We present the Evolutionary Map of the Universe (EMU) survey conducted with the Australian Square Kilometre Array Pathfinder (ASKAP). EMU aims to deliver the touchstone radio atlas of the southern hemisphere. We introduce EMU and review its science drivers and key science goals, updated and tailored to the current ASKAP five-year survey plan. The development of the survey strategy and planned sky coverage is presented, along with the operational aspects of the survey and associated data analysis, together with a selection of diagnostics demonstrating the imaging quality and data characteristics. We give a general description of the value-added data pipeline and data products before concluding with a discussion of links to other surveys and projects and an outline of EMU’s legacy value.

We recently reported on the radio-frequency attenuation length of cold polar ice at Summit Station, Greenland, based on bi-static radar measurements of radio-frequency bedrock echo strengths taken during the summer of 2021. Those data also allow studies of (a) the relative contributions of coherent (such as discrete internal conducting layers with sub-centimeter transverse scale) vs incoherent (e.g. bulk volumetric) scattering, (b) the magnitude of internal layer reflection coefficients, (c) limits on signal propagation velocity asymmetries (‘birefringence’) and (d) limits on signal dispersion in-ice over a bandwidth of ~100 MHz. We find that (1) attenuation lengths approach 1 km in our band, (2) after averaging 10 000 echo triggers, reflected signals observable over the thermal floor (to depths of ~1500 m) are consistent with being entirely coherent, (3) internal layer reflectivities are ≈–60$\to$–70 dB, (4) birefringent effects for vertically propagating signals are smaller by an order of magnitude relative to South Pole and (5) within our experimental limits, glacial ice is non-dispersive over the frequency band relevant for neutrino detection experiments.

Online, social media communication is often ambiguous, and it can encourage speed and inattentiveness. We investigated whether Actively Open Minded Thinking (AOT), a dispositional willingness to seek out new or potentially threatening information, may help users avoid these pitfalls. In Study 1, we determined that correctly assessing social media authors’ traits was positively predicted by raters’ AOT. In Study 2, we used data-driven methods to devise a three-dimensional picture of online behaviors of people high or low in AOT, finding that AOT is associated with thoughtful, nuanced, idiosyncratic actions and with resisting the typically fast pace of online interactions. AOT may be an important factor in accurate, socially responsible online behavior.

Preachers of the prosperity gospel in Nigeria criticise politicians’ greed and government corruption, even as many church leaders amass great wealth themselves. Drawing on ethnographic research, this article explores the relationship between Pentecostalism's prosperity gospel and political culture in Nigeria, especially as it pertains to problems of inequality and corruption. The analysis builds on a case study of one particular prosperity church in the city of Umuahia. It addresses the paradox that this brand of Pentecostalism articulates widespread discontent with the venality plaguing national political culture, while at the same time offering divine justification for the pursuit and accumulation of wealth. Examining not only Pentecostals’ interpretations of corruption, but also people's responses to scandals within these churches, the paper attempts to understand why Nigerians who are so aggrieved about corruption and inequality are at the same time drawn to churches that appear to reproduce many of the same dynamics.

I am grateful for Eric Uslaner's thoughtful review of my book. The exchange between us highlights for me, above all, the benefits of reading and conversing across disciplinary boundaries. Uslaner correctly notes that my book refers relatively little to a vast political science literature on corruption. My aim was to understand corruption in Nigeria as it is experienced by ordinary citizens, rather than to contribute to Western analytical debates about (possibly) more universal aspects of corruption and its consequences. But I certainly acknowledge and accept that my own analysis and understanding (as well as the larger contribution of my book) would have benefited from a deeper engagement with the political science literature on corruption. I would quibble with his contrast between anthropologists' “stories” and political scientists' “data.” To me, real people's lives and narratives are among the most powerful data in the social sciences—but that is why I am an anthropologist.

Eric Uslaner's ambitious book argues that—across a wide range of countries and contexts—the fundamental underlying engine and explanation for corruption is inequality. Mustering an array of sources, including survey data, comparative literatures, and personal anecdotes, Uslaner makes a compelling case that the faith often placed in relatively simplistic institutional changes as a means for combating corruption is misguided. Such approaches ignore the deeply embedded economic and social underpinnings of corruption, which, he argues, are tied less to political institutions (narrowly conceived) and more to systematic inequality and the economic and cultural processes that support it.

This article examines the ways in which the legacies and collective memories of Biafra, the secessionist state established at the time of Nigeria's civil war from 1967 to1970, shape contemporary Igbo practices and experiences of marriage, rural–urban ties and reproduction. The importance of appropriate and permanent marriage and the perceived necessity of dependable affinal relations for contemporary Igbos are analysed in relation to recollections of marriage during the war. The intense identification of migrant Igbos with place of origin and the importance of ‘home’ and ‘home people’ are situated in the context of the legacy of Biafra. The importance of kinship relationships for access to patron–client networks is linked to the Igbo perception of marginalization in the wake of Biafra. Igbo ideas about the significance of reproduction and the vital importance of ‘having people’ are reinforced through collective memories of Biafra. Igbo people's conceptions of Nigerian politics, their understandings of the social and economic importance of kinship and community in contemporary Nigeria, and even their reproductive decisions can be better explained by taking into account the legacies of Biafra.

In September 1996 the city of Owerri in south-eastern Nigeria erupted in riots over popular suspicion that the town's nouveaux riches were responsible for a spate of ritual murders allegedly committed in the pursuit of ‘fast wealth’. In addition to destroying the properties of the purported perpetrators, the rioters burned several pentecostal churches. This article examines the place of religion in the Owerri crisis, particularly the central position of pentecostal Christianity in popular interpretations of the riots. While pentecostalism itself fuelled local interpretations that ‘fast wealth’ and inequality were the product of satanic rituals, popular rumours simultaneously accused some pentecostal churches of participating in the very occult practices that created instant prosperity and tremendous inequality. The analysis explores the complex and contradictory place of pentecostalism in the Owerri crisis, looking at the problematic relationship of pentecostalism to structures of inequality rooted in patron-clientism and focusing on the ways in which disparities in wealth and power in Nigeria are interpreted and negotiated through idioms of the supernatural.