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A series of structural constitutional arguments lodged in multiple cases against Centers for Medicare and Medicaid Services’ (CMS) authorities to negotiate prescription drug prices via the 2022 Inflation Reduction Act threaten the legitimacy of CMS program and federal agency powers.
Following a severe drought in the late 1970s and early 1980s, the invasive shrub Prosopis, a kind of mesquite native to South America, was introduced by international organizations to locations across Kenya’s drylands, including the Turkana region in the far north. Prosopis, known as etirae in Turkana, was envisaged as a solution to a range of problems, including deforestation, fuelwood shortages and general environmental deterioration. While exacerbated by drought, these problems were perceived to reflect a much more fundamental crisis, with prevalent views at the time envisaging pastoralism as unsustainable, destructive and in need of overhaul – a narrative dating to colonial times that has since been discredited. Since its introduction, etirae has spread relentlessly, invading riparian land, encroaching on cultivation plots and growing to new heights and thicknesses. Investigating its entanglements with Turkana livelihoods and economic relationships is also a process of understanding how it has braided its way through contested processes of social change, and how it has come to be intertwined with conceptions of cascading crisis quite distinct from the narratives that led to its initial introduction. Implications emerge regarding both the complicated biological residues of past development interventions and the totalizing crisis-oriented narratives that shape drylands development in the current era of climate change.
This article examines the musical techniques used to create humour in the contemporary Broadway musical The Book of Mormon. Drawing on existing theories of parody, I argue that most songs initially rely on ‘straight’ and accurate imitations of other Broadway composers and pop-rock artists to set up an incongruity with the characters’ words or actions. There is a tendency then for these intertextual references to be layered or exaggerated, giving the joke in question an overblown quality. I adopt the novel label of a ‘musical caricature’ to describe such instances. This analysis thus presents a new methodological tool for studying musical humour; it also offers insights into The Book of Mormon's critical success as well as the writers’ ability to evade censure for the crude and potentially offensive thematic content.
This article aims to discuss how Lucretius arranges the four ‘roots’ at the end of successive lines of verse in the De rerum natura (henceforth, DRN) (1.5–8). In this passage Lucretius, alluding to Empedocles, puts the words in such an order that one can see the layers of the world by a vertical reading. In the same passage, Lucretius imitates the very beginning of Homer's ecphrasis (Il. 18.478–85), which the allegorical tradition will explain as an image of the world, related to Empedoclean theory. The article also discusses the allusion to Daedalus by means of the adjective daedalus in DRN 1.7 (daedala tellus), which could be related to both Empedocles and Homer. This adjective is a keyword for discussing the image produced by the words on the written page.
Familiar accounts of the intellectual origins of performance theory downplay the ideas inherited from Durkheimian and Marxian social theory by way of British social anthropology. Structural functionalism as taught by A.R. Radcliffe-Brown and the Marx-inflected social anthropology of Max Gluckman are key but underappreciated junctures between classical social theory and performance theory. This lineage helps explain the ongoing tension in performance theory regarding the role embodied communicative action plays in maintaining or altering social order. It also casts new light on the use of the language of “action” and “event” to describe performance phenomena.
In the first chapter of De architectura book 3, Vitruvius famously expounds upon the theory of proportionality, ultimately crafting the analogy of the human body as a composition of ideal ratios. In this exposition, the architect repeatedly makes use of technical jargon, implementing terms found nowhere else within the Latin literary corpus. Amidst this series of rare Latin vocabulary, however, Vitruvius also includes a striking twenty-seven Greek borrowings—of which twelve are novel terms not found in the corpus before this passage, and seven are terms not found again. While many of these Grecisms are explicated by Vitruvius through the use of subordinate clauses or apposition, the very existence of Latin equivalents and the resultant redundancy of terms renders Vitruvius’ linguistic vacillation strictly unnecessary and rather obfuscating in effect. After all, why borrow a term that requires definition when a corollary already exists within one's primary, ‘matrix’ language? Likewise, once one has committed to adopting a second language of technical vocabulary, why bother translating? Other, similar lexical borrowings are evident throughout De architectura, yet the opening of book 3 offers a unique opportunity to analyze Vitruvius’ method of code-switching in close detail, revealing how the author uses the technique to draw attention both to the technicality of his art and to the Greek tradition evoked by these words.