Millions worldwide face poverty daily. While its effects vary by society, poverty consistently marginalizes individuals, limiting their opportunities and access to societal benefits. Myths about poverty undergird and perpetuate socioeconomic exclusion, being the vehicles for cultural processes, such as stigmatization, racialization, and rationalization. These myths abound in law. They include the conception of poverty as solely concerned with the deprivation of basic material goods; equal opportunities and collective amnesia about the past; stigmatization of people in poverty as irresponsible and lazy; the categorization of aspects and elements of their poverty condition as criminal. This Article argues that judges, as (meta)narrators, have the power to challenge myths and develop new narratives about poverty, through the language of non-discrimination and equality. This could open the way to judicially redress certain troubling situations of misrecognition, social exclusion and inequality. Ultimately, as long as myths about poverty prevail in law any attempt to tackle the issue of socioeconomic exclusion is destined to fail. This article contributes to the law and sociology literature on poverty in judgecraft by addressing the research gap on narratives of poverty within judicial reasoning and practice.

The study employs a corpus-based frame analysis, grounded in Barsalou’s frame notion, as a complementary methodological approach to metaphor analysis for studying emotion concepts. We examine the conceptualization of the German ‘Angst’, which is widely recognized as a uniquely German emotion concept, yet it remains insufficiently studied. Through a systematic analysis of linguistic patterns, this study reconstructs the frame structure of ‘Angst’ based on 200,319 instances extracted from newspaper and social media data. The findings show that ‘Angst’ arises from diverse factors, including threats to life and health, prosperity, status, identity, power, relationships and the need for certainty and stability. There is an awareness and acceptance of ‘Angst’, reflected in the openness to expressing personal fear and addressing the fear of others in media discourse. When contextualized within insights from other disciplines, it becomes evident that the ‘Angst’ is rooted in universal biological foundations while also shaped by Germany’s sociohistorical context. Furthermore, it exhibits both alignment with and divergence from its philosophical conceptualization. These insights expose ‘Angst’ as both a psychological and cultural construct and demonstrate the advantage of combining frame analysis with corpus linguistic methods in capturing the specific structures of emotion concepts from large-scale data.

What does it mean to care for culture? How does an individual, a community, a government, a nongovernmental organization, or an international agency care for objects entangled in the legal and illegal antiquities trade, held in contentious museum collections, or at risk due to cultural or natural disasters? How do the various stewards of the past work across the unpredictable boundaries of private, public, and community ownership? Caring for culture involves a range of activities and commitments aimed at safeguarding tangible and intangible cultural representations and ensuring that they remain accessible to present and future generations while honoring the traditions, beliefs, and identities of the contemporary communities. This editorial introduction to this thematic issue of Advances in Archaeological Practice begins with an analysis of the duty of care for the Neo-Assyrian reliefs at the Virginia Theological Seminary, asking whether the decision to sell one of their fragments was caring for culture or a commodification of the past. The remaining contributions to this issue share the theme of caring for culture, acknowledging and building on the enduring scholarship of Neil J. Brodie and Patty Gerstenblith.

Pakistan and India were born of conflict and have endured over seventy-five years of rivalry since their birth in 1947. This has led to South Asia being one of the least integrated regions in the world, constraining its economic potential and human development. Yet the relationship has not been one of unending conflict; there have been periods of calm and even hope. Cricket, a common heritage and passion for both, has often delivered episodes of optimism, providing glimpses of what India-Pakistan cooperation could achieve were a conducive environment provided. On several occasions cricket has succeeded in uniting people of the estranged nations, allowing the nascent cultural ties that have existed for centuries to flourish. This article looks at how periods of connectivity and rupture between India and Pakistan have been reflected in the cricketing ties between the two nations and how these ties have been impacted by the wider political environment.

Academic health centers (AHC) characterized by an integrated mission serving education, research and clinical care reflect these values in the institution’s vision, decision-making and culture. Embracing this strategy, the University of Alabama at Birmingham (UAB) created a novel, competitive funding initiative through its faculty practice with the Health Services Foundation General Endowment Fund (HSF-GEF). This partnership with the faculty practice leveraged faculty and staff creativity to inform and lead capacity-building and innovation in patient-oriented and laboratory research, clinical care development and education aligned with the best interests of the enterprise. Since 1996, the HSF-GEF has invested over $66M in 442 peer-reviewed proposals led by transdisciplinary teams representing strategic advances with strong potential to generate future extramural support, to improve healthcare delivery, to enhance research capacity and to promote active learning. Beyond financial return on investment, program evaluation revealed benefit on culture, collaboration, camaraderie and infrastructure. By engaging the broad workforce to articulate, select and implement projects, UAB has fostered a purpose-driven culture of collaboration within the AHC that thrives on broad representation, enthusiasm, and ingenuity as well as peer engagement across multiple schools in the academic community.

Se analiza la labor de los ingenieros militares como agentes locales para la resolución de los conflictos globales que afectaron al Caribe español durante el siglo XVIII. Además, se examina su integración en los circuitos de traslación del conocimiento conformados en torno a las principales ciudades caribeñas pertenecientes al Imperio español, y su participación en la transferencia de una cultura materializada en ideas, instituciones e instrumentos. El análisis de estos traslados supone una temática novedosa que permite entender la adaptación de un conocimiento técnico promovido por los ingenieros en su arquitectura, el cual sería determinante en la constitución de una determinada imagen del poder imperial al otro lado del Atlántico.

This article examines the 19th-century ‘antiquities rush’ – the frenzy of archaeological digging, scientific expeditions, and straightforward looting of artefacts in the broader Mediterranean – through the framework of international status competition. To do this, I first situate material culture at the foundation of international status-seeking and demonstrate the importance of cultural objects as status symbols for states. I then elaborate two logics of status-seeking that explain why states engaged in massive cultural extraction practices in the early 19th century. The first logic is that of cultural custodianship, where states pursued status as guardians of the cultural heritage of humankind. The second logic is a claim to cultural descendance, where states sought recognition as cultural heirs of classical civilisations. Cultural extraction, therefore, was critical in the establishment of the 19th-century international cultural hierarchy. Echoes of these arguments reverberate today in the competing claims of ownership and restitution of these antiquities. To illustrate these arguments, the article focuses on the international competition between France and Great Britain over the extraction of antiquities, examining in detail the removal of the Parthenon Marbles from Athens at the turn of the 19th century.

Human societies reliably develop complex cultural traditions with striking similarities. These “super-attractors” span the domains of magic and religion (e.g., shamanism, supernatural punishment beliefs), aesthetics (e.g., heroic tales, dance songs), and social institutions (e.g., justice, corporate groups), and collectively constitute what I call the “cultural manifold.” The cultural manifold represents a set of equilibrium states of social and cultural evolution: hypothetically cultureless humans placed in a novel and empty habitat will eventually produce most or all of these complex traditions. Although the study of the super-attractors has been characterized by explanatory pluralism, particularly an emphasis on processes that favor individual- or group-level benefits, I here argue that their development is primarily underlain by a process I call “subjective selection,” or the production and selective retention of variants that are evaluated as instrumentally useful for satisfying goals. Humans around the world are motivated towards similar ends, such as healing illness, explaining misfortune, calming infants, and inducing others to cooperate. As we shape, tweak, and preferentially adopt culture that appears most effective for achieving these ends, we drive the convergence of complex traditions worldwide. The predictable development of the cultural manifold reflects the capacity of humans to sculpt traditions that apparently provide them with what they want, attesting to the importance of subjective selection in shaping human culture.