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SummaryAfrican populations are the most diverse in the world yet are sorely underrepresented in medical genetics research. Here, we examine the structure of African populations using genetic and comprehensive multigenerational ethnolinguistic data from the Neuropsychiatric Genetics of African Populations-Psychosis study (NeuroGAP-Psychosis) consisting of 900 individuals from Ethiopia, Kenya, South Africa, and Uganda. We find that self-reported language classifications meaningfully tag underlying genetic variation that would be missed with consideration of geography alone, highlighting the importance of culture in shaping genetic diversity. Leveraging our uniquely rich multi-generational ethnolinguistic metadata, we track language transmission through the pedigree, observing the disappearance of several languages in our cohort as well as notable shifts in frequency over three generations. We find suggestive evidence for the rate of language transmission in matrilineal groups having been higher than that for patrilineal ones. We highlight both the diversity of variation within the African continent, as well as how within-Africa variation can be informative for broader variant interpretation; many variants appearing rare elsewhere are common in parts of Africa. The work presented here improves the understanding of the spectrum of genetic variation in African populations and highlights the enormous and complex genetic and ethnolinguistic diversity within Africa.

Immigrants are central to the identity of the United States, the population of which has grown in number and diversity as a function of new arrivals from around the globe. This article describes a visualization project that uses the visual metaphor of tree rings to explore the contribution of immigrants to the country’s population. Immigrants and native-born persons are represented and differentiated as cells in trees, with layered annual rings capturing patterns of population growth. These rings register, in their shape and color, certain environmental conditions. In order to mimic the natural process by which growth rings are formed, we devised a computational system that simulates the growth of trees as if cells were data-units. Dendrochronology involves dating certain events by analyzing patterns of growth in trees. Analogously, in our visualizations the rings can be counted and dated, showing the chronological evolution of the population. The dendrochronology theme is a poetic take on the data, yet it is also a functional and conceptual space that is used to construct language and rationales on that data. The tree-growth process not only inspires the appearance of the visualizations but also informs the rules of the computational system that creates them.

This article combines computational social network analysis and contextualized close reading to study 20 English plays from 1590 to 1640 that draw for their main plot on the Biblical parable of the prodigal son. Often viewed as an inherently conservative comic subgenre that ends with the restoration of patriarchal authority, recent literary critics argue that many plays portray the prodigal heirs in a positive light, linking prodigality to risky economic speculation and the improvisational skills needed to navigate London’s expanding commercial economy. For the earlier plays in our corpus (ca. 1590-1610), we find evidence for this view in our analysis of two clusters of understudied minor characters related to the pleasures and punishment of prodigality. However, these clusters all but disappear in the later plays (ca. 1610-1640). Instead, we see a group of weightier, more individualized servants and stewards rise to structural prominence. Informed by close reading of plays like Thomas Heywood’s The English Traveller (1624) and Phillip Massinger’s A New Way to Pay Old Debts (1626), we interpret this as a shift towards a more moralistic censure of prodigality as a threat to the patrilineal succession of elite households and the social hierarchy it buttressed. This article combines computational social network analysis and contextualized close reading to study 20 English plays from 1590 to 1640 that draw for their main plot on the Biblical parable of the prodigal son. Often viewed as an inherently conservative comic subgenre that ends with the restoration of patriarchal authority, recent literary critics argue that many plays portray the prodigal heirs in a positive light, linking prodigality to risky economic speculation and the improvisational skills needed to navigate London’s expanding commercial economy. For the earlier plays in our corpus (ca. 1590-1610), we find evidence for this view in our analysis of two clusters of understudied minor characters related to the pleasures and punishment of prodigality. However, these clusters all but disappear in the later plays (ca. 1610-1640). Instead, we see a group of weightier, more individualized servants and stewards rise to structural prominence. Informed by close reading of plays like Thomas Heywood’s The English Traveller (1624) and Phillip Massinger’s A New Way to Pay Old Debts (1626), we interpret this as a shift towards a more moralistic censure of prodigality as a threat to the patrilineal succession of elite households and the social hierarchy it buttressed.

Central for governance, official statistics are far from natural artefacts. The purpose, meaning and interpretation of statistical conventions evolve across time and space, in relation to social an...

Research about digital immortality has grown in recent years, predominantly focusing on either the social effects of forms of digital immortalisation or on the available technologies. Few studies, however, adopt a clear sociological focus that remains attentive to the ontological dimension of digital immortality. Adopting a future-oriented perspective, this article contributes to the sociological study of digital immortality by introducing the concept of the Virtual Deceased Person (VDP), a speculative artefact that convincingly simulates the mannerisms and character traits of a deceased person, allowing them to operate as social actors posthumously and preserve the human social bond. The article draws on anthropological and microsocial theory to characterise the VDP as a persona of the dead given agency and embodiment by future thanatechnologies. By positioning the concept within the digital immortality discourse and expanding the scope of the social bond to the study of digital immortality, I portray the VDP as a manifestation of posthumous personhood, arguing that it might facilitate preserving the social bond between the living and the dead throughout its creation process and its reintegration into the world of the living. I further discuss its implications for the emergence of a postmortal society of socially active, virtualised ancestors.

This article compares heiresses’ agency with male heirs in eighteenth and nineteenth century novels focused on inheritance to investigate whether heiresses face more restrictions on their financial and personal freedom compared with other characters from the period due to their fortune. We test James Thompson’s claim that “inheritance is enabling or authorizing for male protagonists and disabling for female protagonists,” using computational analysis on a corpus of 29 novels and combine our results with close reading of the novels from our corpus. We found that the representation of heiresses’ and heirs’ agency varies according to genre. Heiresses are more agentful than expected, this was especially the case for heiresses in Gothic fiction. We noticed a decline in the agency of male heirs in the nineteenth century, compared with the eighteenth century, while the agency of other character types such as unmoneyed characters appears to increase.

Arv og miljø [Will and Testament] is about incest, trauma, and an inheritance dispute among four middle-aged siblings concerning testamentary dispositions of two beloved and valuable family cabins. Similarities between the characters in the novel and members of the author’s family were evident to the Norwegian public. Consequently, the novel provoked a counter novel Fri vilje [Free Will] from Hjorth’s sister. Within the general framework of Norwegian inheritance law, this article analyzes the interplay between emotions, intimate relationships, and financial dispositions as expressed in the testament and in the conflicting views on fairness and equity articulated in the two novels.

In 1984, Chris Claremont (writer) and Allen Milgrom (artist) created a six-issue miniseries that explored the relationship and mutant identity of two mutants, Wolverine and Kitty Pryde. Kitty Pryde...

Summary To inform continuous and rigorous reflection about the description of human populations in genomics research, this study investigates the historical and contemporary use of the terms "ancestry," "ethnicity," "race," and other population labels in The American Journal of Human Genetics from 1949 to 2018. We characterize these terms' frequency of use and assess their odds of co-occurrence with a set of social and genetic topical terms. Throughout The Journal's 70-year history, "ancestry" and "ethnicity" have increased in use, appearing in 33% and 26% of articles in 2009–2018, while the use of "race" has decreased, occurring in 4% of articles in 2009–2018. Although its overall use has declined, the odds of "race" appearing in the presence of "ethnicity" has increased relative to the odds of occurring in its absence. Forms of population descriptors "Caucasian" and "Negro" have largely disappeared from The Journal (

When I was a Fulbright Scholar at the Norwegian Centre for Child Research (NOSEB) from 1994 to 1996, NOSEB was housed in an old farmhouse that overlooked the university buildings at Dragvoll. Per Olav Tiller had a sunny office near mine, and in his office he had a sketch of a young man on horseback, surveying a meadow of spring flowers. Per Olav explained that it was a drawing of Henrik Wergeland, and that according to legend, this Romantic poet’s affinity with nature was so strong that wild flowers sprang up as he passed by. I learned with time that Wergeland expressed some of Per Olav’s deepest feelings, including his fierce love for Norway as a nation, which was inextricably connected to his love for the beauty of the land. These feelings were related to the reasons that brought me to NOSEB. I had already done extended interviews in the state of Kentucky in the United States, trying to understand what motivated people who had taken action to protect the land, air, waters or wilderness of their regions, often at great personal cost to themselves. I wanted to know what Norwegian environmentalists would say when they were presented with the same questions. First, I asked them to tell the story of the most significant actions that they had taken to protect the environment. After they told these stories, I asked, “How would you explain the sources of your commitment to protect the environment? What personal experiences turned you in this direction and inspired you to pursue it?” Over the course of my first year in Norway, I interviewed 26 people from Trondheim to Oslo, and then compared their answers with those of

The article is focused on the problems of historical typology of the Slavic reception of the translated Lucidarius (Lucidář) in Russia, Belarus, Ukraine, Poland, and Czechia throughout its existence. For the first time, a general overview of Slavic evidences is presented in a generalized way, reflecting various types of perception (positive, negative, and neutral) of the specific literary text and indicating the chronology of each of them. Based on these evidences, their historical interpretation is presented, which consists in identifying two qualitatively different stages in the reception of the text under consideration: emotionally engaged (it can equally manifest itself in a positive or negative attitude) and neutral. The change of these historical stages took place in different Slavic countries within half a century (from the 1850s/60s to the 1920s). This process did not depend on the national characteristics of the functioning of Lucidaria, for example, the number of translations performed or their manuscript copies made, as well as the presence or the absence of a local Slavic printed tradition of this particular text, which significantly influenced the degree of its dissemination and, consequently, the level of acquaintance with it in the reading public.

In a gesture of reconciliation, Spain and Portugal in 2015 passed bills inviting the descendants of Sephardic Jews – expelled 500 years earlier – to acquire citizenship. Applicants are to ascertain their Sephardic heritage through family trees, evidence of belonging to a religious community, language skills and/or retained links with the homeland. This article explores applicants’ motivations to request citizenship and the ways in which legal provisions, religious associations, and the migration industry become gatekeepers of and (re)shape what it means to be Sephardic. Based on interviews with applicants and other actors involved, the article discusses how states, religious associations, applicants themselves and businesses facilitate and define the process towards citizenship. It also points to how the repatriation laws have spurred identification with – but also alienation from – Spain and Portugal, by making it possible to gain an attractive EU passport, while encouraging the revisiting of a painful past.

The paper focuses on the ideological roots of the prison saints movement in contemporary Romania. The text uncovers the interwar and communist conceptual premises upon which the biographies of fascist martyrs for canonisation as saints by the Romanian Orthodox Church were shaped. As martyrs for the Christian faith, those deceased were depicted as respectable figures, showcasing their martyrdom on the same moral footing as the dissidents of former democratic parties opposing communism. Furthermore, the narrative strategies in shaping a fascist hagiography from the interwar up to the post-communist years stand as another critical issue for the present article.

Spenserians have long recognized the imperial overtones in the Briton moniments sequence at Alma’s Castle in book 2 of The Faerie Queene, in which the frantic narrative pauses to allow the ...

Article 21(2) of the Ugandan constitution provides that ‘a person shall not be discriminated against on the ground of sex, race, colour, ethnic origin, tribe, birth, creed or religion, social or economic standing, political opinion or disability’. Article 21(3) defines discrimination to mean ‘to give different treatment to different persons attributable only or mainly to their respective descriptions by sex, race, colour, ethnic origin, tribe, birth, creed or religion, social or economic standing, political opinion or disability’. Age is not one of the grounds mentioned in Article 21 against which a person may not be discriminated against. In Madrama Izama v. Attorney General the Ugandan Supreme Court dealt with the issue of whether, notwithstanding the fact that age is not mentioned under Article 21, a person could argue that he has a right not to be discriminated against on the basis of age. The majority judgment answered that question in the negative whereas the minority judgments came to the opposite conclusion. In this article, the author highlights the strengths and weaknesses of the majority and minority judgments.

The study tries to understand the territorial nature and identity by which Provinces were recognized between 10th and 13th century, as intermediate between polarised local cells of authority and realms. Such a notion was received in inheritance from Roman antiquity and formed indeed the very permanent indentity of the eponymous territory of Provence. From the Carolingian times to the Catalans earls one, the acts linked the territory to the exercise of a supreme command power which was appointed to high dignitaries who received or claimed titles such as Patrice, Duke or Marquess. In the Italian Church States, Provinces were later identified as territories which were designed to unify some power areas of different nature under the Papal jurisdiction. The statute of authority, which is based on written right principles, contribute to define provincial territories, which are not indentified by the geographical seat of power. L’étude cherche à comprendre la nature et l’identité territoriale qui étaient accordées à cette époque aux provinces entre le Xe et le XIIIe siècle, comme territoires intermédiaires entre les cellules d’autorité banale polarisées et les royaumes. La notion est héritée de l’antiquité romaine et a forgé la permanence de l’identité du territoire éponyme : la Provence. De l’époque carolingienne à celle des comtes catalans, les actes ont lié le territoire à l’exercice d’un pouvoir de commandement souverain délégué à de hauts dignitaires qui ont reçu ou revendiqué les titres de patrices, ducs ou marquis. Dans les états de l’Église en Italie, les provinces se sont plus tardivement identifiées comme des ensembles territoriaux destinés à unifier sous la juridiction pontificale des aires de pouvoirs de natures différentes. Le statut du pouvoir, déterminé par les principes du droit écrit, participe à la définition des territoires des provinces, qui ne s’identifient pas au siège géographique du pouvoir.

The paper deals with the Pantheon of Writers and Public Figures at the Mtatsminda rise in Tbilisi. The latter represents a memory site of widely recognized symbolic importance for a long time. Initiated at the end of the nineteenth century and opened in the 1920s, the Pantheon was conceived of as a symbol of collective identity of Georgia. The status of the Pantheon of Writers and Public Figures has largely defined its history in the following decades, both in the Soviet period and afterwards. The paper aims to trace the transformation of the idea of the Mtatsminda Pantheon as a symbol of Georgian identity over a century, to explain how and why the meanings assigned to the Pantheon evolved over time, thus contributing towards the formation of a collective memory – one of the essential elements of national identity. The work draws upon factual evidence and theoretical judgements presented in various pieces of research, as well as the analysis of papers reflecting different subject-specific discussions, information spread by media outlets, including popular newspapers, magazines, and official documents.

Introduction: The forced disappearance of peasants in the Paine commune, Chile, dates back to the first months after the coup in 1973. Ten years ago, as a result of a judicial investigation, the location of a mass grave was revealed to more than one hundred kilometers from the detention site. This finding allowed the identification of eleven detainees who disappeared by genetic methods, along with another five recognized from forensic archaeological evidence. Our main objective is to account for the aftermath of forced disappearance and the operation to conceal the bodies of three generations of relatives of disappeared detainees. Methods: Qualitative research: Case study, carried out between 2014 and 2015, with a total of 19 interviewees from three generations, belonging to six families from Paine. Semi-structured interviews were conducted, with two to three sessions per interviewee and three discussion groups, one for each generation. Results: The three generations face in a dissimilar way the slogan of where are they ?, as well as they attribute different meanings to the skeletal remains. It contrasts the "duty to recognize" of the first generation with the interpellation of the third generation through practices that vindicate the collective dimension of mourning. In the experiences of intergenerational dialogue, spaces of memory have taken center stage, in particular the location of the common grave. One of the relevant results of this investigation has been to give an account of the social experience of forensic identification. Conclusions: Family relationships do not convey an integrating story but rather what stands out is the emptiness of representation and intergenerational silences. Science, through DNA, offers statistical evidence of identification, but the decision is maintained in the individual jurisdiction of each family member. Comprehensive forensic work with the participation of archaeologists, anthropologists, dentists and other experts contributes to restoring the dignity of the victimized body.

No romance Írisz: as orquídeas, de Noemi Jaffe, publicado em 2015, uma imigrante húngara que se muda para o Brasil, abandonando, nesse movimento, sua terra natal, sua mãe e um companheiro. Em São Paulo, no Jardim Botânico, a narradora dedica-se ao estudo das orquídeas, flores que serão metáfora dessa personagem flutuante e exilada, cujas raízes aéreas e parasitárias caracterizam o seu caráter errático. Além disso, aliado à mutabilidade da protagonista, que evita enraizar-se nos lugares, o seu estudo sobre as orquídeas traduz uma análise da língua, um traço que parece marcar a narrativa de Írisz. Desse modo, esta comunicação analisará, a partir das orquídeas, a ficcionalização de uma história familiar e a elaboração de memórias fragmentadas, dispersas e indecifráveis.

This text analyzes the function of the chorus in Marta Górnicka’s open-air production Grundgesetz (Berlin, 2018) in redefining the political community of “the German people.” While examining its relation to the audience, the author refers to examples of German mass spectacles from the Weimar Republic that invested choruses to both represent a political community in the making and to shape political subjects through collective action. Based on aesthetic and political concepts of representation, which intertwine in the performance, the author shows how the chorus of Grundgesetz both portrays and enacts “the German people” as a plurality of bodies and voices united by fundamental rights. Making it thus an available community to stand for, the performance questions the agency of the audience as a collective body capable of acting together in public space.

Thinking with non-solid geographic forms to undermine the conceits and closures of the static, bounded territorial state is all the rage in decolonization studies. The table of contents of the book...

According to Police Special Branch intelligence reports, amidst the chaos of Partition, over 60,000 ounces of gold were stolen from fleeing Hindus and Sikhs in 1947. Alongside political identity an...

Spatial mobility is often considered on large geographical scales: people move from distant villages to global cities, they migrate from one country to the next, or even to a whole new continent. S...

Acrid clouds billowed into the residential neighborhood that surrounds Bogota’s Portal de Las Americas bus station. The massive transport terminal had become a focal point of demonstrations during ...

This essay is an experiment in family history, inspired by a journey to scatter my father’s ashes on Scattery – the island in the Shannon estuary where my grandmother was born and raised. It explores how my family’s story illuminates the history of small Irish islands and of two much bigger islands, Ireland and Britain. Island stories replay in microcosm, and with great intensity, broader narratives of Irish and British history since the famine. But they also muddy these narratives with the idiosyncratic, granular experiences of a precise and bounded place. They put human flesh and bones on abstract nouns like family, community, modernity, emigration and exile. In every island story – Scattery as my father’s idyllic land of endless summer, Ireland as the home of sturdy children and happy maidens, Britain as proud island nation taking back control of its borders – lies a fantasy of homogeneity and readability. Even the smallest islands have multilayered histories; and then, as they disperse their peoples across the world as small islands do, those histories keep multiplying. Our journey back to the island may have begun as a search for origins but it ended up revealing the heterogeneity and unrecoverability of the past.

This article focuses on the concept of randomness as the absence of goal-oriented movement in literary walks. The literature of walking displays the happenstance of adventure as one of the great antidotes to our inane, highly technologized, digitalized twenty-first-century lifestyle. In the end, however, such randomness may reveal itself as not so random after all, as the purpose of the journey, its inherent telos, discloses itself while travelling or in hindsight. This article provides brief glimpses into the history of literary walks to examine this tension between apparent randomness and the non-random. By drawing on a range of cultural theories and theorizations of travel and especially of walking, I look at literary foot travel in the nineteenth century, the Romantics and American Transcendentalists, some great adventure hikes in the twentieth and twenty-first centuries, and the urban and rural flâneur. In doing so the article does not lose sight of the question of how we can instrumentalize the literature of walking for life during the current pandemic.

Despite winning numerous literary awards, Caitlín R. Kiernan’s work has received little critical attention. Scholars have focused on Kiernan’s reworking of H. P. Lovecraft’s influential weird fiction and have discussed Kiernan’s pioneering work in New Weird fiction and short fiction. As astute as much of the critical work is, none of it addresses the cornerstone of Kiernan’s fiction: trauma. This essay considers Kiernan’s novel The Red Tree as a queer American gothic novel dealing with trauma and its lingering effects on its witnesses. Through its complex, fragmentary form and its use of dream sequences and unconsciously produced narratives, the novel invites readers to witness and consume Sarah Crowe’s trauma while loosely theorizing the relationship between trauma and queer temporality and spatiality.

Teen series play a central role in the socialization process of young people, since they offer portrayals and models that young people can relate to, identify with or modify and break. Previous studies have shown that teen series continue to perpetuate a stereotyped gender representation and usually reproduce a heteronormative relationship model based on the myth of romantic love following the storyline of ‘Beauty and the Beast’. The present study consists of a close reading of three popular current Netflix teen series: 13 Reasons Why (2017‐present), Élite (2018‐present) and Sex Education (2019‐present). The results show an inversion of the gender archetypes of Beauty and the Beast. The three female protagonists are ‘badasses with a good heart’, embodying the typical archetype of the ‘Beast’, while the three male protagonists are patient, caring, innocent and even virginal, embodying the archetype of the ‘Beauty’. However, unlike in the classic model, the boys fail in their attempts to save their beloved from themselves, and the girls end up suffering irreparable consequences. The tragic end of the female characters condemns them to the impossibility of a redemption that has traditionally been granted to males.

An important symbol of religious art, a mani heap is formed from hundreds and thousands of stones or slates carved with copious information about the religion, culture, history, art and lifestyle of the Tibetan people. Mani heaps are scattered almost everywhere in Tibet and are a significant way to understand Tibet and the Tibetans. However, research into mani heaps appears relatively limited in scope so far in Tibet as well as in the Himalayan area. At present, qualitative research is the main method used to describe or explain mani heaps, and this, to a certain extent, had led to a certain subjectivity in interpretation. In this article, we propose a quantitative method for looking at mani heaps by digital processing the colours of 70 mani heaps in Dêngqên County. Compared with previous related studies, the results are more accurate in reflecting the colour features of mani heaps in Dêngqên County. More importantly, this quantitative, digital-processing approach can be highly effective in verifying, underpinning or challenging previous research into mani heaps in Tibet and other Himalayan areas.

This study examines whether the presence of Confederate monuments corresponds to experiences of historical anti-Black violence in the surrounding areas. At stake is not only the current debate around the removal of these monuments, but also broader links between such monuments and latent processes of White supremacy. We utilize three data sets for our analyses: data on Confederate monument locations (O’Connell in Ethn Racial Stud 43(3):1–19, 2019); and two complementary data sets on lynchings (Seguin and Rigby in Socius 5:2378023119841780, 2019; Beck and Tolnay in Confirmed Inventory of Southern Lynch Victims, University of Georgia, 2004). Correlation analyses indicate a positive statistical relationship between the relative presence of Confederate monuments and historical lynchings at the county level—a relationship that increases with adjustments for spatial clustering. These results contribute to ongoing discussions around the removal of Confederate monuments as well as to the use of monuments as forms of oppression. By connecting lynching to Confederate monuments, whose ties to violence have been abstracted away, we understand racial violence not as disorder, but instead as part of a larger order.

Yang Fuye is the largest folk worship among the people in southern Zhejiang, and he has been worshiped for more than a thousand years. At present, however, there is no exact statement about who Yang Fuye is and what his deeds in his life are. There are few historical materials about Yang Fuye, posing many difficulties in the investigation of Yang Fuye. With the popularization of the database, the Chinese local chronicles library was used, and the scope was limited to Zhejiang. The historical records of Yang Fuye recorded in the local chronicles were searched, and then the inscriptions and related system history were used for textual research. It was found that there is common information about Yang Fuye. There are certain discrepancies in historical data. Combined with the exquisite records of Yang Fuye’s historical records in local chronicles and inscriptions, we hope to explore so as to have a better understanding of Yang Fuye.

This special issue is dedicated to the 100th anniversary of the birth of Frederick Albert Lionel Clowes, who discovered the quiescent centre (QC) of the root apical meristem (RAM). His discovery was a foundation for contemporary studies of the QC and RAM function, maintenance, and organization. RAM function is fundamental for cell production and root growth. This special issue bundles reviews on the main tendencies, hypotheses, and future directions, and identifies unknowns in the field.

The first part of the paper describes the theoretical aspects of the issues regarding the politicization of childhood. The authors demonstrate that the representation of childhood in political rhetoric, on the one hand, reflects the ideas about it existing in society, and on the other hand, is its significant forming factor. The second part provides the analysis of the symbol of childhood along with the media coverage of 2017—2019 protest movement in Russia. The third part provides for the study of public opinion on the participation of minors in politics and the use of the symbol of childhood by political actors, based on interviews conducted by the authors. The authors conclude that according to the public opinion there is a need for minors to participate in political life. At the same time, in the course of using the image of childhood by political actors, the majority of informants is aware of its manipulative nature.

La anexión de Judea al Imperio supuso el pago del impuesto de capitación, cuya exacción era realizada por la administración religiosa judía. No estaba estipulado que su contribución se efectuara en metálico, pudiéndose realizar con monedas de bronce, monedas de Tiro o, incluso, mediante productos agrícolas (grano...). Además, los estudios numismáticos han corroborado que la monetización romana de denarios era escasa en Judea para esta época, lo cual haría inviable que los judíos pudieran abonar el impuesto en denarios imperiales. La mención del “denario” y de los “hero- dianos” en el relato de Me 12,13-17 se debe a la labor editorial del evangelista o de la comunidad de Roma, quien reelabora un logion de Jesús para afrontar una imposición: la tributación del fiscus Iudaicus en la capital del imperio.