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Band on the Wall is a music venue with a unique past, and the kind of venue that acts as a hub for various communities and cultural movements, becoming in itself ‘a transient product of the activities of remembering and reminiscing, which take place in the context of social interaction… between people and their environments’ (Jones and Russell 2012: 270). Located in an area long associated with a dissenting tradition reflected in notable musical, political and artistic events, the venue is part of a wider cultural landscape that has developed a unique sense of place through the various social networks using the building for decades, and is therefore key to the influence of, and on, the communities involved. This chapter will discuss the cultural heritage manifest in music venues, focusing on Band on the Wall and the activities taking place within, as represented by the recent Manchester’s Improving Daily project.

The early decades of the twentieth century saw Italian opera singers gradually lose the role of co-author they had once enjoyed at the time of the castrati in the Baroque era or of the prima donnas in the Romantic age of bel canto. For the first 200 years, opera had been an artistic creation deeply rooted in the present, comparable to film production today. This chapter argues that, a century later, the soprano Maria Callas managed to combine felicitously those two apparently conflicting aspects of performance: the personal need for reinterpretation and the faithful adherence to the composer’s intention, the driving force of a strong-willed artistic personality and the sacrificial spirit of the priestess at the service of music. The appearance of Maria Callas on international opera stages around 1950 provoked a singing revolution which would contribute to establishing the centrality of the female voice in musical culture from her days onwards.

This chapter is an abolitionist critique of penal ‘reform’ in India, wherein I suggest a reinterpretation of ‘reform’ not as an extension but rather a process of replacement, dismantling and elimination of the existing penal structures. Tracing the presence of principle of nonviolence (ahimsa) as an instrument of response to violence (himsa) and inegalitarianism in the Indian subcontinental cultural history by navigating through precolonial and colonial periods, I argue, by thinking through postcolonial and subaltern frameworks, that the existing penal structures and punishments are colonial products. Highlighting the role of the relationship between different social systems and rationalisation of violence in law for caging the subalterns and marginalised people, I contend that India needs decriminalisation, diversion and decarceration as apparatuses to decolonise criminal law so as to take the recourse of social justice and not criminal justice as a response to social deviance.

Muslim women’s reinterpretation of Islamic sources is a matter of interest as it is not only an intellectual discussion within a feminist sphere but has entered the contemporary Islamist debate, as well. Can a feminist reinterpretation of Islamic sources be set in the context of Islamic theology, i.e., is it possible that this trend might influence established Islamic theology? This chapter suggests that the development of feminist ideas within an Islamic framework necessarily will end up asking such a question, but at the inauguration of a feminist reinterpretation of Islamic sources other matters are emphasized. As for the common notion of women as temptresses prevailing in the Judaeo-Christian world as well as among Muslims, Wadud-Muhsin rejects the notion that this should be part of Islamic theology. The historical-critical methods used by Schussler Fiorenza and Bird are part of an established scientific tradition within Christian theology.

The contribution to knowledge of social science in general, and organization studies in particular, largely takes the form of published texts rather than of any specific findings alienable from their form of presentation. While such texts are often claimed to provide either “implications for practice” or explanation of observed phenomena, neither of these aims can be seen to be commonly achieved by extant research or resultant publications. In this chapter, I aim to seriously consider the implications of the above observations, as well as to argue that the scientistic–vocational model of management studies creates expectations that are impossible to meet and irrelevant in identifying research of lasting (or, indeed, any) value. Instead, I postulate that rereading, reinterpretation, and recontextualization are necessary components of social research and that any evaluation of such research should include appreciation of ambiguity and openness alongside (or even instead of) that of precision and clarity. I further argue that practices from the world of arts and art criticism can be helpful in providing guidance for how to appreciate and nurture the awareness of the necessary incompleteness of any research publication.

This chapter will explore the effects of the Brexit vote in the United Kingdom in the context of citizenship – both national and European. It will examine the extent to which people living in the United Kingdom risk being marginalised or discriminated against on the basis of their identity – including their gender, religion, ethnicity and sexual orientation. The contribution will critically evaluate the UK’s changing ‘diversity’ agenda since the 1960s – through tolerance, multiculturalism, cohesion and now integration. The chapter will examine what this changing agenda has meant for minorities (especially since some EU members have taken quite different approaches to some issues, such as the wearing of Islamic dress). It will discuss the implications of the loss of the protections of EU citizenship to UK nationals post-Brexit and the prospect of the UK closing the doors to ‘foreign’ practices as well as people. The alternative scenario – of the UK being free post Brexit to better promote inclusivity – will also be imagined. Above all, however, Brexit has shown how fractured and unintegrated the UK currently is, with divides crossing fault lines that extend well beyond ethnicity. It is this fracturing of society and its consequences for post-Brexit Britain that will be investigated for their implications regarding respect for alternative cultures, beliefs and values.

This chapter argues that a critical examination of the current dominance of a grand narrative, mobility model for the Neolithic in Western Europe. It suggests that the postmodern condition itself, the impact of nationalism and imperialism, the downplaying of domesticity and the patterns of mobility of modern life are all factors that influence perspectives on the Neolithic in western Europe. The chapter focuses on three issues: nationalism, gender and the concept of landscape and being. There have been a number of recent, important, widely quoted texts written by archaeologists based in Britain concerned with aspects of the European Neolithic. Another feature of the new Neolithic orthodoxy is a down-playing of domesticity. This appears to owe some of its origins to the reinterpretation of the model of settlement for the Neolithic of southern Britain. In the mobility scenario it is argued that, as in the Mesolithic, Neolithic people perceived territories as trails running through the landscape.

A sunny Helsinki was the backdrop for the 13th biannual conference of the European Association for Urban History (EAUH). The EAUH was established in 1989 with the aim to create a common platform to historians, geographers, sociologists, planners, and other scholars working with a multidisciplinary approach on urban history in different time periods. The first EAUH conference took place in Amsterdam in 1992 and the next one will take place in Rome during 2018 (for further information about EAUH, please visit the website: http://www.eauh.eu/). The ambitious theme of the 13th conference was Reinterpreting Cities. For planning historians, this theme held ample promise on programmatic, methodological, and theoretical levels. With 592 participants, 44 main sessions, and 30 specialist sessions, we decided to look at the conference through a specific lens. Based on a selection of relevant panels, therefore, we formulated two questions: first, how can a reinterpretation of cities lead to new theories on th...

This chapter reviews the development of an ecological hermeneutics, some of the problems that its practitioners have encountered and some of the new possibilities that it has opened up for biblical scholars to make their unique contribution to the healing of Earth’s ills. Laudato Si’ models a particular way of reading the Scriptures: allowing the ecological crisis to be the context in which believers might listen to their sacred texts. The Ecojustice Principles also alerted readers to “the voice” of Earth as heard in the Judeo-Christian Scriptures, a voice raised both in celebration and in lament and resistance. As ecological hermeneutics has developed internationally, there has been a growing recognition that the Bible is often “an inconvenient text” for ecologists, that it is not consistently eco-sensitive, that it frequently portrays the earth being ravaged, particularly in writings of an apocalyptic tendency.

Our chapter analyses the paradoxes of reconstructing and reinterpreting architectural heritage, with a focus on the phenomenon of disappearing history. We argue: In the process of multiplication of actors involved in the reconstruction and reinterpretation of heritage sites, history and historical facts are playing a dwindling role. Using two case studies—Degtyarnyy Lane, a former tram station and park in Saint Petersburg, and the Emek Cinema building and Roma Garden in Istanbul, both of which are signifiers of the overall changes in Istanbul’s central Beyoglu district after the 2000s—this chapter investigates how the multiplication of actors affects, on the one hand, the production of new histories of the highlighted heritage sites, and how this process leads to the disappearance of history in these cities; and on the other hand, how ‘rewriting’ the histories of these sites through heritage production affects the growing securitization around these sites and thereby access to them. Which social groups are included and which are excluded from these newly recreated places and sites and their ‘historical’ narratives? The analysis takes into account the strong spatio-temporal interplay in urban heritage sites.

Shepard and Chipman's second order isomorphism describes how the brain may represent the relations in the world. However, a common interpretation of the theory can cause difficulties. The problem originates from the static nature of representations. In an alternative interpretation, I propose that we assign an active role to the internal representations and relations. It turns out that a collection of such active units can perform analogical tasks. The new interpretation is supported by the existence of neural circuits that may be implementing such a function. Within this framework, perception, cognition, and motor function can be understood under a unifying principle of analogy.

These essays examine how various communities remembered and commemorated their shared past through the lens of utopia and its corollary, dystopia, providing a framework for the reinterpretation of rapidly changing religious, cultural, and political realities of the turbulent period from 300 to 750 CE. The common theme of the chapters is the utopian ideals of religious groups, whether these are inscribed on the body, on the landscape, in texts, or on other cultural objects. The volume is the first to apply this conceptual framework to Late Antiquity, when historically significant conflicts arose between the adherents of four major religious identities: Greaco-Roman 'pagans', newly dominant Christians; diaspora Jews, who were more or less persecuted, depending on the current regime; and the emerging religion and power of Islam. Late Antiquity was thus a period when dystopian realities competed with memories of a mythical Golden Age, variously conceived according to the religious identity of the group. The contributors come from a range of disciplines, including cultural studies, religious studies, ancient history, and art history, and employ both theoretical and empirical approaches. This volume is unique in the range of evidence it draws upon, both visual and textual, to support the basic argument that utopia in Late Antiquity, whether conceived spiritually, artistically, or politically, was a place of the past but also of the future, even of the afterlife. Memories of Utopia will be of interest to historians, archaeologists, and art historians of the later Roman Empire, and those working on religion in Late Antiquity and Byzantium.

Since the emergence of Chinese multinationals in the Far East, a debate has arisen on the relationship between the rapid economic growth of the Pacific Rim and the nature of Chinese business enterprise. Just how far has Chinese business been instrumental in the economic transformation of the Far East? This volume examines the development of Chinese business and management practices from the late 19th century. Contributors look at how familism and infomal networks contributed to Chinese enterpreneurial success, and how effectively they were able to overcome restrictive state policies through alliances with ethnic and international trading and financial networks in Hong Kong, South East Asia, the Phillipines and Australia. An institutional model of analysis is developed to determine the efficacy of Chinese business practices and structures. By looking at the relationship between culture and environment, and how modern institutions are embedded not only in culture but in history and economics too, this volume offers a reinterpretation of Chinese international competitiveness.

This chapter touches on a variety of topics, ranging from the origins and development of Chicana/o forms or styles and their transformations to observations through sociocultural analyses of issues, such as marginality, identity, intercultural conflict and aesthetics, reinterpretation, postnationalism, and mestizaje, the mixing of race and culture. In assessing Chicana/o musical expression, the chapter also critiques various contexts representing the music industry, major representative artists, the African diaspora, and globalization. In the numerous and diverse urban settings throughout the United States, musicians and their followers of Mexican descent have nurtured musical forms reflecting the contradictions of tradition, nationalism, assimilation, innovation, reinterpretation, and hybridity. The latter term is reminiscent of the Mexican/Latin American notion of mestizaje, the mixing of race and culture, and the evolutionary process that emerges from such interaction. Teresa Covarrubias and Alicia Armendariz epitomize what George Lipsitz has conceptualized as a postmodern musical enterprise.

This chapter focuses on South Africa’s Truth and Reconciliation Commission (TRC), and its efforts to manage and shape public memory of a recent traumatic past. After explaining the reasons for the Commission’s establishment in 1995 and the underlying intentions that would shape its work, Tom Lodge provides an overview of the TRC’s operations and investigations, and of its concluding report. From the public testimonies offered by individuals classed as ‘victims’, the amnesty proceedings of the Commission, and the account provided in its report, a common narrative emerged of South Africa’s recent history during the apartheid era and its immediate aftermath. This was a public history that intentionally sought to promote national consensus, in the hope that this would lead to reconciliation between the communities of the ‘rainbow nation’. This version of the past had wide public support. It also resonated with particular understandings of the past within South Africa’s new political elite. Lodge explores how this conciliatory historical narrative helped shape the reconstruction and reinterpretation of key sites of memory, such as the location of the infamous Sharpeville massacre in 1960. His conclusion reflects on the fragility of this historical reconstruction, and of the political consensus it reflects.

Examining the relationships between architecture, home and community in the Claremont Court housing scheme in Edinburgh, Home and Community provides a novel perspective on the enabling potential of architecture that encompasses physical, spatial, relational and temporal phenomena.\ud \ud Based on the AHRC funded project "Place and Belonging", the chapters draw on innovative spatial layouts amid Scottish policymakers' concerns of social change in the 1960s, to develop theoretical understandings between architecture, home, and community. By approaching the discourse on home, and by positioning the home at the confluence of a network of sociocultural identities bound by spatial awareness and design, the writers draw on sociological interpretations of cultural negotiation as well as theoretical underpinnings in architectural design. In so doing, they suggest a reinterpretation of the facilitating role of architecture as sensitive to physical and socio-cultural reconstruction.\ud \ud Drawn from interviews with residents, architectural surveys, contextual mapping and other visual methods, Home and Community explores home as a construct that is enmeshed with the architectural affordances that the housing scheme represents, that is useful to both architecture and sociology students, as well as practitioners and urban planners.

Premised on the belief that hate crimes and acts of ethnoviolence are about issues of power-the ability of a dominant group to maintain its dominance through physical and psychological mechanisms of oppression-this chapter explores the concepts of ethnoviolence and hate crimes and offers a reinterpretation. Most events labeled "hate crimes" are minor, infrequent incidents that do not warrant special attention, and that singling them out is an attempt by liberals to regulate speech and punish people for what they think. Three consequences have followed the application of the concept of hate crimes and the laws concerning them. First is the matter of who is covered by these laws. A second is the opportunity presented to ultraconservative and right-wing critics able to use the ambiguities and errors of hate crime regulations and laws to ridicule and discredit civil rights and left liberal legislative interventions. The third consequence is the misapplication of a political label to a social science concept.

This chapter aims to put forward the difficulty in crossing the disciplinary boundaries. It emphasizes the importance of understanding history as it is situated and the social history of cultural practices as an essential part of history, unfortunately often forgotten, and in interdisciplinary research, often also misunderstood. The chapter seeks to some of the important aspects of economic positionality, agency, and time. It explains economy, gender, and time: of these three concepts, the question of time remains the most elusive and prone to reinterpretation, rereading, and even misunderstanding. Within business history, the greater attention to gender, race, and ethnicity, as well as to intersectionality grew especially in the United States in the 1990s. Economic history, business history, family history, and gender history are destined to have common ground. Still, it is rather difficult to come up with one common frame of reference when analysing the topic of women and business families over time.

This chapter looks at some of the most salient aspects of contemporary social movements theory and research. It presents a critical view of development and modernity that highlights their fundamental role in shaping the context within which contemporary social movements emerge and exert their action. The chapter attempts to develop a framework and methodology that may allow researchers to understand and examine the cultural aspects of contemporary collective action in the context of changing global economic and political conditions. It relies on a critical and selective use of existing theories of social movements and popular culture in various parts of the world. The crisis of modernity has been intensified in Latin America, as perhaps in no other place, by the global restructuring of capital. The chapter concludes with a reinterpretation of the "epistemo-politics" of theory production in the area of social movements research worldwide.

This chapter proposes a reinterpretation of the origins of the acrimonious nuclear debate among North Atlantic Treaty Organisation (NATO) countries in the 1980s. It argues that renewed interest in one face of the atom – nuclear energy – elicited by the rise of modern environmentalism, rejuvenated interest and concern in the other more destructive face – nuclear weapons. The chapter then proposes to look at the nuclear debate of the 1980s as part of a larger ideological struggle between two "nuclear ideas" that emerged from the counterculture of the 1970s. First one claiming that the Soviet Union was getting ahead and thereby the West needed more nuclear weapons. Another one claiming that more nuclear weapons would only hasten the arms race in a spiral leading to nuclear war. This fracture undermined one of the most tacit and fundamental consensuses on which the Cold War order resided: the acceptance of nuclear deterrence as the foundation of Western security.

In recent years in the "West," scholars have attempted to unravel old constructs of interpretation and understanding, using the discipline of hermeneutics, or the scientific study of textual interpretation. Borrowed from students of the ever growing body of biblical interpretive literature that originated in the early Christian era, theoretical hermeneutics has given many contemporary scholars potent tools of textual interpretation. "Classics and Interpretations" applies this method to Chinese culture. Several essays focus on hermeneutic traditions of Neo-Confucianism. Others move outside of these traditions to attempt an understanding of the role of hermeneutics in Taoist and Buddhist textual interpretation, in Chinese poetics and painting, and in contemporary Chinese culture. This volume makes a concerted effort to remedy our ignorance of the Chinese hermeneutical tradition. Part 1, ""The Great Learning" and Hermeneutics," demonstrates the use of commentary to define how the individual creates his social self, and discusses differing interpretations of the "Ta-hsueh" text and its treatment as either canonical or heterodox. Part 2, "Canonicity and Orthodoxy," considers the philosophical touchstones employed by Neo-Confucian canonical exegetes and polemicists, and discusses the Han canonization of the scriptural Five Classics, while illuminating a double standard that existed in the hermeneutical regime of late imperial China. Part 3, "Hermeneutics as Politics," discusses the transformation of both the classics and scholars, and explores the dominant hermeneutic tradition in Chinese historiography, the scriptural tradition and reinterpretation of the "Ch'un-ch'iu," and reveals the pragmatism of Chinese hermeneutics through comparison of the Sung debates over the "Mencius." The concluding sections include essays on "Chu Hsi and Interpretation of Chinese Classics," "Hermeneutic Traditions in Chinese Poetics and Non-Confucian Contexts," "Reinterpretation of Confucian Texts in the Ming-Ch'ing Period," and "Contemporary Interpretations of Confucian Culture." Through these literate and brilliantly written essays the reader witnesses not merely the great breadth and depth of Chinese hermeneutics but also its continuity and evolutionary vigor. This volume will excite scholars of the Confucian, Buddhist, and Taoist systems of thought and belief as well as students of history and hermeneutics.

This edited volume of case studies presents a selective history of French music and culture, but one with a dynamic difference. Eschewing a traditional chronological account, the book explores the nature of relationships between one main period, broadly the ‘long’ modernist era 1860–1960, and its own historical ‘others’, referencing topics from the Romantic, classical, baroque, renaissance and medieval periods. It probes the emergent interplay, intertextualities and scope for reinterpretation across time and place. Notions of cultural meaning are paramount, especially those pertaining to French identity, national and individual. While founded on historical musicology, the approach benefits from interdisciplinary association with philosophy, political history, literature, fine art, film studies and criticism. Attention is paid to French composers’ celebrations and remakings of their predecessors. Editions of and writings about earlier music are examined, together with the cultural reception of performances of past repertoire. Organized into two parts, each of the eleven chapters characterizes a specific cultural network or temporal interplay, which may result in synthesis, disjunction, or historical misreading. The interwar years and those surrounding the Second World War prove particularly rich sources of enquiry. This volume aims to attract a wide readership of musicologists and musicians, as well as cultural historians, other humanities scholars and concert-goers.

This modest essay is dedicated to Dr. George Gaylord Simpson, to acknowledge my admiration for the man and his work. The reading of his publications has been for me very enriching. But, more than his discoveries and the results of his studies, both considerable, I appreciate his rigorous and penetrating mentality, his courageous attitude with respect to ideas received, his scientific honesty which obliges him to reconsider syntheses in the light of new facts. This is why I have chosen a theme where, following the line of conduct of which he is an example, I have voiced some opinions which diverge from those he has defended and which I myself have long adopted.

This chapter presents a reconstruction of the way of life of Australopithecus, based on interpretations of new evidence and reinterpretation of the old. It explores the assumption that hunting arose early in human evolution and that meat was a primary food source. The chapter proposes that gathering of plant foods was the basic adaptation, and interprets social organization, parental investment, and mating patterns within this framework. The social life of early hominids was necessarily interrelated with their subsistence pattern. Molecular studies provide a valuable perspective on phylogeny, especially because of the skimpy fossil record for hominids and African apes during the crucial period of divergence between five and ten million years ago. Fossil hominids become abundant at the period referred to as the Plio-Pleistocene and by two million years ago there was a radiation of two or more species. Tool use as an essential part of hominid evolution interrelates with diet, bipedalism, and social behavior.

By means of a critical reinterpretation of the famous short story by Herman Melville titled “Bartleby, the Scrivener,” I propose a psycho-anthropological explanation of work behaviors, relationships in work environments, and their psychopathological repercussions. The article notably examines behaviors and work relationships connecting them as outcomes of single individuals' efforts to mentalize ideological–cultural models determining them in a given historical moment. A reductively individualistic interpretation is criticized, which is typically present in clinical and work psychology and ascribes to the single person presumed psychical deficits and exclusively looks in his/her personal history for causes of disadaptive behaviors and antecedents of psychopathological formations

Islam is a scriptural religion par excellence whose primary reference point is the Quran – according to the Islamic tradition, the collection of revelations that Muhammad received during his prophetic career from around 610 CE until his death in 632 CE. The Quran is full of references and allusions to particular figures, events and practices without providing further detail, assuming that the reader is familiar with them. This chapter introduces exegetical approaches to the Quran of Muslim modernists, Islamists, liberal Muslims and Muslim feminists in the last 150 years. In order to lay the intellectual groundwork for such a socio-political position of Indian Muslims during the British Raj, Sayyid Ahmad Khan engaged in a modernist reinterpretation of Islam which included a Quran commentary. Muhammad Abduh's interpretation of the Quranic verses dealing with the question of polygamy illustrates both his accessible style and his approach to reinterpreting the Quran.

The ideal of "the rule of law, not of men" calls upon us to strive to ensure that our law itself will rule us, not the wishes of powerful individuals. Before reconsidering the Rule of Law in light of a social practice conception of rules, we must try to define the elements of the Rule of Law. John Rawls claims that the Rule of Law is an aspect of his overall scheme of "justice as fairness." Rawls proposes a rationalist model of law, from which he draws out one version of the traditional complex of ideas that comprise the Rule of Law. A Wittgensteinian view of words, and of the rules containing them, suggests that there is no such thing as traditional formal realizability, or in other words, that the traditional formalist conception of rules is wrong. The reinterpretation wants to pursue turns toward a view of law that emphasizes practice as well as words.

Contents: Introduction Notes on Arabic archaeology, Max van Berchem The genesis of Islamic art and the problem of Mshatta, Ernst Herzfeld a "Abbasid Lustrewares, Ernst KA hnel The lawfulness of painting in early Islam, K. A. C. Creswell The Mosque and the Palace, Jean Sauvaget Mihrab and a "Anazah: a study in Islamic iconography, George C. Miles The Greek sources of Islamic scientific illustrations, Kurt Weitzmann Deacon or drink: some paintings from Samarra re-examined, David Storm Rice The Umayyad dome of the rock in Jerusalem, Oleg Grabar Zandaniji identified?, D.G. Shepherd and W. Henning The throne and banquet hall of Khirbat al-Mafjar, Richard Ettinghausen La DolceVita in early Islamic Syria: the evidence of later Umayyad palaces, Robert Hillenbrand The origins of the Miha "rab Mujawwaf: a reinterpretation, Estelle Whelan Al-Maa (TM)muna (TM)s Blue Koran?, Jonathan M. Bloom Index.

This chapter discusses early development of the mihrab in the mosque will be explored in an effort to provide a more convincing alternative to the theory of its function and significance put forward by Sauvaget. Although the focus is on the mihrab, which usually occurred in the center of the qiblah wall, in the earliest decades of Islam the minbar and the maqsurah seem to have shared with it certain connotations and to have fulfilled overlapping functions. Although the origins of “mihrab” thus remain somewhat clouded, a rapid survey of its various uses in early Arabic literature is suggestive. As for the material evidence, some instances in which it has been suggested that a surviving mihrab can be dated to the period before al-Walid’s reconstruction of the Mosque of the Prophet at Medina. Yet several later sources include reports on good authority that Qurrah himself was the first to add a mihrab mujawwaf to this mosque, in 92/ 711.

A liberation movement demands an expansion of the moral horizons and an extension or reinterpretation of the basic moral principle of equality. There are important differences between humans and other animals, and these differences must give rise to some differences in the rights that each have. Recognizing this obvious fact, however, is no barrier to the case for extending the basic principle of equality to nonhuman animals. The differences that exist between men and women are equally undeniable, and the supporters of Women's Liberation are aware that these differences may give rise to different rights. Many feminists hold that women have the right to an abortion on request. Equality is a moral ideal, not a simple assertion of fact. The principle of the equality of human beings is not a description of an alleged actual equality among humans: it is a prescription of how we should treat animals.

This chapter focuses on the ways in which bicycle design connects with a range of factors; how external forces may shape reinterpretations of bicycle design, and how bicycle design, in turn, may be used to try to shape the external world. It explores two historical cases to show how bicycles, as design objects, are entangled with practices and identities: Germany in the 1920s and 1930s and England in the 1960s and 1970s. In the first case, design is used to reproduce and reinforce a dominant political ideology through reinterpretation rather than innovation. Here the bicycle allows new connections to be made between state and citizen. In the second case, design innovation is employed to challenge dominant ideologies of mobility: bicycles are used to connect citizens to new mobility practices. The chapter considers broader theoretical perspectives within which these case studies are situated.

This article explores different roles and aspects of women in Amarna during a period of changing and revolutionary religious ideas. Starting with the royal women (especially Tiye and Nefertiti), it is made clear that their role should be seen as continuation of and being inspired by the prominent position of queens of the late 17th and early 18th dynasty. Female power during the Amarna Period was prepared by Tiye who was already relevant for the reinterpretation of the state religion towards the sun cult under her husband Amenhotep III. The culmination of female royal power in Amarna is to be seen in Nefertiti who was part of the divine triad formed by the god Aten, king Akhenaten and herself representing her extraordinary religious position which partly overlapped with the one of the king as evidenced in the smiting of the enemy scenes. The unusual roles of the royal icons overshadowed the focus on the real women of Amarna. More is known about royal wet nurses and nurses, but even the shattered evidence of the lower elite (tomb scenes) or traces of the non-elite (burials, items of private religion or skeletal remains) enable us finally to meet eye-to-eye with women in Amarna.

On the basis of a recent in‐depth case study of the severe conflicts that arose in relation to the process of forming a spin‐off biotech company at Helsinki University, Juha Tuunainen argued that “the traditional university is not being transformed into an entrepreneurial one as straightforwardly as claimed by Henry Etzkowitz” and that it remains an open question whether “hybrid entities” combining academic work and corporate activity can “ever survive as stable organizations within a university” (2005, 202, 203). The present paper offers a reinterpretation of Tuunainen’s study, identifying the inadequate separation of researcher and entrepreneur roles as the crux of the conflicts. Most importantly, however, this reinterpretation enables the conceptualisation of a model for university governance that maintains role separation while at the same time promoting an acceleration of university entrepreneurship and commercialisation by integrating it in the very core of the university institution.

This chapter discusses the archaeology of the outdoor movement and the German development. The 'original practice' of the outdoor movement – hiking – also had to undergo such a process of purification and reinterpretation from the necessity of craftsmen to travel to the joy of hiking of the bourgeoisie. However, this seemed somewhat easier, probably partly because the discourse of the Enlightenment, which was closely connected with the rise of the bourgeoisie, borrowed metaphors from the area of walking when presenting its principles. Those who did not yet trust their own eyes and ears in their search for this new feeling, for free nature and the pleasure in fear, used the templates offered by the arts, even if this did not quite agree with the principles of self-determined enlightenment. The bourgeois in the late Enlightenment did not walk through nature in the same way their grandfathers had done, who, lured by this new and open nature divested of its horrors.

Students new to masterly learning in education derive from a range of contexts and perspectives. Whatever the motivations for starting a postgraduate learning journey, for most there will be an expectation that, opportunities for learning and engaging in critical explorations of practice will be encountered. The degree to which individuals embrace and engage with the opportunities will vary and be dependent on personal motivations, life priorities and circumstances. This chapter proposes that whilst the student-tutor relationship might overcome student isolation, relationships, as with other aspects of study, have a purpose and should be cultivated to enhance independent learning. The knowledge to be gained from study will inform and improve practice. Capable learners sustain their journey by commanding a range of academic literacies to enable reinterpretation of new ideas and concepts in the light of understandings developed in their professional context. In the final leg of the journey, in spite of all the hurdles overcome, the challenges of learning continue.

1. The Cuban missile crisis: what can we know, why did it start, how did it end? Robert Jervis 2. Examining The Fourteenth Day: studying the neglected aftermath period of the October Cuban missile crisis, and underscoring missed analytical opportunities Barton Bernstein 3. Prime Minister and President: Harold Macmillan's accounts of the Cuban missile crisis, Peter Catterall 4. Reform or revolution? Scott Sagan's Limits of Safety and its contemporary implications Campbell Craig 5. The 'Best and the Brightest': the Cuban Missile Crisis, the Kennedy administration and the lessons of history R. Gerald Hughes 6. The three puzzles: Essence of Decision and the missile crisis Don Munton 7. We all lost the 'Cuban missile crisis': revisiting Richard Ned Lebow and Janice Gross Stein's landmark analysis in We All Lost the Cold War Benoit Pelopidas 8. On hedgehogs and passions: history, hearsay, and hotchpotch in the writing of the Cuban missile crisis Sergey Radchenko 9. Beyond the smoke and mirrors: the real JFK White House Cuban missile crisis, Sheldon M. Stern 10. 'The only thing to look forward to's the past': reflection, revision and reinterpreting reinterpretation Len Scott

An historiographical examination of the political debates of the 1980s over despotism in Chinese history and over Party history. The extent of popular culture and its reinterpretation of history is also assessed, as governmental control of the media has decreased.

The publication of a piece of information without first checking it flies in the face of what has been one of the key tenets in journalism, verification before publication. The discipline of verification is a core normative practice in journalism. Verification defines acceptable professional behavior. It falls within an interpretative repertoire of resistance in the articulation of professionalism. Those boundaries are being strained as journalists, who once could claim a monopoly on the supply of everyday public information, contend with citizens who are sharing eyewitness accounts, curating reports or evaluating information on social media. But the strain on established verification practices means that this is when transgressions tend to occur. Central to the identity of journalists are what Zelizer describes as the god-terms of the profession facts, truth, and reality. The pressures on traditional norms and practices given the visibility, volume, and velocity of information at times of major events have led to reactions of resistance, renewal, and reinterpretation.

On October 30, 2010, the Fort Apollonia Museum of Nzema Culture and History was opened in Beyin, the ancient capital of the Nzema Kingdom, nowadays a tiny village on the southwestern coast of Ghana (Western Nzema Traditional Area). The signifi cance of Fort Apollonia, a British stronghold built at the end of the eighteenth century, has changed many times throughout its history. Having been a symbol of Western exploitation and domination and then, from the mid-1960s, the headquarters of an Italian ethnological mission, it has now been transformed into a place where the value of the history and culture of the local population has been recognized within the framework of a specifi c process of reinterpretation of the colonial past and the relationship between local and European populations ( Figure 8.1 ).