This paper argues for two propositions. (I) Large asymmetries of power, status and influence exist between economists. These asymmetries constitute a hierarchy that is steeper than it could be and steeper than hierarchies in other disciplines. (II) This situation has potentially significant epistemic consequences. I collect data on the social organization of economics to show (I). I then argue that the hierarchy in economics heightens conservative selection biases, restricts criticism between economists and disincentivizes the development of novel research. These factors together constrain economics’ capacity to develop new beliefs and reduce the likelihood that its outputs will be true.

The development of Sinology in Australia was contingent upon, and serves as a lens through which to view, a number of transformations to Australian society in the middle decades of the twentieth century, as the country sought independence from the “Mother Country,” Great Britain, and reoriented itself towards Asia. These include Australia's first forays into independent international diplomacy and the introduction of the Ph.D. degree and postgraduate research in the university system—culminating in the first Australian postgraduate work on China in the 1950s. While government support has always been crucial to the enterprise, from the early years until today scholars have defended the Chinese humanities against the utilitarian “national interest” proclivities of governments. Adopting a broad definition of Sinology, one which encompasses post-war trends in “Chinese Studies,” this article surveys the universities that have been important to Sinology, the scholars who worked in them and the ongoing challenges to the discipline.

This paper examines the role of prosody in a little-studied type of non-canonical questions: syntactically and lexically canonical interrogative sentences that have been uttered by the speaker in order to express surprise. The study compares Estonian surprise questions with string-identical information-seeking questions elicited by means of context descriptions. The materials comprise 1,008 utterances by 21 speakers.

It is concluded that the prosody of the examined utterances has three roles that are relevant to the expression of surprise by ordinary interrogative sentences. First, the enhanced prosodic realisation of the utterances as manifested in a longer duration, a wider pitch range, and a more frequent occurrence of upstepped pitch accents conveys emotional expressivity. Second, lower pitch along with the creaky voice quality signals that the utterances are not canonical questions, while the main prosodic correlate of information-seeking questions is high pitch. Phonological pitch accents and boundary tones, however, are not used to distinguish between surprise questions and information-seeking questions. Third, the nuclear accent placement signals an information structure that is associated with the expression of incongruity or counterexpectation: the focal accent can evoke an alternative (set) that arises from the speaker’s expectations.

Giuseppe Verdi's first French opera, Jérusalem (1847), has often been described as a French version of his fourth opera, I lombardi alla prima crociata (1843). It is hardly a straightforward translation, however; the process of adapting the source to the French stage involved substantial rewriting of the libretto, thoroughly recasting the storyline and therefore requiring numerous changes in the music. Thus, Verdi not only provided several entirely new sections for the score of Jérusalem, but also reused material from I lombardi in radically different dramatic settings.

The purpose of this article is to review changing attitudes toward Jérusalem through the twentieth century, and to assert that it may be perceived both as a reworking of the earlier opera and as a new work in which Verdi, under unique circumstances, deployed strategies of self-borrowing. The first part addresses the historiography of Jérusalem, tracing changing attitudes of commentators gradually recognizing the importance and worth of the French work, and the second part examines in detail the transfer of selected passages that Verdi borrowed from I lombardi and adapted to vastly changed contexts.

This article gives an analytic survey of Sinology in the Swedish-speaking world from the mid-seventeenth century through the present and it draws on a wide range of primary and secondary sources from the same time period. It argues that while Swedish Sinology has been characterized by strong individuals who have made consequential contributions to the study of China, Swedish Sinology now faces important challenges of an institutional and linguistic nature.

Numerals and ordinals occupy a special place in the typology of suppletion. In generative work, one basic cross-linguistic parameter is whether ordinal allomorphy displays internal vs. external marking. Internal marking is when irregular forms propagate from lower ordinals to higher ones (English ‘first’$ \to $‘twenty-first’), whereas external marking is the lack of propagation. We catalog ordinal formation in Armenian dialects through both formal-generative and functional-typological perspectives. We find that Eastern Armenian and Early Western Armenian are uniformly external-marking systems for the ordinals of ‘1–4’. However, Modern Western Armenian is a mixed system: ‘1’ displays external-marking while ‘2–4’ display internal-marking. Simultaneously, the ordinal of ‘1’ uses a suppletive portmanteau, while the ordinals of ‘2–4’ use agglutinative allomorphs. We formalize these differences in a derivational approach to morphology (Distributed Morphology). We argue that mixed systems arise from allomorphy rules that are sensitive to either constituency or linearity. The Western mixed system seems typologically rare and novel. Given our formal analysis, we then uncover other asymmetries in the propagation of irregular ordinals and the retention of portmanteau morphology across 35 Armenian varieties. The end result is a strong functional correlation between suppletion, external marking, and lower numerals.

This article uses local history approaches to reconstruct the early lives of the Soong sisters at Wesleyan Female College in Macon, Georgia at the beginning of the twentieth century. The sisters' experiences as Chinese overseas students were situated in the histories of American South and of Asian Americans. By examining the sisters' transition to Wesleyan, their everyday lives on campus, and their occasional off-campus encounters with Maconites, the article argues that the “Southernness” of Wesleyan and Macon distinguished the sisters' experiences from other Chinese overseas students that are more familiar to Chinese historians. Because of the relative absence of Chinese residents in this small Southern town, the girls were rarely categorized with Chinese laborers and hardly felt the strong anti-Chinese sentiments that were experienced by students who went to Western states and large cities. Similarly, the slow adoption of new utilitarian courses at this elite Southern female college also meant the sisters were neither trained as qualified homemakers nor as career women like many other American-educated Chinese women in their generation. They were taught to become housewives that played important, unpaid social roles – a path that they would later follow.

This article narrates the history of Belgian Sinology both before and since the birth of Sinology (1814) and of Belgium (1830). The overview also embraces a broader group of scholars by including Sinologists who were from Belgium but did not necessarily work there. The first part of the article focuses on Sinological practices by the early missionaries in the seventeenth and eighteenth centuries. The second part covers the nineteenth and twentieth centuries until the Open-Door Policy of the 1970s. This part combines a broad chronological perspective with the history of individual persons and institutions. It includes topics such as the development of oriental studies and studies of religion, the teaching of Chinese language for commercial reasons, and the establishment of Chinese and Oriental institutes within and outside the universities.

Since their adoption, the UN Guiding Principles on Business and Human Rights have become crucial to intensify actions to protect human rights in the context of business conduct. Numerous countries, including Poland, have adopted National Action Plans (NAPs). Taking into account the years that have passed, it is worth assessing the implementation of their goals. Guidelines for the preparation of NAPs on business and human rights of the United Nations Working Group on Business and Human Rights (UNWG) are helpful in assessing the Polish NAPs. This Development in the Field piece concludes that every NAP should begin with an assessment that would help identify areas where there is a need to implement necessary policies. Such an assessment could be used to compare the initial stage with future achievements. It should rely on clear milestones mentioned in NAPs, and on key performance indicators to assess effectiveness while also relying on inclusive decision-making processes. Unfortunately, this was not the case with the two Polish NAPs.

In the wake of the Aladura (prayer people) religious movement of the late 1920s, a site of childbirth that relied primarily on faith healing emerged in Nigeria under the Christ Apostolic Church (CAC). This practice of faith-based delivery remained informal until 1959 when it evolved into a permanent structure with a professional guild of midwives, codified practices, and trained personnel. This article explores the advent of CAC's faith-based maternity practice, notably its faith home midwifery school, and how the faith home transformed its identity from the informal realms of religious healing to a recognized religious entity that offered primary maternity care based on the principles of faith healing. By examining the professionalization of Aladura faith homes, I highlight questions of legitimacy allocation in postcolonial Africa and how CAC navigated this process by courting legitimacy from state-backed institutions and sociocultural frameworks.