I spent much of the first decade of the 2000s writing a book about the Catholic Church in nineteenth and twentieth-century Vietnam. I came to the topic as a scholar of Vietnam, and very much not as a scholar of modern Catholicism. In the project's early stages I searched high and low for a general history to fill in the (many) gaps in my knowledge of the subject. The best I could find was Nicholas Atkin and Frank Tallett's 2003 Priests, Prelates & People: A History of European Catholicism since 1750. This book, although excellent and still worth reading, is squarely grounded in scholarship written from an older national and regional approach to the Church's modern history. It essentially ignores the fact that in the modern era more than ever before, Catholicism's historical epicenter in Europe was irreducibly tied to the rest of the world not only through the Ultramontane Church but also through the circulation of ideas and the printed word, migration, and (above all) European imperialism, and that the Church's institutional and cultural evolution since the eighteenth century is incomprehensible outside of such frameworks (Atkin and Tallett devote an astounding 5 of their 333 pages of text to the European empires in Latin America, Africa, and Asia, which made up two-thirds of the global Catholic population at the time they finished their book).

As reproductive freedoms in the U.S. undergo significant rollbacks, vital reproductive health services — and the care teams delivering them — face escalating legal threats and complexity. This qualitative case-control community-based participatory research study describes how legal problem-solving supports for reproductive care teams serving mothers with opioid use disorder are protective for both patients and care team members. We describe how medical legal partnerships (MLPs) can promote Reproductive Justice and argue for wider adoption of care-team facing legal supports.

The right to free speech and expression is a fundamental right guaranteed under Article 19 (1) (a) of part III of the Indian constitution. The fundamental rights act as the constitutional restraints over the state's authority to intervene within the protective gamut of civil liberties of the people. However, the Indian judiciary remains the principal enforcer of the constitutional liberties guaranteed as fundamental rights whenever breached by the state. As the interpreters of the constitution and guardians of civil liberties, the Indian constitutional courts have consistently acted to protect people from state-authorised interventions in their respective domains of fundamental rights. To this concept, this research article by Rebant Juyal attempts to study the landmark judgment of the Indian Supreme Court in the case of Anuradha Bhasin v Union of India, where the court upheld the fundamental right of people to express their speech and expression on the internet.

Measurements of inequality, like many other analytical phenomena, are affected by the definition of analytical units (for example, buildings or residential groups) and the spatial unit within which those units are aggregated (for example, sites or polities). We begin by considering the impact of secondary or seasonal residences on the calculation of Gini scores when dealing with regional-scale settlement data, which is a common consideration in regional-scale population estimates. We then use LiDAR-derived settlement data from northwestern Guatemala to calculate Gini coefficients for two ancient Maya sites: Late Classic La Corona and Late Preclassic Achiotal. We investigate how the scale of the spatial unit of aggregation affects our interpretations of inequality using various architecture-based indices. Finally, we provide some preliminary interpretations for the differences calculated between these two centers.

This article presents the contributions of Dr. Kathryn Schwartz (1984-2022), book historian of the modern Middle East. Her study of the origins and impact of the printing press in late Ottoman Egypt has challenged some long-standing assumptions in the historiography. She has also put into question the long-held belief that Ottomans banned printing. More broadly, her work has challenged Eurocentric approaches to this topic and has innovated by combining material and intellectual history.

Choreographer and performance-maker Faye Driscoll’s performance installation Come On In (2020) offered spectators an aesthetic experience that included very little physical contact—yet investigated deeply the nature of physical touch. The sensation, artistic implications, and sociopolitical valences of touch provoke a rich and complex set of questions for considering artistic, physical, and gendered forms of control across performance and visual art, including abstract sculpture, a history into which Driscoll’s installation intervenes.

The archaeological site of Copan was a cultural and commercial crossroads at the southeastern Maya frontier. Research indicates that the demographics and sociopolitical circumstances of the city of Copan and its location within a circumscribed pocket (24 km2) of the larger Copan Valley varied through time. These circumstances not only influenced its social, political, and economic interactions, but likely the size, construction, and organization of households, specifically plazuelas. Copan's plazuelas differ from those located in other Maya regions because they often have smaller house platforms, comprise more than a single patio, and exhibit a larger than normal proportion of informal groups. Gini coefficients, to investigate wealth inequality based on household size using area, volume, and a modified volume, were calculated for Late Classic Copan to allow for comparisons to Gini coefficients from other Maya regions. While the Gini coefficients suggest that wealth inequality at Copan is much higher than in other Maya regions, deeper interpretations of inequality based solely on the Gini coefficients are limited, requiring not only additional geospatial analysis employing a multi-proxy Gini coefficient, but, importantly, a comparison to and a deeper reflection on previous research at Copan.

Climate breakdown demands new ways of thinking, new ways of relating to other human and non-human beings, and therefore new ways of approaching the future. Approaches to the future that adequately account for the climate need to be sufficiently far-reaching to avoid quick-fix solutionism, and sufficiently grounded to avoid unbounded flights of visionary fancy. The climate crisis is a gritty, contested situation that cannot be approached through one means alone. If architecture and spatial practice realise their inherent interdisciplinary potential, they could contribute to forming new modes of spatial relation that have profoundly social and climatic implications. The reverse is equally true: the social, economic, and environmental shifts required will bring new spatial formations which require new spatial practices. This essay explores how futures may be thought of in terms more appropriate to climate. Architects and spatial practitioners are capable of effecting social and ecological change despite their historical implication in the structures and practices of the extractive capitalist system within which they operate. The different projects and practices studied here, from the 1960s to the present, offer ways of thinking about the future that have spatial consequences in the built environment but reach into wider socio-political and ecological realms. What we can take from these practices and projects are lessons in how systemic change must guide design for the future, and how new spatial relations can support this change rather than circumscribe its parameters. As the various practitioners described in this essay prove, subverting systems from within is possible. And from that subversive first step, critical, imaginative, and projective steps can follow.

We correlate the annual Wolf numbers W and their time derivatives Wʹ by shifting time fragments of W and Wʹ relative to each other. The most significant (up to 0.874) correlation is with 3 years shifts for fragments covering 14 years. For longer and shorter periods, the correlation coefficients 0.771–0.855 with 2–3 years shift. The most significant 9 years shift corresponds to -0.852/-0.824 anti-correlation coefficient for 14/11 years period. The other periods are less significant. To evaluate predictive estimates, we use the times series fragments of W shifted back into the past. A forecast can be made using the leading graphs based upon the derived calibration factor. Test calculations show that the most effective is the calibration factor calculated for changing the phase of the cycle. The best linear pairwise correlation coefficient of the approximation is 0.94.

Amid multiple crises in our world, academic theology is facing a crisis in Catholic higher education, leading to a smaller place for theology and religious studies in increasingly precarious Catholic institutions. Rather than succumbing to despair or continuing in denial, this address encourages theologians to embrace the virtue of humility and the smallness of the vocation of the theologian in the midst of this turmoil. As “theologians minor” we are called to embrace our own smallness and our own importance in the church and the world, and to build communities closer to the margins of our church and world to which we provide a vital witness.

This article re-examines the scholium on Euripides, Andromache 445, which several scholars have used to support the claim that Andromache premiered outside Athens, and concludes that both the scholium itself and a remark in the play's hypothesis rather suggest that the play was produced in Athens as part of a dramatic competition.