Focusing on Lisbon's green urban renewal under the liberal regime between 1840 and 1900, this article shows how the construction of green urban infrastructure became a part of the liberal agenda for modernizing the capital. The history of Lisbon's nineteenth-century public gardens and parks and tree-lined avenues has received scant attention, but this article reveals the pioneering role played by Lisbon City Council Department of Gardens and Green Grounds and the subsequent creative adaptation of Parisian green urban renewal programmes to Lisbon. These two phases corresponded to the leadership of different professional groups – gardeners and engineers, whose authority derived not only from their expertise but from their role in the making of scientific authority. Finally, this article highlights how the value ascribed to engineering as being more ‘techno-scientific’ than gardening dictated the outcome of the rivalry between gardeners and engineers with the eventual demise of the Department of Gardens and Green Grounds.

In a series of cases over the past year, the U.S. Supreme Court upheld then struck down COVID-19–related restrictions on worship in various states across the country. Those decisions clarified that, under the Free Exercise Clause, laws burdening religion aren't “generally applicable” when they treat religious conduct less favorably than comparable secular conduct. But they also relied on controversial claims that religious gatherings were comparable to places like grocery stores in their likelihood of spreading the virus. This article offers a different perspective. In addition to the rule about comparators, general applicability also contains a second rule. Where a law requires officials to consider the religious reasons for conduct as a precondition for regulating it, the law isn't generally applicable and ought to be subject to heightened scrutiny. The Court mostly passed over that requirement in the COVID-19 church-closure cases. But rightly understood, it may have provided an alternative path for resolving them—and one that didn't depend on controversial comparisons between churches and shopping centers. Instead, focusing on this second aspect of general applicability would have yielded a commonsense conclusion: where a law or policy grants favored treatment for activities it explicitly deems “essential,” “critical,” or “life-sustaining,” one of those things must be religion, absent compelling reason to the contrary. And understanding the rationale behind that conclusion provides important insights about the meaning of the Free Exercise Clause and several other issues at the heart of the First Amendment.

This article takes a life course perspective to examine the immigration and settlement processes experienced by children of Japanese war orphans left behind in China. Due to legal, social and biological factors, the lifecourses of immigrants are analysed in four groups, determined their age and, concomitantly their year of immigration. “Child immigrants” immigrated by the mid-1980s at school age and steadily built working careers. Due to multiple factors, “adolescent immigrants” made a hasty decision to immigrate to Japan before reaching twenty in the late 1980s. As they did not have special skills, they remained unable to achieve upward mobility. “Young adult immigrants,” falling outside the age-limit eligible for government support, immigrated in 1990s at their own expense while in their 20s. It took a long time before attaining stability in life. “Elder adult immigrants” immigrated in the late 1990s and later while in their 30s. They continue to live at the bottom of the social ladder in Japan.

A major challenge presented by noun class systems of Senufo languages is the non-trivial interaction between the agreement features of the noun phrase and the noun class specification on the head noun. In Kafire (Senufo, Côte d’Ivoire), demonstratives normally agree with the head noun independent of whether or not the head noun is modified by adjectives. Some adjectives, however, are exceptions to the general rule: in their presence the demonstrative appears in Class 2 or 3 (depending on the adjective), and fails to agree with the head noun. We present an account of the exceptional behavior of such adjectives within the framework of Lexical-Functional Grammar. We show that agreement in Kafire is a heterogeneous phenomenon that is best viewed as transitional between a system of semantically motivated agreement and a system of noun classes that is no longer dependent on meaning. Vestiges of the old system have been preserved in a variety of phenomena that have to be addressed individually using different kinds of formal tools provided by the framework. The variety of formal devices required to describe the functioning of the agreement system reflects the complex diachrony and the cross-modal (lexico-syntactic) synchronic nature of agreement phenomena.

Illness severity is a priority setting criterion in several countries. Age seems to matter when considering severity, but perhaps not small age differences. In the following article we consider Small Differences (SD): small differences in age are not relevant when considering differential illness severity. We show that SD cannot be accommodated within utilitarian, prioritarian or egalitarian theories. Attempting to accommodate SD by postulating a threshold model becomes exceedingly complex and self-defeating. The only way to accommodate SD seems to be to accept some form of relevance view, where some age differences are irrelevant. This view can accommodate SD, but at the expense of consistent priority orderings. Severity thus becomes unsuitable for systematic decision-making. We argue that SD should be dismissed and that we should accept a continuous relationship between severity of illness and age.

Based on a close reading of 118 Tang epitaphs for those who died young, this paper explores how Tang parents remembered and recounted their children's lives as well as factors that contributed to the rise of intense expression of mourning. It finds that while descriptions in epitaphs for adults largely followed Confucian ideals of life course and gender roles, the epitaphs for the young are much less formulaic, allowing space and latitude for parents and families to impart anecdotes and emotions. More importantly, it argues that the rise of epitaphs for children (especially for daughters in the ninth century) reflected a strong influence of Buddhist perception of death and Buddhist mourning rituals. As a result, Tang parents ignored the restrictions and decorum stipulated in The Book of Rites and mourned their children with outward grief, regardless their age and gender.

I will begin by thanking Professor Quayson and all of the contributors to this forum with the deepest of gratitude. I deem it a great privilege to have been engaged with in such depth and seriousness by such a group of superb interlocutors, all of whom seem nearly completely to have understood my project, even when more negatively reflecting on it. As a version of the Talmud would have said: it is far better to be understood by one’s opponents than to be misread by one’s supporters. Even those who have most highly approbated my thinking here have done so in ways that have taught me much and challenged me to match the precision of my thinking to theirs. So I welcome both the approbation and the reprobation. In this response—and following the guidance of Professor Quayson—I will not answer or comment point by point or even author by author but give a somewhat expanded account of what I am about that will show, I hope, the manner in which I concede some arguments to the opponents and understand myself better having read carefully the proponents of my views.

In May 2015, I happened to visit Frankfurt am Main, where during my haphazard exploration of the city I blindly strolled into the building of the Bockenheimer Depot where a new opera was to premiere that evening. It was entitled “Am unseren Fluße” (By Our River), as I saw on the banner outside, and I thought it would be something ecological. I was more interested in the building than in the show, but the decorations of which I could get a glimpse from the lobby and an animated Bohemian crowd drew me in. It turned out to be a powerfully moving piece allegorizing the Israeli-Palestinian conflict, and by extension all human territorial conflicts of that kind, bringing out the absurdity inherent in all territorial claims, profiteering by third parties, humanity’s shared frailty, and love that transcends this all. Some reviewers later referred to it as a “Middle Eastern Romeo and Juliet.”

This study applies a genealogical mode of enquiry to the history of tigers as a symbol of Korea and the Korean people. The zoomorphic idea of Korea as a tiger is conventionally traced to the writings of the intellectual, Ch'oe Namsŏn (1890–1957). However, we argue that while Ch'oe was the first to link tigers with modern Korean nationalism, low levels of literacy and Ch'oe's later ambiguous status as a Japanese “collaborator” meant his promotion of the tiger symbol failed to gain traction. Instead, we locate the making of the modern Korean tiger metaphor in multiple post-colonial sites of cultural inscription, including national newspapers, zoos and museums, which generate and diffuse narratives about the ancient and continuous origins of the Korean people. In particular, it was during the 1980s that the successful Seoul Olympic bid and the Chŏn dictatorship's cultural policy converged to facilitate the “rediscovery” of the tiger as a national symbol with a supposedly ancient heritage, and with Ch'oe and his problematic legacy effaced. We also observe a continuing resistance to Japanese hegemony and a post-colonial construction of Korean identity through the recasting of the tiger – originally a Japanese symbol of Korea – in a new light.

This article discusses the operation of memory as an effect of narrative structure in The Gift of Rain, with a particular focus on the spatial and temporal mobility of narratorial perspective. Tan’s novel is situated within Malaysian writing in English, a body of minor literature in a minority language amid the country’s promotion of Bahasa as the linguistic medium for a national literature, alongside the attendant racialization of language. However, the status of The Gift of Rain as a world Anglophone novel, which circulates transnationally while depicting trans-temporal and cross-spatial trajectories, imaginatively inscribes Malaysia with a more multifarious assemblage of its cultural origins through the hybridity and queer temporality of its protagonist. Further temporal and spatial mobilities emerge in the dynamic relationship between the novel’s frame and inner narratives, where the reading experience is akin to memory processes. The veracity of fiction as memory intervenes into historical inscription and so resists the pervasive ethno-nationalism that limits cultural discourse in Malaysia.