Academic literature on the topic 'Luke 23'

Abstract Luke 23:17 is not included in modern Greek New Testaments and most modern translations. The external evidence is fairly equal for the inclusion and exclusion of the verse. The deciding factor is usually that P75 does not contain this verse. New evidence from a catena of Origen demonstrates the existence of a manuscript containing Luke 23:17 as early as P75. Some conclude that a scribe added this verse to harmonize Luke with other Gospel accounts. A closer examination of Luke 23:17, however, shows that it is not a scribal harmonization but is thoroughly Lukan. This study presents a case that Luke 23:17 is authentic and was omitted by a scribe who wanted to emphasize the demand of the Jewish crowd and leaders that Jesus be crucified.

SummaryThe performance culture of the health service means that the psychological well-being of staff is becoming paramount in maintaining the workforce and in sustaining psychological health and morale. A Charter for Psychological Staff Wellbeing and Resilience is introduced that puts the onus on us and on employers to make the necessary adjustments to their workplace cultures and encourage professionals – us – to break through the barrier of stigma.

In his study ‘Du kataluma à la crèche’, NTS 44 (1998) 618–22, J. Winandy argues that Luke 2.7, διoτι oυκ ην αυτoις τoπoς εν τω καταλυματι, does not imply that an innkeeper sent away (for want of room, τoπoς) one about to give birth, but rather that his convivial καταλυμα was inappropriate for the event. The argument attracts. But Winandy's seven examples of τo[pi]oς do not have this meaning. Each takes τo[pi]oς in the sense of ‘the place where one would expect to find something’. To[pi]oς can indeed mean ‘the appropriate place’ (LXX Job 18.22; Eccles 1.5; 10.4), ‘home’ (LXX 2 Chron 25.10; Job 27.21, 23; Isa 14.2; Jer 4.7), or even a temporary abode (LXX Esdras 1.4). But Luke's allusion eluded Winandy, as it does many of his readers. Isa 66 figures in early Christian apologetic. Matthew's Magi can be found there. Isa 66.19 appears as a parallel to Luke 2.34, and Luke 22.68 recalls Isa 66.4.

That Jesus’ death is uniquely portrayed as a spectacle of death in Luke’s Gospel is widely acknowledged. Most scholarship has focused on the figure of Jesus, his self-control and emotions, to debate how much it concurs with the ancient ideal of noble death. Little attention, however, has been given to the role of the crowd in Luke’s passion. This paper analyzes the role of the crowd in Luke’s passion to argue that Luke has framed the cross in a manner fitting of death in the arena. By emphasizing the crowd’s size, placement, and role in the drama, I argue that Luke presents Jesus’ death as a failed spectacle and suggest some political and theological ramifications.

AbstractIt is very doubtful whether Lk 6:5D goes back to Jesus, but two things are clear: (i) it suits a background lacking a firm common ethical authority, and (ii) for that reason it is repugnant to any who would enforce substantive norms. It comes early in the church's development, though it is no part of any gospel. Parallels at Jn 7:49, 9:41; Lk 11:52Q; and Mt 23:3 are worth comparing with it. In general it takes a position opposite to that adopted by Apostolic Fathers. The idea can be traced to Pentateuchal and Prophetic texts (but not via a Jewish exegesis); and so scripture still influenced norms (irrespective of apologetic). Former explanations of the verse are shown to be superfluous and misdirected.

I den här uppsatsen har jag undersökt hur Jesus förkunnelse om Guds rike kan förstås utifrån Lukasevangeliet. Att närstudera ett enda evangelium, och dessutom inte hela evangeliet utan bara fyra perikoper i det, innebär en mycket tydlig avgränsning. Värdet i att försöka förstå vad Jesus säger utifrån denna enskilda sammanhängande källa är att den kan ha ett större djup än en bild som sätts ihop av ett godtyckligt antal fragment från olika källor. I Lukasevangeliet nämner Jesus ordet rike med syftning på Guds rike över 20 gånger fördelat på 18 episoder. Med metoden diskursanalys har jag delat in dessa ställen i tre kategorier som jag kallar diskurs A, B och C. Diskurs A handlar om att Guds rike har högsta prioritet, men beskriver inte riket. Diskurs B beskriver på olika sätt hur Guds rike är. Diskurs C omtalar Guds rike som ett löfte. De fyra perikoper jag analyserar i detalj representerar på olika sätt de diskurser jag identifierat i evangeliet som helhet. Luk 11:1-4 hör till diskurs A, Luk 11:14-23 och Luk 17:20-21 till diskurs B, och Luk 22:24-30 till diskurs C. Traditionen att författaren till dubbelverket Lukasevangeliet och Apostlagärningarna är just Lukas går tillbaka till mitten av 100-talet. Verket utmärks av universalism och en viss syn på rikedom och fattigdom som antagligen kom från författarens församling i Antiochia. Där predikades evangeliet för icke-judar, och där fanns engagemanget i de fattiga och behövande. Det var viktigt att inte fastna i det världsliga livet och lockas att samla rikedomar. Lärjungaskapet skulle vara helhjärtat. När Jesus talar om Guds rike i Lukasevangeliet kan det låta som om det handlar om ett territorium. Men begreppet Guds rike, i grundtexten ἡ βασιλείατοῦΘεοῦ, betyder snarare Guds herravälde. Det är inte ett område eller en plats, utan ett tillstånd som är bestämt av att Gud regerar. Samtidigt är det omöjligt att härska i ingenstans, så det finns ändå ett underförstått territorium i begreppet. Det fanns en dubbelhet i uppfattningen om Guds rike på Jesus tid som innebar att det både var en aktuell tillämplig föreställning på världens aktuella situation och en eskatologisk föreställning. Genom en detaljexegetisk analys av grundtexten för varje perikop har jag nått fram till slutsatser om texternas teologiska budskap om Guds rike. Analysen av Luk 11:1-4 visar att Herrens bön innehåller en indirekt beskrivning av Guds rike som ett idealtillstånd. Gud förutsätts ha makten att få riket till stånd, men människornas vilja och aktivitet spelar också roll. Perikopen Luk 11:14-20 visar att Guds rike är där Gud verkar. Det kan vara här och nu. Gud verkar i Jesus när han befriar en man från en stum demon. Men han verkar inte bara i Jesus utan i alla som gör gott. I perikopen Luk 17:20-21 ställs frågan när Guds rike ska komma, och Jesus svarar på ett sätt som får det att verka inom räckhåll redan i nuet. I Jesus löfte till lärjungarna om jämlik gemenskap med honom själv i sitt eget rike i Luk 22:28-30 jämställer han sig själv med Gud. Han lovar en framtid i härlighet för dem som är honom trogna. Ett försök till syntes av de teologiska budskap som analysen av varje perikop lett fram till är att Guds rike enligt Lukasevangeliet verkar syfta på det alltigenom godas seger över det onda. Begreppet mister dock inte sin mångtydighet och gåtfullhet för det. Det analyserna främst bidrar till är att belysa grundtextens möjliga betydelser, som med nödvändighet begränsas i varje översättning.<br>In this thesis I have examined how Jesus' proclamation of the kingdom of God can be understood from the Gospel of Luke. A close examination of a single gospel, and moreover not the whole gospel but only four pericopes in it, narrows the scope considerably. The value in trying to understand what Jesus is saying based on this single coherent source is that it can have a greater depth than the picture put together by any number of fragments from different sources. In Luke's Gospel Jesus mentions the word kingdom as referring to the Kingdom of God over 20 times, in a total of 18 episodes. With the method of discourse analysis, I have divided these occurrences into three categories which I call the discourse of A, B and C. Discourse A is about the kingdom of God having the highest priority, but there is no description of the kingdom. Discourse B describes the kingdom of God in some way. Discourse C mentions the kingdom of God as a promise. The four pericopes I analyze in detail, in different ways represent the discourses I have identified in the gospel as a whole. Lk 11:1-4 belong to discourse A, Lk 11:14-23 and Lk 17:20-21 to discourse B, and Lk 22:24-30 to discourse C. The tradition that the author of the double work of Luke-Acts is precisely Luke, goes back to the mid 100's. The work is characterized by universalism and a certain vision of wealth and poverty that probably came from the author's congregation in Antioch. There the gospel to non-Jews was preached, and there was commitment in the poor and needy. It was important not to get caught up in the worldly life and be tempted to accumulate wealth. Discipleship should be wholehearted. When Jesus speaks of the kingdom of God in the Gospel of Luke, it may sound as if it is about a territory. But the concept of the kingdom of God, in the original text ἡ βασιλεία τοῦ Θεοῦ means rather God's dominion. It is not an area or a place, but a state that is determined by God's reign. At the same time, it is impossible to rule ”nowhere”, so there is still a territory implicit in the concept. There was a duality in the perception of the kingdom of God in Jesus' time, which meant that it was both a way of conceiving the world's current situation and an eschatological concept. Through a detailed exegetical analysis of the basic text for each pericope I have reached conclusions on the theological message of the kingdom of God in the texts. The analysis of Lk 11:1-4 shows that the Lord's Prayer contains an indirect description of God's kingdom as an ideal state. God is assumed to have the power to bring the kingdom into being, but the human will and activity also plays a role. Pericope Lk 11:14-20 shows that God's kingdom is where God is at work. It can be here and now. God works through Jesus when he frees a man from a dumb demon. But he doesn't only work through Jesus but through all who do good. In pericope Lk 17:20-21 the question of when the kingdom of God will come is asked, and Jesus responds in a way that makes the kingdom seem within reach already in the present. In Jesus' promise to the disciples of equal fellowship with him in his own kingdom in Lk 22:28-30, he equates himself with God. He promises a future of glory for those who are faithful to him. An attempt at a synthesis of the theological messages that the analyses of the four pericopes led to, is that the kingdom of God according to the Gospel of Luke seems to refer to the victory of the perfect good over evil. The concept of the kingdom remains ambiguous and mysterious. What the analyses contribute to is mainly highlighting the possible meanings of the received text, which are inevitably limited in each translation.

This thesis establishes the influence of the Jewish wisdom tradition on the shaping of the earliest christology. A concept which invests Jesus with Wisdom’s function as ‘Schöpfungsmittler’ appears already in the earliest Christian sources (1Cor 8:6; Col 1:15; Hebr 1:3; John 1:1-3), and the early patristic writers characterised the relationship between the heavenly Christ and God the Father by identifying Jesus with the pre-existent personified Wisdom of Prov 8. The object of the thesis is to explore a parallel movement, which already takes place during the formation of the gospel traditions, and which ascribes functions of the divine Wisdom, most prominently her active participation in Israel’s history, to the earthly Jesus. Especially the Q-saying often called the “Lament over Jerusalem” (or Jerusalem Word) in Luke 13:34-35 and Matt 23:37-39, summarises Jesus’ earthly ministry in terms that remind of Wisdom’s function in the Jewish tradition. I demonstrate that Wisdom had come to be seen as an agent in Israel’s history in Second Temple Judaism, and each of the four elements of the Jerusalem Word, which describe Jesus’ mission (1. sending prophets and envoys; 2. gathering the children of Jerusalem; 3. representing God’s presence in the temple and withdrawing when he is rejected; and 4. returning with, or as, the eschatological Son of Man), presents an action, which had formerly been ascribed to personified Wisdom. One important feature of the divine Wisdom, which allows her to act in the above mentioned functions that impact on historical reality, is her relationship to God: Wisdom can be nearly identified with God, but takes on features of a separate agent when she becomes manifest in the immanence. Therefore, Wisdom is a representation of God in the historical world, and as Jesus takes on the same role, he appears as a new manifestation of this very same representative. I also demonstrate that the Jewish texts relate Wisdom to another representation of God, the Angel of the Lord, famously encountered as the pillar of cloud and fire on Israel’s wilderness wanderings, acting as a manifestation and servant of God at the same time. Wisdom is associated or identified with the pillar of cloud in Sir 24:4, 10 and Wis 10:17. Thus, the role of the previously known mediator, the Angel of the Lord, is transferred to the divine Wisdom, portraying Wisdom as a new appearance of this ‘older’ divine representative. Matt 23:37-39 par. Luke 13:34-35 continues the tradition of actualising the image of the divine mediator by presenting Jesus in an analogous way as the contemporary representative of God in the world like Wisdom or the Angel of the Lord.

The work has the aim of examining the impact of European law on the institute of concession, especially in the light of the recent law according to UE Directive 2014/UE/23 on the award of concession contracts. To do so, it has been important to focus on the definition of concession itself. This institute has been framed oh the speculative level: from the concept as a measure, to the concept of the institute as a contract. With the passage of the time, however, it had to take note of the contractual qualification that the European law gave to the figure. Once acquired the contractual nature of the European concession, it has been crucial to distinguish it from the tender contract. Also the development has been slow, having initially focused the attention to the tripartite nature of the concession, rather than on remuneration. Only later, it received instead the concept of operational risk as unambiguously distinctive element of the concession. So it was issued the UE Directive on concessions transfused into the new public contract code, d.lgs. n. 50/2016. The third part of the paper is dedicated to the impact of the new law on the institute of concession. The new code has unified the law of works and services concessions, both on the side of reliance and the side of execution. The latter, in particular, has been affected by a complete law which has enhanced the phase of development of the relationship on the subcontracting plan, the ius variandi, and the early termination of “synallagma”. In this context, a specific attention must have the financial plan, true heart of the institute. In the end, we have to focus on at least three points. One aspect is about the utility of the distinction in the code between concessions and the public-private partnership, a category which is not reflected in the European Directive. Secondary, it is necessary to meditate on the fate of the concession contracts below the EU threshold. Finally, the most important point. The European legislator has shaped the competitive procedures for the award of concessions in very flexible terms.

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The reading of an ancient text from a contemporary context is discussed. This is done from a hermeneutical standpoint where ancient symbols are viewed as images from the past which are read in relation to present symbols and images. The reading of the text opens up the presenting thereof because of connections made with ancient symbols and metaphors, by means of present symbols and metaphors. The reading and the presenting of the ancient text thus depends on a new understanding of the status of the text – with is primarily based on a symbolic and metaphoric reading of the text. With a symbolic and metaphoric approach the power of symbolism is utilized which could be characterized as an abductive method. A symbolic and metaphoric reading and presenting of the text is then placed in a basic approach which can be used by the Biblical scholar or preacher.<br>Prof. JA Du Rand

Cette thèse est une recherche pluridisciplinaire sur le concept du pardon interpersonnel. Elle cherche à circonscrire la portée et la dynamique du pardon, entre autres en répondant à la question Pourquoi pardonner ? Jusqu’à récemment on trouvait peu d’écrits sur le pardon. Mais les deux dernières décennies ont vu un foisonnement de travaux de recherche sur le sujet de la part de psychologues éveillés à ses bienfaits thérapeutiques. Parallèlement, des philosophes et des théologiens se sont aussi intéressés à la question et ont commencé à publier leurs réflexions. Deux hypothèses marquent le parcours de notre recherche. La première porte sur la signification de la deuxième partie de l’énoncé biblique en Luc 23, 34 « Père, pardonne-leur car ils ne savent pas ce qu’ils font ». Elle avance que le « motif de l’ignorance » que cette parole affirme a une portée universelle et soutient que l’offenseur est en état d’ignorance inconsciente lorsqu’il fait le mal. Le pardon des offenses serait donc le pardon de cette ignorance inconsciente. La seconde hypothèse conjecture que le pardon interpersonnel s’inscrit dans une dynamique spirituelle même s’il a quitté ses amarres religieuses. Nous avançons que la relation pardon-spiritualité est significative et que sa compréhension peut aider à mieux saisir l’essence d’un pardon devenu séculier et à en permettre l’éclosion. Pour établir la valeur de cette hypothèse, nous devons étudier la dynamique d’une démarche de pardon de même qu’à déterminer le statut actuel de la spiritualité. La thèse se divise en trois parties. La première partie expose la pensée d’auteurs significatifs dans chacune des principales disciplines concernées par le pardon : philosophie, théologie, psychologie et spiritualité. Il y est question d’offense pardonnable ou impardonnable, de pardon conditionnel ou inconditionnel, de corrélats du pardon comme l’oubli, la colère, la culpabilité, le repentir et des résultats d’études empiriques psychothérapeutiques sur le pardon. Cette première partie se termine par une réflexion sur la spiritualité de façon à voir dans quelle mesure le pardon devient une dynamique spirituelle. La deuxième partie est consacrée à l’examen de l’hypothèse concernant le sens et la portée du « car ils ne savent pas ce qu’ils font ». Dans un premier temps on fait appel à l’expertise exégétique pour situer l’authenticité et la portée de ce passage. Nous explorons ensuite la pensée philosophique à travers l’histoire pour comprendre le véritable sens du libre-arbitre et son impact sur la conception de la faute. La remise en cause philosophique du libre-arbitre nous ramènera à la thèse socratique selon laquelle « Nul n’est méchant volontairement ». La théorie mimétique de René Girard vient démontrer que les persécuteurs sont fondamentalement inconscients de ce qu’ils font et la théologienne Lytta Basset identifie le fantasme de la connaissance du bien et du mal comme accroissant cette ignorance qui s’ignore. La troisième partie de la thèse intègre les réflexions et découvertes des deux premières parties, et les situent dans un parcours qui va de l’impardonnable à la guérison, tout en les conceptualisant avec une matrice de verticalité et d’horizontalité qui schématise leurs interactions. Nous découvrons que si « car ils ne savent pas ce qu’ils font » fournit la réponse logique à la question Pourquoi pardonner ?, il existe aussi une deuxième voie qui conduit au pardon, l’amour. L’amour est la clé du pardon basé sur le message évangélique, alors que l’empathie est celle de l’approche psychothérapeutique. Enfin, la comparaison entre le « pardon psychothérapeutique » et le « pardon évangélique » nous fait conclure qu’il y a deux modes d’accès majeurs au pardon : la raison et l’amour.<br>This thesis is a multidisciplinary approach to the concept of interpersonal forgiveness. Its purpose is to unearth the scope and dynamics of forgiveness, as it seeks to answer the question, Why forgive? Up until recently, there has been a dearth of literature on the subject of forgiveness. Then over the past 20 years, an escalation of psychotherapeutic research on forgiveness started to emerge as psychologists awakened to its healing benefits. Over the same time period, a number of philosophers and theologians also began publishing on the subject. Two hypotheses benchmark the research. The first one concerns the meaning of the second half of the biblical quote, “Father, forgive them; for they know not what they do,” found in Luke 23:34. This hypothesis claims that the “motive of ignorance” is universal in scope, and purports that the offender is ignorantly unaware of his wrongdoing. Forgiveness of an offense can thus be interpreted as the forgiveness of ignorance. The second hypothesis claims that interpersonal forgiveness can be understood as a spiritual dynamic, but with the loosening of its religious ties. We believe the forgiveness–spirituality relationship to be a significant one, and that a deeper understanding of it will bring us closer to the fundamental nature and gift of forgiveness, thereby facilitating its realization. However, to determine the value of this hypothesis, we must consider both the process of forgiveness, and the contemporary definition of spirituality. The thesis is divided into three parts. The first part depicts authors who discuss forgiveness through the lens of the four academic disciplines concerned with forgiveness: philosophy, theology, psychology, and spirituality. Issues that are covered include what is forgivable and what is not, and conditional versus unconditional forgiveness. Correlates of forgiveness, such as forgetting, anger, repentance, guilt, as well as results of psychotherapeutic empirical studies, are examined. A reflection on the concept of spirituality and how it relates to forgiveness concludes this first part. In the second part, we examine the hypothesis concerning the meaning and scope of the biblical quote “for they know not what they do,” and look at what the exegetic expertise has to say about its authenticity and meaning. This is followed by a historical interpretation of free will in major philosophical thinking in order to grasp its true sense, and its impact on the concept of personal responsibility. This philosophical questioning of free will brings us back to the Socratic thesis, “No one commits wrongdoing voluntarily.” Finally, the mimetic theory of René Girard contends that persecutors are fundamentally unaware and ignorant of what they are doing, and the theologian Lytta Basset argues that the illusion of knowing what is good and what is evil contributes to the ignorance that ignores itself. The third part of the thesis integrates the reflections and insights of the first two parts, as it brings forgiveness from the unforgivable endpoint to the healing endpoint. This is conceptualized in a schematic matrix of vertical and horizontal interactions. We discover that if the phrase “for they know not what they do” offers a reason-able answer to the question Why forgive? there is as well a second way that leads to forgiveness—love. Love is the key to forgiveness based on the evangelical message, while empathy is the primary means in the psychotherapeutic approach. Comparing “psychotherapeutic forgiveness” with “evangelical forgiveness” leads us to conclude that there are, in effect, two principal ways to access the gift of forgiveness—reason and love.

Coreference resolution is the task of identifying and grouping mentions referring to the same real-world entity. Previous neural models have mainly focused on learning span representations and pairwise scores for coreference decisions. However, current methods do not explicitly capture the referential choice in the hierarchical discourse, an important factor in coreference resolution. In this study, we propose a new approach that incorporates rhetorical information into neural coreference resolution models. We collect rhetorical featuresfrom automated discourse parses and examine their impact. As a base model, we implement an end-to-end span-based coreference resolver using a partially fine-tuned multilingual entity-aware language model LUKE. We evaluate our method on the RuCoCo-23 Shared Task for coreference resolution in Russian. Our best model employing rhetorical distance between mentions has ranked 1st on the development set (74.6% F1) and 2nd on the test set (73.3% F1) of the Shared Task¹. We hope that our work will inspire further research on incorporating discourse information in neural coreference resolution models.

The thermal characteristics of urban areas differ from the thermal characteristics of the surroundings. The phenomenon of urban heat islands exists both in large urban areas and in smaller medium-sized areas. In the research of urban heat islands, there are two main approaches - direct measurements of air temperature in the field and reading temperatures from remote sensing products. In this study, remote sensing products from Landsat 8 and Landsat 9 missions were analyzed to determine differences in thermal characteristics of specific land use types within the territory of the city of Banja Luka. A total of 23 satellite images from various months of 2023 were collected, and the thermal characteristics were analyzed using an image from July. Considering the terrain's relief complexity in the observed area, the analysis also included the aspect of elevation levels. The research results indicate that built-up areas generally have higher temperatures compared to other land use classes by at least 2°C. The lowest average temperatures were observed in forest and water surface classes. Looking at elevation zones, the highest average temperatures were recorded in the first elevation zone up to 200 meters above sea level, reaching 30.4°C. All analyses were conducted using open-source software packages. The findings of this research can be beneficial for various sectors such as spatial/urban planning, health, energy, water management, forestry, and similar fields. Additionally, the research results can contribute to future detailed studies focusing on defining local climate zones and thermal variations within them.

Questo documento espone alcune considerazioni a proposito della promozione dei vaccini per il SARS-CoV-2 e delle strategie per garantirne un’equa distribuzione tra gli immigrati senza documenti residenti in Italia e, in particolare, a Roma. Quanto emerge dal caso italiano può essere in parte applicabile ad altri contesti in cui la somministrazione del vaccino è stata legata al dispositivo del “passaporto vaccinale”, ovvero il certificato COVID digitale dell'UE, in Italia Green Pass. Nell’organizzazione della campagna vaccinale alcune categorie sociali sono state identificate come “difficili da raggiungere” (hard to reach) e per cui è necessario immaginare interventi specifici.1 In questo testo si sceglie di parlare di persone razzializzate e illegalizzate poiché senza documenti per riferirsi a persone immigrate che non hanno cittadinanza, permesso di soggiorno e status di rifugiato. Questo documento esplora il contesto quotidiano delle vite delle persone illegalizzate e come l’esperienza della pandemia di COVID-19 abbia esacerbato le difficoltà che queste persone incontrano, 23 mettendo in luce il collegamento tra le vulnerabilità, consolidate ed emergenti, con la percezione dei vaccini. Si suggerisce come l’orientamento e la percezione dei vaccini si inseriscano all’interno dei contesti di vita delle persone, in cui molto spesso la priorità è data al sostentamento economico. In molti casi, l’accettazione della vaccinazione è motivata dalla necessità di continuare ad avere un lavoro retribuito piuttosto che a una preoccupazione connessa alla salute o a una fiducia nei confronti delle istituzioni sanitarie. Il seguente documento si pone l’obiettivo di esaminare come i vaccini possano essere distribuiti in modo equo e capace di aumentare la fiducia e i processi di inclusione nella società post-pandemica. Il testo si basa principalmente sulla ricerca etnografica e le testimonianze raccolte attraverso interviste e osservazioni con persone razzializzate e illegalizzate nella città di Roma, insieme a rappresentanti della società civile e operatori socio-sanitari tra dicembre 2021 e gennaio 2022. Questo documento è stato sviluppato per SSHAP da Sara Vallerani (Università di Roma Tre), Elizabeth Storer (LSE) e Costanza Torre (LSE). È stato revisionato da Santiago Ripoll (IDS, Università del Sussex), con ulteriori revisioni da parte di Paolo Ruspini (Università Roma Tre) ed Eloisa Franchi (Université Paris Saclay, Università di Pavia). La ricerca è stata finanziata dalla British Academy COVID-19 Recovery: G7 Fund (COVG7210058). La ricerca si è svolta presso il Firoz Lalji Institute for Africa, London School of Economics. La sintesi è di responsabilità di SSHAP.