This chapter introduces some technical details about networks. Although they may seem like a complication that could be saved for later, the details presented here are actually a useful starting point. They will provide a sense of the many options for ways that a network can matter, which is helpful to have in mind when constructing a theory that will guide data collection. A social network is a record of a set of relationships – links – among actors in a group of interest. Depending on which relationships are present, an individual may find herself in a very different network position than someone else. Different groups can have different patterns of relationships, which means there can also be variation across networks. This chapter will help us be precise in these comparisons across actors and across networks and will highlight why they can be relevant to empirical research.

Europe is living its Weimar moment. The historic task of the European Union (EU) today, the book argues, is to articulate and institute a new imaginary of prosperity. Imaginaries of prosperity integrate societies around the shared pursuit of a prosperous future, while rendering “political-economic” questions the main preoccupation of politics. The new imaginary of prosperity today has to be both credible (able to provide answers to contemporary challenges) and appealing (conjuring a world in which people want to live). It has to include not only an alternative macroeconomic framework (a different role for tax, public spending, or welfare provision) but also a different set of microeconomic institutions (a new role for the corporation, technology, industry, finance, and consumption). It is exactly in this latter space that the EU has undertaken the first important steps towards reimagining prosperity. The book analyses several policy fields, showing that the EU has already made significant efforts to foster more caring consumption, circular products and technologies, sustainable industry, and fairer corporate activity. But the EU has to go further and faster – if it intends to respond effectively to the soaring problems, while halting another Europe’s slide into tribalism.

This chapter traces the publication history and animating ideas of Luciani Opuscula, a set of translations of Lucian begun as a collaboration between Thomas More and Desiderius Erasmus. I examine the volume’s contents, which grew over time as Erasmus kept adding to them, and the letters with which both translators prefaced their own selections, explaining to fellow humanists how the works are to be read. These interpretive letters tell us much about how the two great northern humanists understood Lucian and what role he played in their own evolution as the foremost ‘Lucianists’ of their age.

This chapter explores the relationship between natives and migrants in the territory transferred from Germany to Poland in 1945 using contemporaries’ memoirs. It shows that migration status and region of origin served as salient identity markers, structuring interpersonal relations and shaping collective action in the newly formed communities. Statistical analysis is used to demonstrate that indigenous villages and villages populated by a more homogeneous migrant population were more successful in organizing volunteer fire brigades than villages populated by migrants from different regions.

Section 7.1 provides a brief introduction to the theory of martingales with a continuous parameter. As anyone at all familiar with the topic knows, anything approaching a full account of this theory requires much more space than a book like this can provide. Thus, I deal with only its most rudimentary aspects, which, fortunately, are sufficient for the applications to Brownian motion that I have in mind. Namely, in §7.2 I first discuss the intimate relationship between continuous martingales and Brownian motion (Lévy’s martingale characterization of Brownian motion), then derive the simplest (and perhaps most widely applied) case of the Doob–Meyer Decomposition Theory, and finally show what Burkholder’s Inequality looks like for continuous martingales. In the concluding section, §7.3, the results in §7.1 and §7.2 are applied to derive the Reflection Principle for Brownian motion.

An introduction and overview of the mental health conditions relevant to people with intellectual disability. The chapter focuses on the evidence base to support or refute whether they suffer greater rates of mental health problems, Psychiatric classification and prescribing; Comparison tables of international classification of diseases (ICD) versions 10 and 11; and the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders (DSM) 4 and 5 and DC-LD.

Chapter 12 is the conclusion. It presents a discussion of how the components of performance evaluation for learning algorithms discussed throughout the book unify into an overall framework for in-laboratory evaluation. This is followed by a discussion of how to move from a laboratory setting to a deployment setting based on the material covered in the last part of the book. We then discuss the potential social consequences of machine learning technology deployment together with their causes, and advocate for the consideration of these consequences as part of the evaluation framework. We follow this discussion with a few concluding remarks.

Derval Conroy concludes the focus in the collection on the seventeenth century with an examination of the printed text. The numerous accompanying elements included in printed plays – peritexts – were key to the reader’s reception, argues Conroy. Concentrating on two of these, dedications and prefaces/addresses, and in the light of recent scholarship regarding theatre and female agency – women as protagonists, dramatists, readers, spectators and patrons – Conroy accounts for the vital role played by peritexts in the economy of exchange, patronage, criticism and creation which characterized the early modern theatre world. After an examination of Françoise Pascal’s titlepages, her chapter focuses on how dedications to women validated women’s roles as cultural agents, creating spaces for the female reader–spectator–critic. Consideration is then given to prefaces by the women dramatists Françoise Pascal, Mme Ulrich, Catherine Bernard and Marie-Anne Barbier, and how they use these printed spaces to defend their work, their foray into the public space of playwriting, or more broadly their dramatic vision.

In conversation with her English translator Chris Campbell, playwright Magali Mougel broaches two main issues dominating theatre in France today. With regard to identity politics, she remarks that theatre-makers from communities that have historically been minoritized owing to gender, ethnicity, ‘race’ or other protected characteristics tend to prefer not only to write plays but also to direct and perform them in order to have control over the images portrayed and to ensure that discriminatory clichés do not creep back onstage. Mougel’s reflections transition from representation to the material conditions of theatre-making as she describes a sector beyond the main national theatres, which is increasingly underfunded and where burnout for the part of artists, technicians and administrators is a real concern.

At the Sherpur shrine of Laldas, I was introduced to Jogi and Mirasi bards during a religious performance. These bards were traditionally supported by the Meos under the jajmānī (patron–client) system, which gave the dominant Meos control over these socially and economically marginal Muslim communities. The landless and small landowner bards were hit most by the slow collapse of this patronage system. Additionally, the rise and popularity of the Tablighi Jamaat led most Meos to condemn their musical performances as perversion from Islam, which had once been greatly admired by them. Since the Tablighi doctrine frowns upon music, most Meos today see the bards’ performances as incompatible with Islam. Consequently, the Jogis and Mirasis felt pressured to abandon their performances, even though this was their livelihood, and they cherished their artistry.

As socially and economically marginalised communities, the Jogis and Mirasis had to negotiate the opinions and stances of their erstwhile patrons, whose hostility to their performance now threatens their everyday survival. The Jogi and Mirasi minstrels are employing the lyrics of their new poetic songs as a form of passive resistance in response to the Meo patrons’ interpretation of religious piety. More specifically, these minstrels are promoting a version of righteous behaviour that is universal and does not depend on organised religions.

Earlier, it was noted that when Muslim devotees of saints faced pressure, they resorted to tactics such as secrecy and concealment in order to deal with the Tablighi idea of religious discipline. The examples in Chapter 6 were not related to issues of livelihood but rather to the right to freely profess one's religious beliefs in saints. It was evident that the attempted imposition of the religious authority of the Tablighi Jamaat had severe consequences for many individuals beyond Sufi believers. This same theme is now being explored in relation to Muslim bards and their passive resistance against their former patrons, the Meos. The Meos frequently encouraged the bards to abandon their musical profession, join the Tablighi Jamaat and adopt its reformist principles. Considering the Indic theme of cultural interaction in the formation of all these communities, it is important to analyse the past and present forms of their interrelations and the nature of their religious subjectivity.