In the summer of 1828, Franz Schubert composed his one and only piece in Hebrew: an excerpt of Psalm 92, set for four-part choir and Solo Baritone. The main sources available until now for this composition, a manuscript in the Gesellschaft der Musikfreunde (A-Wgm Sammlung Witteczek-Spaun Bd. 31) and a printed version in Salomon Sulzer’s compendium of Viennese synagogal music, Schir Zion (Song of Zion), date to 1834/35 and 1839/40, respectively. A newly discovered manuscript, dating from 1832, represents an early stage in the compilation of Schir Zion and contains the earliest known source of Schubert’s piece. New variant readings with regard to pitch, ornamentation and text underlay suggest that Schubert’s lost autograph may not be the immediate parent of the best sources known until now. With its title in Hebrew calligraphy, moreover, this manuscript was clearly intended for Jewish use; it thus challenges the authority of Schir Zion with regard to the underlay of the Hebrew text. The manuscript demonstrates a starting point in the adaptation by later editors, including Salomon Sulzer’s son Joseph, of Schubert’s Hebrew composition from the living, essentially oral performance tradition of an expert cantor to the formal written requirements of publication for a far-flung audience.

In 1974, gay father Bruce Voeller sought visitation with his three children after divorcing his wife. The New Jersey family court held a six day trial that centered on expert witness testimony as to whether Voeller's homosexuality would be detrimental to his children. Drs. Richard Green and John Money testified on Voeller's behalf, whereas Voeller's ex-wife called Dr. Richard Gardner, who concluded that “‘the total environment to which the father exposed the children could impede healthy sexual development in the future.’” In his opinion, which imposed strict limitations on visitation, the judge focused on the opposition within the American Psychiatric Association (APA) over the decision to declassify homosexuality as a mental illness, reasoning that psychiatrists' inability to agree on how to define or classify homosexuality indicated that it was impossible to know what effect Voeller's homosexuality would have on his children. The court consequently concluded that the medical controversy, combined with “the immutable effects which are engendered by the parent-child relationship, demands that the court be most hesitant in allowing any unnecessary exposure of a child to an environment which may be deleterious.” The court imposed visitation restrictions to prevent the children from being in “any homosexual related activities,” which included prohibiting Voeller from ever introducing his partner to the children.

This article, which focuses on David Dabydeen’s long poem “Turner” (1994), addresses acts of eating/excreting as reflections of power relations while also figuring cultural regeneration as a pursuit of nourishment. Through acts of consumption, the speaker of “Turner” seeks to forge a continuum whereby the past feeds the future and the future satiates the emptiness caused by colonialism and the slave trade. Nevertheless, in “Turner,” this emptiness cannot be overcome, and acts of cultural feeding are not regenerative but instead destructively self-consumptive.

Pre-R Dentalisation (PreRD), the dental pronunciation of /t/ and /d/ before /r/ and /ər/, is a well-known feature of English varieties throughout Ireland. PreRD is often accompanied by an /r/-Realisation Effect (RRE), whereby /r/ is pronounced as a tap after the dentalised consonant, and a Morpheme Boundary Constraint (MBC), such that PreRD is blocked by Class 2 morpheme boundaries. Although an Irish origin for PreRD has been suggested, the presence of PreRD, the RRE and the MBC in northern English dialects in a form nearly identical to what is found in Ireland suggests that the origins of PreRD lie instead in English in Britain. The possible existence of PreRD in Scotland is suspected, but definitive evidence for PreRD, the RRE and the MBC there has never been published. In this article, I provide the first detailed analysis of these features in Scotland, using unpublished data collected as part of the Linguistic Survey of Scotland. It will be seen that there is substantial evidence for PreRD, the RRE and the MBC in Scots dialects. The presence of these features in Scotland has important consequences for their history in Britain, and confirms the British origin of PreRD in Ireland.

This article explores the various ways in which Vikram Seth’s A Suitable Boy privileges the affective (and aesthetic) quality of reticence. I begin by addressing the broader political significance of such moderation—relating it, more specifically, to the placatory content of the speeches made by Jawaharlal Nehru during the late forties and early fifties. I then trace the process by which Nehru’s “meandering pleas for mutual tolerance” eventually find their way into the very structure of A Suitable Boy, directly influencing its formal qualities and creating a general discursive “climate” of order and stability. In other words, I would like to suggest that the narrative not only privileges this Nehruvian virtue at the level of content—by explicitly advocating the renunciation of strong feeling—but also practices it at the formal or structural level. And by doing so, I shall argue, it ultimately obliges the reader to adopt a similar affective stance.

In common with many British cities, but unlike the rest of Ireland, late nineteenth-century Belfast experienced rapid industrialization and physical expansion. Women formed a significant proportion of the city's workforce, attracted by the employment opportunities represented in the burgeoning textile industry. Many of them were economically vulnerable, however, and could find themselves destitute for a number of reasons. This article sets Belfast's Poor Law workhouse in the landscape of welfare in the city, exploring how its use reflected the development of the city and the ways in which the female poor engaged with it in order to survive.

The salience of rights talk in Western cultures has generated constructive responses from various religious traditions. This article contributes to this religious hermeneutic by turning to the first-generation Spanish theologians of the sixteenth-century School of Salamanca, Francisco de Vitoria and Domingo de Soto, as important resources for Christian rights talk. These late scholastic thinkers made the image of God doctrine, as transmitted by Thomas Aquinas, the basis for affirming the worth and human natural rights of Amerindian peoples. To highlight the contemporary relevance of the school, the article engages Nicholas Wolterstorff's recent work on rights and his twofold critique of a capacities approach to human dignity and a virtues approach to justice. The School of Salamanca not only addresses the important concerns raised by Wolterstorff but uniquely offers a view of rights inextricably linked to human capacities and Christian virtue that highlights both the patient and agential dimensions of justice. They provide a critical theological challenge to the dominant secular liberal view of rights in a way that Wolterstorff's account does not.

Among the many individuals and groups espousing affiliation with the Moorish Science Temple of America movement, some continue founding prophet Noble Drew Ali's emphasis on engaging in American citizenship as a religious duty, while others interpret the prophet's scriptures to lend authority to claims of being outside the jurisdiction of American legal authority. Such sovereign Moors, whose actions range from declaration of secession to rejection of drivers or marriage licenses, advance legal discourse rooted in historical narratives, tailor their legal thinking toward practical instruction and efficacious results, and appeal to etymology to further authorize their claims. Such sovereign Moorish legal discourse is best understood, following Catherine Wessinger's work on the Montana Freemen, as “magical,” and understanding the magical role played by legal texts and discourse within these communities can help scholars and legal professionals in their approach to and interactions with sovereign Moors.