The current understanding of posttraumatic stress disorder (PTSD) is unique relative to other psychiatric disorders in that there are very clear links between basic affective neuroscience and the diagnostic criteria and treatment of the disorder. Current theories of the causes of PTSD, and gold-standard cognitive behavioral treatments, are grounded in foundational knowledge of fear learning and extinction, emotion regulation, attention, memory, and executive functioning. This conceptual alignment allows for clear translational links from molecular biology to systems neuroscience to healthy human studies and, finally, to the clinic. This chapter will outline a number of such translational links, giving a general overview of how affective neuroscience has informed the current understanding of PTSD and the emerging benefits of these insights.

Hemingway’s work was well received from the moment he began to publish. Some of the key ways in which his work has been read were established from the beginning, as critics identified the core elements of Hemingway’s emergent style and as they responded to his resonant themes. Later generations of academic critics, however, brought to bear on Hemingway’s stories and novels the shifting frameworks that would emerge, become dominant, and linger residually in the institutions of literary studies. Chief among the frameworks that would enrich the reading of Hemingway’s work in subsequent decades were the attention to matters of gender and sexuality made legible by feminism and queer theory in the 1980s and 1990s and the attention to race as inextricable from the construction and focalization of Hemingway’s narratives in the 1990s and 2000s. Most recently, the rise of postcolonial studies, ecocriticism, and critical disability studies has enabled fresh readings of the work, readings that keep it alive in current cultural debates. Throughout these changes, attention to Hemingway’s achievements in narrative form continues to be important, and it is as a crafter of sentences, and of narratives from carefully constructed sentences, that Hemingway continues to influence fiction writers.

Over the last thirty years, affective neuroscience has become a royal road to our understanding of emotion and other affective phenomena, being both a core discipline of the affective sciences, and an engine for the rise of affectivism. After a brief discussion of the role of human affective neuroscience in affectivism, the chapter addresses some terminological and taxonomy-related issues before suggesting a consensual definition of emotion. Next, five major families of theories of emotions are presented in relation to five components of emotion. This review illustrates the fact that different families of theories typically focus on different components – even if each family also often considers some of the other components to a lesser extent. Whereas expression is central to basic emotion theory, action tendencies are central to motivational theories, autonomic reaction is central to bodily/interoceptive theories, feeling is central to constructionist theories, and the role of cognition in emotion-elicitation is central to appraisal theories.

Voyages of discovery and their accounts in the fifteenth and sixteenth centuries have rarely been considered in the context of periodising ideas of ‘medieval’ and ‘early modern’. Though once such voyages are read not with the hindsight of the twenty-first century but from within the tradition of prior travel, the newness of the New World emerges as a modern construct with limited historical purchase. Texts and maps that verbalise voyages beyond the boundaries of what was known are situated as much in individual experience as in collective perspective; they are often more invested in their own reception than in measurable objects and dateable events.

Jerusalem is at once a place in the world, a historic city in the Holy Land, and an image, an idea, a symbol. Jerusalem’s multiple facets are present in the biblical accounts of the city. Perhaps more than any other place or space on the planet, Jerusalem has been represented in writing and culture, at least since the biblical period. Encounters with the earthly Jerusalem and attempts to apprehend the heavenly Jerusalem are a mainstay of the western Christian tradition of travel writing, as well as of Jewish and Muslim literary and devotional traditions. In this essay I alight on some of key representations of Jerusalem but make no claim to completeness. Rather, in this essay I focus on Jerusalem’s status within the medieval Christian tradition of place pilgrimage, especially with regard to the dominant role Jerusalem has played in global geography, popular pilgrimage, and mnemonic retention.

Without overstating the case for direct lineage between current-day international organizations and the Colombo Plan, its Consultative Committee practices of generous time for discussion, decision-making by consensus and diverting the most controversial content to other forums, find echoes in the ways of ASEAN. In its recurring discussions about region, acknowledgment of Cold War dynamics, and the potential for regional action through north-south cooperation, the Colombo Plan might also be regarded as a staging post towards the more recent embrace of the ‘Indo-Pacific’. In the history of development, the Colombo Plan, while constrained in its operation by legacies of colonialism and Cold War alignments, also enjoyed a certain license during the long 1950s before standardized aid measurement and the professionalization of foreign aid bureaucracies caught up with it. It enabled member countries to tell stories about themselves for regional readers and viewers.

Albert Woodfox was incarcerated for forty-three years and ten months in Louisiana’s prison system, almost entirely in solitary confinement. His memoir, Solitary, foregrounds an intense entanglement of antiblack captivity and carceral confinement within the prison plantation known as Louisiana State Penitentiary, Angola. This chapter articulates critical moments in Albert’s life that transcend the boundaries of narration and description in order to uncover his knowledge of social death and slavery’s carceral afterlife. From internalizing and accepting racialized abuse at the hands of the criminal legal system during his youth, to witnessing mass captivity and racial terror inside Angola’s prison plantation, to facing a lifetime of separation from kin while surviving political retaliation under the torturous conditions of prolonged solitary confinement, Albert’s narrative reveals how the logics and architectures of slavery’s past endure as the social foundations to present-day mass incarceration.

The USA as a prison where Black people are confined inside a barbed wire of stereotypes – an idea memorably articulated by Malcolm X in 1963 – is influentially explored in works by Amiri Baraka, Etheridge Knight, and Reginald Dwayne Betts, a three-man mini-tradition within prison writing. Circumstances leading to Baraka’s experience of solitary confinement (memorably chronicled in his 1979 poem “AM/TRACK”) are the subject of the first third of the chapter. Etheridge Knight, who in prison forged his own poetic path out of tools provided partly by Malcolm and Baraka, is the subject of the next third. The Knight-inspired Reginald Dwayne Betts, a lawyer-poet who was incarcerated as a teenager, is the focus of the rest of the chapter (except for a brief examination of Baraka’s son, Ras, a significant political leader). All four men articulate secrets of survival in the coils of carceral culture and model alternative ways of imagining justice.

This chapter introduces phonotactics, which includes syllable structure and stress assignment. These features work together to create the overall aesthetic feel of a language, which is, perhaps, the most noticeable and salient feature of a spoken language. By the end of the chapter, you will make decisions about how the sounds of your language will come together to form syllables and how stress is assigned within words.

The ability to express and perceive vocal emotions plays an important role in social interactions. Notably, the encoding and decoding of emotions often occur in social interactions of persons of different ages, where speaker and listener characteristics dynamically shape the perception of emotion expressed in the voice. However, existing models of (emotional) voice processing have primarily focused on stimulus quality while accounting sparsely for person characteristics, such as speaker and listener age. Consequently, systematic research on the expression and perception of emotion in the voice across the lifespan is needed. Here, we provide a synopsis of how the perception and specifically the recognition of vocal emotions is modulated by the age of both speakers and listeners. First, we summarize what we currently know about human vocal tract development and age-related variations in voice acoustics. We then synthesize evidence on age-related changes in the expression and perception of vocal emotions. We conclude that the perception of emotion expressed in the voice is not only a matter of how one speaks but also of who speaks and who listens. A broader perspective on how the voice communicates emotions should be reflected in existing models and guide future research.

This chapter offers an overview of the fascinating and complex world of Islamic Christology by using the Qur’an and Hadith, the primary sources of Islam, as a starting point. It condenses the wealth of literature that Muslim exegetes, philosophers, and mystics have produced on the Islamic representation of Jesus and Mary, examining what they consider to be authoritative Islamicized forms of Christian beliefs.