Interview with Adrián Curiel Rivera

Adrián Curiel Rivera is a Mexican novelist, short-story writer and academic. In addition to his novels Vikingos (2012), A bocajarro (2008) and Bogavante (2000), and the collections of stories Día franco (2016) and Madrid al través (2003), he has published two substantial volumes of critical essays, Los piratas del Caribe en la novelística hispanoamericana del siglo XIX (2010) and Novela española y boom hispanoamericano (2006). In 2013 he published Blanco Trópico, an excoriating and often hilarious fictional account of life in the Mexican Academy in the wake of sweeping neoliberal reforms in the university sector, the nature and consequences of which will be all too familiar to many European and US academics. The book caused something of a storm in his native Mexico. In the following interview, which took place in the summer of 2016, he discusses the genesis of and reactions to the novel, but also touches on a broad range of social and literary issues which the book raises: globalization, publishing, the Mexican literary canon and its sacred cows, as well as the place of the campus novel and science fiction in the current Latin American literary landscape.     

Zechariah 5 and the priestly law

The bizarre imagery of Zechariah 5, and the relationship between the two visions contained therein has long been a source of bafflement to commentators. This article argues that the content of these visions is dependent on three texts from the priestly law: Leviticus 14, 19 and Numbers 5. The first of these texts provides the legal precedent for Zechariah's attacks on theft, fraud and perjury, while the action taken by God (the entry of the curse scroll into the house of the perjured thief, followed by its destruction and the removal of ''wickedness'') makes use of Numbers 5 and Leviticus 14 respectively.     

A Place of Community: “Celtic” Iona and Institutional Religion

This paper identifies the concept of a “Celtic” form of spirituality that has developed recently within Christianity in Britain and Ireland, in particular in relation to ancient pilgrimage sites. One of these, the Scottish island of Iona, has always been subject to reinterpretation; but while the resident population and the Iona Community may have contributed to current expectations, they do not necessary identify with them.     

The development of a new geospatial framework for the palaeoanthropological site of the Sterkfontein Caves,Cradle of Humankind,Gauteng, South Africa

Geographical Information Systems (GIS) provide an essential element in modern paleoanthropological inquiry through their ability to integrate a diverse range of data within a multidimensional spatial framework which can be used for data storage, analysis and modeling. One of the challenges of creating such a framework is the integration of legacy and new data (collected with digital technologies) at large sites with a long history of research. The Sterkfontein Caves, located in the Cradle of Humankind, is the richest Australopithecus-bearing locality in the world and has been the focus of intense palaeoanthropological research for the past 80 years. A diverse range of spatial data has been collected over this history and future integrative research necessitates the development of a unified, cohesive 3D GIS framework. In this paper we describe three phases of work undertaken to implement such a framework and discuss the next steps in its development and utilization for spatial analyses.     

A heavenly poise: radical religion and the making of the Enlightenment

ABSTRACT

Scholarship continues to identify the Enlightenment with secularization, despite the theological tenor of much of the movement's canonical literature. This article proposes an explanation for such a dissonance, before addressing the matter more directly through the work of Baruch Spinoza and Pierre Bayle. The claim is that scholars have been unduly dependent upon theological commentary in reaching the fixed verdict of secularization, inferring ‘atheism’ and disenchantment from the polemical utterances of a privileged orthodoxy rather than the primary sources themselves. Seen apart from such controlling anathemas, icons of the radical Enlightenment such as Spinoza and Bayle emerge as deeply spiritual thinkers, challenging the theocratic assumptions of their age with theological certainties of their own, interrogating orthodoxy with a resolutely biblical rationality. The final section suggests the continuity of the eighteenth-century Enlightenment of Voltaire, Kant and Mary Wollstonecraft with the spiritual rationalism of the seventeenth century. If so many of the Enlightenment's landmark thinkers were inspired by religious ideas, the concept of a secular modernity must be open to revision.