This chapter explores the medical systems developed in precolonial and colonial Nigeria, the social, economic, and political processes which impacted the development of said medical institutions/practices, and how these systems, in turn, impacted the social, economic, and political landscape of colonial Nigeria. This chapter will use several significant pandemics, such as the 1918 influenza pandemic, to explain how Nigeria’s medical and nonmedical systems interacted during immense medical stress. The medical practices and policies explored were highly regionalized, and each Indigenous population had its specialized form of healthcare. When Nigeria was brought under the colonial fold, certain regions received more or less assistance in developing medical facilities. These developments were primarily driven by economic interests underpinned by a racist political and social system, often leading to disastrous consequences.

This chapter will guide a candidate in prosthetic and orthotic topics that regularly appear in Section 1 of the FRCS(Tr&Orth) exam. The chapter asks questions dealing with splints, accommodating orthosis and spinal braces. The chapter provides detailed explanations of the SBA questions asked.

Why would anyone ask such an odd question about a possible connection between Christology and biology? Of course, here we mean the classic Christian doctrine of the Incarnation, as formulated by the Great Councils of the historic church, and the best information in contemporary biology, as presented in the best peer-reviewed scientific journals and texts. But, again, why would anyone be interested in pursuing answers to this very specific question? One reason is that both important areas, Christology and biology, have much to say about the nature of humanity. We must see if the respective narratives are compatible or incompatible. Another reason is that we seek a comprehensive worldview and must explore how Christology and evolutionary biology might fit in that overall conceptual framework.

Under Mo Tianci, The Port continued to thrive as a resource exporter, emporium, and monetary center. In fact, it expanded beyond its immediate surroundings of the water world and Cochinchina, stimulated by commercial growth, social change, and official policies within the regional powers of China, Japan, and the VOC. As a result, The Port played an essential role in the offshoring of the Chinese economy, attracting surplus laborers from China to Southeast Asia and supplying them with goods from Guangzhou. The Port’s expanded jurisdiction after the late 1750s also allowed for a greater specialization of functions. Bassac and other minor ports handled trade with maritime East Asia and received support from the Hong merchants of Guangzhou. The urban center focused more on finance, influencing the money supply of Cochinchina and becoming a center for copper and silver in Southeast Asia. The Port’s fortunes got a further boost when the fall of Ayutthaya to the Myanmar forces removed a major competitor along the Gulf of Siam littoral.

How much tax revenue is lost each year as a result of noncompliance? How much of this lost revenue is from the richest taxpayers? How do the rich avoid paying taxes and why does it matter? This chapter considers these basic and important questions. The answers explain our motivation for writing this book and provide a starting point for the arguments that follow. This discussion also begins to explain why this book focuses on high-end tax noncompliance as a distinct challenge for the tax system. To answer these questions, we begin by describing exactly what we mean by tax noncompliance. The discussion then presents research findings on the scope of tax noncompliance and how it is shared across the income distribution. It then explains how high-end taxpayers can often avoid paying the taxes they owe by taking advantage of strategies that are not available to low- and middle-income taxpayers. Finally, we discuss why high-end noncompliance is harmful to the tax system, and why policymakers should treat it as a pressing challenge.

In this introductory chapter, we provide a brief overview of some of the main topics related to dementia communication research that are addressed by the different chapters in this edited volume: Dementia and Diagnostics, Dementia and Conversational Strategies, Dementia and Epistemics, and Communicative Challenges in Everyday Social Life. One of the central aims of this volume is to shed more light on how persons with dementia accomplish relevant goals in interaction and also how changes in an individual’s discursive abilities may impact how conversationalists negotiate a world in common and continue to build their social relationships. All contributions for this edited volume draw on the methods of Conversation Analysis (CA), an approach to social interaction that provides a detailed view of the moment-by-moment accomplishment of social life. By exploring interactional practices through the lens of CA, this volume seeks to explore interactions involving people with dementia in a variety of contexts (everyday and institutional), pointing to both the interactional difficulties that often arise, but also the creativity and collaboration within these interactional encounters. A summary of each of the volume’s chapters is also provided.

Chapter 12 discusses accountability in regulation. Accountability is part of a family of concepts that relate to the exercise of power and its abuses. It construes the relationship between regulators and regulatees according to principal-agent theory and explains how accountability can be an important mechanism for requiring answerability, ensuring that agents (regulators) do not drift from the interests of regulatees. The chapter explains that accountability consists of four elements: (i) a duty to explain; (ii) exposure to scrutiny; (iii) a potential ‘sanction’ or a consequence of some kind; and (iv) the possibility of being subject to independent review.

There are many different types of regulatory instruments and tools. Chapter 6 classifies and examines regulatory tools according to their underlying technique or ‘modality’ of control or source of influence, examining five such modalities in turn: command, competition, communication, consensus and code (or ‘architecture’). This chapter also considers algorithmic regulation and the role of reputation as a form of regulation.

The interpretation of unwritten norms is fraught with difficulty, as the boundaries between the existence of a norm and the determination of its content can become blurred. Interpreters may return to the evidence of the norm’s existence in order to determine its content or it may be that interpretation itself is part of the constitutive process of unwritten norms. This confusion is exacerbated by a lack of established methods and procedures for the interpretation of unwritten international law, which includes not only custom but also general principles of law. While it is commonplace to speak of custom and general principles under the umbrella of ‘general international law’, it is unclear whether questions of interpretation are to be approached in the same manner for both categories of norms or whether custom and general principles may assist in the interpretation of one another. The central objective of this chapter is to examine the interactions between these two categories of norms in the context of interpretation. More specifically, it considers whether general principles of law may play a role in the interpretation of customary rules.

This chapter explores how the interpretation of customary international law (CIL) can be shaped by the underlying premises and political values of a system. The argument it develops focuses on how investor–state arbitration has interpreted the CIL law rule establishing that the actions of state-owned enterprises will be attributed to the controlling state, as expressed in Article 8 of the Articles on the Responsibility of States for Internationally Wrongful Acts.

This chapter describes the prevalence of intimate partner violence (IPV) in the lives of women and children’s exposure to this form of family violence. The effects of experiencing IPV on women range from physical and mental health problems, such as injury, trauma, and PTSD to difficulties in obtaining support and parenting under stress. Children are affected in all areas of their lives – academically in school, in social relationships, in terms of their physical health, mental health, and expectations for themselves in the future. It is clear that IPV impedes women's and children’s optimal development. The need is great. Two preventive intervention programs for children and mothers are described in this chapter. The research evidence for their success in addressing many of these serious issues is provided. Finally, cultural adaptations of the programs are described for groups of women and children in Spanish-speaking, Alaska Native and American Indian, Canadian Aboriginal and First Nations, and Swedish communities. Recommendations for improving the work and a list of additional resources are provided.

On his journey to the Franciscan General Council in 1259, Bonaventure, having recently been elected minister general of the Order, stopped off to make a spiritual retreat on Mt. Alverna, the place where St. Francis had seen a vision of a six-winged Seraph with an image of the crucified Christ at its center from which he received the stigmata. It was here that Bonaventure was inspired to write a six-stage ascent of the mind into God, associating each stage of the ascent with one of the six wings of the Searph. By creatively adapting contemporary preaching techniques of the so-called “modern sermon” or sermo modernus style, Bonaventure was able to craft a work of which Bernard McGinn would say: “Perhaps no other treatise of comparable size in the history of Western mysticism packs so much into one seamless whole.” I also broach an issue that has divided commentators on Bonaventure’s leadership of the Franciscan Order since the moment he took office as minister general. In helping to foster the Franciscans presence at the University of Paris and other leading universities, did Bonaventure lead the Order in a direction contrary to the spirit of St. Francis?