This introductory chapter reflects on the importance of monuments, topography and symbolic space in the production of Augustan ideology, both reviewing the manifold ways in which the princeps sought to impose himself on the urban and Italian landscape, and seeking to contextualise these within wider patterns in the literary and cultural construction of space in the first century BC. After a brief review of the ‘spatial turn’ in Classical Studies, it goes on to identify six broad categories within which the construction and representation of space in ancient literary texts has typically been considered in recent scholarship: the relation between written and physical cities; the relation between space and hegemonic power; the contrasting paradigms of hodological and cartographic space; the relation between centre and periphery; space as a site of cultural memory; and the conceptualisation of poetics in spatial terms. A final section traces some key themes that emerge from the volume’s remaining chapters and relates them to these wider trends in Classical Studies.

This chapter focuses on three Virgilian entrances to the underworld – Cumae (Aen. 6.237–42), Ampsanctus (Aen. 7. 563–71) and Tainaron (G. 4.464-470). Using the Foucauldian concept of heterotopia (other space) the author argues that these three spaces legitimate multiple forms of religious knowledge, which are, however, linked to the progressive imposition of Augustan authority.

The very project of counter-state-building, as conceived in twenty-first-century international relations, required Syria’s opposition leaders to convince prospective foreign patrons of the worthiness of the revolutionary endeavor. For those institutions that became clients of the West, they worked, as Clifford Bob would have it, to market their rebellion with agility.1 To make their case, they attended, paradoxically, to an outward-facing politics at the expense of cultivating an authoritative closeness from within. Still, both donor and recipient engaged one another “as if” the introduction of limited foreign support could do the work of connecting an aspiring commanding heights to the revolutionary grassroots. As such, we interpret this performance of counter-statehood not merely as a product of Syrian opposition politics but rather as a collaboration between the opposition and its foreign patrons.

The use of imaging in epilepsy care is a powerful tool to show a patient why they have epilepsy. You can use it to correlate your semiology history with an imaging finding. Magnetic resonance imaging (MRI) is the most widely used modality for epilepsy care. Ordering an epilepsy protocol MRI on a 3 Tesla (3T) machine increases the likelihood of finding an epilepsy’s etiology. Common findings include stroke, tumor (i.e., ganglioglioma), hippocampal sclerosis, encephalocele, cortical dysplasia, heterotopia, polymicrogyria, or cavernoma. For MRI-negative epilepsy, additional tests to identify the epileptogenic region include PET (positron emission tomography) and SPECT (single photon emission computed tomography). Functional MRI (fMRI) can delineate brain areas critical for specific functions.Lastly, the use of CT (computed tomography) is limited to identification of acute findings like hemorrhage and tumors in new onset seizures.

Tropes of Indigeneity both conceal and expose the tangle of land, labor, and race in the American southern context. This introduction poses Indian Removal as the underacknowledged historical thunderclap, akin to the Civil War, after which the South struggled permanently to regenerate its self-conception. In the narratives of modern and contemporary white southerners, the story of the southeastern Indian is inextricable from the white South’s story about itself - a structure built on preoccupations with loss, dispossession, sovereignty, and community. The Indian motif marks the passage from the white southern specular self to its socially constituted version, and the maintenance of that self is, in many ways, dependent on the internalization of an elaborate Indigenous fiction. What that narrative both covers over and exposes is haunting in more ways than we have realized: it is, finally, a revelatory model of not just settler colonial extermination but of the vacancies, desires, and horrors of a modernity constructed on the twin phantoms of materialism and racialism.

A common clinical indication for duodenal biopsy is the exclusion of coeliac disease / gluten sensitive enteropathy. However, a variety of inflammatory and infectious disorders may affect the duodenum, some of which are associated with subtle endoscopic findings. The indications for duodenal biopsy are often the same as the broader indications for upper gastrointestinal endoscopy and include chronic dyspepsia, unexplained anaemia, abdominal pain, bloating, nausea, and diarrhoea. Endoscopic findings associated with inflammatory duodenal biopsies range from normal-appearing duodenal mucosa to mild hyperaemia and congestion of the duodenal bulb to erosions, severe congestion, mucosal haemorrhage, mucosal contact bleeding, and luminal narrowing.

This chapter traces the development of Odisha as a newly imagined territorial entity. By the late 1910s the leaders of the movement had begun to call this proposed province “Natural Orissa,” presenting it as a historical reality that had been lost during centuries of colonial rule. This perspective was backed up by new histories of “ancient” Odisha that were written by Odia advocates. Drawing on the Odia leadership’s portrayals of their desired motherland and sketches of Odisha in the rhetoric of nationalist leaders such as Gandhi, I illustrate the emergence of a shared discourse about the underlying qualities of this imagined province. Odisha was conceptualized as a fundamentally religious land. In contrast to other Hindu religious centers, however, Odisha was seen as being marked by a propensity to absorb lower-caste people, tribal groups, and even Muslims into the Hindu fold–though without undermining the purported differences between such minority groups and the upper-caste, Odia-speaking population. By analyzing this religious outlook and other projected aspects of “Natural Orissa,” I show how the province came to be seen as a fundamentally local and yet simultaneously cosmopolitan Indian space. Such an imagined territory exerted a great appeal for both local and national leaders.

In this chapter I explore the lexicon of border-crossing and foreignness in Chaucer’s poetry and in late medieval England. In a period in which the borders of national territories were rarely firmly established, I explore how affiliation, language, and religion could be indices of belonging. I propose that, for those writing in fourteenth-century English the very definition of belonging and foreignness was measured in local, rather than national, terms, and borders – those symbols of modern colonialism and the nation-state – were almost always porous. Indeed, can we even think in terms of medieval borders when this was a world without formal borders? This essay asks us to consider whether crossing a border always equates to transgression, a change of identity, or an encounter with the Other, through discussions of Chaucer’s poetry, in particular the Knight’s Tale, the Man of Law’s Tale, the Prioress’s Tale and the Shipman’s Tale.

What is ‘heresy’? One answer would be, ‘that which orthodoxy condemns as such’; though we may also wish to consider when conscious dissent invites such a condemnation. The main ‘heresy’ in late medieval England was that usually termed Lollardy, understood to be inspired by the radical theological thought of John Wyclif (1328-1384), which among other things emphasised the overwhelmingly importance of Scripture, and of lay access to Scripture, through vernacular translation. Orthodox repression of heresy began in the late fourteenth century and developed in various ways in the fifteenth. There are small traces of these much wider battles in Chaucer’s oeuvre, but it would be very hard to say quite how he saw them. We might instead see the fluidity of attitude toward aspects of religion in Chaucer as a sign of his times. ‘Dissent’ can encompass more than that which is solidly decried as heresy, and ‘orthodoxy’ can turn out to be more than one mode of religious thought and expression.