The COVID-19 pandemic brought about at least two normative challenges on unprecedented scale for liberal democracies. One concerned prioritization decisions when health care resources were constrained. The other, which arguably led to lasting damage to social cohesion and citizens’ trust in government and government public health institutions, concerned policies introduced with the aim of reducing the spread of SARS-CoV2, some of which turned out to be mistaken. I discuss in this essay a few examples of misguided, liberty-limiting public health policies and describe how public health and public health ethics principlism provided cover for such policies. Citizens had reasons to be concerned about the duration of such liberty-infringing policies, the absence of predictable government policies, and the absence of transparent justifications for the policies that were implemented.

A scholium in codex Vaticanus graecus 156 provides evidence that Cassius Dio's Roman History once contained an explicit reference to the ludi saeculares of a.d. 204, something that has been denied in recent scholarship.

When he was nearing the end of his life, Viktor Shklovskii recorded an oral interview that was recently digitized and published by the Moscow oral history project (http://www.oralhistory.ru). During the audio encoding process, Shklovskii's voice and the contents of the interview were badly distorted. This article frames noise as an important force that impacts not only how sound documents become authoritative archival evidence, but also indexically points to the context of their creation. To do so, I compare the role that sound plays in Shklovskii's own writing with the history of the Soviet state's archival preservation of sound, a variety of amateur sound recording projects, and mainstream discussions of audio quality and sound recording in the Soviet press. Ultimately, I argue that for audio researchers, making room for noise allows us to see the emancipatory gesture embedded within amateur tape recording itself: the ambiguous noise that seemingly marred unpolished recordings can instead be heard as a sonic alternative to official narratives.

This article contributes to the debate on regional disparities in living standards in Italy at the time of national unification (1861) by examining the health standards of army conscripts born between 1843 and 1871. Data regarding the conscripts born in 1843-1856 show that 35.4 per cent of youths examined were unfit for military service. Overall, the rejection rate in the peninsular south was similar to that of the northern regions. In the south, however, the share of conscripts rejected for insufficient height was notably higher. It is very likely that the persistent north-south gradient in average height in Italy is related to genetic factors.

The text introduces Papua New Guinea as a region where an encounter of various cultural and religious traditions occurred in the last several centuries and which still happens today. Christianization has posed a significant cultural change that has taken place recently and at the same time as modernization. Using examples from Papua New Guinea, the study demonstrates that although Christianity can dominate in a particular society, elements of original Indigenous religions can exist in parallel or can create a syncretic synthesis. The aim of the study is to analyze the types of this coexistence and to identify the factors of maintenance and transformation of Indigenous traditions as a result of Christianization as part of the process of globalization. The study is a contribution to the discussion on the forms of world Christianity.

This paper seeks to respond to two questions posed by previous commentators concerning the arrangement of Trimalchio's porticus as described in Petronius’ Satyrica (Sat. 29): first, whether the freedman's house lacked an atrium; second, whether the cursores (runners) who are described as unconventionally exercising in the portico were pictorial representations or real-life athletes who would symbolize the social incompetence of the dominus. This paper argues that nothing in the text supports the interpretation of Trimalchio's house as having an unconventional architectural layout. Instead, as the narrative requires that Encolpius move quickly towards the triclinium, in his description the loca communia appear conflated, while he only sparsely notices a few relevant elements of the decor. The presentation of Trimalchio's porticus appears to have a functional rather than a simply descriptive purpose: it symbolizes both Roman contemporary practices (the loca communia as a distinctive unit within the domus) and the influence of Greek cultural habits (the characteristic association of colonnaded courtyards and athletics). The excerpt that describes the guests’ arrival at Trimalchio's house, therefore, serves an important narrative function, providing essential information about the character's origins, self-image and social life.