This article reconsiders ‘Marty’s tune’ (La note Martinet), a texted dance song of the thirteenth century that survives in two sources, one with musical notation. It evaluates older understandings of the song’s form and generic designation, attempting to use poetic variants between the texts to understand the factors that might have preceded the writing down of this rarely notated song type.

This article sketches an interpretation of Olga Neuwirth’s Le Encantadas o le avventure nel mare delle meraviglie by focusing on the song by the Vocaloid Hatsune Miku in the last section of the composition. This Vocaloid song is disturbing because it expresses a conflicted form of subjectivity that is typical of our time. The article considers four different ways to read this expression: as pop-cultural negation of subjectivity, as postmodern celebration of singularity, as post-revolutionary longing for collectivity or as the contemporary mythical counterpart of the capitalist subject form. I argue that the fourth interpretation seems the most promising. According to this interpretation, Neuwirth stages Hatsune Miku as the sirene of digitalised capitalism – a technological mythos against which the contemporary subjectivity tries to constitute itself.

The epic folk story of Köroğlu, popular among various Turkic peoples, was also widespread among the Tajiks of the upper Oxus valleys of southern Tajikistan and adjoining Badakhshān of northern Afghanistan. The Tajik versions of the story, known as Gurughli or Gurghuli, while sharing parts of the plot and outline with Köroğlu, are distinctly shaped by Tajik culture and Iranian national traditions in both form and content. This study explores various aspects of this oral tradition, including bards and their performances, the structure, plot, and themes of their repertoires, and the documentation history. This study also assesses scholarly views on the origins and development of Tajik Gurughli. The article is supplemented by five sample texts, selected to represent major cycles of the genre.1

This corrigendum fixes an error in the statement of Lemma 8.3 in the published version of the paper.

With society’s growing diversity, it is increasingly crucial to comprehend the care needs of older migrants with dementia and their informal carers. This study explores the experiences of informal carers of older migrants with dementia using professional care, focusing on the participants’ perceptions of whether the delivered professional care meets the needs of the informal carer and their family member with dementia. Purposive sampling identified 17 informal carers living in Belgium and caring for older first-generation labour migrants from Italian and Turkish backgrounds. In-depth interviews were conducted and inductive data were analysed using the Qualitative Analysis Guide of Leuven, a method inspired by the constant comparative method. The findings are presented through composite narrative vignettes. The data analysis revealed six predominant themes: (1) Informal carers are hoping for engagement from professional care providers, to create together a care alliance for the older person with dementia; (2) Informal carers experience cold substandard care provision from professional care providers towards their loved ones; (3) Informal carers need to feel a sense of home to be able to trust the professional care providers; (4) Informal carers experience culturally insensitive care practices by professional care providers; (5) Informal carers struggle with the responsibility of informal care-giving in the context of today’s world; (6) Informal carers experience the cumulative mental load of care-giving. Informal carers of older migrants with dementia face a cumulative mental burden through limited adapted-care options, cultural insensitivity in services, care-giving duties and additional tasks to bridge the professional care gaps.

Emmanuel Levinas’s philosophy of absolute transcendence has been criticized for defeating any possibility of relationship to the divine as Other. Such critiques restage central theological trends that rely on analogy as opening just such an avenue to the divine. Aquinas proposes analogy in his own criticism of Maimonides’ negative theology of God as beyond any likeness, in ways similar to arguments leveled against Levinas. Levinas, however, proposes a language model, which also illuminates Maimonides’ own language discourses, as a way to allow relationship while sustaining distinction from transcendence. Through language, the divine is addressed while respecting absolute Otherness, in a move away from ontology to ethics.