This article makes the counterintuitive argument that the millennia-old approach of Jewish law to regulating surveillance, protecting communications, and governing collection and use of information offers important frameworks for protecting privacy in an age of big data and pervasive surveillance. The modern approach to privacy has not succeeded. Notions of individual “rights to be let alone” and “informational self-determination” offer little defense against rampant data collection and aggregation. The substantive promise of a “fundamental human right” of privacy has largely been reduced to illusory procedural safeguards of “notice” and “consent”—manipulable protections by which individuals “agree” to privacy terms with little understanding of the bargain and little power to opt out. Judaism, on the other hand, views privacy as a societal obligation and employs categorical behavioral and architectural mandates that bind all of society's members. It limits waiver of these rules and rejects both technological capacity and the related notion of “expectations” as determinants of privacy's content. It assumes the absence of anonymity and does not depend on the confidentiality of information or behavior, whether knowledge is later used or shared, or whether the privacy subject can show concrete personal harm. When certain types of sensitive information are publicly known or cannot help but be visible, Jewish law still provides rules against their use. Jewish law offers a language that can guide policy debates. It suggests a move from individual control over information as the mechanism for shaping privacy's meaning and enforcement, to a regime of substantive obligations—personal and organizational—to protect privacy. It recognizes the interconnected nature of human interests and comprehends the totality of the harm that pervasive surveillance wreaks on individuals and social relations. It offers a conceptual basis for extending traditional privacy protections to online spaces and new data uses. And it provides a language of dignity that recognizes unequal bargaining power, rejects the aggregation and use of information to create confining personal narratives and judgments, and demands equal protection for all humans.

This article explores refugee occupation in Delhi during the aftermath of the Partition in 1947. The temporary occupation of public buildings and open spaces was integral to the difficult and gradual assimilation of hundreds of thousands of refugees into and through the city. Monuments, shrines, mosques and temples provided temporary shelter for refugees and some remained occupied for years after the Partition. The definition and custody of these buildings speaks of the uncertainty and anxiety produced by violence and displacement in 1947 and 1948. The article considers both the modification of these places by the refugees who lived in them, and the gradual and faltering processes of eviction and the restoration of the buildings. The physical imprints of refugee occupation are a significant part of the city's past; a heritage which both marked a rupture in the city's history and reflects broader mores of urban dynamics.

This paper examines two moments in the globalization of human genetics, focusing on the American University of Beirut as a site of interaction between American, European and Middle Eastern scientific actors and research subjects. In the interwar period, the establishment of clinical laboratories at AUB's medical school enabled the development of an informal large-scale programme to study human heredity through anthropometry and sero-anthropology. AUB's Middle Eastern students were trained in these techniques, and research results were disseminated locally in Arabic as well as in international scientific journals. In the post-war period, new technologies transformed human genetics into an internationally coordinated science with specialized laboratories. However, an attempt to establish such a lab at AUB during the 1960s ended in failure: the Anthropological Blood Grouping Laboratory functioned for only four years before closing. The American and British personalities who promoted the ABGL in Lebanon aimed to collect blood samples from across the region without committing to long-term relationships with local scientists and research subjects. As an ‘outpost’ for Western scientists, the ABGL embodied the neo-colonial structure of post-war human population genetics, both in its unfulfilled aspirations to serve metropolitan research agendas and in its marginalization of Middle Eastern scientists.

Brahms's Handel Variations, Op. 24 (1861) stands out for its direct quotation of the Baroque master's Harpsichord Suite No. 1 in B-flat (HWV434), as well as its treatment of the theme in ‘old forms’. While the composer's knowledge of antiquated forms finds expression through canonic treatment, a siciliano, musette and fugal finale, the 25 variations written in the strict Baroque variation style further underscore his commitment to tradition.

Several earlier revivals of Handel include settings by Louis Spohr, Ignaz Moscheles and Robert Volkmann of Handel's familiar ‘Harmonious Blacksmith’ tune. In 1856, Volkmann treated the theme to the fantasy variation, winning approval from performers and critics alike. Unnoticed, however, was the finale's remarkable modernization of Baroque keyboard styles through the revival of harpsichord texture, timbre, harmony, rhythm and melodic figurations. The unprecedented fidelity to the keyboard medium, literature, as well as expressive modes deserves a re-evaluation in relation to Brahms's setting.

Brahms's return to the Baroque style variation served as a model for later composers. One case study is that by the neglected Hungarian composer Emanuel Moór (1863–1931). A former student of Volkmann and an ardent admirer of Brahms, Moór composed his Variations and Fugue on a Hungarian Theme. Op. 24 in 1890, which coincidentally bears the same opus number, as well as a Baroque fugal finale. This article examines Brahms's musical predecessors in the Handel revival, as well as his influence on Moór, allowing us to reassess the historical context and import of Brahms's Handel Variations, Op. 24.

This article examines the East India Company's Bengal Regulation 10 of 1804, a legal statute that enabled martial law to be enforced by the in British colonial India. The use made of this little studied yet significant emergency regulation, its perceived legal deficiencies, and in particular, the discord that arose between the military and civil authorities over how and who should be administer it will be discussed with reference to the promulgation of martial law by the British during the Cuttack Uprising of 1857, the Indian “Mutiny” or Revolt of 1857, and in response to the civil unrest in the Punjab during 1919. While martial law was itself ring fenced by legislation that determined the legal grounds for its inauguration and for its cessation, the implementation of martial law by the British military forces in India was marked by the absence of law.

This article takes the opening of the Brook Advisory Centres in London (1964) and Birmingham (1966) as a comparative case study for exploring the public debate on youth sexuality. The two centers were the first in postwar Britain specifically dedicated to the provision of advice on birth control and emotional problems to unmarried and young people. By focusing on an initiative that launched amid rising concerns over illegitimacy and promiscuity, the article engages with the debate over social change in the 1960s and the so-called permissive society. The author argues that the notion of responsibility became a key paradigm for supporters of a new sexual culture. Combining archival material, media analysis, and oral history interviews, the author shows that in constructing the need for a service for unmarried people, the Brook Advisory Centres faced accusations of encouraging promiscuity. Their main line of defense was the production of a narrative that stressed the notion of responsibility and moral guidance for unmarried people in avoiding unwanted babies. And in the debate around youth sexuality, locality mattered. In Birmingham, the prospect of formal contraceptive advice for unmarried girls was violently opposed by church members and family-planning doctors, whereas London witnessed the creation of a viable discourse with an emphasis on sexual responsibility.

The province of Van in north-eastern Turkey served as a land bridge between Africa and Eurasia during the Palaeolithic. The region is of particular relevance for understanding the movement of hominins between these continents. This study concerns the lithic remains from a locality at Gürgürbaba Hill, named Locality 010, north of the village of Ulupamir (Erciş district). Locality 010 was dated to 311±32 kya by terrestrial cosmogenic nuclides method, which coincides with Marine Isotope Stage 9 (MIS 9), a Middle Pleistocene interglacial period. The assemblage from this site is attributed to the Late Acheulean and resembles that of the southern Caucasus. This similarity indicates that the artefacts from Locality 010 were probably produced by late Lower Palaeolithic technology in a broad sense. These findings suggest local adaptations of late Middle Pleistocene hominins to high plateau environments.

The vital role that cities play in the governance of migration is increasingly recognized, yet migration scholars still perceive this ‘local turn’ as a recent phenomenon. This article presents a cross-country and cross-city comparative analysis of three mid-size European cities during the post-war period: Bristol, Dortmund and Malmö. It analyses administrative cultures and local policy arenas, exposing the complexity of local migration policy-making and the crucial importance of historical perspectives. It reveals the inherent local variation in policies and practices, and argues that traditional national-level studies do not fully capture how urban actors responded to migration.

This paper explores the relation between the interpretations of while in English and mentre in Italian introducing adverbial clauses. Central while/mentre clauses express a temporal/aspectual modification of the proposition in the host clause. Peripheral while/mentre clauses make accessible a proposition from the discourse context enhancing the relevance of the host proposition. In one approach, clauses introduced by adversative while/mentre are analyzed as ‘less integrated’ with the associated clause than those introduced by temporal while/mentre. In another approach, adverbial clauses introduced by adversative while/mentre are considered not syntactically integrated with the host clause. This paper re-examines the nature of the syntactic integration of the adverbial clauses with the host clause, revealing a parallelism between the adversative peripheral while/mentre clauses and speaker-related sentential adverbs, leading to the conclusion that the non-integration analysis is not appropriate for this type of peripheral clauses and that any analysis must be aligned with that of the relevant non-clausal adverbials, supporting Frey (2018, 2020a, b). We also argue that central adverbial clauses recycled as speech event modifiers must be considered non-integrated. Concretely, we propose that they are integrated in discourse, through a specialized layer FrameP (Haegeman & Greco 2018).

It is standardly assumed that French does not have word-stress, rather it has phrase-level prominence. I will advance a number of arguments, many of which have appeared already in the literature, that cumulatively suggest that French roots are characterized by phonological prominence, even if this is non-contrastive. By prominence, I mean a syntagmatically distributed strength that has all the phonological characteristics of stress in other Romance languages. I will remain agnostic about the nature of that stress, eschewing the lively debate about whether French has feet, and if so what type, and at what level. The structure of the argument is as follows. French demonstrably has phonological word-final strength but one wonders what the source of this strength is. Positionally, the initial position is strong and, independently of cases where it is reinforced by other factors, the final position is weak. I will argue, based on parallels with other Romance languages, that French word-final strength derives from root-final phonological stress. The broader significance of this conclusion is that syntagmatic properties are enough to motivate underlying forms, even in the absence of paradigmatic contrasts (minimal pairs).

Fermentation is a cornerstone phenomenon in Cartesian physiology, accounting for processes such as digestion or blood formation. I argue that the previously unrecognized conceptual tension between the terms ‘fermentation’ and ‘concoction’ reflects Descartes's efforts towards a novel, more thoroughly mechanistic theory of physiology, set up against both Galenism and chymistry. Similarities with chymistry as regards fermentation turn out either epistemologically superficial, or based on shared earlier sources. Descartes tentatively employs ‘fermentation’ as a less teleological alternative to ‘concoction’, later renouncing the explicit use of the term, possibly to avoid chymical overtones. However, his continued use of analogies with fermentative processes in the natural world and in winemaking, coupled with a strong ontological commitment (the stance that the physiological processes are actual fermentations), leads to a reintroduction of natural teleology in his medical system, which I argue may be understood in an Aristotelian sense of ‘simple necessity’. The paper reveals a more nuanced account of Cartesian fermentative medicine, delineating some of its tensions with regard to chymistry as they play out in the dynamics of fermentation and concoction, and linking the analogies to fermentation processes to the difficulties in erasing teleology altogether.