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ABSTRACTOptical and Synthetic Aperture Radar (SAR) remote sensing has a long history of use and reached a good level of maturity in archaeological and cultural heritage applications, yet further advances are viable through the exploitation of novel sensor data and imaging modes, big data and high-performance computing, advanced and automated analysis methods. This paper showcases the main research avenues in this field, with a focus on archaeological prospection and heritage site protection. Six demonstration use-cases with a wealth of heritage asset types (e.g. excavated and still buried archaeological features, standing monuments, natural reserves, burial mounds, paleo-channels) and respective scientific research objectives are presented: the Ostia-Portus area and the wider Province of Rome (Italy), the city of Wuhan and the Jiuzhaigou National Park (China), and the Siberian “Valley of the Kings” (Russia). Input data encompass both archive and newly tasked medium to very high-resolution imagery acquired over the last decade from satellite (e.g. Copernicus Sentinels and ESA Third Party Missions) and aerial (e.g. Unmanned Aerial Vehicles, UAV) platforms, as well as field-based evidence and ground truth, auxiliary topographic data, Digital Elevation Models (DEM), and monitoring data from geodetic campaigns and networks. The novel results achieved for the use-cases contribute to the discussion on the advantages and limitations of optical and SAR-based archaeological and heritage applications aimed to detect buried and sub-surface archaeological assets across rural and semi-vegetated landscapes, identify threats to cultural heritage assets due to ground instability and urban development in large metropolises, and monitor post-disaster impacts in natural reserves.

Studies of the upper 447 m of the DEEP site sediment succession from central Lake Ohrid, Balkan Peninsula, North Macedonia and Albania provided important insights into the regional climate history and evolutionary dynamics since permanent lacustrine conditions established at 1.36 million years ago (Ma). This paper focuses on the entire 584‐m‐long DEEP sediment succession and a comparison to a 197‐m‐long sediment succession from the Pestani site ~5 km to the east in the lake, where drilling ended close to the bedrock, to unravel the earliest history of Lake Ohrid and its basin development. 26Al/10Be dating of clasts from the base of the DEEP sediment succession implies that the sedimentation in the modern basin started at c. 2 Ma. Geophysical, sedimentological and micropalaeontological data allow for chronological information to be transposed from the DEEP to the Pestani succession. Fluvial conditions, slack water conditions, peat formation and/or complete desiccation prevailed at the DEEP and Pestani sites until 1.36 and 1.21 Ma, respectively, before a larger lake extended over both sites. Activation of karst aquifers to the east probably by tectonic activity and a potential existence of neighbouring Lake Prespa supported filling of Lake Ohrid. The lake deepened gradually, with a relatively constant vertical displacement rate of ~0.2 mm a−1 between the central and the eastern lateral basin and with greater water depth presumably during interglacial periods. Although the dynamic environment characterized by local processes and the fragmentary chronology of the basal sediment successions from both sites hamper palaeoclimatic significance prior to the existence of a larger lake, the new data provide an unprecedented and detailed picture of the geodynamic evolution of the basin and lake that is Europe’s presumed oldest extant freshwater lake.

This paper reveals the contemporary Chinese state’s active role in shaping the country’s religion-related intangible cultural heritage (ICH) safeguarding, through a systematic review of China’s official inventories of national representative ICH projects and extensive investigations of relevant local practices and initiatives. Although China is ruled by a political party officially embracing an atheist ideology, various elements of the contemporary Chinese state have been proactively involved in safeguarding religion-related ICH. The Chinese state’s involvement in de facto religion-related ICH safeguarding predates its adoption of explicit ICH safeguarding narratives. Still, the Chinese state’s practices and initiatives in safeguarding religion-related ICH flourished after ratifying the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage in 2004. Since then, China’s central government has established a nationwide framework to recognise representative ICH items, including religion-related ones. Beyond Beijing, various local state agencies have also developed noticeable enthusiasm for supporting the safeguarding of religion-related ICH. In addition to engaging directly with ICH safeguarding, the contemporary Chinese state has also shaped China’s religion-related ICH by working closely with some academics and religious groups.

The international ice core community has a target to obtain continuous ice cores stretching back as far as 1.5 Myr. This would provide vital data (including a CO2 profile) allowing us to assess ideas about the cause of the Mid-Pleistocene Transition (MPT). The European Beyond EPICA project and the Australian Million Year Ice Core project each plan to drill such a core in the region known as Little Dome C. Dating the cores will be challenging, and one approach will be to match some of the records obtained with existing marine sediment datasets, informed by similarities in the existing 800 kyr period. Water isotopes in Antarctica have been shown to closely mirror deepwater temperature, estimated from Mg/Ca ratios of benthic foraminifera, in a marine core on the Chatham Rise near to New Zealand. The dust record in ice cores resembles very closely a South Atlantic marine record of iron accumulation rate. By assuming these relationships continue beyond 800 ka, our ice core record could be synchronised to dated marine sediments. This could be supplemented, and allow synchronisation at higher resolution, by the identification of rapid millennial-scale events that are observed both in Antarctic methane records and in emerging records of planktic oxygen isotopes and alkenone sea surface temperature (SST) from the Portuguese Margin. Although published data remain quite sparse, it should also be possible to match 10Be from ice cores to records of geomagnetic palaeo-intensity and authigenic 10Be/9Be in marine sediments. However, there are a number of issues that have to be resolved before the ice core 10Be record can be used. The approach of matching records to a template will be most successful if the new core is in stratigraphic order but should also provide constraints on disordered records if used in combination with absolute radiogenic ages.

I connect the invention of Japanese ‘religion’ since the Meiji era (1868–1912) with the invention of other modern imaginaries, particularly the Japanese Nation State and Japanese History. The invention of these powerful fictions in Japan was a specific, localised example of a global process. The real significance of this idea that religion has always existed in all times and places is that it normalises the idea of the non-religious secular as the arena of universal reason and progress. The invention of Japanese ‘religion’ had—and still has—a significant function in the wider, global context of colonial capital and the continual search for new ‘investment’ opportunities. Meiji Japan illustrates, in fascinating detail, a process of cognitive hegemony, and the way a globalising discourse on ‘progress’ transformed the plunder of colonial sites into a civilising mission. The idea that there is a universal type of practice, belief or institution called ‘religion’ as distinct from government, ‘politics’ or ‘science’ was not only new to Japan. It hardly existed in England or more widely in Protestant Europe and North America until the eighteenth or even 19th century. The idea of a secular constitutional nation state was only emergent in the late 18th century with the Declaration of Independence and the US Constitution. Most of Europe—including the colonial powers England and France—were still Christian confessional church states through most of the 19th century. The franchise was granted only to Christian men of substantial property, and denied to women, servants, wage labour, colonised subjects, and slaves. This critical, deconstructive narrative helps us to see more clearly the ideological function of the generic category of religion in the wider configuration of modern secular categories such as constitutional nation state, political economy, nature, history, and science. I also discuss the relation between History as a secular academic science, and the invention of ‘the Past’ in universal Time. I argue here that the invention of the Past by professional Historians has a significant role in transforming modern inventions such as ‘religion’ and the secular categories into the inherent and universal order of things, as though they have always been everywhere. I reveal this on-going process of ideological reproduction by close readings of some recent ‘histories of Japan’ and the way they uncritically construct ‘the Past’ in the terms of contemporary configurations.

Domestic and family violence (DFV) is a serious and widespread problem in Australia and across the world, including in faith communities. There are calls for research to assist churches to better recognize, respond to and prevent violence. This study draws on data from the 2016 Australian National Church Life Survey (n = 883 senior local church leaders, n = 1270 churchgoers) to provide the first Australia-wide cross-denominational statistics on Christian clergy responses to DFV. Two-thirds of leaders had previously dealt with DFV situations in their ministry, primarily responding to victims of abuse by referring them to specialist support services and by counselling them. The findings suggest a particular depth of experience with DFV situations and strength of awareness of the needs of victims for safety and specialist support among Salvationist leaders. While, overall, a substantial majority of churchgoers felt that they could approach their church for help if they were experiencing DFV, just half of Catholics felt that they could do so. Future research should explore responses to DFV in specific denominations and culturally and linguistic diverse contexts in more detail and seek to understand the practices used by the large minority of clergy who are dealing with perpetrators.

With the accelerated growth the social media platform Instagram has seen over the course of the Covid-19 pandemic its potential as a tool for communicating archaeological science is becoming ever more apparent. The platforms' focus on images and video makes it specifically suited for visually rich fields like archaeology. Here we present the results of a three-year effort in archaeological science communication on the platform, analyzing audiences, impacts, and issues arising. The amount of archaeological content on the platform is growing rapidly, but reaching a broad audience effectively needs to be tied to well-defined communication strategies. We argue that Instagram can be turned into a powerful educational tool for public archaeology, including providing guidance for new students, mitigating pervasive conspiracy theories, elucidating the issues with collecting and trading artifacts, and adding nuance to the public image of archaeology.