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The pseudotyrannochthoniid genus Centrochthonius Beier, 1931 is one of the rarest and most poorly understood pseudoscorpion genera in the world. Only a handful of specimens are presently known, all from high-altitude habitats in China, Kyrgyzstan and Nepal. The inaccessibility of specimens has resulted in major taxonomic difficulties such as a poor generic diagnosis, but also a lack of understanding of evolutionary patterns in this psychrophilic fauna. Herein we diagnose Centrochthonius for the first time since its original description and include four Holocene species: one from Kyrgyzstan, two from China, and C. anatonus sp. nov. from Nepal. A fifth fossil species from Bitterfeld amber (Oligocene-Miocene) in central Europe highlights significant range retraction and continental extinction in this genus since the Neogene, leading us to suggest a climatic relict hypothesis for this fauna. Biogeographically, the genus provides further evidence for significant range shifts and extinction events in the Holarctic invertebrate biota during the Cenozoic. Close relatives of Centrochthonius are found in subterranean habitats throughout eastern Asia and warm temperate forests in the western U.S.A. which highlights the magnitude of range retraction caused by climatic cycling in an ancient fauna since at least the Paleogene. The subgenus Allochthonius (Urochthonius) Morikawa, 1954 from caves in Japan has been largely defined by the presence of troglomorphic features such as eye loss, which are here regarded as insufficient to retain as a separate clade from other species of Allochthonius. Therefore, Allochthonius (Urochthonius) is treated as a junior synonym of Allochthonius (syn. nov.).

Two new species of pelican spiders (family Archaeidae) are described from rainforest habitats in south-eastern Queensland, Australia – Austrarchaea davidi Rix, sp. nov. and A. laidlawae Rix, sp. nov. – and the female of A. clyneae Rix & Harvey, 2011 is described for the first time. Phylogenetic analysis of a mitochondrial molecular dataset for the genes cytochrome c oxidase subunits I and II reveals that these two new species are the closest relatives of A. judyae Rix & Harvey, 2011 and A. clyneae, respectively, with mitochondrial sequencing also used to identify newly-collected specimens of Austrarchaea from populations throughout south-eastern Queensland. These recent collections were largely made during dedicated survey work conducted after the devastating 2019–20 summer bushfires in eastern Australia. We further provide a synopsis of the archaeid fauna of south-eastern Queensland, which is comprised of 11 species in two monophyletic regional-endemic clades. A revised key to species is presented for both clades, along with updated distributional information, and live habitus images for nine of the 11 species.

There are few works on the reproductive behavior of species of cribellate spiders. Even more scarce are studies of the reproductive behavior of representatives of the Desidae, such as the genus Metaltella Mello-Leit˜ao, 1931. In this paper, we describe for the first time the reproductive behavior of Metaltella iheringi (Keyserling, 1891), a species that is characterized by complex genitalia in both sexes. We determined frequencies and durations of the behaviors in the different phases. Thirty virgin males were exposed to virgin females and the behaviors performed by each sex, as well as their frequencies, were recorded. Three phases were identified: pre-copulatory, copulatory, and post-copulatory. The most frequent behaviors were chelicera-palp rubbing, abdomen vibration and web-stretching by the male, and body-shaking and leg-tapping on the web by the female. When the male grabbed the female, she typically fell into a state of quiescence (the female remained motionless with legs in a semi-flexed position) and she remained so even after the male ended the copulation. Mating was characterized by low aggression by the female and a low incidence of cannibalism. In the postcopulatory phase, the male performed frequent behaviors such as abdomen vibration, sperm induction, and postcopulatory cohabitation. We discuss the possible implications of these behaviors in a pre- and post-copulatory sexual selection context. We also provide information that serves as a basis for future studies to understand the mechanisms involved in these behaviors.

In this article we set out to broaden the scope of comparative education in relation to change. Following what various scholars have already shown, we argue that the world we are exploring is contingent, as too is comparative research, reflecting particular epistemological perspectives. We use this dual focus on contingency and analyze the differences among epistemological understandings of change in a strategic sample of three theoretical traditions in comparative education: borrowing and lending (specifically cross-national attraction), the world culture approach, and the functional-cum-configurational model. We argue that the borderlines of the different traditions emerge from their different epistemological starting points, relating to how they cope with complexity and resulting in different methodological consequences. We conclude that comparative education should both be more aware of the contingency of its sense-making and bolder in theorizing complex contexts. En este artículo nos disponemos a ampliar el ámbito de la educación comparada con relación al cambio. Continuando con lo que varios académicos ya han demostrado, sostenemos que el mundo que exploramos es contingente, como también lo es la investigación comparativa, lo cual refleja perspectivas epistemológicas particulares. Empleamos este enfoque doble sobre la contingencia y analizamos las diferencias entre las interpretaciones epistemológicas del cambio en una muestra estratégica de tres tradiciones teóricas de la educación comparada: tomar prestado y prestar (específicamente la atracción transnacional), el abordaje de cultura mundial y el modelo “funcional-com-configurativo” Nuestro argumento es que los límites de las distintas tradiciones surgen de sus distintos puntos de inicio epistemológicos, en relación con el modo en que sobrellevan la complejidad y dando como resultado distintas consecuencias metodológicas. Llegamos a la conclusión de que la educación comparativa debe ser más consciente de la contingencia de su sentido y más osada en la elaboración de teorías sobre contextos complejos. Dans cet article, nous nous proposons d’élargir le domaine de l’éducation comparative en relation avec le changement. En nous basant sur ce que certains spécialistes ont déjà démontré, nous soutenons que le monde que nous explorons aujourd’hui est contingent ainsi que la recherche comparative, reflétant des perspectives épistémologiques particulières. Nous prenons en compte cette double vision sur la contingence et analysons les différences entre la compréhension épistémologique du changement avec un échantillon stratégique de trois traditions théoriques dans le domaine de l’éducation comparative : emprunt ou prêt (spécialement l’aspect national), la vision de la culture mondiale, et le modèle fonctionnel et de configuration. Nous soutenons que les frontières entre les différentes traditions font ressortir des situations épistémologiques de départ différentes, selon la façon dont ces traditions affrontent cette complexité et les répercussions consécutives aux différentes conséquences méthodologiques. Nous concluons que le domaine de l’éducation comparative devrait être plus attentif à la contingence, à ses sens et risques dans des contextes complexes théorisés. 本文中，我们打算扩大比较教育与变化相关的范围。在不少学者们各抒己见之后，我们认为我们所探索的这个领域是无章可循的，比较研究亦是如此，它所反映的是特定的认识论观点。我们对偶发事件采取了这种双管齐下的方法，并且分析了比较教育三种传统理论的战略样板--借入和借出（特别是跨国吸引）、世界文化途径以及功能兼配置模型--中对变化的不同认识之间的差别。我们认为，不同传统理论的界限在于它们就如何处理复杂性及其所产生的不同方法认知结果所持的不同的认识出发点。我们的结论是，比较教育对于偶发事件的就事论事以及对复杂问题的理论性梳理都应当有更为清醒的认识。 في هذا المقال، ننظر في توسيع نطاق التعليم المقارن في إطار التغير. فبعد ما أثبته عدد من الدراسين بالفعل، ندفع بأن العالم الذي نكتشفه هو عالم مشروط، كما هو الحال مع التعليم المقارن، وهو ما يعكس المنظورات المعرفية المعينة. ونستخدم نقطة الارتكاز المزدوجة هذه على الاحتمالية لتحليل الاختلافات ما بين المفاهيم المعرفية للتغير في عينة استراتيجية تتألف من ثلاثة تقاليد نظرية في التعليم المقارن، ألا وهي الاقتراض والإقراض )وخاصة عوامل الجذب ما بين الدول(، والمدخل الثقافي العالمي، ونموذج التهيئة المجتمعي الشامل. حيث نجادل هنا في أن حدود التقاليد المختلفة تنبثق عن نقاط الانطلاق المعرفية المختلفة لكل منهم، من حيث كيفية التواؤم مع التعقيد وتؤدي إلى نتائج منهجية متباينة. ونستنتج أن التعليم المقارن يجب أن يكون أكثر وعيًا بالنزعة الاحتمالية التي ينطوي عليها هذا المفهوم، مع تبني مقاربة أجرأ نحو تنظير السياقات المعقدة. В этой статье мы решили расширить рамки сравнительного образования в отношении перемен. Следуя тому, что уже было показано различными учеными, мы утверждаем, что изучаемый нами мир, как и сравнительное исследование, имеет случайный характер, отражая особые эпистемологические перспективы. Мы используем этот двойной фокус на случайности и анализируем различия в эпистемологическом понимании перемен на стратегическом примере трех теоретических традиций в сравнительном образовании: заимствование и предоставление взаймы (особая межнациональная привлекательность), подход к мировой культуре и функционально-конфигурационная модель. Мы утверждаем, что границы различных традиций возникают из их различных эпистемологических отправных точек, устанавливая связь с тем, как они справляются со сложностями и приводя к различным методологическим последствиям. Мы приходим к заключению о том, что сравнительное образование должно уделять больше внимания условности осмысливания случайности и быть более смелым в создании теорий сложных ситуаций.

The Black Masking Indians (BMIs) of New Orleans, commonly called the Mardi Gras Indians, are groups of African Americans who have maintained, arguably, the oldest surviving festival arts tradition by Africandescended people in North America. Elaborate handmade suits depicting Native American and African-inspired designs are personified through dance and call-and-response singing on Mardi Gras, St. Joseph’s Day, and Super Sundays. This tradition pays homage to Native Americans who provided refuge to escaped African slaves. Masking Indian empowers practitioners by celebrating resistance and the survival of marginalized peoples. Records reveal that enslaved Kongolese, Senegambians, and Yoruba were brought to Louisiana in significant numbers and that these Africans interacted with Native Americans in and surrounding New Orleans. Because enslaved Africans in Louisiana were from many different cultures, this article examines the maintenance of broad musical Africanisms among BMIs. In keeping with the focus of this journal, I examine the office of the Big Chief through the lens of Yoruba spirituality, specifically the concept/aesthetic known as asé (the life force or power to make things happen). Yoruba orisas (deities) examined include Esu/Elegba (the keeper of asé, the gatekeeper and messenger of God), Sango (the leader, warrior, and strategist), Osun (the goddess of beauty), Yemonja/Olukun (the deity of motherhood and guidance), and Obatala (the creator of humankind and the symbol of wisdom, old age, and creativity). This analysis of BMI chieftaincy explores the lives of Donald Harrison Sr. and Victor Harris, Big Chiefs responsible for introducing and maintaining the Africanization of BMI culture. Ultimately, the article shows how elements of African-derived sound expression and BMI chieftaincy might be analyzed using a single cultural and spiritual aesthetic.

In Two Trains Running (1992), August Wilson uses three interlocutors to feed the spirit of the community with the moral-ethical imperatives of the past. Joining Aunt Ester and the diner’s jukebox, Wilson’s most striking device of ancestral wisdom is Risa Thomas, the enigmatic character with the scarred legs. On the corporeal level, her scarification is the means through which she redresses sexual objectification and defines the self—just as Wilson intends. However, on the spiritual level, her leg inscriptions are an atavistic gesture that alludes to Yorùbá orature, the Odù Ifá (Odù), and speaks to the prevailing cosmic forces that challenge the community and offers curative remedies to solve its moral dilemmas. In the context of the Odù suggested through her scarification, Risa is more voiced than the text demonstrates. She carries stories of the entire community, and thus, is representative of the dramatic journey of the play.

How do I stop the pain? I don’t. But we do. This is the premise of Keeper of My Mothers’Dreams (Keeper), a collaborative, community exhibition about the history and healing of Black women. The exhibition was and is a site of memory that possesses and generates ase—a life force that is transformative and has the potential to make order out of chaos. In short, it “gives me life” instead of draining it. As the artists and audiences participate in its rituals and interactive components, Keeper invites us to remember the violent histories that have impacted Black women and their families emotionally, physically, psychologically, and spiritually: slavery, enslavement, lynching, sexual violence, and child mortality (to name those evident in the exhibition). In the same space, however, Keeper offers us the opportunity to be healed, or at least to begin the healing process, by a delicate balance of life-giving points masterfully integrated into the artwork and space: a libation bowl, poetry, decorated wombs, song, the disruptive beauty and cadence of Black women’s voices.

Non-cisgender, non-heterosexual, non-male bodies are not safe in Black churches. The digital Black church must be different from its physical landscape and historical institutional status. In the digital age, forward-thinking Black preaching women are going live on social media to preach in multifaceted ways and “bypass traditional systems of legitimization and historically recognized gatekeepers.” A natural progression from the clandestine clearing to phonograph preaching, to radio and televangelism livestreams—online streaming media broadcast in real time and simultaneously recorded—serve as agential sites. The article argues that Black preaching women are making use of networked space to circumvent interlaced oppressive religious structures and theologies. Acting as curators, they are deploying livestreams as digital hush harbors in ways that are challenging traditional hierarchies of Black church authority and changing the nature of religious space. The offering concludes that when Black preaching women couple digital media with spiritual agency, they sacralize their lived experiences in ways that colonized religion and the offline Black church have not fully recognized.

African American preachers and journalists have partnered throughout history to establish some of the most influential news outlets of the nineteenth and twentieth centuries. This has meant, however, that much of what news audiences read in those newspapers and magazines adhered to the respectability politics of the Black church itself. At the turn of the twenty-first century, however, Black millennial Christian podcasters have reached an editorial tipping point. Gone are the appeals for assimilation. In their place are bold proclamations of anti-respectability, embracing the “ratchet” performance as authentic social justice commentary. But why? In this case study I explore how four leading Black women podcasters are reporting the “good news” in reimagined ways: D. Danyelle Thomas of Gospel for the Culture, Candice Marie Benbow of Red Lip Theology, and Simone Brown and Seretha Collins of The Clean Ears Show.