This article explores the meaning of photographic portraits of First World War Italian migrants, in terms of the tensions that emerge from their visual codes and the extent to which the subject’s interior reality and individuality might emerge from the reassuring surface imagery of photography and war. By analysing photographs of Italian migrants who either joined Italy’s army or enrolled in their adopted country’s army, we can see how the ‘otherness’ of the war – its artificial face of idealised glory, honour, and ordinariness, as presented through the portrait’s aesthetic codes – supplants the ‘otherness’ of the migrant individual, that is, their ambivalent life in between different cultures, traditions and identities. Yet, beyond the physical and psychological annihilation of the modern war, the photographic portrait, with its fabricated order and ‘otherness’, becomes, for the migrant soldier, a means of giving coherence to his dislocated existence. The nostalgic visual codes of the photograph, however, evoke an order that is now denied by the destructive mobility and mobilisation of both migration and war.

In a series of previous articles I have defended the claim that there are robust, theoretical justifications for concluding that corporations have human rights obligations and that those obligations are distinct from the larger set of human rights obligations that are properly attributed to states. Hsieh claims that corporations do not have human rights obligations. In this reply it is argued that even if one takes what Hsieh refers to as an ‘institutional approach’ to understanding the human rights obligations of states, corporations are nonetheless properly understood to have human rights obligations regarding those with whom they interact, such as workers, customers and community members.

One of the most important legacies of the American Civil War, not just in the re-united States of America but also in the nineteenth and twentieth century world, were the new laws of war that the conflict introduced. “Lieber's Code,” named after the man who authored it for the Lincoln administration, was a set of instructions written and issued in April 1863 to govern the conduct of “the armies of the United States in the field.” It became a template for all subsequent codes, including the Hague and Geneva conventions. Widely understood as a radical revision of the laws of war and a complete break with the Enlightenment tradition, the code, like the war that gave rise to it, reflected the new post-Napoleonic age of “people's wars.” As such, it pointed forward, if not as the expression of the first total war, then at least as an expression of the first modern one, with all the blurring of boundaries that involved.

Scholars have long assumed that the opening of Shanghai as a treaty port in 1843, followed by the disruption caused by the Taiping Rebellion, led to an abrupt restructuring of China's internal organization and a fundamental change in its relation to the outside world. Looking at developments at Suzhou and Shanghai over the long nineteenth century in parallel, this study argues that this was in fact a far later and much more gradual process than we have heretofore appreciated, the decisive breaks occurring at least a half-century later than usually assumed.

This article argues that it is unconstitutional for state charter school programs to preclude faith-based schools from obtaining charters. The first section describes the “school choice” movement of the past fifty years, situating charter schools in that movement. The current state of play of school choice is documented and the roles of charter schools, private schools (primarily faith-based schools), and public school choice options are elaborated. The second section argues that based on the current state of the law it should not be unconstitutional, under the First Amendment's Establishment Clause, for states to elect to make faith-based schools eligible for charters, and, therefore, the current practice of formal discrimination on the basis of religion against families and school founders who want faith-based charter schools should be deemed unconstitutional by the US Supreme Court. Put differently, this is not the sort of issue in which the “play in the joints” between the Free Exercise and Establishment Clauses should apply so as to give states the option of restricting charter schools to secular schools.

Inspired by the biographical approach to the study of material culture, a radiocarbon dating programme was undertaken to explore the chronology and temporality of the megalithic monuments in south-eastern Iberia. Instead of one or two dates per tomb, the normal way of approaching this complex issue, we carried out a complete radiocarbon dating series of single tombs based on human remains. We focused our attention on four tholos-type tombs in the cemetery of El Barranquete (Almería, Spain). According to the new radiocarbon series modelled in a Bayesian framework, four main conclusions can be drawn: that the cemetery shows a very long period of funerary activity, which began in the late fourth millennium and ended in the last centuries of the second millennium cal bc; that continuity of ritual practices attained an unexpected importance during the Bronze Age; that interments, which fall into cultural periods that would be unthinkable if only the typological properties of the grave goods were considered, occurred; and that each tomb had a complex and very different biography.

South Cardiff was once dependent on the export of coal and the production of steel, but these activities had faded by the 1970s, creating economic stagnation and physical dereliction. However, the area was rechristened ‘Cardiff Bay’ in the mid-1980s and was the focus of an ambitious and contested state-funded regeneration. This article argues that regeneration was broadly successful, although not without failures, and that government remained willing to intervene heavily in some small areas. The main contribution is to identify and analyse how local authorities retained influence over regeneration, in contrast to approaches taken elsewhere by central government.

This article reports on the role pragmatic inferencing plays in accounting for the ways in which native speakers perceive and interpret the semantic transparency of idioms. Although previous studies have suggested that semantic transparency intuitions of idioms are partly motivated by the conceptual metaphors that underlie them (Gibbs 1992; Gibbs et al.1997), findings from other studies (Keysar & Bly 1995, 1999) have raised questions concerning the arbitrariness of such intuitions. This study seeks to further address the discussion on the nature of semantic transparency by examining the role of pragmatic inferencing and encyclopedic world knowledge for understanding how native speakers interpret the relationship between the literal parts and figurative meanings of metaphorical idioms. To this end, semantic transparency ratings were elicited among fifteen native speakers of English for 222 metaphorical English idioms. Furthermore, raters provided qualitative support by justifying their ratings for a smaller subset of 30 idioms. These initial results were then triangulated by a follow-up exploratory study surveying etymological notes from a number of idiom dictionaries. The findings suggest that pragmatic inferencing via encyclopedic world knowledge plays an important role for the non-arbitrary way in which native speakers perceive the semantic transparency of idioms.

Two co-authored articles in Nature (Haak et al., 2015; Allentoft et al., 2015) caused a sensation. They revealed genetically the mass migration of steppe Yamnaya culture people in the Early Bronze Age to central and northern Europe. The authors considered this event as the basis of the spread of Indo-European languages. In response, the Russian archaeologist, Leo S. Klejn, expresses critical remarks on the genetic inference, and in particular its implications for the problem of the origins of Indo-European languages. These remarks were shown to the authors and they present their objections. Klejn, however, has come to the conclusion that the authors’ objections do not assuage his doubts. He analyses these objections in a further response.