. Proportion of time in a milking session with low milk flow rate and duration of milking session were less in SQR compared to RND treatment. However, effect of geometry of milk liner on peak milk flow rate was inconsistent across the two-study periods. Peak milk flow rate was higher (P < 0.001) in SQR than RND in LATE, but higher (P < 0.001) in RND than SQR in EARLY. Stomping and kicking behaviours of cows were similar between treatments. Results of this study suggest that square milk liners potentially improve milking performance, without adverse effect on cow comfort compared to conventional round liners. Long-term, multi-site studies are required to confirm potential teat-end health benefits associated with square milk liners and further verify these results.

In Bangladesh, many secularists pursue their political goals through cultural activism. While committed to achieving a secular, progressive, and non-communal society, they often refrain from explicitly articulating their politics due to the sensitivity of their goals. Instead, cultural performances allow them to instantiate and embody a secular ethos with transformative potential, expressed through distinct cultural genres that become recognized as secular aesthetics. While activists consider culture to be a morally superior and ‘purer’ way to promote their political aims than party politics, which they perceive as ‘dirty’ and corrupt, cultural traditions are hardly neutral ground from which to enact secular aspirations. This article explores the ethical struggles that emerge from this position to illuminate what it means to act politically while trying to avoid politics, and why people might choose comparatively elusive forms of political engagement despite their strong commitment to a cause. Attending to less tangible forms of politics encourages us to rethink the role of political messages and visibility in social movements by highlighting the significant role, as well as contradictory implications, of aesthetics, embodiment, and gestures in political action. Conversely, the elusive politics of cultural activism underlines the need to go beyond analysing national discourses to understand the contested nature of secularism in Bangladesh.

In 1064, Donnchad mac Briain, son of Brian Bóroma and deposed claimant to the kingship of Ireland, went on pilgrimage to Rome, where he was buried in the important basilica and martyr shrine of S. Stefano Rotondo on the Caelian Hill. More than a century later, in the transformative period 1176–1203 which followed the English conquest of Ireland, the papal legati a latere sent with full legatine authority and jurisdiction in Ireland appear to have been drawn exclusively from the church of S. Stefano. This article first considers the circumstances and symbolism of Donnchad's pilgrimage and burial, alongside its long-term impact on Hiberno-Papal relations and on the papacy's conceptions of Irish sovereignty in the eleventh and twelfth centuries. It also explores the careers and missions of the cardinal priests and papal legates of S. Stefano to the peripheries of Latin Christendom in the long twelfth century, including at least one legate in Ireland, Gerard, who has hitherto awaited formal identification. Based on the legatine evidence, it suggests that in the decades of the English invasion, the papacy began using the burial site of the heir to arguably the last effective king of Ireland as part of a conscious and consistent rhetorical strategy, allowing it to dispose matters of sovereignty in Ireland.