This article examines the COVID-era shift in the disability politics of sensory-theatre artists in the United Kingdom who create work for neurodiverse young audiences, arguing that the pandemic pushed them toward a more expansive and overtly political understanding of disability. I examine the work of three companies – Oily Cart (London), Frozen Light (Norwich) and Spectra (Birmingham) – who adjusted their practices to embrace their audiences’ shifting access needs, including those in caregiving roles. These changes move sensory theatre into a more politicized realm, echoing calls from crip studies scholars and disability justice activists to reimagine disability as a relational category from which solidarity can arise that does not hinge entirely on medical diagnosis. These artists’ renewed commitments to relational access provide lessons for performing artists and audiences navigating how to care for one another through the massive death and disablement of the ongoing pandemic.

Sealing with waterborne clays is a rapid and low cost method of controlling seepage through porous media whenever the clay source is within economical shipping distance of the sealing site. But more must be learned about this method of sealing before it can be fully utilized.

Water impedance of waterborne bentonites, as measured by water loss in the filter press test, was correlated with their physical, chemical and mineralogical properties. A multiple linear regression analysis showed clay content and exchangeable sodium percentage (ESP) were most highly correlated with water impedance. Swelling, viscosity and gelation of these clays play only a secondary role in forming a water barrier when used as dilute waterborne sealants as suggested by these and other data.

There were strong positive correlations between water loss and samples high in silt-sized cristobalite, quartz and feldspar; and negative correlations between water loss and samples high in clay-sized montmorillonite, chlorite and illite.

Predicted minimum clay contents (of prospective sealers) were found to be 65–75 per cent clay at 70 and 20 per cent exchangeable sodium, respectively.

The sovereign power to control the entry and residence of persons in the state, and the corollary power to deport, has long been considered to be a defining feature of statehood. State discretion as to who may remain within the national border is, however, tempered by international and regional human rights obligations, as well as domestic constitutional principles. In this context, it is well established that a deportation will violate Article 8 of the European Convention on Human Rights (ECHR) if it constitutes a disproportionate interference with family and/or private life in the host country.

Is there a specific form of dialectic reason as distinct from reason in the strict classical sense? It is very doubtful, and dialectic reason is very probably a myth. I will not discuss this point here. But there is no doubt that dialectic aspects of conscience do exist; they exist not only in the conscience of the scholar, but in conscience in general which, according to Gonseth, is always open, ever ready to revize itself, to doubt its provisional principles, to abandon the positions it had taken up.

The pioneers of European prehistory marched under a banner inscribed Ex Oriente Lux, assuming as an axiom that all the fundamental inventions and discoveries like farming and metallurgy were brought to Europe from the East. The Frenchman Salomon Reinach first challenged the dogma, branding it as le mirage orientale, and then the Germans set about inverting the roles of Europe and Asia till under Hitler it was seriously contended that conquering invaders from Europe had spread to the valleys of the Nile and of the Tigris in time to create there the Sumerian and Pharaonic civilisations! Only now is it really possible to test the conflicting claims of the opposing schools by reference to objective data.

Broadly speaking, the situation that preceded ours can be summed up as follows: formed by tradition artists worked for a rich or fairly rich clientele, or for the State who commissioned them; their works were periodically made the object of official exhibitions (salons presided over by a committee or inspired by amateurs or connoisseurs), or in the form of private shows, both indeed appealing to the same “élite”—on whom Proust has left us some exemplary pages. The rest of the public was composed for the most part of people who had no access to art, who never entered a museum or a gallery, much less a salon, still less the studio of an artist; in short, for whom art had no existence except some names—Rembrandt, Raphael, Michelangelo—who remained names. Between the “élite” and the no-man's-land, a “fringe” public, made up of those who wanted to have, for reasons of taste, of curiosity, or for other motives, an initiation to art, to have some idea of it, and who went periodically to museums, to exhibitions, or who gathered information by reading. It is noteworthy that school hardly played any part: artistic teaching being most often reduced to “drawing lessons” where one learnt to copy Egyptian or Roman plaster casts, engravings, pictures, in short, to copy a design. As for books, they became confused with the same grisaille of printing and line-drawings, which, indeed, reappeared in the windows of bookshops and even in the town…

The linguistic theory of the Kabbala, as it is explained in the writings of the Kabbalists of the 13th century—or at least basically implied in them—comes to rest upon a combination of the above-mentioned interpretations of the Book of Yetsira with the doctrine of the Name of God as a basis of that language. What is essentially new in this is the way in which the scope and range of a divine language—as understood by the Kabbalists—is brought into unique prominence over and beyond the realm of created man. In the Book of Yetsira there could still be some doubt as to whether the ten Sefiroth and the 22 letters were themselves thought of as created; and as we have seen, there is even considerable evidence in favor of this conception. In the doctrines and teachings of the Kabbalists, however, this is no longer the case. The ten original numbers have become ten emanations of the divine fullness of being. Where these are concerned one can only now talk in terms of creation in a meta-phorical sense. In the Sefiroth of the Kabbalists, God manifests himself in ten spheres or aspects of his activity. The 22 letters are themselves part and parcel of this area; they are configurations of the divine energies, which are themselves grounded in the world of the Sefiroth, and whose appearance in the world either beyond, outside or beneath this realm of the divine emanations is simply a gradual process of de-refinement and an intensified crystallization of those innermost signs of all things, as they correspond to the progressively evolving and increasingly condensed media of the creation. All creation, from the world of the highest angel to the lower realms of physical nature, refers symbolically to the law which operates within it—the law which governs in the world of the Sefiroth. In everything something is reflected—one might just as well say—from the realms which lie in the center of it. Everything is transparent, and in this state of transparency everything takes on a symbolic character. This means that every thing, beyond its own meaning, has something more, something which is part of that which shines into it or, as if in some devious way, that which has left its mark behind in it, forever. The Book of Yetsira was still far removed from this type of interpretation. For the Kabbalists, however, the Sefiroth and the letters, in which the word of God is explained, or which constitute the word of God, were simply two different methods in which the same reality might be represented in a symbolic manner. In other words: whether the process of the manifestation of God, his stepping outside under the symbol of the light, and his diffusion of knowledge and reflection is what is represented, or whether it is to be understood to be the activeness of the divine language, of the self-differentiating word of the creation or even of the self-explanatory name of God. In the last analysis, this, for the Kabbalists, is no more than a question of the choice between symbolic structures which are in themselves equally arranged—the symbolism of light and the symbolism of language.

It would be romanticism to evoke the Middle Ages from its tomb to serve as a model for our own thinking about political morals. However, quite apart from the specific and characteristic medieval features, there is another element which goes back to antiquity and forward into our modern epoch—the great continuity of ideas embraced in the terminology and the practical rules which make for their efficiency. It may be worthwhile to study these ideas instead of dismissing them as unimportant generalities.

Fe3+ ions in palygorskite occupy sites at the edges and in the interior of the alumino-silicate chains. The Mössbauer parameters of the doublets associated with Fe3+ ions in edge sites indicate that the sites have a regular 6 coordination. Fe3+ ions in the interior of the chains occupy M(1) sites in three of the samples examined and M(2) sites in the fourth. Fe3+ ions in edge positions of palygorskite become 5-coordinated when water is lost on heating. They maintain this coordination on dehydroxylation, probably by cross-linking of the chains. The temperatures at which changes occur in the X-ray powder diffraction patterns and the Mössbauer and infrared (IR) spectra differ from sample to sample. The intermediate stages observed also vary, either due to different reaction paths or to different stabilities of the intermediate phases. The deduced distribution of cations in the octahedral sheets is in good qualitative agreement with the observed IR hydroxyl absorptions.

Attempts to find a generally acceptable scheme of classification and nomenclature for clay minerals by the nomenclature committees of The Clay Minerals Society (C.M.S.), the Comité International pour l’Étude des Argiles (C.I.P.E.A.), and the International Mineralogical Association (I.M.A.) are summarized. The C.M.S. committee has been working on this problem continuously since 1961 and has transmitted its views to C.I.P.E.A., first at the time of the Stockholm meeting, 1963, and subsequently, in more detail, after receiving the first draft of the C.I.P.E.A. proposals. The C.I.P.E.A. committee held discussions in Stockholm, 1963, and subsequently submitted a first draft to 32 nations; from the replies received, a final draft of the C.I.P.E.A. proposals was prepared and submitted to the I.M.A. in 1964. The report from the I.M.A. was made available in August, 1965.

Sonic anisotropy of clay resulting from particle orientation was studied by means of velocity measurements on anisotropically consolidated kaolinite. Samples were prepared from a kaolin-water slurry under consolidation pressures ranging from 80 to 400 psi, with two distinct stress histories. Directional velocity measurements were made over a wide range of water contents as saturated samples were allowed to dry by evaporation to water contents below the shrinkage limit. Directional variation was most pronounced with partial saturation, when directional velocities differed by as much as a factor of two. The degree of sonic anisotropy is seen to correlate with variation in the shrinkage limit, showing a systematic dependence on particle orientation, but no unique relation to consolidation stress exists because of the overriding influence of stress history.

Mime expresses a condition suffered by all men: the physical condition. Since here is the seat of all consciousness and the implicit support of the mind's most delicate constructions, mime is the original and universal language. Learning to talk is mimicry at the beginning, and the small child repeats the words before he has understood their meaning. The adult never stops resorting to it; sympathy, love are born and avowed in a mimetic exchange; and relaxation results from the freedom of movement which most games entail. Mime is also a means of social communication; it gives birth to pity, which is awakened by physical sympathy. Pity in turn is the most binding sentiment of all : Montesquieu, Jean-Jacques Rousseau and anthropology consider it fundamental to the condition of society.

In what follows I would like to interpret one of Kafka's most intriguing pieces (“On Similes,” written around 1922/23, but never published during the author's lifetime), and at the same time point out what seems to me a striking similarity between the ways in which Kafka and the early Wittgenstein thought about religious language. My interest in this paper is confined to investigating how Kafka and Wittgenstein approached the problem of religious statements qua “similes,” although what is known about both authors points to further significant parallels in their thinking.

When Dante climbed on the devil's flank from the hell-center of earth he was puzzled and disturbed. He could not understand, since he had never changed direction, how he was going up now where he went down before. We have lived through a similar experience. In the old world of rational absolutes one could move indefinitely in the right direction. That was the nature of progress. But in our interwoven and tensile fields we escape one vortex only by slipping into another, and the right when followed leads always more or less to the wrong. It is like running a beast around a tree—there is the critical moment at which the pursuer becomes the pursued.

Our reflections on the objectivity of historical truth will quite naturally begin with the historical fact. It may perhaps be only because we are thinking in a general way—and with justification in a sense—that the divergences amongst historians appear only from the moment when they approach the interpretation of facts; for their structure—if one allows a certain level of knowledge and technique in research—is identical. This being established, it is not necessary to go as far as Ranke's school and ask that the task of the historian limit itself to the presentation of pure facts, without interpretation or commentary; it will be sufficient to state that when we use the term fact in a scientific or historical context, we are expressing ourselves in an unequivocal manner; and that consequently, when someone has established, in a competent way, a historical fact, he has established it for all who are concerned; historical facts as products as well as the work of research carried out to establish them are not, then, influenced by subjective factor in the process of acquiring knowledge, taken in the particular as well as in the social sense.

Ferrihydrite was transformed to goethite and/or hematite at various temperatures, [OH], and [Al]. Increasing temperature and [Al] favored hematite, increasing [OH] favored goethite. A given [Al] induces hematite more effectively at lower [OH]. Al substitution in goethites increased linearly with log[Al], but was independent of temperature. At a given [Al], substitution increased with decreasing [OH]. In a plot of Al/Fe in the goethite against [Al]/[Fe(OH)4−] in solution a straight line was obtained for all preparations independent of [OH].

Infrared spectroscopic, X-ray powder diffraction, diffuse reflectance, and electron-spin resonance examination of homoionic bentonite from Sardinia treated with diazomethane indicates that poly-methylene was formed in the interlayer position. Polymerization can be attributed to the acidic properties of the residual water in the interlamellar space, depending on the nature of the exchanged ion. The presence of an interlayer polymer causes the clay to assume strong hydrophobic properties.