This study explores the link between stylized forms of language and the construction of social identities in performance in the Beijing hip hop community. It focuses on the indexical process by which rappers rely on existing characterological figures and local linguistic variables in Beijing Mandarin (i.e. rhotacized syllable finals, lenited retroflexes, interdentalized dental sibilants, and fronted palatals) to construct hip hop affiliated identities. A variationist analysis provides evidence of style-shifting between two generations of Beijing male rappers, who employ these socially salient linguistic features to different degrees, but always in a semiotically coherent package, in their performance. The analysis further demonstrates how the rappers maintain street credibility through a cultural alignment between hip hop and local social types. By examining the indexicality of these variables, the study highlights the interplay of hip hop ideology, local linguistic features, and local social types in stylistic practices and personae construction. (Hip hop, indexicality, iconicity, performance, Mandarin Chinese)*

In 2015, Douglas NeJaime and Reva Siegel identified complicity-based conscience claims as a subcategory of religious liberty claims, which feature objections to generally applicable laws based on religious convictions that harm third parties. Here, we observe that Muslim-Americans have filed or joined amicus curiae briefs in support of litigants on both sides of the recent complicity-based conscience cases of Masterpiece Cakeshop v. Colorado (2018), Bostock v. Clayton County (2020), and Fulton v. City of Philadelphia (2021). This divergence of legal views within the Muslim-American community points to a broader rift in society generally toward issues involving the navigation of identity and faith in the context of American liberalism. In this article, we show that opposing arguments by Muslim-Americans in these complicity-based conscience cases presuppose two different conceptions of liberalism: (1) liberalism as the pursuit of broad religious, cultural, and value pluralism (modus vivendi), and (2) liberalism as the pursuit of social cohesion, assimilation, and fraternité among diverse constituencies (vivre ensemble). Muslim-Americans who advance a modus vivendi vision of liberalism base their arguments mainly on the view that Islam and other minority religions involve specific beliefs, doctrines, and moral injunctions regarding, inter alia, rules of personal conduct in society that deserve distinctive legal protections. Muslim-Americans who support a vivre ensemble conception of liberalism prioritize the uniform enforcement of civil rights laws over religion-based objections and, in doing so, seek an overlapping consensus between their beliefs and prevailing conceptions of expansive civil liberties.

The HOLLYWOOD sign is arguably the world's most famous language object. Emblematic of prestige and cultural capital, the sign can be found not just in Los Angeles, but in citations all over the world. Beginning with the history of its valorization, HOLLYWOOD is shown to emanate symbolic value through a set of enregistered semiotic features. Drawing upon a set of globally sourced citations of HOLLYWOOD, the circulation and stratified bundling of size, emplacement, alignment, typeface, and color indicates how the citation of language objects is mediated by political economy. A process of diffuse citation is further observed, in which the quotation of language features is not overt, but the source of emanation is still tangible, revealing HOLLYWOOD as the source of a global linguistic-semiotic register. As this register circulates in citations overt and diffuse, language objects are revealed as key sites for the reproduction of commodity values. (The Hollywood sign, language object, citation, enregisterment, global emblems, recontexualization)*

This article addresses the beginnings of the twinning relationship between Coventry and Kiel to introduce and exemplify the idea of ‘urban internationalism’ as a new lens onto urban histories of town twinning initiatives and a contribution to the historiography of British town twinning. Focusing on paradiplomatic initiatives by municipal officials, religious dignitaries and other citizens in Coventry and Kiel, the article examines the role that cities played in British–German reconstruction and reconciliation in the period from the end of World War II until the formation of the Federal Republic of Germany in 1949.

This article provides a fresh perspective on the history of East German town twinning in the early era of détente. While previous studies have analysed East German town twinning solely as an instrument of the Socialist Unity Party (Sozialistische Einheitspartei Deutschlands, SED) to establish paradiplomatic relations in Western Europe, I explore the dynamic inter-relation between global, national and local actors and the ambiguities of urban détente. I reveal the importance of the German Association of Towns and Municipalities (Deutsche Städte- und Gemeindetag, DStuG), the East German association of municipalities, which crucially shaped the East German concept of urban détente through practising trans-local exchange. The role played by the DStuG was backed by the United Towns Organization (UTO), a non-governmental organization founded in 1957 whose aim was to form a global network of cities beyond the East–West divide. In 1960, the DStuG joined the UTO as a member and consciously used its new position to expand its scope and improve its national status through actively working on the conceptualization of urban détente. However, the conflicts between the East German foreign ministry and the UTO grew bigger, resulting in the marginalization of the DStuG and town twinning in the SED’s concept of détente. These conflicts encouraged the UTO to redefine its global approach.

The article reflects upon the observational practices and methods developed by the early exponents of ethology committed to naturalistic field study and explores how their approaches and techniques influenced a wider field of popular natural-history filmmaking and photography. In doing so, my focus is upon three aspects of ethological field studies: the socio-technical devices used by ethologists to bring birds closer to them, the distinctive observational and representational practices which they forged, and the analogies they used to codify behaviour. This assemblage of elements included hides or screens from which to watch wild birds without disturbing them, optics to extend human vision, pens and paper to sketch and fix patterns of behaviour, watches to record timings, photography to capture action and freeze movement, and illustration and photographs to visualize behaviour. Carried through natural-history networks, the practices, methods and theories of ethologists like Huxley and Tinbergen influenced popular natural-history filmmaking and photography more broadly from the 1940s, driving a behavioural turn in these cultural practices. This popularization of the ‘ethological eye’ was further facilitated by the convergence of socio-technical devices, forms of observation and dramatization in the work of the early exponents of naturalistic field studies of birds and the popular filmmakers.

Long neglected, Gaetano Salvemini's years of exile (1925–1949) now constitute a crucial period for reconsidering his intellectual and political profile. This article intends first to propose an overall interpretation of Salvemini's exile that considers the years 1919 to 1925 as the culmination of a profound turning point in his life. The central part of the essay is devoted to reconstructing the genesis of Salvemini's relationship with the United States and dwells on the reflections written after his first trip overseas in 1927. In them it is possible to find a clear analysis of the impact of Fascist propaganda on American soil and a definition of the tasks that exiles were called upon to perform in their host countries. Building on these premises, the study rereads Salvemini's years of American exile by focusing on three aspects. Firstly, his great ability to adapt to the American academic world. Secondly, his commitment to the field of research, with works dedicated to the study of Fascism, some centred on a reinterpretation of the concept of democracy and others on the methodology of history. Thirdly, his prodigious activity carried out in the antifascist struggle.

In 1959, East German Dresden and western Polish Wrocław were twinned to promote cross-border contact between political leaders, worker delegations and cultural groups. Officially formed to promote worker solidarity among friendly East Bloc regimes, in practice the inter-relationship exposed a troubling history that was just below the surface. In the recent aftermath of Nazi defeat, the German population of Breslau (over 600,000 people) had fled or been expelled from a city which had long been German. At the same time that Breslau became Polish Wrocław, a significant number of old Breslauers settled in the East German province of Saxony, especially Dresden. This article uses archival and published sources to show how, under the umbrella of worker exchanges, field trips and official amity, the sister-city programme unintentionally became a venue for German exiles from Breslau to encounter Wrocławian delegations in Dresden and to return ‘home’ to discover Wrocław’s post-war Polish reality.

If the ‘colour line’ was prophetically defined as the issue of the twentieth century, in the twenty-first century the concern of many scholars is with the research methodology that the attention on the colour line has generated. Migration, postcolonial, and blackness studies focusing on Italy have all asked fundamental questions on how to reframe history, memory, and culture. Charles Burdett (2018) has posited that migration and mobility are vital for the repositioning of the discipline of Italian Studies and Modern Languages as a whole. Critics have argued that Italian Black literature is redefining Italian literature (Romeo 2017) and its reception (Patriarca 2018). Alessandra Ciucci's recent monograph The Voice of the Rural: Music, Poetry and Masculinity among Migrant Moroccan Men in Umbria (2022) and the volume The Black Mediterranean: Borders, Bodies and Citizenship (2021) edited by the Black Mediterranean Collective contribute to this discussion. Both books offer new approaches to analyse migration and deconstruct Eurocentrism. They both emphasise the migrants’ agency and theorise the researcher's position as a tool for the decolonisation of culture.

This article explores how political division manifested itself in the electricity systems of West and East Berlin and analyses the strategies of both throughout the 40 years of the Cold War. It reveals how the goal of full energy independence propagated by both West and East proved illusory for material, geopolitical, institutional, economic and environmental reasons. Apart from vestiges of past interdependence, pressures to collaborate gained impetus from the 1970s onwards. The Berlin experience, the article concludes, generates lessons for navigating socio-technical in-/interdependencies over electricity infrastructures in geopolitically contested contexts by highlighting the material politics of urban energy history.

Town twinning is often seen as a linear driving force of European integration. This article argues that town twinning’s historicity is more complex. The initial post-war period, according to today’s practitioners’ accounts, was characterized by a high degree of personal involvement which transformed into an exposure to relationship uncertainty. By way of contrast, twinning practices since the 1990s are reported as being driven by a more managerial logic. The shift from the imaginary of ‘reconciliation’ to that of ‘integration’ comes along with a change in twinning practices, the distribution of responsibilities and the share of personal involvement and exposure.

This article explores the intersection of two developing fields of study: the psychological field of shared intentionality and the philosophy of religion field of ramified natural theology. In shared intentionality, agents share mental states and cooperate to achieve a common goal. Many psychologists in this field believe that of all the primates, only humans share intentionality – humans alone form a ‘we’. Ramified natural theology is the project of presenting philosophical evidences for core doctrines of the Christian faith. In this article I investigate some applications of shared intentionality for Christian natural theology. In the Anselmian tradition I offer two deductive arguments that deploy shared intentionality to argue that there are multiple divine persons. I then suggest that analogical arguments – often overlooked by philosophers of religion – provide a better fit for psychological findings, such as shared intentionality. After sketching some fundamental features of analogical arguments, I advance two arguments by analogy for the conclusion that God, like humans, shares intentionality. These arguments show that the psychology of shared intentionality, and empirical psychology more generally, is a promising source for theological reflection.