Ancient audiences ascribed personal religious views to individual playwrights – a fact that confirms ‘personal religion’ as a meaningful category in the study of ancient Greek society in general and the theatre in particular. Aeschylus was especially devoted to Demeter; Sophocles was exceptionally pious; Euripides was hell-bent to show that there were no gods. The oeuvres of these playwrights inspired such inferences, to be sure, but other factors mattered too. Comedies staged the tragic poets as characters and ascribed various religious views to them. Face-to-face encounters with the playwrights gave rise to anecdotes and recollections, which no doubt circulated orally but were also occasionally written down. All this meant that the playwrights could build on their public personae and assume that audiences would recognize characteristic concerns in their plays. We uncover a dynamic set of interactions in which the poet shaped his plays but was also shaped by how audiences received them. We show that we should not construct an opposition between personal and polis religion: The religious views ascribed to the tragedians were personal and communally owned.

The chapter offers provisional compass points for navigating new modes of writing by 21st-century Australian poets in light of a world of overdevelopment, environmental crises and extinctions. The compass points include: modes of anxiety and grief involved with poetic form, and material forms emerging in combination with agencies, matter and forces. Inflection points include the shared becoming of humans and non-humans. The chapter includes a discussion of ecopoetic literary journals, as well as anthologies that have gathered and showcased ecopoetry, radical writing of land, and environmental protest poetry. It includes analyses of poetry by writers such as Judith Beveridge, Louise Crisp, Coral Hull, John Kinsella, Peter Minter and Mark Tredinnick.

This chapter considers the increased opportunities for women writers to travel and relocate in the early to mid twentieth century. It analyses the possible impact that living in Australia could have on their writing but also how increased mobility generated a sense of independence that led to an experimentation with form. It would also embolden some to protest against social injustice, as well as enable more unconventional life paths. The chapter also considers how these writers navigated a sense of displacement and liminality in their writing. Lastly, it demonstrates how national categories were delimiting for these writers’ careers and had a negative effect on the later reception of their work.

Small and medium-sized enterprises (SMEs) are the economic backbone of Latin America and the Caribbean (LAC), generating over 60% of employment and driving local supply chains. Yet, systemic barriers – including limited access to financing, digital exclusion, and regulatory hurdles – prevent them from reaching their full potential. These challenges disproportionately impact informal businesses, restricting their growth and long-term sustainability.

This chapter explores how philanthropy can be a catalyst for change, addressing these barriers and unlocking SME potential. Through the Tienda Cerca initiative by AB InBev, it highlights how blended finance, digital tools, and capacity-building programs can empower small businesses. By digitizing informal enterprises, expanding access to credit, and fostering entrepreneurial resilience, these interventions not only drive financial inclusion but also promote sustainable economic development.

This chapter demostrates with town council deliberations and records from other local assemblies that political discourse and complaints at the very local level mirrored those in bailiwick assemblies , provincial estates, and meetings of the Estates General, and they reliably reflect public opinion. It shows that national complaints came from the bottom-up, both in rural as well as urban areas.

Chapter 1 examines the the US military operations in China within the volatile context of the civil war and the emerging Cold War. As the US forces accepted the Japanese surrender, clashed with Communist forces in sporadic skirmishes, and adjudicated trials of Japanese criminals in China independent of the Nationalist Government, they staged an American victory, might, and justice to both enemies and allies. The tactic of “show of force” was used in a “peaceful” mission to ensure submission and deference. However, its diverse, ambiguous, and at times contradictory objectives created significant military and political challenges. Ultimately, occupying China became a mission impossible.

Functionalism proposes that the translation process is guided by extra-linguistic factors, more specifically by the function of the translation. Chapter 2 reviews the theory of functionalism (based on Skopos theory, from the Greek skopos meaning “purpose”) and some basic notions associated with it, while also explaining how to apply them in translation practice and discussion. It addresses basic functionalist concepts: extralinguistic factors (also known as situational features) and how they shape both monolingual and translated texts; the translation brief and translation norms; changes in situational features, and how they influence and guide translation decisions; and the “lifecycle” of a commissioned translation. Examples and illustrations accompany the presentation. The chapter starts by considering the relationship between extra-linguistic factors and monolingual texts, progressing to translated texts and translation tasks.

The long-lasting impact of Pheidias, antiquity’s master of religious art, especially his Zeus at Olympia, is considered in the context of the theme of personal religion. The chapter adopts a broad chronological perspective and explores how the great master was perceived during the centuries following his lifetime, with a focus on his chryselephantine masterpiece, which he completed in the later decades of the fifth century BCE. It considers how later generations have conceived of his personal religious life, its relation to his famed artwork, and the position his figure has come to occupy within broader cult practices and devotional experiences. Close analysis of Pausanias’ Description of Greece alongside other evidentiary materials shows that by the second century CE, Pheidias was a figure of religious significance in his own right. Greco-Roman authors ascribed to him the qualities of a visionary endowed with unparallel access to Zeus. He left his detectable trademarks in his masterpiece, and his presence was felt in communal cult practices. Centuries after his departure from Olympia, his artmaking has come to be understood as a form of devotional practice.

This chapter considers how the concept of literary regionalism sits uneasily in relation to three incommensurate ontologies: the Indigenous ontology of Country, the ontology of science expressed through the project of the ‘bioregion’, and the ontology of settler belonging. It argues for the provisional nature of literary regionalism and outlines settler regionalism as emerging most fully as a second generation of settler poets (including Judith Wright, Dorothy Hewett and Randolph Stow) began questioning their settler inheritances. The chapter includes a discussion of the concepts of ‘creative region’ and ‘author country’. It considers the literary region of mid north New South Wales in the work of Judith Wright, Les Murray and Alison Whittaker, and a literary region in Western Australia in the work of Randolph Stow, John Kinsella and Charmaine Papertalk Green.

This chapter approach consumption inequalities among the Valencian peasantry from two different perspectives. The first one measures inequality in the distribution of food-related goods across peasant families. The second one classifies peasants using animal ownership as a wealth indicator, in order to explore the relation between wealth and consumption inequality. The chapter argues that the proliferation of goods took place among various strata of the peasantry, although certainly not with the same intensity.

This chapter considers conformation of communal sharing by means of consubstantial assimilation: making essential substances or surfaces of bodies alike, or contact between bodies, or engaging in synchronous rhythmic movement of the torso and limbs; blood sacrifice; classic anthropological theories of commensalism; and milk kinship. In a number of cultures, drinking alcohol together creates strong commitments. Among North American Indians, smoking the sacred pipe together is a way to make peace or cement bonds. In Homeric Greece and in other Bronze Age and early Iron Age societies around the Mediterranean, men created host–guest bonds by hospitably welcoming and feeding a travelling stranger, and exchanging gifts. In Africa and elsewhere, there are practices in which two men each cut themselves and bleed into a vessel in which they mix the blood, and then drink it. This creates extremely strong commitments to mutual aid in blood brotherhood.