We study a program that funded 39,000 Jewish households in New York City to leave enclave neighborhoods circa 1910. Compared to their neighbors with the same occupation and income score at baseline, program participants earned 4 percent more ten years after removal, and these gains persisted to the next generation. Men who left enclaves also married spouses with less Jewish names, but they did not choose less Jewish names for their children. Gains were largest for men who spent more years outside of an enclave. Our results suggest that leaving ethnic neighborhoods could facilitate economic advancement and assimilation into the broader society, but might make it more difficult to retain cultural identity.

Medieval Manuscripts in the Digital Age explores one major manuscript repository’s digital presence and poses timely questions about studying books from a temporal and spatial distance via the online environment.

Through contributions from a large group of distinguished international scholars, the volume assesses the impact of being able to access and interpret these early manuscripts in new ways. The focus on Parker on the Web, a world-class digital repository of diverse medieval manuscripts, comes as that site made its contents Open Access. Exploring the uses of digital representations of medieval texts and their contexts, contributors consider manuscripts from multiple perspectives including production, materiality, and reception. In addition, the volume explicates new interdisciplinary frameworks of analysis for the study of the relationship between texts and their physical contexts, while centring on an appreciation of the opportunities and challenges effected by the digital representation of a tangible object. Approaches extend from the codicological, palaeographical, linguistic, and cultural to considerations of reader reception, image production, and the implications of new technologies for future discoveries.

Medieval Manuscripts in the Digital Age advances the debate in manuscript studies about the role of digital and computational sources and tools. As such, the book will appeal to scholars and students working in the disciplines of Digital Humanities, Medieval Studies, Literary Studies, Library and Information Science, and Book History.

Empires of Knowledge charts the emergence of different kinds of scientific networks – local and long-distance, informal and institutional, religious and secular – as one of the important phenomena of the early modern world. It seeks to answer questions about what role these networks played in making knowledge, how information traveled, how it was transformed by travel, and who the brokers of this world were.

Bringing together an international group of historians of science and medicine, this book looks at the changing relationship between knowledge and community in the early modern period through case studies connecting Europe, Asia, the Ottoman Empire, and the Americas. It explores a landscape of understanding (and misunderstanding) nature through examinations of well-known intelligencers such as overseas missions, trading companies, and empires while incorporating more recent scholarship on the many less prominent go-betweens, such as translators and local experts, which made these networks of knowledge vibrant and truly global institutions.

Empires of Knowledge is the perfect introduction to the global history of early modern science and medicine.

The relative educational returns on colonial versus indigenous language instruction in sub-Saharan countries have yet to be decisively estimated. To address this unanswered question, this paper provides an impact assessment of an experiment in Cameroon in which the first 3 years of schooling were conducted in a local language instead of in English. Test results in examinations in both English and math reveal that treated students exhibit gains of 1.1–1.4 of a standard deviation in grades 1 and 3 compared with the control students. It also increases the probability of being present in grades 3 and 5 by 22 and 14 percentage points, respectively. However, by the end of fifth grade, 2 years after reverting to the English stream, treated students still exhibit gains of 0.40–0.60 of a standard deviation, although the absolute scores for both groups are low enough to suggest limited learning is taking place.

(1) The “thing itself” of Heidegger’s thinking was Ereignis. (2) But Ereignis is a reinscription of what Being and Time had called thrownness or facticity. (3) But facticity/Ereignis is ex-sistence’s ever-operative appropriation to its proper structure as the ontological “space” or “clearing” that makes possible practical and theoretical discursivity. (4) Such facticity is the ultimate and inevitable presupposition of all activities of ex-sistence and thus of any understanding of being. (5) Therefore, for ex-sistence – and a fortiori for Heidegger as a thinker of Ereignis – there can be no going beyond facticity.

This article argues that how the United Nations (UN) conceptualizes legitimacy is not only a matter of legalism or power politics. The UN’s conception of legitimacy also utilizes concepts, language and symbolism from the religious realm. Understanding the entanglement between political and religious concepts and the ways of their verbalization at the agential level sheds light on how legitimacy became to be acknowledged as an integral part of the UN and how it changes. At the constitutional level, the article examines phrases and ‘verbal symbols’, enshrined in the Charter of the ‘secular church’ UN. They evoke intrinsic legitimacy claims based on religious concepts and discourse such as hope and salvation. At the agential level, the article illustrates how the Secretary-General verbalizes those abstract constitutional principles of legitimacy. Religious language and symbolism in the constitutional framework and agential practice of the UN does not necessarily produce an exclusive form of legitimacy. This article shows, however, that legitimacy as nested in the UN’s constitutional setting cannot exist without religious templates because they remain a matter of a ‘cultural frame’.