This introduction shows how US Army officers used reports and other official correspondence to deploy specific narratives, constructing an identity for themselves and their institution premised on protecting women. This previously unacknowledged process erased or reframed evidence of women’s wartime activities. Yet, acknowledging this process reveals how paternalism shaped army culture; naturalized officers’ authority over enlisted men; and provided a cultural foundation for military law, policy, and strategy. Breaking up the fictive separation of women and war shows how army culture developed between 1835 and 1848. It also illuminates how that culture shaped, rather than removed, violence against women.

The ‘revolution in semidurables’ (in objects made of earthenware or glass) was, as we contend in this chapter, one of the most visible aspects of the power attained by peasant consumers. The extent of the development of these industries to satisfy growing demand was a distinctive reaction by producers in the late medieval European context, for pottery and glass manufactures were more developed and had a longer tradition in the Mediterranean space. The Islamic inheritance and know-how provided Valencian craftsmen with a genuine means of attracting the attention of peasant consumers who possessed a growing desire for novelties. Such changes also had implications for durable materials, like objects made of wood, copper, and iron, leading some food-related objects made of them to be consumed less.

This chapter considers how Australian poetry of the 1970s participated in major social changes that were fuelled by a range of factors, including greater access to higher education, the sexual liberation movement, a drug subculture and Australia’s involvement in the Vietnam War. It traces how Australian writers turned to America for influence and were able to utilise new technologies to generate a vibrant small press culture. The chapter outlines the surge in collaboration, collectives and overlapping literary circles. It also examines a series of anthologies that sought to feature new energies and voices, with some seeking to demarcate such poetry from earlier or more traditional forms. Lastly, it analyses the significance of the poetry workshops based at Melbourne’s La Mama Theatre, little magazines, and the development of small presses that produced poetry collections during the decade of the 1970s.

There four fundamental relational models: communal sharing, authority ranking, equality matching, and market pricing. Each of them utilizes a distinct conformation system to represent, communicate, coordinate, motivate, and evaluate social relationships of that kind. The conformation systems are indexical equivalence of bodies, iconic dimensions of rank, concrete operations of one-to-one matching, and purely conventional symbolism of proportions. The chapter also introduces complementarity theory, which posits innate structures that can function only in conjunction with cultural complements. It concludes by saying that the book is intended to be an antitheses to symbolic anthropology.

Worldviews ground different theories and models in their encounters with the risk-uncertainty conundrum. This chapter introduces the concept of worldview as elaborated by its two pre-eminent theorists, Wilhelm Dilthey and Max Weber (section 1). It then discusses worldviews in general, alluding briefly to two alternatives to Newtonian humanism (section 2). Elaborating on the metaphor of small and large worlds the chapter finally shows how objective and subjective probabilities are seeking (unsuccessfully) to sidestep the risk-uncertainty conundrum and how both are, implausibly, reinforcing the sweet common sense we call Newtonian humanism. That “common sense” predisposes us to focus on risk while neglecting uncertainty (section 3).

This chapter begins with reference to Les Murray’s impressiveness as a reader of his own work. It illustrates the distinctiveness and variety of Murray’s poetry, celebrating its avoidance of predictable forms, topics and ideas. The chapter also observes the difference in the reception of Murray’s work in the global North and the global South. It points to the ways in which Murray’s poems don’t seem to end in conventional or predictable ways, but seem unending. The chapter discusses ‘The Buladelah-Taree Holiday Song Cycle’ as possibly Murray’s greatest poem, for its all-encompassingness. It cites Murray’s anti-modernism and his membership of the diasporic super-group of English-language poets, including Brodsky, Walcott and Heaney. The chapter concludes with a reflection on how the flavour and nature of Murray’s poetry changed in the last twenty years of his life.

People imagine high-status persons as tall, and in premodern art often depict rulers as bigger than others. Similarly, to evoke suitable emotions while representing the “greatness” of the Buddha and high gods, people often make statues of them as large as their technology permits. Rulers usually wear headdresses that make them seem tall, and are depicted wearing them. Rulers also tend to wear voluminous robes that make them appear especially large. Modern banners and statues of great political leaders depict them as huge, and their statues are often placed atop tall columns. Another conformation of authority ranking consists of lowering one’s head, bowing, kneeling, or prostrating oneself so as to be below a ruler or other person of “higher” rank. Rulers may place themselves on a dais.

Herodotus’ Historiesare filled with instances of personal engagement with the supernatural. If we consider that phenomenon in the specific terms of ‘personal religion’, new patterns and questions emerge. This chapter demonstrates not only that personal religion in Herodotus tends to resolve itself in the political, but that this reinforces the point that there was no strict boundary between personal and polis religion. Most of the people whose experiences Herodotus relates remain ‘public figures’, and Herodotus’ historical narrative, by its nature, devotes significant attention to political affairs. Many episodes from the Histories involve atypical individuals. But their experiences with the divine nevertheless fit into common categories, and the concerns which lead these individuals to approach the divine are mostly nothing out of the ordinary. Herodotus’ stories reveal elements of personal religious practice which might otherwise be difficult to find in surviving sources. By considering both personal and civic aspects of Greek religious thought and practice in Herodotus’ work, we see the continuous presence of the gods in the lived experience of individuals.

In this chapter, I introduce the reader to the life and thought of Antoine Arnauld through an overview of his key philosophical texts. I divide Arnauld’s life into four broad periods based on key events in his life. The first set of texts is from the 1640s and surrounds his time at the Sorbonne and his early interactions with René Descartes. The second set of texts is mostly from the 1660s and concerns the time between his expulsion from the Sorbonne and his going into exile. The third set of texts is from 1679 to 1689 and was written while in exile. And finally, the fourth set of texts - also written while in exile - occurs from 1689 to his death in 1694. This fourth set of texts is distinct from the others because in these texts Arnauld’s thought seems to shift towards Thomism.

This chapter illustrates the significant role of poetry in both the human experience of the continent of Antarctica and the human response to its unfamiliar icescape. The connections between Australia and Antarctica are geological, historical and cultural, and 40 per cent of Antarctica comprises the Australian Antarctic Territory. Australian poets have figured the continent as blank and cold, while Antarctic explorers have written poetry and held poetry competitions. The chapter discusses the imaginary landscape of Henry Kendall’s seafaring encounter with Antarctica, and Douglas Stewart’s poetic drama about the heroic explorer Robert Falcon Scott. The invitation of Caroline Caddy and Terry Whitebeach to visit Antarctica in the 1990s produced poetry of first-hand experience of Antarctica. Other poets who have written about Antarctica include Dorothy Porter, Les Murray, Anthony Lawrence, Robert Harris and J. R. Rowland.

Catalytic Capital in a Fractured World: Building a Road Map

As the authors in this compendium have articulated, catalytic capital – and philanthropy as a critical enabler thereof – holds immense potential for mobilizing financial and nonfinancial resources to tackle so-called wicked problems and drive positive, systems change. However, it is not a panacea. To realize its full impact, catalytic capital requires concomitant structural reforms within the international development architecture as well as a rethinking of the role and nature of impact finance in a world of “permacrisis.”

Chapter 3 focuses on the mechanisms through which certain special temple buildings were invested with an essential "prospective" role for empire and how in the face of crisis—especially the physical destruction of the buildings along with the challenge to the claims for continuity and security that came with them—those mechanisms were renewed or transformed.