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In this article, I investigate the literary representation of the religious convictions and political strategy of neo-Nazi ideologues who are influential in rightwing authoritarian movements in the USA today. The reason that I do this is because in contemporary fascism, the novel has replaced the political manifesto, the military manual and proselytizing testimony, since fiction can evade censorship and avoid prosecution. I read William Luther Pierce’s Turner Diaries and Hunter together with his text on speculative metaphysics and religious belief, Cosmotheism. Then, I turn to Harold Covington’s Northwestern Quintet with The Brigade, reading this with Christian Identity and his own conception of Nazi religious tolerance. Finally, I look at OT Gunnarsson’s Hear the Cradle Song, reading this together with discussions of racism in Californian Odinism. I propose that what this literature shows is that the doctrinal differences between the three main strands of neo-Nazi religion—Cosmotheism, Christian Identity and Odinism—are less significant than their common ideological functions. These are twofold: (1) the sacralization of violence and (2) the sanctification of elites. The dystopian fictions of fascist literature present civil war scenarios whose white nationalist and genocidal outcome is the result of what are, strictly speaking, supremacist death cults.

Norwich Ultra Aquam ('over the water') formed a discrete leet or administrative area within the medieval city. At its heart was an Anglo-Scandinavian defensive enclosure, with Coslany lying to the west, and later suburban developments to the north and east. Evidence from topographic, dedicatory, archaeological and inter-parochial relationships suggests that the pattern of church foundation was both complex and distinctive. Unlike several parishes south of the river, there are no indications that the early phases of Ultra Aquam church foundations were the initiative of senior ecclesiastics, or had specifically royal connections. Rather, they were local projects responding to the manner in which the city was developing. Later in the Middle Ages monastic interest on the north bank increased, but several of the churches remained in secular hands. Patronage, whether lay or ecclesiastical, played a key part in their architectural development; St Michael Coslany and St George Colegate in particular received considerable burgess investment. The rich antiquarian tradition in the city provides a record of attitudes to the churches in the post- Reformation period which has to be understood in terms of priorities that changed over time. Church Archaeology, 18, 1-20

Acknowledging recent research literature on professionalism and religious education across Europe, the article examines the scholars' and senior professionals' views on the curricula aims and objectives in religious education in Finland. Through asking the professionals' views on the aims of RE in relation to supporting of child's growth and development on one hand and the societal aims of RE on the other, the findings were thematically classified into the following categories. Firstly, the aims regarding the supporting of child's growth and development were focused on literacy on religions and worldviews, increasing the understanding on oneself and others, personal growth, and the skills for global citizenship. From the societal perspective, RE was seen important for supporting the understanding as literacy, understanding as empathy, and competences for global citizenship. Finally, as regards the educational model of teaching about religions, these professionals held somewhat varied views. Some favoured an RE model based on teaching groups reflecting children's own worldview affiliations, others supported whole-class instruction, and still others a hybrid model combining elements of both. However, the way in which the instruction is implemented and the position from which religions are examined in education were perceived to be in a key role in this, whatever the formal structures for instruction. Peer reviewed

This paper takes Mary Shelley’s Frankenstein and uses it as an extended metaphor to investigate the points of destructive alienation and disassociation within the globalized consumption of clothing. The promise of new clothing is a set of garments that function like Victor’s dream of creation; materials are stitched together to give objects that match our closest-held ideals. And yet, because of our quick Victor-Frankenstein-like alienation from these ‘fast fashion’ objects when they no longer please us, clothing becomes, like the monster, an abjected figure for waste and shame, moving around the globe destructively, created from the bodies of the poor and having lost the care of its creator or consumer. Solving the problem of sustainability in the fashion industry involves, this paper argues, taking account of that difficult relationship with the global monstrous, and of the unique ways in which clothes galvanize some of our deepest emotions.

Relatively little is known of leprosy in Medieval Ireland; as an island located at the far west of Europe it has the potential to provide interesting insights in relation to the historical epidemiology of the disease. To this end the study focuses on five cases of probable leprosy identified in human skeletal remains excavated from inhumation burials. Three of the individuals derived from the cemetery of St Michael Le Pole, Golden Lane, Dublin, while single examples were also identified from Ardreigh, Co. Kildare, and St Patrick’s Church, Armoy, Co. Antrim. The individuals were radiocarbon dated and examined biomolecularly for evidence of either of the causative pathogens, M. leprae or M. lepromatosis. Oxygen and strontium isotopes were measured in tooth enamel and rib samples to determine where the individuals had spent their formative years and to ascertain if they had undertaken any recent migrations. We detected M. leprae DNA in the three Golden Lane cases but not in the probable cases from either Ardreigh Co. Kildare or Armoy, Co. Antrim. M. lepromatosis was not detected in any of the burals. DNA preservation was sufficiently robust to allow genotyping of M. leprae strains in two of the Golden Lane burials, SkCXCV (12-13th century) and SkCCXXX (11-13th century). These strains were found to belong on different lineages of the M. leprae phylogenetic tree, namely branches 3 and 2 respectively. Whole genome sequencing was also attempted on these two isolates with a view to gaining further information but poor genome coverage precluded phylogenetic analysis. Data from the biomolecular study was combined with osteological, isotopic and radiocarbon dating to provide a comprehensive and multidisciplinary study of the Irish cases. Strontium and oxygen isotopic analysis indicate that two of the individuals from Golden Lane (SkCXLVIII (10-11th century) and SkCXCV) were of Scandinavian origin, while SkCCXXX may have spent his childhood in the north of Ireland or central Britain. We propose that the Vikings were responsible for introducing leprosy to Ireland. This work adds to our knowledge of the likely origins of leprosy in Medieval Ireland and will hopefully stimulate further research into the history and spread of this ancient disease across the world.

Accelerometer-based studies of children's physical activity have reported seasonal patterns in activity levels. However, the inability of many accelerometers to detect activity while the wearer is swimming or cycling may introduce a bias to the estimation of seasonality if participation in these activities are themselves seasonally patterned. We explore seasonal patterns in children's swimming and cycling among a sample of 7–8 year olds ($N$ = 591) participating in the Millennium Cohort Study, UK. Participating children wore an accelerometer for one week on up to five occasions over the year and their parents completed a diary recording daily minutes spent swimming and cycling. Both swimming and cycling participation showed seasonal patterns, with 2.7 (SE 0.8) more minutes swimming and 5.7 (0.7) more minutes cycling performed in summer compared to winter. Adding swimming and cycling time to accelerometer-determined MVPA increased the summer-winter difference in MVPA from 16.6 (1.6) to 24.9 min. The seasonal trend in swimming and cycling appears to follow the same pattern as accelerometer-measured MVPA. Studies relying solely on accelerometers may therefore underestimate seasonal differences in children's activity.

I argue that the Preface to Wittgenstein’s Philosophical Investigations represents a form of preface found in several other major works of Romanticism. In essence, this kind of preface says: ‘I have tried very hard to write a work of the following conventional type … . I failed, and have thus been compelled to publish, with some reluctance, the following fragmentary, eccentric, unfinished or otherwise unsatisfactory work.’ It sometimes transpires, however, that a work which appeared unfinished and unsatisfactory to the author and his contemporaries, later comes to be seen as both complete and startlingly original. Indeed, not initially recognizing what you have achieved is sometimes a mark of the greatness-through-originality so highly prized by Romantic writers. Besides the Investigations, I concentrate on Coleridge’s Preface to ‘Kubla Khan’, and the first 269 lines of Wordsworth’s Prelude (in both the 1805 and 1850 versions), discussing exactly why all three authors found their projects so recalcitrant, why their solutions were so original, and why the magnitude of their achievements was not appreciated from the first. I end with some reflections on why Wittgenstein’s work on aesthetics, the aesthetic impact of his work, and the cognitive impact of his work should not be separated. Aisthesis. Pratiche, linguaggi e saperi dell’estetico, Vol. 6 No. 1 (2013): Wittgenstein on Aesthetics / Aesthetics on Wittgenstein

As developed in the fields of anthropology and sociology, the concept of ethnicity offers one possible approach to analyzing diversity in the population of ancient Egypt. However, it is important that ethnicity not be elided with foreign-ness, as has often been the case in Egyptological literature. Ethnicity is a social construct based on self-image, and thus may be difficult to identify in the ancient sources, where a monolithic uniformity of “Egyptian” versus “other” prevails. A range of sources does suggest that ethnic difference operated within the indigenous population throughout Egyptian history, as would be expected in any complex society. This discussion explores these sources and suggests ways of thinking about the negotiation of ethnic identity in ancient Egypt.