The zeal for ‘modality’ in French modernist composition drew sustenance from the Indo-European hypothesis (or ‘Aryan myth’) of a linguistic-turned-‘racial’ patrimony linking India, Greece, and Europe, prevalent in Francophone intellectual, including musicological, discourse. Against this backdrop, the central case study traces how the Karnatic melakarta system of rāga classification travelled from Southern India, via British imperial networks, to French universities and conservatoires, whereupon it found widespread interest among composers and pedagogues including Roussel, Emmanuel, Tournemire, and Dupré. Yet the melakartas’ enduring imprint upon French music is found not simply in the use of individual scales, but in the premise of a fecund ‘modal republic’, inspired by the system’s generative logic and resonant in the rationalized modalism of the 1920s and ’30s, including Messiaen’s ‘modes of limited transposition’. The article concludes by proffering a novel conceptualization of the entanglements between Karnatic and French scale systems (and epistemologies of music) in the early twentieth century.

When first learning about infinite series, students typically are shown some examples for which the partial sums can be simplified by taking advantage of telescoping sums. In this paper, we present many examples of such series, all involving the inverse tangent function and most of which involve the Fibonacci and Lucas numbers. Most of the series presented here have appeared in various papers (see the references), but the authors are usually working in an abstract setting which makes it difficult for students to follow the basic ideas. We seek to make these results accessible to a wider audience.

This essay uses one difficult sentence from Pindar’s Olympian 2 as a jumping-off point to address larger issues about the relationship between literature and belief. Section II tackles Pindar’s judgement of the dead (56–60) and argues that this passage is better understood as an instance of unusual particle usage rather than as an elliptical expression of recondite doctrine. Here the posthumous fate of humanity is decided on the grounds of ethical conduct. Section III discusses the unfinished conditional beginning in line 56 and probes the connection between eschatological knowledge and pragmatic action. Scholars have focused on the unusual details of Pindar’s eschatology, but its overarching practical thrust is to reinforce a conventional ethic. Section IV examines the knowledge of the future mentioned in line 56 and other gestures towards privileged knowledge. Scholars have considered Olympian 2 an ‘intimate’ text intended for a select audience, but there is reason to think that this epinician aimed at a panhellenic reception. Combining motifs from various sources, Pindar creates a unique vision of the afterlife that is capable of transcending doctrinal labels and appealing to many. Section V briefly concludes by considering how this poem works as both a victory ode and a religious text. Pindar’s ode is not a ‘corrupt paraphrase’ of anything else; the text creates a world of its own and inscribes core epinician values into the very architecture of the cosmos.

This study is the first to explore the creation of the Tribunaux repressifs indigènes (Native repressive tribunals, TRIs), a novel jurisdiction of exception promulgated at the turn of the twentieth century in colonial Algeria. The TRIs were the product of several intersecting historical processes that took shape over the last quarter of the nineteenth century: first, this period witnessed intense settler security panics marked by genuine anxiety that Algeria might succumb to uncontrollable banditry and mass uprisings. During this same period, colonial “sciences” couched in burgeoning race theory intersected with juridical knowledge-production to form a new legal discourse on assimilation. The TRIs were advanced using this new grammar of race-bound legal relativism, reimagined as consistent with republican universalism. This ascendant juridical epistème dovetailed with debates over the both indeterminate and overdetermined nature of sovereignty in Algeria, whose land was juridically and administratively “Frenchified,” yet whose Muslim (by definition non-citizen) colonial subjects remained excluded from access to civil rights or protections. A doctrine of racialized exception was invented and codified in the unfolding of an impassioned juristic and public debate. The TRIs were legitimized—and endured—thanks to a doctrinal rationale applied retroactively: that for Muslim colonized subjects, exception was the rule.

This article examines, for the first time, a significant aspect of Bangladesh’s Liberation War in 1971: the fate of ‘stranded Bengalis’ in West Pakistan during and after the war. The war ended with over 90,000 Pakistani prisoners of war (POWs) captured in East Pakistan-turned-Bangladesh, who were then transferred to Indian custody. The government of Pakistan responded by holding hostage roughly the same number of Bengali military personnel, civil servants, and their dependants in West Pakistan as leverage for the return of its captured POWs. Neither group would return home immediately in what arguably became one of the largest cases of mutual mass internment post-1945. Drawing on a wide range of untapped sources, both official and personal, this article traces the trajectory of this crisis of captivity in which the Bengali officials and officers—hitherto serving the Pakistani state—found themselves as rightless citizens with ‘enemy’ status after December 1971. Their wartime experiences, more than half a century after the war, warrant recognition in widening the understanding of 1971, not only in the history of regional and global politics but also at what was arguably the home front—a thousand miles away from the ‘war zone’ in East Pakistan.

We assessed the chemical, microbiological, rheological and sensory parameters of a fermented dairy product (FDP) containing a galactooligosaccharide (GOS) preparation. This was made from a solution of dried whey and skim milk containing 25% (w/w) lactose using a new enzyme with high transgalactosylation activity (Nurica: Danisco A/S). Conversion of the high initial lactose content enabled a good yield of 56% GOS to be achieved. The obtained GOS preparation was applied to the FDP with a probiotic culture of Bifidobacterium animalis ssp. lactis in amounts of 0, 2, 10, and 20% (w/w). The FDPs were stored and monitored for 9 weeks. Bifidobacteria showed counts higher than 106 CFU/g throughout the storage period. GOS were not significantly utilized during fermentation and their changes during storage were also insignificant. Gel strength after fermentation showed a slight decrease with increasing doses of GOS preparation, but after 6 weeks of storage, the differences were no longer evident. The sensory analysis revealed the overall acceptability of the prepared FDPs, whilst the highest dose (20% GOS preparation) led to a sweeter taste.

This year, 2024, marks the fiftieth anniversary of the Marc and Ismene Fitch Laboratory for Archaeological Science. Since its inception in 1974, this pioneering laboratory has grown from an experiment into a world-renowned hub for archaeological science. As one of the first laboratories of its kind in Greece, and among only a few globally, the Fitch Laboratory expanded its expertise over the decades to encompass a wide range of disciplines. These include archaeobotany, zooarchaeology, human osteology, geophysics, pigment analysis, and its most recognized focus: archaeological ceramics. This paper reviews its history and development, and looks to the future.