Journal articles on the topic 'Christians in Goa'

Portugal’s introduction of the Inquisition to India in 1560 placed the lives of Jews, New Christians, and selected others labelled ‘heretics’, in peril. Two such victims were Garcia da Orta, a Portuguese New Christian with a thriving medical practice in Goa, and Gabriel Dellon, a French merchant and physician. In scholarship, Garcia da Orta and Gabriel Dellon’s texts are often examined separately within the contexts of Portuguese and French literature respectively and in terms of medicine and religion in the early modern period. Despite the similarities of their training and experiences, da Orta and Dellon have not previously been studied jointly, as is attempted in this article, which expands upon da Orta and Dellon’s roles in Portuguese India’s international commerce, especially the trade in spices, and the collaborations between Indian and European physicians. Thus, the connection between religion and food is not limited to food’s religious and religio-cultural roles. Food in terms of spices has been at the foundations of power for ethno-religious groups in India, and when agents became detached from the spice trade, their downfalls were imminent, as seen in the histories of Garcia da Orta and Gabriel Dellon.

Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also known as St. Thomas Christians, triggered a series of debates involving various missionaries, Catholic Church authorities in Goa and Rome, as well as Syrian bishops and St. Thomas Christian priestly families. Caught up in the contrary efforts at unifying and homogenizing Christianity under two distinct helms of the Portuguese king and the Roman pope, the missionaries generated different intellectual tools and distinctions, all of which contributed to further jurisdictional struggles. The St. Thomas Christian community became a model of “antique” Christianity for some and a heretical or even idolatrous sect for others. It became a mirror for the divided Christianity in Europe and beyond. In India, it was precisely the vocabulary and the historicizing reasoning that was invested in analyzing and defining these Indian homegrown Christians that would be subsequently applied by comparison, analogy, or contrast to formalize and reify other Indian “religions.” The dating and the autonomous or derivative status of Indian (“pagan”) antiquities emerged, a century later, as a major orientalist problem.

Abstract This paper analyses the complex relationship between Jesuits, New Christians, converted Hindus, and the Inquisition. The collaboration of Jesuits with the Holy Office did not prevent voices from being raised within the Society of Jesus against the tribunal’s practices, which were observed with caution by the first Jesuit leaders. For their part, conversos were initially welcomed into the Society and even assumed high positions in the Society, such as the second superior general. Despite the difficult history of intolerance and inquisitorial persecution against New Christians, in the seventeenth century, Jesuits in Portugal became prominent advocates of their cause. In turn, Hindu conversion strategies fueled disputes and tensions between the Society of Jesus and the Inquisition of Goa. Their strained relations make these disputes an important historiographical subject for understanding many of the plots and dramas of Portuguese society under the Old Regime.

In the Western tradition, life has been defined within the idea of reflexivity and unity. These two features of life are intertwined in what I call the Bio-Theo-Political Paradigm of autarchy, in which living beings are defined primarily as self-sufficient entities. The perfect living being, thus, will be the most autarchic, one that can achieve perfect unity within its own self- referred dynamics. This perfect living being is God, and Western theology (both Greek and Christian) conceptualized God as “thought of thought”, for only the intellect can achieve a pure reflexive unity. However, Plotinus and Jean-Paul Sartre (two very different philosophers, coming from very different traditions and in very different contexts) showed the difficulties of such a definition of God. This paper aims at problematizing the Bio-Theo-Political Paradigm of autarchy by showing its inconsistency when reaching the idea of a perfect living being. In doing so, a need to rethink life and God is fostered, a need that Christian Theology in particular should face in order to build a theology of a Trinitarian living God.

The complexities of scriptural translation intensify in colonial, multilingual societies. In this study, we examine Thomas Stephens’s Kristapurana (1616) as a significant moment of cross-cultural encounters in the history of Bible translation in India. Stephens (1549–1619) was an English Jesuit, who worked in Goa, India. The Kristapurana is written in the Marathi language, in Roman script. Stephens’s Purana can be considered the first attempt to bring the biblical story into an Indian language, although in poetic form. This study aims to bring out the significance of this early Christian work in the Marathi language by analyzing Stephens’s translation of the biblical story into Marathi. The Kristapurana is studied as a site where Christianity and indigenous Hindu practices come together to form a “creative” expression of Christianity strongly reminiscent of the region that it was produced in.

This study examines the multiplicity of styles and heterogeneity of the arts created on the southern coasts of India during the period of colonial rule. Diverging from the trajectory of numerous studies that underline biased and distorted conceptions of India promoted in European and Indian literary sources, I examine ways in which Indian cultural traditions and religious beliefs found substantial expression in visual arts that were ostensibly geared to reinforce Christian worship and colonial ideology. This investigation is divided into two parts. Following a brief overview, my initial focus will be on Indo-Portuguese polychrome woodcarvings executed by local artisans for churches in the areas of Goa and Kerala on the Malabar coast. I will then relate to Portuguese religious strategies reflected in south Indian churches, involving the destruction of Hindu temples and images and their replacement with Catholic equivalents, inadvertently contributing to the survival of indigenous beliefs and recuperation of the Hindu monuments they replaced.

AbstractThe existing commercial contact between India and Africa since prehistoric times grew substantially since the rise of Islam in the 7th century, leaped to its climax during the middle ages and continued until the second half of the 20th century. This commercial relationship involved the trade in humans from Africa to Asia. Many African war captives were sold as slaves in India to serve as domestics and infantries among the aristocracy of rising Islamic kingdoms while some emigrated by free will and settled in India engaging in various occupations. Descendants of African slaves and immigrants, who are locally known as Siddis, presently live in various geographical pockets of India forming their own ethnic enclaves amidst their host societies. The main Siddi communities in India are located in Gujarat, Hyderabad, Karnataka, in the Bombay region and along the western coast, including Goa. The Siddis of Hyderabad, like the other Siddi communities are changing fast, yielding to modern demands and trends. National and global pressures strongly militate against their tradition and change in their identity has been inevitable. As a result of their intermarriage with other ethnic communities and adoption of either Indian or Arab identities, today's Siddis have little resemblance to their predecessors. This study shows that the Siddis are moving in divergent directions of assimilation. Many Moslem Siddis are assimilating into the Yemeni Arab community of Hyderabad while Christian Siddis identify themselves with the Indian Christian population. Moslem and Christian Siddis are accused by each other as being pro-Pakistan Islamic radicals and 'Hindu nationalism' adherents respectively. The Siddis, although historically constituted a single ethnic community, are in the process of a significant identity change by joining two ideologically differing groups.

Abstract As examples of the interpretative capacity, ingenuity, and art of local carvers, Indo-Portuguese altarpieces show how religious-cultural differences could be re-enacted to create new and very particular forms that enriched Indo-Portuguese artistic production. The Northern Province played an important role in the economy of Portuguese India from the sixteenth century until at least the eighteenth century. Although Diu was geographically distant from Goa, the capital of the State of India, and from Bassein, the nearest artistic production center, the artistic panorama in Diu’s churches nevertheless developed to a remarkable extent, and its many hybrid depictions bear witness to artistic-cultural exchanges. Ornamental figurative elements and architectural elements of Portuguese origin were refashioned using the language of local art and its symbols of devotion. In the carvings executed by local artisans, the symbols of local religions were transposed into the Christian decorative grammar with the aim of explaining, through images, the gospel of a new religion to devotees of a religion rooted in centuries of history, resulting in artistic-cultural hybridity.

The article deals with the religious concepts found in modern Greek, English and Ukrainian proverbs (paremias). The relevance of this research is due to the fact that it identifies similarities and differences of this concept concludes different ethnic groups. They are verbalized not only and not so much in language codes, but in memory of the historical extent of their existence. The results of the analysis of common and distinctive features in three languages are illustrated on the example of the religious concept «Бог / Θεός / God». The religious concepts occupy a special place among cultural concepts. They are a reflection of human mentality, because they permeate all spheres of life. The religious concept is characterized as a multidimensional mystical-semiotical and axeological formation within three major contexts – spiritual world-outlook, cultural history, and linguistic semiotics. The concept БОГ / ΘΕΟΣ / GOD finds its implementation in proverbs, which points to its significant role of everyday life of the Greek, English and Ukrainian-speaking communities. The concept «God» is the basic cultural concept. The Christians believe that God is something unrecognizable and mysterious, and He absorbs the idea of soul, eternal life, kindness, openness and sincerity. Indeed, people in everyday communication use some proverbs and sayings marked by religious concepts. The ideological groups of the concept БОГ / ΘΕΟΣ / GOD were formed on the basis of a continuous sample. The most interesting way is to trace the transformations of certain concepts of culture, which from different perspectives can be considered the key components of the mental peculiarity of the people in one or another historical period. We found some definitions of this concept such as: 1) Owner; 2) Almighty Power; 3) Help; 4) Fair punishment.

Purpose The purpose of this paper is to highlight the views of Professor George Arnold Wood, a leading Australian scholar at the University of Sydney, concerning the involvement of the British Empire in the Great War of 1914-1918. Design/methodology/approach The author has examined all of Professor Wood’s extant commentaries on the Great War which are held in the archives of the University of Sydney as well as the biographical material on Professor Wood by leading Australian scholars. The methodology and approach is purely empirical. Findings The sources consulted revealed Professor Wood’s deeply held conviction about the importance of Christian values in the formation of political will and his belief that the vocation of politics is a most serious one demanding from statesmen the utmost integrity in striving to ensure justice and freedom, respect for the rights of others and the duty of the strong to protect the weak against unprincipled and ruthless states. Originality/value The paper highlights Professor Wood’s values as derived from the core statements of Jesus of Nazareth such as in the Sermon on the Mount. And as these contrasted greatly with the Machiavellian practice of the imperial German Chancellors from Bismarck onwards, and of the Kaiser Wilhelm II. It was necessary for the British Empire to oppose German war aims with all the force at its disposal. The paper illustrates the ideological basis from which Wood derived his values.

Abstract This paper begins with a simple problem: given the implicit Ignatian model for conversion and of conversion narratives for those already within the Christian fold, how did Jesuit missionaries in the colonies represent native conversion? To what extent were these colonial conversion narratives responding to the demands of Jesuit representational norms and to what extent did they reflect local realities? To address this question, this paper will examine stories of conversions of natives in public letters sent from Bahía and Goa and their immediate environs during the first thirty years of the missions in Brazil and India—annual letters but also other letters which were published in popular collections such as the Nuovi Avisi delle Indie di Portogallo series printed in Venice. The public cartas particulares, as opposed to the private hijuelas, were meant to be carefully crafted, and were explicitly intended to give a good account of the mission to the public in Europe. Since the public letters considered here were guided by Ignatius’ epistolary conventions and often placed into wide circulation, they provide an index of the rhetorical strategies and conversion narratives deemed successful by the Jesuit order in Europe in a period when Ignatius’ influence was still strongly felt.

In the Turkish national elections of 12 June 2011 the ruling Adalet ve Kalkinma Partisi (AKP, Justice and Development Party) registered an exceptional success in Turkish democracy. For the first time, an incumbent party had managed to increase its votes for three elections in a row and established its predominance. This article argues that the AKP, like the Christian Democrats in Italy, Liberal Democrats in Japan or Social Democrats in Sweden, has established a cycle of dominance that includes initial mobilization, expansion of core support through material benefits, delegitimization of the opposition and selective use of ideological rigidity and flexibility. It is through this cycle that the AKP consolidated its position as a right-wing party, unifying centre-right and Islamic constituencies and thereby accomplishing what the other right-wing parties in Turkey had failed to do in the past.

ABSTRACTThe temple of Sagrada Familia by Gaudí constitutes the contemporary paradigm of how Christian art can communicate universally. This paper presents a work supported by original photographs and based on testimonies of collaborators of Gaudí on the will to communicate the expiatory temple of the Sagrada Familia through the life of the people. Characteristic of a work that from the iconographic point of view does not provide essential novelties, but rather transmits a creativity that emerges from a communional life.RESUMENEl templo de la Sagrada Familia de Gaudí es el paradigma contemporáneo de un arte cristiano capaz de comunicar de forma universal. Este trabajo se apoya en imágenes y fotografías de la época y en testimonios de los colaboradores de Gaudí, que muestran el deseo de Gaudí de explicar el templo expiatorio de la Sagrada familia a través de la vida de las personas. A partir de elementos iconográficos ya conocidos, esta investigación busca la fuente de la creatividad de Gaudí en la vida en comunión con sus obreros.

Background:The development of rapid and accurate methods of diagnosing giant cell arteritis (GCA) is critical to prevent blindness and stroke, which may develop rapidly in patients with GCA. In 2018, EULAR published recommendations that the first imaging modality for GCA should be vascular ultrasonography without biopsy. However, many institutions still consider biopsy to make an important contribution to the diagnosis of GCA.Objectives:Our purpose is to eliminate blindness and stroke among GCA patients by optimizing diagnostic imaging and method to diagnose GCA employed by vascular ultrasonography (V-US), CT Angiography (CTA), MRI/A, and PET/CT without biopsy.Methods:We evaluated the clinical and serological characteristics of 20 patients who were diagnosed with GCA at our hospital from 2012 to 2018, and compared the image and biopsy findings of these patients. We then evaluated the effect of optimizing diagnostic imaging and methods for patients with suspected GCA who visited our hospital during 2019. Vascular mapping was carried out using V-US for 3DCTA and other imaging methods as references.Results:Table 1 shows the clinical characteristics of the study population. The sensitivity of CTA for GCA was 85.7% (12 of 14 patients), which was the highest of the studied imaging methods. All biopsy-positive cases were diagnosed as GCA, and we compared these cases with cases with positive imaging findings. This revealed that CTA findings were correct (i.e., positive) in 66.7% (four of six patients), MRI/A findings were correct in in 33.3% (three of nine), V-US findings were correct in 50.0% (three of six). Therefore, CTA exhibited the highest sensitivity for positive findings. Comparison of biopsy-positive cases with cases in which imaging findings were negative revealed that CTA findings were correct (negative) in 33.3% (two of six patients), MRI/A findings were correct in 55.6% (five of nine), V-US was correct in 50.0% (three of six). Thus, CTA had the lowest sensitivity for negative findings. Comparison of CTA findings of positive cases with other imaging modalities which reported positive findings revealed MRI/A findings to be correct in 44.4% (four of nine patients), PET/CT findings to be correct in 50.0% (one of two), V-US to be correct in 63.3% (five of eight). Thus, V-US had the highest agreement with CTA. We carried out vascular mapping by V-US using 3DCTA and other imaging methods and produced references to improve the accuracy of diagnosis. Using these references, we diagnosed five cases of GCA among the 20 patients; the positive predictive value of V-US was 80% (four of five patients) and negative predictive value was 86.7% (13 of 15 patients).Table 1.Baseline characteristics of the study sample The number of biopsies performed decreased from 50% (10 of 20 patients) from 2012 to 2018 to 15% (3 of 20 patients) in 2019. Two cases in the present study had positive findings in both biopsy and V-US; in one case, biopsy, CTA, and MRI/A were negative while V-US revealed positive findings. No patients with GCA developed blindness or stroke during 2019.Conclusion:We propose that V-US should be performed as the first examination for the diagnosis of GCA by the creation of vascular mappings when GCA is suspected in order to prevent blindness and stroke.References:[1]Christian Dejaco et al.EULAR recommendations for the use of imaging in large vasculitis in clinical practice.Annals of the Rheumatic Diseases,2018 May;77(5):636-643[2]Kawamoto T et al.Diagnosis of giant cell arthritis by head-contrast three-dimensional computed tomography angiography.Journal of Medical Case Reports2019 Sep 11;13(1):285.Figure 1.Left side is before, right side is after thrapy. (A) 3DCTA finding, (B) determination of V-US arrangement with vascular location to evaluate wall thickening of V-US, compression sign, stenosis and stoppage of vessels.Disclosure of Interests:None declared

Abstract The aim of the present contribution is twofold. On the one hand we shall discuss the background of some Islamic legends about places and wondrous objects – holy relics of the past – that had once been in the possession of the Gothic monarchy by inheritance, but were subsequently lost or looted out of al-Andalus by the Muslim leaders. On the other hand our study is concerned with the relationship between the content of the legends in question and the “loss of Spain” in a more general sense, i.e. not only the loss of these objects by the Christian Goths subsequent to their loss of power in Spain, but also their disappearance from Muslim ownership. Besides, the legends possess a moral core, which is interesting in its own right: the way in which they are viewed in the Muslim sources, the locations and objects they describe, and their relationship to the Gothic monarchy may provide the modern reader with an insight into the striking vision of the past held by the invading Muslim culture.

ABSTRACTThe impetus towards the contextualization of the facts referred to in the Old and New Testament is made evident in the spread of its contents and its translation into more languages than any other book in History. From the legendary Ur, Sinai and Ancient Egypt to name some of the territories, the echoes of a complex historical process have reached our days, which in the last centuries have increased the religious political controversies in the globe. Still, the Bible as a historical account together with the archaeological findings have become the argumentative basis of significance to the forms of visual representation in the history of art. Their level of substantiation have brought up the debate with respect to the reconstruction of the biblical events, and has indirectly allowed us to get to know the Judaeo-Christian world through the symbolic expressive typologies in each culture.RESUMENEl impulso en pos de contextualizar los hechos referidos en el Antiguo y el Nuevo Testamento, se pone de manifiesto en la difusión de sus contenidos y traducción, en más idiomas, que cualquier otro libro en la Historia. Desde la legendaria Ur, el Sinaí y el Antiguo Egipto; por citar solo algunos territorios, llegan los ecos de un proceso histórico complejo, que en las últimas centurias ha incrementado las controversias políticoreligiosas en el orden global. Aún así, la Biblia como relato histórico, junto a los hallazgos arqueológicos, se han constituido en la base argumental de significación para las formas de representación visual en la historia del arte. El grado de fundamentación de aquellos ha instalado el debate, respecto a la reconstrucción de los acontecimientos bíblicos; e indirectamente, ha permitido conocer el mundo judeo-cristiano mediante las tipologías simbólico-expresivas en cada cultura.

Background:Glucocorticoids (GC) are the cornerstone of the treatment of polymyalgia rheumatica (PMR) and giant cell arteritis (GCA), but they are associated with several adverse events (AEs). Moreover, a considerable proportion of patients relapse during GC tapering.Objectives:To describe the efficacy and safety of the JAK-inhibitor baricitinib (BARI) in a group of patients with PMR and/or GCA.Methods:Case series of patients with PMR and/or GCA with a refractory disease course, despite several lines of therapy, including methotrexate (MTX) and tocilizumab (TCZ), started treatment with BARI. All patients underwent periodic, standardised clinical and laboratory examinations, and also FDG-PET/CT. PMR-activity score (AS) was calculated at each visit except in patients with isolated large vessel vasculitis (LVV) or GCA.Results:A total of six patients (five females and one male, median age 64 years, range 50-83) were treated with BARI. Two of them had isolated PMR (patients #1 and #6), two had PMR with associated LVV (patients #2 and #5), and one (patient #3) had cranial-GCA. Demographic and clinical characteristics are provided in Table 1. At the time of starting BARI, patients were taking a median prednisone dose of 8.75 mg/day (range 0-25), and the 4 patients with PMR±LVV had a median PMR-activity score (PMR-AS) of 23.3 (indicating high disease activity), which decreased to 1.58 after 6 months of treatment with BARI. Two of them could stop GC and continued BARI monotherapy (in one case, BARI was tapered down to 2 mg/day after 12 months).After starting BARI, patient #3 (GCA) could gradually taper prednisone from 25 mg/day to 10 mg/day in six months, without reporting fever or headache. After one year of treatment, she feels well while taking prednisone 7.5 mg/day.Patient #4 (LVV) remained clinically stable during the treatment with BARI, but a follow-up FDG-PET/CT showed LVV, and we decided to stop BARI and restart TCZ. After 4 months of treatment with BARI, patient #5 suffered from pneumonia, while she was also taking prednisone 15 mg/day. BARI was therefore stopped. No other AEs attributable to BARI were detected.Conclusion:BARI appears as an appealing option for treating patients with PMR and/or GCA. Although these preliminary results should be confirmed by a RCT, BARI lowered rapidly disease activity and exerted a significant steroid-sparing effect, allowing GC withdrawal in 2 out of 6 patients.Table 1.Demographic and clinical characteristics of patients.Patient #SexAgeDiagnosisPrevious treatmentDisease duration (months)PMR-AS1F66PMRMTX, HCQ, SSZ25.540.52F78PMR+LVVTCZ, MTX41.828.83F61GCACYC, MMF, TCZ119.8N/A4F60LVVTCZ16.4N/A5F83PMR+LVVMTX, TCZ24.415.26M50PMRMTX24.617.8CYC: cyclophosphamide, GCA: giant cell arteritis, HCQ: hydroxychloroquine, LVV: large vessel vasculitis, MMF: mycophenolate mofetil, MTX: methotrexate, N/A: not applicable, PMR: polymyalgia rheumatica, PMR-AS: PMR-activity score, SSZ: sulfasalazine, TCZ: tocilizumab.Disclosure of Interests:Dario Camellino Speakers bureau: Medac, Eli Lilly, Paid instructor for: Mylan, Consultant of: Accord, Celgene, Novartis, Sanofi, Christian Dejaco Speakers bureau: Eli Lilly (<10.000€), Andrea Giusti Speakers bureau: UCB, Amgen, Kyowa Kirin, Abiogen Pharma, and Eli Lilly, Consultant of: EffRx, Abiogen Pharma, FRANCO MARTINI: None declared, Renzo Cosso: None declared, Giuseppe Girasole: None declared, Gerolamo Bianchi Speakers bureau: Amgen, MSD, Novartis, Pfizer, Roche, Sanofi, Genzyme, and Servier, Consultant of: Abbvie, Abiogen Pharma, BMS, Celgene, Eli Lilly, GSK, Janssen-Cilag, Medac

PURPOSE Cervical cancer screening is one of the strategies to prevent the disease among women at risk. Human papillomavirus (HPV) DNA testing is increasingly used as the cervical cancer screening method because of its high sensitivity. Self-collection of cervical specimens has the potential to improve participation. However, there is only limited information on comparison between self-collected and provider-collected samples with regard to detection of high-risk HPV using the careHPV method. The study aimed to compare HPV detection by careHPV in self-collected and provider-collected cervical samples and to assess the acceptability of self-collection techniques. MATERIAL AND METHODS Women attending cervical cancer screening clinics at Ocean Road Cancer Institute, Kilimanjaro Christian Medical Centre or Mawenzi Hospital in Tanzania were included in the study. They underwent a face-to-face interview, HIV testing, and collected a self-sample using Evalyn Brush. Subsequently, they had a cervical sample taken by a health provider. Both samples were tested for high-risk HPV DNA using careHPV. RESULTS Overall, 464 women participated in the study. The high-risk HPV prevalence was 19.0% (95% CI, 15.6 to 22.9) in the health provider samples, but lower (13.8%; 95% CI, 10.9 to 17.3) in the self-collected samples. There was a good overall agreement 90.5% (95% CI, 87.5 to 93.0) and concordance (κ = 0.66; 95% CI, 0.56 to 0.75) between the two sets of samples. Sensitivity and specificity were 61.4% (95% CI, 50.4 to 71.6) and 97.3% (95% CI, 95.2 to 98.7), respectively, varying with age. Most women preferred self-collection (79.8%). CONCLUSION Overall, self-sampling seems to be a reliable alternative to health-provider collection and is acceptable to the majority of women. However, instructions on proper procedures for sample collection to the women are important.

IntroductionThe development of type 2 diabetes mellitus disproportionately affects South Asian women with prior gestational diabetes mellitus (GDM). The Lifestyle InterVention IN Gestational diabetes (LIVING) Study is a randomised controlled trial of a low-intensity lifestyle modification programme tailored to women with previous GDM, in India, Bangladesh and Sri Lanka, aimed at preventing diabetes/pre-diabetes. The aim of this process evaluation is to understand what worked, and why, during the LIVING intervention implementation, and to provide additional data that will assist in the interpretation of the LIVING Study results. The findings will also inform future scale-up efforts if the intervention is found to be effective.Methods and analysisThe Reach Effectiveness Adoption Implementation Maintenance (RE-AIM) methodological approach informed the evaluation framework. Michie’s Behaviour Change Theory and Normalisation Process Theory were used to guide the design of our qualitative evaluation tools within the overall RE-AIM evaluation framework. Mixed methods including qualitative interviews, focus groups and quantitative analyses will be used to evaluate the intervention from the perspectives of the women receiving the intervention, facilitators, site investigators and project management staff. The evaluation will use evaluation datasets, administratively collected process data accessed during monitoring visits, check lists and logs, quantitative participant evaluation surveys, semistructured interviews and focus group discussions. Interview participants will be recruited using maximum variation purposive sampling. We will undertake thematic analysis of all qualitative data, conducted contemporaneously with data collection until thematic saturation has been achieved. To triangulate data, the analysis team will engage in constant iterative comparison among data from various stakeholders.Ethics and disseminationEthics approval has been obtained from the respective human research ethics committees of the All India Institute of Medical Sciences, New Delhi, India; University of Sydney, New South Wales, Australia; and site-specific approval at each local site in the three countries: India, Bangladesh and Sri Lanka. This includes approvals from the Institutional Ethics Committee at King Edwards Memorial Hospital, Maharaja Agrasen Hospital, Centre for Disease Control New Delhi, Goa Medical College, Jawaharlal Institute of Postgraduate Medical Education and Research, Madras Diabetes Research Foundation, Christian Medical College Vellore, Fernandez Hospital Foundation, Castle Street Hospital for Women, University of Kelaniya, Topiwala National Medical College and BYL Nair Charitable Hospital, Birdem General Hospital and the International Centre for Diarrhoeal Disease Research. Findings will be documented in academic publications, presentations at scientific meetings and stakeholder workshops.Trial registration numbersClinical Trials Registry of India (CTRI/2017/06/008744); Sri Lanka Clinical Trials Registry (SLCTR/2017/001) and ClinicalTrials.gov Registry (NCT03305939); Pre-results.

Dear Readers, It is a great pleasure for me to welcome you to our first regular issue in 2021 covering 3 very relevant and novel articles in various computer science topics. There are also many news and changes with the beginning of the new year that I am excited to report on and share. To start with, we are very happy to welcome two new consortium members and editors-in-chief: California Polytechnic State University San Luis Obispo represented by Prof. Christian Eckhardt from the Department of Computer Science &amp; Software Engineering and the Institute for IDEAS at American University in Washington DC represented by Prof. Krzysztof Pietroszek. On the management side of J.UCS, Dana Kaiser has retired at the end of last year, and on behalf of the journal I want to gratefully thank Dana for her devoted and great work since the foundation of this journal. I also want to give Johanna Zeisberg a warm welcome who will take over the role as Publishing Manager and collaborate and support the whole J.UCS community. On the technical side, our journal has moved to another submission and publishing platform. Since the foundation of J.UCS more than 25 years ago, the journal has offered readers, authors and editors various novel features over the course of the years. In this perspective but also in terms of the visionary view of founding a freely accessibly online journal, I want to express our deep gratitude for the contributions of Prof. Hermann Maurer to the success of J.UCS for almost 20 years. Since beginning of 2021, J.UCS is hosted by Pensoft Publishers Ltd. on the ARPHA Publishing Platform. This allows us not only to offer state-of-the-art publishing features but also to make use of integrated long-time archiving systems and various indexing services. In this context I also want to thank Internet Studio Isser and Photographer Christian Trummer for the kind support in the development of the design update and the J.UCS images. In this first issue of the year, I also want to look back on the journal&rsquo;s achievements in 2020. We are proud to report a total of 11 issues with 74 articles on novel aspects of various topics in computer science; to be more specific, 51 articles have been published in 7 special issues and 23 articles in 4 regular issues. Since last year, J.UCS publishes under the open access Creative Commons License CC BY-ND 4.0 and therefore provides even more value und openness to a broader community. In 2020, we counted more than 87 thousand unique visits and almost 65 thousand paper downloads. This success is only possible due to the great support of the involved institutions, reviewers and authors, and I want to gratefully thank them all for their valuable support and work. Over the years we have not only offered readers open access to our high-quality journal, but we also do not charge our authors publication fees. This adventurous approach together with a rigorous review process and a broad support by the community resulted in a valuable contribution in the field of computer science, which is reflected in the high number of unique visitors and article downloads. In this context I gratefully thank all consortium members for their financial support of J.UCS. I am looking forward to continuing the cooperation with our editors, the editorial team and the technical support to maintain the success of J.UCS. I would be very grateful for suggestions and feedback on how we can even improve and develop J.UCS in the future. In this regular issue, I am very pleased to introduce 3 accepted papers from 5 different countries. On the occasion of the 25th anniversary of the J.UCS journal, Nelson Baloian, Jos&eacute; A. Pino, Gustavo Zurita, Valeria Lobos-Ossand&oacute;n, and Hermann Maurer analyze and discuss a bibliometric overview of the first 25 years of the journal in their collaboration between Austria and Chile. In a collaborative research between China and Spain, Xin Liu, Xiaoying Song, Wei Gao, Li Zou, and Alvaro Labella Romero report on their decision making approach based on hesitant fuzzy linguistic-valued credibility reasoning. And finally, Christian Moreira Matos, Vitor Kehl Matter, Marcio Garcia Martins, Joao Elison Da Rosa Tavares, Alexandre Sturmer Wolf, Paulo Cesar Buttenbender, and Jorge Luis Victoria Barbosa from Brazil discuss a collaborative model to assist people with disabilities and the elderly people in smart assistive cities. Enjoy Reading!

In the paper, the author reviews the most recent important archaeological discoveries with Dong Son bronze drums (Heger I) found from Highlands (Kontum, Gia Lai, DakLak, Lam Dong provinces), Southern Part of Central Vietnam (Quang Nam, Quang Ngai, Binh Dinh, Phu Yen, Khanh Hoa provinces) and Southern Vietnam (Binh Dương, Binh Phuoc, Ba Ria-Vung Tau, Ben Tre, Kien Giang provinces). The author points out “key sites” in the South Vietnam – the typical sites and artifacts most lively showing “the convergance of Indigenous - Exogenous culture” in ancient villages, workshops for metallurgy, cemeteries, treasures, etc., which are related to the Dong Son and other inhabitants of the protohistorical epoch in Vietnam and Southeast Asia and beyond. There are Cemeteries or Tresors which contained Bronze Dong Son drums (Heger I type), bronze halberds (Ko), Western Han mirrors, Indian Nephrite or Glass and Golden Ornaments – artifacts not only representing the multi-linear relationship of the owners of Southern Vietnam with other Asian centres, but also were considered to be the symbol of power, authority, potential of military and polical function, social ranks and they reflected the unpeaceful situation of the contemporary society. The author emphasizes the very appearance of these Dongson drums as shown with 2 subtypes of Bronze Drum Collections: Original Dong Son (Heger I) Bronze Drum Collection and Imitative Bronze Drum Collection which was created according to "Dongsonian Style" thousands of years ago. The author emphasizes the very early appearance of the “exogenous” elements of culture-technique-art-religion in Southern Vietnam, which were adapted or completely modified to match the knowledge and psychology, aesthetic needs, and “Indigenous” beliefs – especially clear in traditional funeral concept thousands of years ago, as shown with distinction in “chiefdom cemetery”. Finallly, the author generalized data related to Bronze metallurgy at the Southern Vietnam area and came to some following remarks: 1/ Nam Bo - Vietnam was the early centre of Bronze Metallurgy at the Mainland Asia in the Proto-history, with the technology of casting in sandstone moulds. 2/ This Bronze casting industry together with its copper and alloy materials probably came from “Native land of Dong Son culture” – the “Bronze Triangle” or “Bronze Quadrilateral”: Dong Son – Yunnan – Guangxi – Guangdong – Khorat. Through various ways: directly via the East Sea to the South of Vietnam or indirectly through roads – via Sa Huynh cultural area and Tay Nguyen (Highlands) along the Mekong River to the South of Vietnam in the end. 3/ However, the southern metallurgy had their “own features” that were considered “non-Dong Son” by the author. The big and sophisticated bronze products such as Dong Son drums (Heger I type) or Chinese halberd (Ko or halberd), Art figurines such as statues of a pangolin (Manis javanica) or Amulets, statues depicting a dog chasing another animal, etc. only appeared in the Early Iron Age. Apart from some exotic intact goods such as Dong Son drums from Son Tinh, Daglao, Ben Tre, Bu Dang etc. and Western Han mirrors from Binh Yen, Go Dua, Phu Chanh, Kem Nac, most of the bronze products in the Early Iron Age in the South of Vietnam were cast on site, with their own characteristics that were “non-Dong Son” and “non-Chinese”. 4/ According to the author, the large bronze object like Dong Son – styled drums or “Ko” appeared a lot here to the regalia expressing power of the Bigmen (the leaders) in the early historical period in the South of Vietnam and they were just replaced in the early Christian Era under the influence of Indian civilization – process by which French scholars call “Hinduism” and “Buddhism”.

Abstract Right-wing populists across Western democracies have markedly increased references to Christianity in recent years. While there is much debate about how and why they have done so, less attention has been paid to how Christian communities react to this development. The present study addresses this gap through a comparative analysis of Christian responses to right-wing populist politics in Germany, France and the US. It relies on quantitative studies, survey data and the qualitative analysis of 39 in-depth interviews with right-wing populist leaders, mainstream party politicians and church officials. The findings of this analysis suggest a potential ‘religious vaccination effect’ among Christian voters against right-wing populism but underline its connection to elite actor behaviour. Specifically, the availability of a ‘Christian alternative’ in the party system, as well as religious leaders’ willingness and ability to create a social taboo around the populist right seem critically to impact religious immunity to populism.

ABSTRACTJosé Zorrilla's Moor is distinct from other Moors in literature that are considered to be more conventional. Critics like Narciso Alonso Cortés have noted that other Romantic authors of the same period created Moors that appeared to be more like "puppets." By contrast, Zorrilla's Moor, inspired by the characters of Victor Hugo, was always a man of flesh and blood who corresponded to his surrounding reality. In Zorrilla's Orientales (1837) one finds the true traces of Arabic Spain. Through a verbal magic, the poet has created a fantastic world while perfectly depicting characters full of color, life and passion. Zorrilla was a very skilled observer and so when he discovered something noteworthy, he wrote about the towns, characters and customs of Grenadine Spain. His Orientales contain not only exoticism, but the main characteristics of his first Moors. In this study, I examine the development of the typical Moor of Zorrilla beginning with his first appearance in Oriental (de los gomeles). The Moorish man desires to possess the Christian girl that he intends to kidnap while guarding his masculine pride. This characteristic distinguishes him from another type of Moor who considers himself to be the slave of the Christian woman in Dueña de la negra toca.RESUMENEl moro de José Zorrilla se distingue de otros moros de la literatura que podrían considerarse más convencionales. Se ha notado por críticos como Narciso Alonso Cortés que otros autores románticos de la época crearon moros más parecidos a "muñecos," artificiosos. En contraste, el moro de Zorrilla, inspirado por los personajes de Víctor Hugo (Les Orientales), era siempre un hombre de carne y hueso que correspondía a su realidad. Se percibe en los Orientales (1837) del poeta las huellas verdaderas de la España árabe. Por medio de una magia verbal, el poeta había creado su mundo fantástico mientras que dibujara perfectamente unos personajes llenos de color, vida y pasión. Zorrilla era un observador habilísimo y por eso, cuando encontró algo digno de nota, escribió sobre los pueblos, personajes y costumbres de esa España granadina. Sería fácil entender cómo el poeta podía notar aun más detalles que suelen subir a la superficie. Puede notarse en sus Orientales, no sólo lo exótico, sino las características principales de sus primeros moros dibujados tan cuida-dosamente. En mi estudio, examino el desarrollo del moro típico de José Zorrilla en comparación con el de Hugo, comenzando con su primera apariencia en Oriental (de los gomeles). El moro quiere poseer a la cristi¬ana que intenta robar mientras que guarde su orgullo varonil. Este rasgo lo distingue de otro tipo de moro que se considera "esclavo" de la cristiana en Dueña de la negra toca. El papel del moro sigue transformándose en el poema Granada (1852).

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(Ingrid Baumgärtner: Kassel, E-Mail: ibaum@uni-kassel.de) Andrea Denke, Konrad Grünembergs Pilgerreise ins Heilige Land 1486. Untersuchung, Edition und Kommentar (Stuttgarter Historische Forschungen, Bd. 11). Köln/Weimar/Wien, Böhlau Verlag 2011. 587 S. (Ekkehart Rotter: Bad Vilbel, E-Mail: mail@ekkehart-rotter.de) Gerhard Fouquet/Gabriel Zeilinger, Katastrophen im Spätmittelalter. Darmstadt/Mainz, Philipp von Zabern 2011. 172 S. (Stefanie Dick: Kassel, E-Mail: stefanie.dick@uni-kassel.de) Johannes Fried, Karl der Große. Gewalt und Glaube. Eine Biographie. München, C. H. Beck 2013. 736 S. (Michael Dallapiazza: Prato-Urbino, E-Mail: m.dallapiazza@uniurb.it) Hans-Werner Goetz, Gott und die Welt. Religiöse Vorstellungen des frühen und hohen Mittelalters. Teil I, Bd. 2: II. Die materielle Schöpfung: Kosmos und Welt, III. Die Welt als Heilsgeschehen (Orbis mediaevalis 13.2). Berlin, Akademie Verlag 2012. 320 S. (Thomas Vogtherr: Osnabrück, E-Mail: Thomas.Vogtherr@uni-osnabrueck.de) Martina/Wilfried Hartmann, Karl der Große und seine Zeit. Die 101 wichtigsten Fragen. München, C. H. Beck 2014, 160 S. (Klaus Oschema: Heidelberg, E-Mail: klaus.oschema@zegk.uni-heidelberg.de) Bernd-Ulrich Hergemöller, Uplop – Seditio: Innerstädtische Unruhen des 14. und 15. Jahrhunderts im engeren Reichsgebiet. Schematisierte vergleichende Konfliktanalyse (Studien zur Geschichtsforschung des Mittelalters 128). Hamburg, Dr. Kovač 2012, 293 S. (Michael Hecht: Münster, E-Mail: michael.hecht@uni-muenster.de) Charlotte Klack-Eitzen, Wiebke Haase u. Tanja Weißgraf, Heilige Röcke. Kleider für Skulpturen im Kloster Wienhausen. Regensburg, Schnell und Steiner 2013. 184 S. (Gia Toussaint: Hamburg, E-Mail: gia.toussaint@uni-hamburg.de) Florian Kragl, Heldenzeit. Interpretationen zur Dietrichepik des 13. bis 16. Jahrhunderts. Heidelberg, Universitätsverlag Winter 2013. 593 S. (Michael Dallapiazza: Prato-Urbino, E-Mail: michael.dallapiazza@uniurb.it) Andreas Külzer, Byzanz. Stuttgart, Theiss 2012. 177 S. – Reinhard Pohanka, Das byzantinische Reich. Wiesbaden, Marixverlag 2013. 191 S. (Michael Grünbart: Münster, E-Mail: gruenbart@uni-muenster.de) Ralph W. Mathisen/Danuta Shanzer (Hgg.), The Battle of Vouille, 507 CE: Where France Began (Millennium-Studien 37). Boston/Berlin, De Gruyter 2012. XXVI, 216 S. (Guido M. Berndt: Erlangen-Nürnberg, E-Mail: guido.berndt@fau.de) The Medieval Legends of Philosophers and Scholars (Micrologus XXI). Firenze, SISMEL – Edizioni del Galluzzo 2013. 634 S.­­ (Henryk Anzulewicz: Bonn, E-Mail: anzulewicz@albertus-magnus-institut.de) Wolfgang Metternich, Teufel, Geister und Dämonen. Das Unheimliche in der Kunst des Mittelalters. Darmstadt, Wissenschaftliche Buchgesellschaft 2011. 144 S. (Angelica Rieger: Aachen, E-Mail: mail@angelica-rieger.de) Cordula Nolte (Hg.), Phänomene der „Behinderung“ im Alltag. 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Abstract The diabetes epidemic is expanding rapidly in India, with 69.2 million people living with diabetes in 2015. This study assessed the spatial pattern and determinants of diagnosed diabetes prevalence in the districts of six states and one union territory (UT) in southern India – a region that has a high prevalence of diabetes. Using cross-sectional population-based survey data from the 2012–13 District Level Household and Facility Survey-4, the prevalence and magnitude of diagnosed diabetes at district level for the population aged 18 years and above were computed. Moran’s I was calculated to explore the spatial clustering of diagnosed diabetes prevalence. Ordinary Least Square (OLS) and Spatial Lag (SL) regression models were carried out to investigate the spatial determinants of diagnosed diabetes prevalence. The prevalence of diagnosed diabetes was found to be substantially higher than that of self-reported diabetes in southern India (7.64% vs 2.38%). Diagnosed diabetes prevalence in the study area varied from 10.52% in Goa to 4.89% in Telangana. The Moran’s I values signified positive moderate autocorrelation. Southern India had 14.15 million individuals with diagnosed diabetes in 2012–13. Bangalore had the highest number of persons with diagnosed diabetes, and Palakkad had the smallest number. In the OLS and SL models, the proportion of people with secondary education and above, wealthy and Christian populations were found to be significant determinants of diagnosed diabetes prevalence. In addition, in the OLS model, the proportion of Scheduled Tribe population showed a negative relationship with diagnosed diabetes prevalence. In order to prevent or postpone the onset age for diabetes, there is a need to raise awareness about diabetes in India.

Michael Altripp, Die Basilika in Byzanz (Lutz Rickelt: Münster, E-Mail: l.rickelt@uni-muenster.de)Klaus Böldl, Götter und Mythen des Nordens (Michael Dallapiazza: Prato/Urbino, E-Mail: michael.dallapiazza@uniurb.it)Mirjam Burkard, Sangspruchdichter unter sich (Michael R. Ott: Heidelberg, E-Mail: michael.ott@gs.uni-heidelberg.de)Lucy Donkin/Hanna Vorholt (Hgg.), Imagining Jerusalem in the Medieval West (Stefan Schröder: Helsinki, E-Mail: stefan.schroder@helsinki.fi)Mark Häberlein/Christian Kuhn/Lina Hörl (Hgg.), Generationen in spätmittelalterlichen und frühneuzeitlichen Städten (ca. 1250–1750) (Christian Scholl: Münster, E-Mail: christian.scholl@uni-muenster.de)Reinhard Hahn, Geschichte der mittelalterlichen deutschen Literatur Thüringens (Monika Studer: Basel, E-Mail: monika.studer@unibas.ch)Stephanie Hauschild, Skriptorium (Nikolaus Henkel: Hamburg/Freiburg i. Br., E-Mail: nhenkel@uni-hamburg.de)Mathias Herweg, Wege zur Verbindlichkeit (W. Günther Rohr: Seoul, E-Mail: rohr@ewha.ac.kr)Petra Hörner (Hg.), Catena Aurea Deutsch (Irene Berkenbusch-Erbe: Mannheim, E-Mail: iberk@t-online.de)Reinhold Kaiser/Sebastian Scholz (Hgg.), Quellen zur Geschichte der Franken und der Merowinger (Guido M. Berndt: Erlangen-Nürnberg, E-Mail: guido.berndt@fau.de)Michael McCormick, Charlemagne’s Survey of the Holy Land (Michael Grünbart: Münster, E-Mail: gruenbart@uni-muenster.de)Friedrich Möbius, Die karolingische Reichsklosterkirche Centula (Saint-Riquier) und ihr Reliquienschatz (Gia Toussaint: Hamburg, E-Mail: gia.toussaint@uni-hamburg.de)Bernhard von Breydenbach, Peregrinatio in Terram sanctam (Ekkehart Rotter: Bad Vilbel, E-Mail: ekkehart.rotter@t-online.de)Harald Müller/Brigitte Hotz (Hgg.), Gegenpäpste (Wendelin Knoch: Hattingen, E-Mail: wendelin.knoch@ruhr-uni-bochum.de)Daniel Carlo Pangerl, Die Metropolitanverfassung des karolingischen Frankenreiches (Simon Groth: Frankfurt a. M., E-Mail: groth@rg.mpg.de)Denys Pringle (Hg.), Pilgrimage to Jerusalem and the Holy Land, 1187–1291 (Ingrid Baumgärtner: Kassel, E-Mail: ibaum@uni-kassel.de)Armin Schulz, Schwieriges Erkennen (W. Günther Rohr: Seoul, E-Mail: rohr@ewha.ac.kr)Andrea Stieldorf, Marken und Markgrafen (Hans-Werner Goetz: Hamburg, E-Mail: Hans-Werner.Goetz@uni-hamburg.de)Patrick Stoffels, Die Wiederverwendung jüdischer Grabsteine im spätmittelalterlichen Reich (Nathanja Hüttenmeister: Essen, E-Mail: hut@steinheim-institut.org)Verena Türck, Christliche Pilgerfahrten nach Jerusalem im früheren Mittelalter im Spiegel der Pilgerberichte (Ekkehart Rotter: Bad Vilbel, E-Mail: ekkehart.rotter@t-online.de)

Anders Toftgaard: “Perhaps even this distress it will some day be a joy to recall”. On Giacomo Castelvetro’s manuscripts in The Royal Library, Copenhagen. In exile from his beloved Modena, Giacomo Castelvetro (1546–1616) travelled in a Europe marked by Reformation, counter-Reformation and wars of religion. He transmitted the best of Italian Renaissance culture to the court of James VI and Queen Anna of Denmark in Edinburgh, to the court of Christian IV in Copenhagen and to Shakespeare’s London, while he incessantly collected manuscripts on Italian literature and European contemporary history. Giacomo Castelvetro lived in Denmark from August 1594 to 11 October 1595. Various manuscripts and books which belonged to Giacomo Castelvetro in his lifetime, are now kept in the Royal Library in Copenhagen. Some of them might have been in Denmark ever since Castelvetro left Denmark in 1595. Nevertheless, Giacomo Castelvetro has never been noticed by Danish scholars studying the cultural context in which he lived. The purpose of this article is to point to Castelvetro’s presence in Denmark in the period around Christian IV’s accession and to describe two of his unique manuscripts in the collection of the Royal Library. The Royal Library in Copenhagen holds a copy of the first printed Italian translation of the Quran, L’Alcorano di Macometto, nel qual si contiene la dottrina, la vita, i costumi et le leggi sue published by Andrea Arrivabene in Venice in 1547. The title page bears the name of the owner: Giacº Castelvetri. The copy was already in the library’s collections at the time of the Danish King Frederic III, in the 1660’s. The three manuscripts from the Old Royal collection (GKS), GKS 2052 4º, GKS 2053 4º and GKS 2057 4º are written partly or entirely in the hand of Giacomo Castelvetro. Moreover, a number of letters written to Giacomo Castelvetro while he was still in Edinburgh are kept among letters addressed to Jonas Charisius, the learned secretary in the Foreign Chancellery and son in law of Petrus Severinus (shelf mark NKS (New Royal Collection) 1305 2º). These letters have been dealt with by Giuseppe Migliorato who also transcribed two of them. GKS 2052 4º The manuscript GKS 2052 4º (which is now accessible in a digital facsimile on the Royal Library’s website), contains a collection of Italian proverbs explained by Giacomo Castelvetro. It is dedicated to Niels Krag, who was ambassador of the Danish King to the Scottish court, and it is dated 6 August 1593. The title page shows the following beautifully written text: Il Significato D’Alquanti belli & vari proverbi dell’Italica Favella, gia fatto da G. C. M. & hoggi riscritto, & donato,in segno di perpetua amicitia, all ecc.te.D. di legge, Il S.r. Nicolò Crachio Ambas.re. del Ser.mo Re di Dania a questa Corona, & Sig.r mio sempre osser.mo Forsan & haec olim meminisse iuvabit Nella Citta d’Edimborgo A VI d’Agosto 1593 The manuscript consists of 96 leaves. On the last page of the manuscript the title is repeated with a little variation in the colophon: Qui finisce il Significato D’alquanti proverbi italiani, hoggi rescritto a requisitione del S.r. Nicolo Crachio eccelente Dottore delle civili leggi &c. Since the author was concealed under the initials G.C.M., the manuscript has never before been described and never attributed to Giacomo Castelvetro. However, in the margin of the title page, a 16th century hand has added: ”Giacomo Castelvetri modonese”, and the entire manuscript is written in Giacomo Castelvetro’s characteristic hand. The motto ”Forsan et haec olim meminisse iuvabit” is from Vergil’s Aeneid (I, 203); and in the Loeb edition it is rendered “Perhaps even this distress it will some day be a joy to recall”. The motto appears on all of the manuscripts that Giacomo Castelvetro copied in Copenhagen. The manuscript was evidently offered to Professor Niels Krag (ca. 1550–1602), who was in Edinburgh in 1593, from May to August, as an ambassador of the Danish King. On the 1st of August, he was knighted by James VI for his brave behaviour when Bothwell entered the King’s chamber in the end of July. The Danish Public Record Office holds Niels Krag’s official diary from the journey, signed by Sten Bilde and Niels Krag. It clearly states that they left Edinburgh on August 6th, the day in which Niels Krag was given the manuscript. Evidently, Castelvetro was one of the many persons celebrating the ambassadors at their departure. The manuscript is bound in parchment with gilded edges, and a gilded frame and central arabesque on both front cover and end cover. There are 417 entries in the collection of proverbs, and in the explanations Giacomo Castelvetro often uses other proverbs and phrases. The explanations are most vivid, when Castelvetro explains the use of a proverb by a tale in the tradition of the Italian novella or by an experience from his own life. The historical persons mentioned are the main characters of the sixteenth century’s religious drama, such as Henry VIII, Edward VI, Mary I, Elizabeth, James VI, Henry Howard, Earl of Surrey, and his son, Thomas Howard, 4th Duke of Norfolk, Gaspard de Coligny and the Guise family, Mary Stuart, Don Antonio, King of Portugal, the Earl of Bothwell and Cosimo de’ Medici. The Catholic Church is referred to as “Setta papesca”, and Luther is referred to as “il grande, e pio Lutero” (f. 49v). Giovanni Boccaccio and Francesco Petrarca are referred to various times, along with Antonio Cornazzano (ca. 1430–1483/84), the author of Proverbi in facetie, while Brunetto Latini, Giovanni Villani, Ovid and Vergil each are mentioned once. Many of the explanations are frivolous, and quite a few of them involve priests and monks. The origin of the phrase “Meglio è tardi, che non mai” (52v, “better late than never”) is explained by a story about a monk who experienced sex for the first time at the age of 44. In contrast to some of the texts to be found in the manuscript GKS 2057 4º the texts in GKS 2052 4º, are not misogynist, rather the opposite. Castelvetro’s collection of proverbs is a hitherto unknown work. It contains only a tenth of the number of proverbs listed in Gardine of recreation (1591) by John Florio (1553?–1625), but by contrast these explanations can be used, on the one hand, as a means to an anthropological investigation of the past and on the other hand they give us precious information about the life of Giacomo Castelvetro. For instance he cites a work of his, “Il ragionamento del Viandante” (f. 82r), which he hopes to see printed one day. It most probably never was printed. GKS 2057 4º The manuscript GKS 2057 4º gathers a number of quires in very different sizes. The 458 folios in modern foliation plus end sheets are bound in blue marbled paper (covering a previous binding in parchment) which would seem to be from the 17th century. The content spans from notes to readyforprint-manuscripts. The manuscript contains text by poets from Ludovico Castelvetro’s generation, poems by poets from Modena, texts tied to the reformation and a lot of satirical and polemical material. Just like some of Giacomo Castelvetro’s manuscripts which are now in the possession of Trinity College Library and the British Library it has “been bound up in the greatest disorder” (cf. Butler 1950, p. 23, n. 75). Far from everything is written in the hand of Giacomo Castelvetro, but everything is tied to him apart from one quire (ff. 184–192) written in French in (or after) 1639. The first part contains ”Annotationi sopra i sonetti del Bembo” by Ludovico Castelvetro, (which has already been studied by Alberto Roncaccia), a didactic poem in terza rima about rhetoric, “de’ precetti delle partitioni oratorie” by “Filippo Valentino Modonese” , “rescritto in Basilea a XI di Febraio 1580 per Giacº Castelvetri” and the Ars poetica by Horace translated in Italian. These texts are followed by satirical letters by Nicolò Franco (“alle puttane” and “alla lucerna” with their responses), by La Zaffetta, a sadistic, satirical poem about a Venetian courtisane who is punished by her lover by means of a gang rape by thirty one men, and by Il Manganello (f. 123–148r), an anonymous, misogynistic work. The manuscript also contains a dialogue which would seem to have been written by Giacomo Castelvetro, “Un’amichevole ragionamento di due veri amici, che sentono il contrario d’uno terzo loro amico”, some religious considerations written shortly after Ludovico’s death, ”essempio d’uno pio sermone et d’una Christiana lettera” and an Italian translation of parts of Erasmus’ Colloquia (the dedication to Frobenius and the two dialogues ”De votis temere susceptis” and ”De captandis sacerdotiis” under the title Dimestichi ragionamenti di Desiderio Erasmo Roterodamo, ff. 377r–380r), and an Italian translation of the psalms number 1, 19, 30, 51, 91. The dominating part is, however, Italian poetry. There is encomiastic poetry dedicated to Trifon Gabriele and Sperone Speroni and poetry written by poets such as Torquato Tasso, Bernardo Tasso, Giulio Coccapani, Ridolfo Arlotti, Francesco Ambrosio/ Ambrogio, Gabriele Falloppia, Alessandro Melani and Gasparo Bernuzzi Parmigiano. Some of the quires are part of a planned edition of poets from Castelvetro’s home town, Modena. On the covers of the quires we find the following handwritten notes: f. 276r: Volume secondo delle poesie de poeti modonesi f. 335v: VII vol. Delle opere de poeti modonesi f. 336v; 3º vol. Dell’opere de poeti modonesi f. 353: X volume dell’opre de poeti modonesi In the last part of the manuscript there is a long discourse by Sperone Speroni, “Oratione del Sr. Sperone, fatta in morte della S.ra Giulia Varana Duchessa d’Urbino”, followed by a discourse on the soul by Paulus Manutius. Finally, among the satirical texts we find quotes (in Latin) from the Psalms used as lines by different members of the French court in a humoristic dialogue, and a selection of graffiti from the walls of Padua during the conflict between the city council and the students in 1580. On fol. 383v there is a ”Memoriale d’alcuni epitafi ridiculosi”, and in the very last part of the manuscript there is a certain number of pasquinate. When Castelvetro was arrested in Venice in 1611, the ambassador Dudley Carleton described Castelvetro’s utter luck in a letter to Sir Robert Cecil, stating that if he, Carleton, had not been able to remove the most compromising texts from his dwelling, Giacomo Castelvetro would inevitably have lost his life: “It was my good fortune to recover his books and papers a little before the Officers of the Inquisition went to his lodging to seize them, for I caused them to be brought unto me upon the first news of his apprehension, under cover of some writings of mine which he had in his hands. And this indeed was the poore man’s safetie, for if they had made themselves masters of that Magazine, wherein was store and provision of all sorts of pasquins, libels, relations, layde up for many years together against their master the Pope, nothing could have saved him” Parts of GKS 2057 4º fit well into this description of Castelvetro’s papers. A proper and detailed description of the manuscript can now be found in Fund og Forskning Online. Provenance GKS 2052 4ºon the one side, and on the other side, GKS 2053 4º and GKS 2057 4º have entered The Royal Library by two different routes. None of the three manuscripts are found in the oldest list of manuscripts in the Royal Library, called Schumacher’s list, dating from 1665. All three of them are included in Jon Erichsen’s “View over the old Manuscript Collection” published in 1786, so they must have entered the collections between 1660 and 1786. Both GKS 2053 4º and GKS 2057 4º have entered The Royal Library from Christian Reitzer’s library in 1721. In the handwritten catalogue of Reitzer’s library (The Royal Library’s archive, E 15, vol. 1, a catalogue with very detailed entries), they bear the numbers 5744 and 5748. If one were to proceed, one would have to identify the library from which these two manuscripts have entered Reitzer’s library. On the spine of GKS 2053 4º there is a label saying “Castelvetro / sopra Dante vol 326” and on f. 2r the same number is repeated: “v. 326”. On the spine of GKS 2057 4º, there is a label saying “Poesie italiane, vol. 241”, and on the end sheet the same number is repeated: “v. 241”. These two manuscripts would thus seem to have belonged to the same former library. Many of the Royal Library’s manuscripts with relazioni derive from Christian Reitzer’s library, and a wide range of Italian manuscripts which have entered the Royal Library through Reitzer’s library have a similar numbering on spine and title page. Comparing these numbers with library catalogues from the 17th century, one might be able to identify the library from which these manuscripts entered Reitzer’s library, and I hope to be able to proceed in this direction. Conclusion Giacomo Castelvetro was not a major Italian Renaissance writer, but a nephew of one of the lesser-known writers in Italian literature, Ludovico Castelvetro. He delivered yet another Italian contribution to the history of Christian IV, and his presence could be seen as a sign of a budding Italianism in Denmark in the era of Christian IV. The collection of Italian proverbs that he offered to Niels Krag, makes him a predecessor of the Frenchman Daniel Matras (1598–1689), who as a teacher of French and Italian at the Academy in Sorø in 1633 published a parallel edition of French, Danish, Italian and German proverbs. The two manuscripts that are being dealt with in this article are two very different manuscripts. GKS 2052 4º is a perfectly completed work that was hitherto unknown and now joins the short list of known completed works by Giacomo Castelvetro. GKS 2057 4º is a collection of variegated texts that have attracted Giacomo Castelvetro for many different reasons. Together the two manuscripts testify to the varied use of manuscripts in Renaissance Italy and Europe. A typical formulation of Giacomo Castelvetro’s is “Riscritto”. He copies texts in order to give them a new life in a new context. Giacomo Castelvetro is in the word’s finest sense a disseminator of Italian humanism and European Renaissance culture. He disseminated it in a geographical sense, by his teaching in Northern Europe, and in a temporal sense through his preservation of texts for posterity under the motto: “Perhaps even this distress it will some day be a joy to recall”.

Approaching the third millennium of the Christian calendar (a fact which in spite of its ethnocentrism is a culturally significant means of making temporal sense of the world), more people in the industrialised world than ever before are stamped with the imprimatur granted by formal education. To draw on the work of the French sociologist Pierre Bourdieu, the world is loaded with people in possession of cultural capital. However, while Bourdieu wrote in a milieu concerned with the capacity to distinguish between the 'Well-Tempered Clavier' and 'Blue Danube' as a pivotal mark of distinction, in the postmodern times in which we apparently live, these distinctions are no longer quite so distinguishable nor distinguished. This is no more true than at the ground zero of popular culture where a small army of mostly young people sit in lounge rooms, cinemas, and cafés armed with media and/or cultural studies training of one form or another, reading their world as texts. The net effect: advertisements become 'clever' and cinemagraphic; irony has become an empty signifier; intertextuality eats itself; and the weekly late night broadcast of Buffy (the Vampire Slayer) has -- at least here in Brisbane -- become a flashpoint for the local universities' public relations wars. Go girl! In this short article it is my intention to explore -- in a none too systematic manner -- some of the ways in which the traditional determinants of class are being redefined in the light of the so-called postmodern capitalist informational economy which arguably defines this moment. From this, I will then segue into a discussion of contemporary cultural distinctions -- the consumer practices inflecting style and fashion -- that draw upon an informed and educated subject as both their inspiration and market. Cultural Capital and Bricolage Those with cultural capital are in this socio-political moment the 'haves' (as distinct from the 'have nots') of an age where much certainty is being challenged. In both consumer choices and in the wider spheres of employment and kinship structures, bricolage -- the piecing together of value and/or meaning from the assortment of possibilities that can be wrenched from what's 'out there' -- is the modus operandi of those with the educational chutzpah to venture to try. Of course, the starting points are still far from equal; some hit the ground running due to privileges of birth, skin, class, gender, nationality, normative sexualities and biologies, others have often sought out education as the first step in an attempt to endow themselves with capital in any form. But the fact remains that the hurdle has been raised and formal -- preferably post-secondary -- education is now something of a pre-requisite for social mobility. Zygmunt Bauman equates this endowed subjectivity with that of the tourist: the mobile bourgeois consumer par excellence. As bricoleur our (I use the term 'our' to refer to those people similarly 'marked by our non-markedness' as myself: white, educated citizens of an industrialised nation, even if that is Australia) highly portable knowledge confers upon us a privileged status within global racial and economic structures of power. Cultural knowledge can operate literally as both right of passage and funding; hence cultural capital. As those in the best position from which to maximise the possibilities of the postmodern world, Bauman argues that the 'tourist' never actually arrives per se, rather the achievement is the journey -- the capacity to move on when the need arises or the whim strikes (90). That sort of mobility presumes agency. 'Tourists' choose to be mobile and transient and so can arrive somewhere bigger and better if they wish; they are not forcibly dislocated to what may well be a worse option. In Bauman's words, 'tourists' possess 'situational control': "the ability to choose where and with what parts of the world to 'interface' and when to switch off the connection" (91). By definition such a system also requires a larger grouping of people who are excluded from Nirvana; Bauman names this status that of the 'vagabond', those who are forcibly moved on from any space which may present as a possible home and who are allowed to settle precisely nowhere. They too are on the move, but unlike the movement of the 'tourist' this is not a chosen path; for the 'vagabond' freedom means the freedom "not to have to wander around" (92). The 'vagabonds' freedom is on par with that of the person forced by institutional status to live on the streets of industrialised societies wanting nothing more than a vaguely secure place to have a kip. The road may be mythic and romantic -- a site of freedom -- if you can choose to be there (and to return 'home'), but, and this can be said of many situations, something is not romantic nor desirable if you have no choice but to be there or to do it, even if the case were that if such a choice were possible you would indeed choose such a course of action. 'Slumming it' is fun if you know a hot bath and warm bed awaits you at the end of the day. Needless to say, it's also incredibly insulting to those who don't have this choice. Therefore, returning to Bauman, the point is that the greater "freedom of choice one has, the higher one's rank in the postmodern social hierarchy" (93). This embodied characterisation of the material significance of cultural capital in an age where information is king, should serve as a warning signal to those for whom the hype of a technologically mediated informational economy of global proportions equals rings somehow true. New horizons are being opened up and will soon be visited by independent travellers in search of a more 'authentic' and 'exotic' experience, who will subsequently open up the space for the more overtly imperialist agents who inevitably follow. Goa is no longer where it's happening, grab the Rough Guide to cyberspace and hang on. Nerd Chic At this point however, it's time to relate this all back to my putative title for this piece and to come clean on some moments of interpellation, which, as always, got me thinking on my own place within global systems of power (and desire). And I have to 'fess up that all my cultural capital came at a price, as it did for many of us: I was a teenage nerd (and arguably still am). What brings me joy however, is that long after the guys had their nerd chic moment in the sun -- Jarvis Cocker, glasses, lots of corduroy, (indeed, all those British non-laddish lads and their iconography) -- it's finally also the nerd chicks' time in the warm glow of funkiness. I'm afraid I'm not referring here to the popularity of the Charles Babbage and Ada Lovelace section of the Powerhouse Museum's "Universal Machine" Exhibition currently running in Sydney which included a piece of the original analytical engine itself as well as details regarding Ava and her status as the world's first computer programmer. The clunkiness of the world's first computer -- in all its tarnished metal and mechanistic glory -- couldn't compete in the eyes of the punters with the free Internet access provided by the spiffy new colourful Apple I-Macs. No, the current moment of female nerd chic, as I see it, is one much more firmly anchored in fashion, consumption and image. It is on a direct continuum from the emergence of nerd chic which is only now providing a space for women on vaguely equal terms [and by way of example, I refer you to the not necessarily unattractive, but still problematically infantilising, trend that hit the industrialised world in recent years which drew upon a cutesy schoolgirl aesthetic: I'm thinking of hair clips and 'baby doll' dresses in 'sweet' prints here]. Too Many Pockets As the new millennium beckons, in the industrialised world, technology saturates our lives; we are increasingly -- both literally and figuratively -- becoming cyborg beings. Cyborg subjectivity is a frequently cited concept which is used to describe, in broad terms, the manner in which human beings are already located as agents and vehicles within technological networks. Overt examples of cyborg beings are provided by science fiction, but this serves as a distraction from the fact that cyborgs already walk amongst us. Indeed probably are us. Maybe not in a strictly technical sense, but certainly as beings for whom the negotiation of cyborg identities is a taken for granted feature of everyday life. A cyborg being is one which is fitted with any manner of medical accoutrements (pacemaker, artificial limb, etc.), or which has been inoculated, wears glasses, sits at a computer, works in the electronics manufacturing industry, rides a bike, takes vitamin supplements, and on the list goes. The cyborg is a hard concept to pin down but it is precisely this slippery property which renders it a useful vehicle for exploring a world of overwhelming diversity and multiple subjectivities. This is also why it can be conceptually seized upon as a fashion concept, stripped of its political ramifications as posited by feminists (in particular Donna Haraway and her now legendary piece "A Manifesto For Cyborgs" in which she seeks to map out the possibilities for a technologically-able, contingently adept socialist feminism), but remain associated with women as a strong and powerful image of empowered -- and significantly embodied -- female identity. Hence, we have a series of interpellating fashion trends that borrow heavily from dance party/rave culture -- itself a space loaded with technological and cyborg possibilities -- and are manifest in a fashion which emphasises utility with an androgynous and sharp edge: combat trousers; record/porterage bags or bags which sit around the hip and look like fabric gun holsters (both of which supposedly sit on the body in such a way as to minimise their presence, while maximising one's cultural capital); puffer jackets with lots of zipped pockets so that your gear doesn't fall out while you dance all night; body adornment in the form of mehindi (henna tattoos); tattoos, bindi, glitter, piercing, body hugging jewellery; and, of course, trainers for mobility. This nerd-girl moment, the particular meeting of contemporary dance music and the fashionability of the savvy smart cyborg woman is discursively marked by the (unedited) video clip for the Chemical Brothers' 'Hey Boy, Hey Girl'. It features a young book-reading, museum visiting girl, hassled by boys, who (through a nice graphic match involving her image in a mirror) transforms into a cool, nightclub groover. A unifying motif is provided throughout by the girl/woman's fascination with an exploration of the role of the skeletal system as it holds us up and allows us to function, hence the book, the museum and some interesting renderings of sex in a nightclub toilet. The organic body as finely tuned skeletal machine, and Chemical Brothers video -- go girl? References Bauman, Zygmunt. "Tourists and Vagabonds: the Heroes and Victims of Postmodernity." Postmodernity and Its Discontents. Cambridge: Polity P, 1997. 83-94. Bourdieu, Pierre. Distinction: A Social Critique of the Judgement of Taste. Trans. Richard Nice. London: Routledge, 1994 (1979). Harraway, Donna. "A Manifesto for Cyborgs: Science, Technology, and Socialist Feminism in the 1980's." Socialist Review 80 15.2 (1985): 64-107. [This article was also subsequently reprinted in Haraway's Simians, Cyborgs, and Women: The Reinvention of Nature. New York: Routledge, 1991.] Citation reference for this article MLA style: Susan Luckman. "XX @ MM: Cyborg Subjectivity as Millennial Fashion Statement." M/C: A Journal of Media and Culture 2.6 (1999). [your date of access] <http://www.uq.edu.au/mc/9909/xxmm.php>. Chicago style: Susan Luckman, "XX @ MM: Cyborg Subjectivity as Millennial Fashion Statement," M/C: A Journal of Media and Culture 2, no. 6 (1999), <http://www.uq.edu.au/mc/9909/xxmm.php> ([your date of access]). APA style: Susan Luckman. (1999) XX @ MM: cyborg subjectivity as millennial fashion statement. M/C: A Journal of Media and Culture 2(6). <http://www.uq.edu.au/mc/9909/xxmm.php> ([your date of access]).

The habitual passenger cannot grasp the folly of traffic based overwhelmingly on transport. His inherited perceptions of space and time and of personal pace have been industrially deformed. He has lost the power to conceive of himself outside the passenger role (Illich 25).The most basic definition of Stillness refers to a state of being in the absence of both motion and disturbance. Some might say it is anti-American. Stillness denies the democratic freedom of mobility in a social system where, as Ivan Illich writes in Energy and Equity, people “believe that political power grows out of the capacity of a transportation system, and in its absence is the result of access to the television screen” (26). In America, it isn’t too far of a stretch to say that most are quite used to being interpolated as some sort of subject of the screen, be it the windshield or the flat screen. Whether in transport or tele-vision, life is full of traffic and flickering images. In the best of times there is a choice between being citizen-audience member or citizen-passenger. A full day might include both.But during the summer of 2008 things seemed to change. The citizen-passenger was left beached, not in some sandy paradise but in their backyard. In this state of SIMBY (stuck in my backyard), the citizen-passenger experienced the energy crisis first hand. Middle class suburbanites were forced to come to terms with a new disturbance due to rising fuel prices: unattainable motion. Domestic travel had been exchanged for domestication. The citizen-passenger was rendered what Paul Virilio might call, “a voyager without a voyage, this passenger without a passage, the ultimate stranger, and renegade to himself” (Crepuscular 131). The threat to capitalism posed by this unattainable motion was quickly thwarted by America’s 'big box' stores, hotel chains, and news networks. What might have become a culturally transformative politics of attainable stillness was hijacked instead by The Great American Staycation. The Staycation is a neologism that refers to the activity of making a vacation out of staying at home. But the Staycation is more than a passing phrase; it is a complex cultural phenomenon that targeted middle class homes during the summer of 2008. A major constraint to a happy Staycation was the uncomfortable fact that the middle class home was not really a desirable destination as it stood. The family home would have to undergo a series of changes, one being the initiation of a set of time management strategies; and the second, the adoption of new objects for consumption. Good Morning America first featured the Staycation as a helpful parenting strategy for what was expected to be a long and arduous summer. GMA defined the parameters of the Staycation with four golden rules in May of 2008:Schedule start and end dates. Otherwise, it runs the risk of feeling just like another string of nights in front of the tube. Take Staycation photos or videos, just as you would if you went away from home on your vacation. Declare a 'choratorium.' That means no chores! Don't make the bed, vacuum, clean out the closets, pull weeds, or nothing, Pack that time with activities. (Leamy)Not only did GMA continue with the theme throughout the summer but the other networks also weighed in. Expert knowledge was doled out and therapeutic interventions were made to make people feel better about staying at home. Online travel companies such as expedia.com and tripadvisor.com, estimated that 60% of regular vacation takers would be staying home. With the rise and fall of gas prices, came the rise of fall of the Staycation.The emergence of the Staycation occurred precisely at a time when American citizens were confronted with the reality that their mobility and localities, including their relationship to domestic space, were structurally bound to larger geopolitical forces. The Staycation was an invention deployed by various interlocutors most threatened by the political possibilities inherent in stillness. The family home was catapulted into the circuits of production, consumption, and exchange. Big TV and Big Box stores furthered individual’s unease towards having to stay at home by discursively constructing the gas prices as an impediment to a happy domestic life and an affront to the American born right to be mobile. What was reinforced was that Americans ideally should be moving, but could not. Yet, at the same time it was rather un-American not to travel. The Staycation was couched in a powerful rhetoric of one’s moral duty to the nation while playing off of middle class anxieties and senses of privilege regarding the right to be mobile and the freedom to consume. The Staycation satiates all of these tensions by insisting that the home can become a somewhere else. Between spring and autumn of 2008, lifestyle experts, representatives from major retailers, and avid Staycationers filled morning slots on ABC, NBC, FOX, CBS, and CNN with Staycation tips. CNN highlighted the Staycation as a “1st Issue” in their Weekend Report on 12 June 2008 (Alban). This lead story centred on a father in South Windsor, Connecticut “who took the money he would normally spend on vacations and created a permanent Staycation residence.” The palatial home was fitted with a basketball court, swimming pool, hot tub, gardening area, and volleyball court. In the same week (and for those without several acres) CBS’s Early Show featured the editor of behindthebuy.com, a company that specialises in informing the “time starved consumer” about new commodities. The lifestyle consultant previewed the newest and most necessary items “so you could get away without leaving home.” Key essentials included a “family-sized” tent replete with an air conditioning unit, a projector TV screen amenable to the outdoors, a high-end snow-cone maker, a small beer keg, a mini-golf kit, and a fast-setting swimming pool that attaches to any garden hose. The segment also extolled the virtues of the Staycation even when gas prices might not be so high, “you have this stuff forever, if you go on vacation all you have are the pictures.” Here, the value of the consumer products outweighs the value of erstwhile experiences that would have to be left to mere recollection.Throughout the summer ABC News’ homepage included links to specific products and profiled hotels, such as Hiltons and Holiday Inns, where families could at least get a few miles away from home (Leamy). USA Today, in an article about retailers and the Staycation, reported that Wal-Mart would be “rolling back prices on everything from mosquito repellent to portable DVD players to baked beans and barbecue sauce”. Target and Kohl’s were celebrated for offering discounts on patio furniture, grills, scented candles, air fresheners and other products to make middle class homes ‘staycationable’. A Lexis Nexis count revealed over 200 news stories in various North American sources, including the New York Times, Financial Times, Investors Guide, the Christian Science Monitor, and various local Consumer Credit Counselling Guides. Staying home was not necessarily an inexpensive option. USA Today reported brand new grills, grilling meats, patio furniture and other accoutrements were still going to cost six percent more than the previous year (24 May 2008). While it was suggested that the Staycation was a cost-saving option, it is clear Staycations were for the well-enough off and would likely cost more or as much as an actual vacation. To put this in context with US vacation policies and practices, a recent report by the Center for Economic and Policy Research called No-Vacation Nation found that the US is the only advanced economy in the world that does not guarantee its workers paid vacation (Ray and Schmidt 3). Subsequently, without government standards 25% of Americans have neither paid vacation nor paid holidays. The Staycation was not for the working poor who were having difficulty even getting to work in the first place, nor were they for the unemployed, recently job-less, or the foreclosed. No, the Staycationers were middle class suburbanites who had backyards and enough acreage for swimming pools and tents. These were people who were going to be ‘stuck’ at home for the first time and a new grill could make that palatable. The Staycation would be exciting enough to include in their vacation history repertoire.All of the families profiled on the major networks were white Americans and in most cases nuclear families. For them, unattainable motion is an affront to the privilege of their white middle class mobility which is usually easy and unencumbered, in comparison to raced mobilities. Doreen Massey’s theory of “power geometry” which argues that different people have differential and inequitable relationships to mobility is relevant here. The lack of racial representation in Staycation stories reinforces the reality that has already been well documented in the works of bell hooks in Black Looks: Race and Representation, Lynn Spigel in Welcome to the Dreamhouse: Popular Media and Postwar Suburbs, and Jeremy Packer in Mobility without Mayhem: Safety, Cars and Citizenship. All of these critical works suggest that taking easily to the great open road is not the experience of all Americans. Freedom of mobility is in fact a great American fiction.The proprietors for the Great American Staycation were finding all sorts of dark corners in the American psyche to extol the virtues of staying at home. The Staycation capitalised on latent xenophobic tendencies of the insular family. Encountering cultural difference along the way could become taxing and an impediment to the fully deserved relaxation that is the stuff of dream vacations. CNN.com ran an article soon after their Weekend Report mentioned above quoting a life coach who argued Staycations were more fitting for many Americans because the “strangeness of different cultures or languages, figuring out foreign currencies or worrying about lost luggage can take a toll” (12 June 2008). The Staycation sustains a culture of insularity, consumption, distraction, and fear, but in doing so serves the national economic interests quite well. Stay at home, shop, grill, watch TV and movies, these were the economic directives programmed by mass media and retail giants. As such it was a cultural phenomenon commensurable to the mundane everyday life of the suburbs.The popular version of the Staycation is a highly managed and purified event that reflects the resort style/compound tourism of ‘Club Meds’ and cruise ships. The Staycation as a new form of domestication bears a significant resemblance to the contemporary spatial formations that Marc Augé refers to as non-places – contemporary forms of homogeneous architecture that are scattered across disparate locales. The nuclear family home becomes another point of transfer in the global circulation of capital, information, and goods. The chain hotels and big box stores that are invested in the Staycation are touted as part of the local economy but instead devalue the local by making it harder for independent restaurants, grocers, farmers’ markets and bed and breakfasts to thrive. In this regard the Staycation excludes the local economy and the community. It includes backyards not balconies, hot-dogs not ‘other’ types of food, and Wal-Mart rather than then a local café or deli. Playing on the American democratic ideals of freedom of mobility and activating one’s identity as a consumer left little room to re-think how life in constant motion (moving capital, moving people, moving information, and moving goods) was partially responsible for the energy crisis in the first place. Instead, staying at home became a way for the American citizen to support the floundering economy while waiting for gas prices to go back down. And, one wouldn’t have to look that much further to see that the Staycation slips discursively into a renewed mission for a just cause – the environment. For example, ABC launched at the end of the summer a ruse of a national holiday, “National Stay at Home Week” with the tag line: “With gas prices so high, the economy taking a nosedive and global warming, it's just better to stay in and enjoy great ABC TV.” It comes as no shock that none of the major networks covered this as an environmental issue or an important moment for transformation. In fact, the air conditioning units in backyard tents attest to quite the opposite. Instead, the overwhelming sense was of a nation waiting at home for it all to be over. Soon real life would resume and everyone could get moving again. The economic slowdown and the energy crisis are examples of the breakdown and failure of capitalism. In a sense, a potential opened up in this breakdown for Stillness to become an alternative to life in constant and unrequited motion. That is, for the practice of non-movement and non-circulation to take on new political and cultural forms especially in the sprawling suburbs where the car moves individuals between the trifecta of home, box store, and work. The economic crisis is also a temporary stoppage of the flows. If the individual couldn’t move, global corporate capital would find a way to set the house in motion, to reinsert it back into the machinery that is now almost fully equated with freedom.The reinvention of the home into a campground or drive-in theatre makes the house a moving entity, an inverted mobile home that is both sedentary and in motion. Paul Virilio’s concept of “polar inertia” is important here. He argues, since the advent of transportation individuals live in a state of “resident polar inertia” wherein “people don’t move, even when they’re in a high speed train. They don’t move when they travel in their jet. They are residents in absolute motion” (Crepuscular 71). Lynn Spigel has written extensively about these dynamics, including the home as mobile home, in Make Room for TV and Welcome to the Dreamhouse. She examines how the introduction of the television into domestic space is worked through the tension between the private space of the home and the public world outside. Spigel refers to the dual emergence of portable television and mobile homes. Her work shows how domestic space is constantly imagined and longed for “as a vehicle of transport through which they (families) could imaginatively travel to an illicit place of passion while remaining in the safe space of the family home” (Welcome 60-61). But similarly to what Virilio has inferred Spigel points out that these mobile homes stayed parked and the portable TVs were often stationary as well. The Staycation exists as an addendum to what Spigel captures about the relationship between domestic space and the television set. It provides another example of advertisers’ attempts to play off the suburban tension between domestic space and the world “out there.” The Staycation exacerbates the role of the domestic space as a site of production, distribution, and consumption. The gendered dynamics of the Staycation include redecorating possibilities targeted at women and the backyard beer and grill culture aimed at men. In fact, ‘Mom’ might suffer the most during a Staycation, but that is another topic. The point is the whole family can get involved in a way that sustains the configurations of power but with an element of novelty.The Staycation is both a cultural phenomenon that feeds off the cultural anxieties of the middle class and an economic directive. It has been constructed to maintain movement at a time when the crisis of capital contains seeds for an alternative, for Stillness to become politically and culturally transformative. But life feels dull when the passenger is stuck and the virtues of Stillness are quite difficult to locate in this cultural context. As Illich argues, “the passenger who agrees to live in a world monopolised by transport becomes a harassed, overburdened consumer of distances whose shape and length he can no longer control” (45). When the passenger is the mode of identification, immobility becomes unbearable. In this context a form of “still mobility” such as the Staycation might be satisfying enough. ConclusionThe still citizen is a threatening figure for capital. In Politics of the Very Worst Virilio argues at the heart of capitalism is a state of permanent mobility, a condition to which polar inertia attests. The Staycation fits completely within this context of this form of mobile immobility. The flow needs to keep flowing. When people are stationary, still, and calm the market suffers. It has often been argued that the advertising industries construct dissatisfaction while also marginally eliminating it through the promises of various products, yet ultimately leaving the individual in a constant state of almost satisfied but never really. The fact that the Staycation is a mode of waiting attests to this complacent dissatisfaction.The subjective and experiential dimensions of living in a capitalist society are experienced through one’s relationship to time and staying on the right path. The economic slowdown and the energy crisis are also crises in pace, energy, and time. The mobility and tempo, the pace and path that capital relies on, has become unhinged and vulnerable to a resistant re-shaping. The Staycation re-sets the tempo of suburbia to meet the new needs of an economic slowdown and financial crisis. Following the directive to staycate is not necessarily a new form of false consciousness, but an intensified technological and economic mode of subjection that depends on already established cultural anxieties. But what makes the Staycation unique and worthy of consideration is that capitalists and other disciplinary institutions of power, in this case big media, construct new and innovative ways to control people’s time and regulate their movement in space. The Staycation is a particular re-territorialisation of the temporal and spatial dimensions of home, work, and leisure. In sum, Staycation and the staging of National Stay at Home Week reveals a systemic mobilising and control of a population’s pace and path. As Bernard Stiegler writes in Technics and Time: “Deceleration remains a figure of speed, just as immobility is a figure of movement” (133). These processes are inexorably tied to one another. Thinking back to the opening quote from Illich, we could ask how we might stop imagining ourselves as passengers – ushered along, falling in line, or complacently floating past. To be still in the flows could be a form of ultimate resistance. In fact, Stillness has the possibility of becoming an autonomous practice of refusal. It is after all this threatening potentiality that created the frenzied invention of the Staycation in the first place. To end where I began, Illich states that “the habitual passenger must adopt a new set of beliefs and expectations if he is to feel secure in the strange world” (25-26). The horizon of political possibility is uniformly limited for the passenger. Whether people actually did follow these directives during the summer of 2008 is hard to determine. The point is that the energy crisis and economic slowdown offered a potential to vacate capital’s premises, both its pace and path. 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