Is obsidian sourcing about geochemistry or archaeology? A reply to Speakman and Shackley

The response from Speakman and Shackley to my paper highlights a number of important issues currently facing archaeological sourcing research. Many of these issues, however, have little to do with HHpXRF itself and more to do with an artificial crisis triggered by specialists' concerns about a hitherto restricted technique becoming available to a wider community. Despite their mantra of “validity and reliability,” Speakman and Shackley erroneously equate these two concepts with the accuracy of an instrument's measurements. Additionally, they mischaracterise a self-contained test, conducted with specific parameters (i.e., “off-the-shelf” operation), as an endeavour to facilitate or endorse poor-quality data. Paradoxically, their disparagement of experimental internal consistency as “silliness” is incongruous with their own data. Furthermore, a discussion focused on handheld instruments is obfuscated by their inclusion of desktop instruments that are “portable” only in the sense of luggable to an electrical outlet in a laboratory context. Most troubling is that they envision themselves as the arbiters of science vs. “playing scientist.” Contrary to their claims, HHpXRF proliferation will improve reproducibility and archaeological results.     

Response to the Commentaries by Vessuri, Elzinga and Fouch��

The Matthew and Matilda Effects in science were coined in 1968 (Robert K. Merton) and in 1993 (Margaret W. Rossiter) respectively, as tools to analyse the reward systems of science. By proposing the African Eve Effect in science as a third effect, the original scope for analysis of these systems is broadened from the social structure of science to the anthropological dimension of science. Similarly, the ‘psychosocial processes’ that were considered as affecting the reward systems (Merton, Science 159:56–63, 1968) are extended to include discursive practices. The African Eve Effect refers to the scientific notion of the ‘African Eve’ (or mitochondrial (mtDNA) Eve), a concept put forward by scientists to designate the genetic mother of all modern humans. Three discursive conventions constitute the African Eve Effect and together shape patterns of the distribution of recognition for scientific work: projecting imaginative geographies of otherness onto the frontiers of science; collecting, transporting and enframing material and ideas according to a Western epistemological order; and ‘evolutionising’ nature and the human in science. The objective of this paper is to specify and illustrate an experimental tool for analysing the entanglement of the reward system in science with culturally fashioned imaginaries and agendas.     

Two new books on Fascism. A review,the authors’ responses and the reviewer's comments

This section contains a review by the Italian historian Emilio Gentile of Paul Corner's new book on the Fascist Party and public opinion, and of Christopher Duggan's intimate history of Mussolini's Italy. The review is followed by responses from Corner and Duggan, and the section concludes with comments by Gentile.     

Early? Late? A reply to F.H. Cryer

Abstract

The article clarifies the position taken in the author's 1990 doctoral dissertation vis‐'a‐vis the distinction between Early and Late Biblical Hebrew. This distinction functions as a frame of reference for what is essentially an effort to detect linguistic similarities and differences between the books of Samuel, Kings, and Chronicles.     

‘I am Tower of Hamlets’: enchanted encounters and the limit to art’s connectivity

‘I am Tower of Hamlets, as I am in Tower of Hamlets, just like a lot of other people are’ (2011–2012) was an artwork by Argentinian artist Amalia Pica, and involved a pink-granite sculpture touring around different homes in the London Borough of Tower Hamlets for one year. This paper offers a geographical investigation into the type of encounters and relations created by this artwork. Rather than assume the progressive role of such art encounters, the paper casts a critical eye on to the actual forms of association that they foster and the normative social logics they may perpetuate. In doing so, it suggests that while enchanted, ‘meaningful’ encounters did occur between participants and the sculpture, these occurred within a pre-existing art community, something which compounded problematic class boundaries. Thus, the paper utilises this artwork to identify how encounters can be meaningful whilst maintaining embedded social and cultural divisions. It concludes with a discussion on the relationship between art and the geographies of encounter.     

Transatlantic Catholic responses to Fascist anti-Semitism: the Racial Laws of 1938 in the Jesuit press of America and Civiltà Cattolica

ABSTRACT

This article examines the Catholic responses to the Fascist Racial Laws in a transatlantic and comparative perspective. It looks specifically at two foremost publications of the Jesuit press in Rome and New York: Civiltà Cattolica and America, respectively. The comparative approach helps to comprehend the variety of factors behind editorial choices: readership, political context, Vatican directions, censorship, and silence. Jesuits on both sides of the Atlantic interpreted the anti-Semitic turn of the Fascist regime as an imitation of Nazi Germany and with the persistent hope that Italian policies would be milder and more ‘civilized’. The shaping of the myth of the ‘good Italian’ was an early process in which Church voices, including the Pope himself, took a significant part. This article argues that despite contextual differences, both Jesuit publications demonstrated a transnational pattern of Catholic relation to the Jews: endorsing Pius XI’s statements, they spoke out against racism but did not extend their condemnations to a full rejection of anti-Semitism in its religious and secular components. The disapproval of Italy’s Racial Laws was not a defense of the Jews of Italy.     

Provincializing European responses to the refugee ‘crisis’ through a Hungarian lens

This paper engages with state, citizen, and civil society responses to refugees in Budapest and Hungary more widely in order to ‘provincialise’ European migration policy and politics. We introduce grounded, eastern ‘frontline’ realities and histories to complicate European claims to universality and hierarchies of “goodness”. Through ethnographic work that documents and analyses refugee reception after the so-called 2015 refugee crisis, we shed light on the diverse forms of existing crises affecting the EU. These conflicts involve contestations over i) who is deemed European (questions that have been asked both of migrants and East Europeans), and ii) the ‘Europeanisation’ project as it has entailed new governance and funding arrangements for the development of civil society organisations. These new governance modes have attempted to re-shape city-state-EU dynamics, purposefully eliding problematic nation-state responses to refugees. These have heightened opposition to EU power-creep from conservative governments. Through an empirically rich discussion of the Hungarian context in relation to Europe, this paper speaks to the broader spectrum of grounded and politicised populist responses that have challenged the EU's governance and future.     

A Step to the Left? Or Just a Jump to the Right? Making Sense of the Third Way on Government and Governance

Since the early 1990s, Left-of-Centre political parties around the world have been engaged in an attempt to redefine their politics under the banner of the 'Third Way'. In attempting to understand the Anglo-American versions of the Third Way, this article argues that while there are clear continuities between the governments of the Third Way and their conservative predecessors, a more accurate precedent can be found in the successive Labor governments in Australia between 1983 and 1996. While this connection has been noted elsewhere, this article seeks to draw it out in terms of the underlying rationale and conception of government. It argues that the proponents of the Third Way share a common perception that government has become 'overloaded' with responsibilities and that they utilise market mechanisms as a pragmatic response to this, which distinguishes them from the New Right's moral critique of the state. The conclusion suggests that although this has the potential to open a space for thinking about how government might proceed differently, the Third Way has thus far failed to realise this potential.