This article argues that sexualized travel was a crucial site in which the ambivalences of the so-called sexual revolution were negotiated. Focusing on the experiences of white, West German men between the late 1960s and early 1990s, this article draws on a wide range of travel literature—as well as criticism of sex and travel—to document the ways in which tourists made sense of sexual ambivalences at home through discussions about sex abroad. Regardless of sexual orientation, white, West German men drew on overlapping languages of racialized desire to describe perceived pleasures abroad, revealing that race and racism are inextricable from the history of the sexual revolution in the Federal Republic of Germany.

Since the 1978 discovery of an islet “Oodaaq Island” north of Greenland, then considered to be the northernmost island in the world, multiple islets have been reported and apparently disappeared with regular intervals in the permanent sea ice-covered area offshore the northernmost part of Greenland. In this paper, we report results of comprehensive investigations at all quoted positions of reported islets, with bathymetry measurements, as well as supplementary lidar, ice thickness and gravity measurements during a helicopter reconnaissance. The bathymetry measurements confirm the non-existence of all the reported islets, and the northernmost land in the world is thus confirmed to be the moraine island “Inuit Qeqertaat” (Kaffeklubben Island) at latitude 83°39′54″ N, 30°37′45 ″ W. All reported islet positions are found at ocean depths from 26 m to 47 m, with no indications of shallow banks or submarine rocks at the reported positions. It is therefore concluded that all reported islets or new islands since 1978 have been stranded icebergs, likely originating from marine-terminating glaciers near Cape Morris Jesup, and stranded for up to several years in the relatively shallow and nearly permanently sea ice-covered areas around Inuit Qeqertaat.

Reflective thinking often predicts less belief in God or less religiosity – so-called analytic atheism. However, those correlations involve limitations: widely used tests of reflection confound reflection with ancillary abilities such as numeracy; some studies do not detect analytic atheism in every country; experimentally encouraging reflection makes some non-believers more open to believing in God; and one of the most common online research participant pools seems to produce lower data quality. So analytic atheism may be less than universal or partially explained by confounding factors. To test this, we developed better measures, controlled for more confounds, and employed more recruitment methods. All four studies detected signs of analytic atheism above and beyond confounds (N > 70,000 people from five of six continental regions). We also discovered analytic apostasy: the better a person performed on reflection tests, the greater their odds of losing their religion since childhood – even when controlling for confounds. Analytic apostasy even seemed to explain analytic atheism: apostates were more reflective than others and analytic atheism was undetected after excluding apostates. Religious conversion was rare and unrelated to reflection, suggesting reflection’s relationships to conversion and deconversion are asymmetric. Detected relationships were usually small, indicating reflective thinking is a reliable albeit marginal predictor of apostasy.

This article traces the reproduction of whiteness in Jamaica during the late nineteenth and early twentieth centuries through the lens of domestic labor. Articulated in dialogue—and at times in tension—with Britain, what it meant to be white was forged through representations and practices of domestic service and household management, shaped by the legacies of slavery and the shifting colonial relationship. Anxieties about a declining white population and attempts to rejuvenate the island's image contributed to prescriptions of domestic labor management that positioned the white creole mistress as a model of respectability and colonial modernity. Black domestic servants were repeatedly presented as the mirror through which white creole womanhood was constructed, and this article argues that these representations served to consolidate class/color hierarchies that privileged whiteness into the twentieth century. Yet mapping these discourses onto the daily interactions between mistress and maid also exposes the persistent work required to secure racialized hierarchies. Through photographs, diaries, and correspondence read alongside published oral histories, the article argues that domestic servants persistently exercised agency that disrupted and spoke back to popular depictions, demonstrating the fraught reproduction of creole whiteness at the intersections of race, class, color, gender, and colonial identity.

This article examines the death of Colin Roach in Stoke Newington Police Station, Hackney, in 1983, and explores the emotional politics of the campaigns that followed his death. These campaigns were focused on both determining the circumstances of Roach's death and highlighting tensions between the police and the Black community of Hackney. Using hitherto unpublished archival sources, local newspapers, and visual sources, the article documents racial politics in Hackney in the early 1980s and examines the relationship between race and policing at that time. The article argues that the experience and expression of grief and anger were critical to understanding the political problem of race and policing in London in the 1980s, to forming and mobilizing political communities, and to interrogating the power of the state. The article also argues that a critical element of the emotional economy around race in Hackney in 1983 was the indifference and lack of empathy of the police in Stoke Newington to ethnic minority communities. This lack of empathy not only illustrated the problem of race within the police force at this time but further fueled local campaigns to make the police accountable. This links the Roach case to a later turning point—the 1999 Macpherson inquiry into the murder of Stephen Lawrence, which characterized the Metropolitan Police as institutionally racist.

This article seeks to cast a critical eye on musical modernism through the experiences of its percussionist practitioners. It charts the origins and accepted truisms of percussion ontology as it is understood through the modernist sensibility, and demonstrates how certain modernist assumptions have been inherited by many contemporary practitioners. Some of these individuals’ resulting expressions of grief, anger, and sadness in the wake of modernism's waning are presented, and a reparative reading of modernist percussion that seeks to make the repertory inhabitable and sustaining is instead offered. This practice is illustrated through a feminist and performer-led analysis of Karlheinz Stockhausen's Kontakte (1958–60), for piano, percussion, and tape. It is ultimately argued that performer knowledge and affective attachment is essential to understanding modernism's history and aesthetics, as well as its place in the contemporary moment.

During the past 20 years, the expansion of bilingual education programmes in Spain has generated a situation where the voices of stakeholders frequently go unheard. Accordingly, this paper is a critical review of bilingual programmes within the Spanish context. An analysis has been carried out on stakeholder perceptions, that is, of teachers, students, management teams, and families, as reflected in the literature published between 2014 and 2023. The corpus reviewed consists of 34 papers, ranging from pre-primary to higher education, with a particular focus on stakeholders' perceptions of the implementation of bilingual education in a foreign language (English). In terms of the characteristics of the studies analysed, the predominance of teachers' perceptions over other stakeholders and the scarcity of longitudinal studies and research based on national samples should be noted. The adoption of a more robust methodological design could provide a fuller assessment of the implementation of bilingual education in Spain. Nonetheless, this review highlights the need for specific improvements at each level of education if a more learner-centred approach to teaching is to be achieved. Such improvements could include additional training opportunities, collaboration among teachers, and measures to alleviate the additional workload associated with bilingual education.

Due to the provisions of the Svalbard Treaty, Russia has kept a presence on this Norwegian archipelago – primarily based on coal mining – and has regularly made it clear that ensuring the continuation of this presence is a political goal. Since the late 2000s, Russia has attempted to revitalise its presence, stressing the need for economic efficiency and diversification away from coal. This includes tourism, fish processing and research activities. In recent years, Russia’s official rhetoric on Svalbard has sharpened, i.a. accusing Norway of breaching the treaty’s provisions on military use of the islands. The article contrasts the statements with the concrete actions undertaken by Russia to preserve and develop its presence. Russia’s policy of presence on Svalbard is not particularly well-coordinated or strategic – beyond an increasing openness to exploring new ways to sustain a sufficient presence. Financial limitations have constrained initiatives. The search for new activities and solutions is driven primarily by the need for cost-cutting and consolidating a limited presence deemed necessary for Russian security interest, not as strategies aimed at increasing Russian influence over the archipelago.

This article explores the relationship between musical aesthetics and evolving submarine imaginaries in an age of unprecedented threats to the ocean. The discussion is structured around two case studies: Björk's performance of the song ‘Oceania’ at the opening ceremonies of the 2004 Olympics, and John Luther Adams's 2013 Pulitzer Prize-winning Become Ocean for orchestra. In these examples, culturally and historically situated visions of the ocean are modulated by compositional and sonic devices that ground oceanic imaginaries in bodily sensation. Björk and Adams cultivate an oceanic aesthetics: musical sensations that align with the phenomenology of submersion or that address the materiality and ecology of the undersea. Throughout the article the author asks what music and musicology can offer to the interdisciplinary endeavours dubbed the ‘blue humanities’. A turn to music foregrounds listening as a mode of perception and scholarly enquiry less defined by terrestrial categories. Music and sound-based art can be an intellectual resource in cases where visual terms and frameworks have a tough time accounting for the specificity of the oceanic environment.