Readers familiar with numbers and their patterns will most likely know of the game-playing exercise where one is invited to spot the next number in a sequence, only to find that after giving an answer there can be a multiplicity of possibilities, each of which is valid according to its own rule of sequence construction. This is an instance of partial sequence matching and the purpose of this note is to show how a simple method of constructing a partial sequence match can be achieved. It requires only a knowledge of polynomials and matrix algebra, which are topics within the grasp of an undergraduate, and will be instanced against the backdrop of some wellknown sequences.

This article discusses a music treatise written in 1812 by the Catholic Armenian polymath Minas Bzhshkean (1777–1851). The article focuses on the historical and intellectual context in which the idea of notational reform emerged within the Armenian diaspora. Bzhshkean was born in the Ottoman Empire but educated at the Mekhitarist monastery of San Lazzaro in Venice, which was the leading intellectual centre of the Armenian Enlightenment. By discussing Bzhshkean’s use of sources from multiple cultural and intellectual traditions (including European authors such as Rousseau), the article provides a new perspective on music and Enlightenment in global context.

Our aim was to evaluate a foster cow–calf rearing system on the adoption or acceptance of fostered calves, milk production and udder health, as well as calf health and weight gain, and to compare this fostering system to traditional rearing. The foster group (FG) consisted of 8 cows each suckling 3 fostered calves with continuous contact. The control group (CG) was a conventional milking system, whereby cows and control calves were kept separate. The duration of the experiment was 8 weeks. Behavioural observations were carried out after the calves were introduced to the FG to find out if and how many calves were adopted or accepted (complete or incomplete maternal behaviour expressed, respectively). Milk production (let down) was recorded daily for CG and once a week for FG (after 8-h of no suckling). Milk samples were collected once a week from both groups for California mastitis test, Wisconsin test, and somatic cell count. A daily record of the incidence of diarrhoea was made on the calves and they were weighed once a week. Results showed that six of the eight FC cows had adopted the three calves, whilst one adopted two calves and accepted one and one adopted one calf and accepted two. One other cow refused all three calves from the outset and was removed from the study. Milk production at a single milking was 2.52 ± 1.04 (mean ± sd) 10.07 ± 0.76 l for FG and CG, respectively. Udder health improved over time in FG as evidenced by a progressive reduction in SCC. The average weight gain for FG calves was higher than for CG (700.7 ± 97.7 vs. 471 ± 188.7 g/d). In conclusion, the foster-cow rearing system was well received by most cows, the udder health on FG showed an improvement in comparison to the CG, and a higher weight gain was found in FC compared to the CC in a traditional rearing system.

This paper contributes to the debate on the role of religiosity in party competition in democratic political systems by analyzing the role of religious practice and belonging in the 2022 Italian elections. By using the newest Italian National Election Studies dataset, we combine indicators of both religious affiliation and practice to show how the electorates of the main Italian parties are composed in terms of voters' religiosity, to highlight how these differences influence the probability to vote for each of those parties and to further investigate the relationship between religious affiliation/practice and voting behavior. Results show the emergence of an increasingly identity-based relationship between religiosity and vote within the Italian context. We find that religiosity – in the form of Catholic affiliation – maintains a direct effect on vote choice which is also partially mediated by attitudinal indicators, such as those toward immigration, homosexuality, and abortion. We conclude that party competition in Italy is mainly fueled by identity dynamics – and less on religious practice or beliefs – concerning the whole group of those who identify as Catholics opposed to the group of those who do not.

This is the third in a trilogy of articles for NTQ addressed to the ‘noises off’ supplied by Shakespeare’s earliest co-stars: the baited bears that competed for trade, fame, and patronage for the duration of his career as an actor-playwright. ‘Shakespeare and the Three Bears’ (NTQ 106, May 2011) sketched this context, exposing as a canard, via a mistakenly omitted comma, that there ever was a bear named Harry Hunks. ‘Shakespeare and the Naming of Bears’ (NTQ 135, August 2018) examined the influence of these rival entertainments on the structure and detail of Romeo and Juliet. ‘Shakespeare’s Polar Bears’ now expands that investigation by seeking to offer a long view of the dramatist’s association with, and attention to, such foul animal ‘sports’, and to supply a comprehensive context for the most famous stage direction in theatre history.

In terms of foreign relations, ancient Libya is regularly tied to Egypt and Egyptology. It is rarely linked to Mesopotamia, the other great river-based civilization of the region. Nevertheless, there are a number of people with Libyan names mentioned in Assyrian-Babylonian texts. Proceeding from the premise that it is relevant to talk of a Libyan ethnicity also in this period of intermingling of Egyptians and Libyans and that personal names are meaningful and express identity on the part of the name giver, the people with Libyan names in question are presented and discussed from various biographic and demographic viewpoints in the present article.

In this paper, we document the current research activities surrounding the mapping of cultural heritage on the web by contextualizing examples from Greek projects and applications within the broader international research landscape. We highlight the benefits of digital mapping for the preservation and promotion of cultural heritage and address specific challenges that call for ongoing and future research. Mapping cultural heritage involves considerable effort from professionals with different backgrounds and can be extensive, as there are no limits to building up digital content. Several opportunities are opening up for expanding the scope of these efforts, foregrounding new questions and research avenues, and creating spin-off applications for diverse audiences. However, there are limitations to the durability of web GIS infrastructures, and their aging in a rapidly changing technological environment can significantly impact the associated content. It is crucial to understand that datafication and content curation go together, and that implementing open data provisions at an early stage can benefit dissemination, support preservation, and create surplus value by enabling third-party and broader audience participation in reusing or repurposing the mapped content.

After the Japanese colonization of Taiwan in 1895, various Japanese Buddhist sectarian traditions arrived in Taiwan and those bringing them actively approached local Buddhist monks and monasteries for cooperation. After 1915, Taiwanese monks separated into two factions: one faction headed to mainland China to study, and the other to Japan. At the same time, indigenous Buddhist traditions in Taiwan gradually developed into four sectarian groups, whose founders all shared deep ties with the Yongquan Temple of Drum Mountain (Gushan) in Fujian province on the mainland. Japanese Buddhists targeted them in particular for co-optation. Venerable Shanhui, who is the focus of this article, was the founder of one of these lineages. Venerable Shanhui was inducted into the Japanese Sōtō Zen sect and was appointed as the abbot of the Lingquan Temple by the head priest (kanchō) of the Sōtō sect in August 1907. Between 1911 and 1939, Venerable Shanhui was active in various chaplaincies in mainland China and Southeast Asia. In December 1933, he returned to Taiwan from Singapore via Hangzhou, where he became president of the Hangzhou Sino-Japanese Buddhist Society. In August 1939, Shanhui accepted the invitation of Narita Hōzui, then abbot of the Sōtō Zen temple Chōtokuin in Shanghai, to leave Taiwan and perform missionary work at temples in central China. This article also examines the existence of two different Hangzhou Sino-Japanese Buddhist societies and Shanhui’s relationship to them.