Books on the topic 'Integral identities'

This chapter presents the study of a homogeneous stochastic higher spin six-vertex model in a quadrant. For this model concise integral representations for multipoint q-moments of the height function and for the q-correlation functions are derived. At least in the case of the step initial condition, these formulas degenerate in appropriate limits to many known formulas of such type for integrable probabilistic systems in the (1+1)d KPZ universality class, including the stochastic six-vertex model, ASEP, various q-TASEPs, and associated zero-range processes. The arguments are largely based on properties of a family of symmetric rational functions that can be defined as partition functions of the higher spin six-vertex model for suitable domains; they generalize classical Hall–Littlewood and Schur polynomials. A key role is played by Cauchy-like summation identities for these functions, which are obtained as a direct corollary of the Yang–Baxter equation for the higher spin six-vertex model.

This chapter explains how people in Kyoto city and prefecture crafted appealing identities for their regional foods—now seen as an integral aspect of the Kyoto brand—and how it became Japan’ most attractive city brand. Using an ethnographic approach, the chapter identifies how stakeholders, from farmers to chefs, have strengthened the local agricultural economy through promoting the heritage, craftsmanship, and provenance of Kyoto food products, especially its famed “traditional vegetables.” The efforts of these Kyoto actors have capitalized on current awareness of artisanality, terroir, and small-batch production—all parts of first-world foodie consciousness—to invent and promote a “traditional” brand.

This chapter summarizes key themes and presents some final thoughts. It argues that by perpetuating the traditions of their ancestors, market women connect themselves to the prestige and power of the past, honoring the legacies of their ancestors who dominated the market in previous generations. The local category of the house provides them with a flexible model of kinship that ensures their ability to select viable heirs to continue their family's participation in the market and preserve their high-status identities over the years and generations to come. By doing so, and by becoming prominent figures through marketing, these women secure their own immortality as a part of the narrative that governs local history and memory. Through the recognition, power, and prestige they generate in the market, the women, like their market ancestors before them, will forever remain an integral and inextricable part of life in Chamelco.

This conclusion ponders the question of whether we are really what we drink by reviewing the insights gained from the analysis of the interwoven and constantly interacting identity discourses, among them ethnic identity, gender, class, civic and religious identity, within Minnesota's temperance movement and by reflecting on the repercussions of these insights on our understanding of identity. The temperance movement served as a catalyst of ethnic identity construction and negotiation for both German and Irish Americans. It caused German Americans to invent and Irish Americans to renegotiate their ethnic identities and to reposition themselves in the Anglo-American society. Intense intraethnic debates on the role of liquor and liquor consumption and the many exhortations and appeals of Irish American temperance reformers fractured long-held beliefs that excessive alcohol consumption was respectable and an integral constituent of Irishness. The campaigns for or against liquor also contributed to the construction of a female public identity and influenced the shape of civic identity in Minnesota.

Focusing on some of the best-known stage plays and dance performances of the late nineteenth and early twentieth centuries, this interdisciplinary study demonstrates that queer performance was integral to and productive of modernism, while also suggesting that queer modernist performance played a key role in the historical emergence of modern sexual identities and that it anticipated, and was in a sense foundational to, the insights of contemporary queer modernist studies. Chapters on Arthur Wing Pinero’s The Second Mrs. Tanqueray, Loie Fuller’s Fire Dance, Vaslav Nijinsky’s Afternoon of a Faun, Noël Coward’s Private Lives, and Djuna Barnes’s metatheatrical parodies To the Dogs and The Dove explore manifestations, facets, and dimensions of and suggest ways of reading—and of viewing earlier “readers” reading—queer modernist performance. Together, these case studies clarify aspects of both the queer and the modernist and how their coproductive intersection was articulated in and through performance. The book contributes to an expanded understanding of modernism across a range of performance genres, the central role of performance within modernism more generally, and the integral relationship between performance history and the history of sexuality. In doing so, it adds to the ongoing transformation of the field of modernist studies, in which drama and performance remain underrepresented. It also contributes to revisionist historiographies that approach modernist performance through feminist and queer critical perspectives and interdisciplinary frameworks and that consider how formally innovative and more conventional works collectively engaged with modernity, at once reflecting and contributing to historical change in the domains of gender and sexuality.

This chapter shows that multiple sensory information sources can generally be integrated in a similar fashion. However, seeing that different modalities are grounded in different frames of reference, integrations will focus on space or on identities. Body-relative spaces integrate information about the body and the surrounding space in body-relative frames of reference, integrating the available information across modalities in an approximately optimal manner. Simple topological neural population encodings are well-suited to generate estimates about stimulus locations and to map several frames of reference onto each other. Self-organizing neural networks are introduced as the basic computation mechanism that enables the learning of such mappings. Multisensory object recognition, on the other hand, is realized most effectively in an object-specific frame of reference – essentially abstracting away from body-relative frames of reference. Cognitive maps, that is, maps of the environment are learned by connecting locations over space and time. The hippocampus strongly supports the learning of cognitive maps, as it supports the generation of new episodic memories, suggesting a strong relation between these two computational tasks. In conclusion, multisensory integration yields internal predictive structures about spaces and object identities, which are well-suited to plan, decide on, and control environmental interactions.

Despite abundant historical interest in Apache subjugation and early reservation periods, Apache persists as a lacuna in Southwest archaeology. Vexing conceptual and practical challenges to site identification and analyses, coupled with a lack of research specifically focused on Apache histories, regions, and material cultures, have retarded the creation of archaeological knowledge comparable or even complementary to the richness and diversity of Apache oral traditions and ethnographies. These challenges are being confronted as archaeologists integrate ethnographic data and collaborations with Apache culture bearers and community leaders to address Apache chronologies, identities and ethnogeneses, landscapes, and heritages. This chapter selectively reviews Southern Athapaskan culture history and previous research, then provides a data-based discussion of pre-reservation Western Apache archaeology. The conclusion recommends problem-focused and collaborative studies of interest to both Apache and academic scholars.

This chapter focuses on the transformation of the relationship between the Lithuanian national intelligentsia and population as a result of the Great War and the Russian February revolution. For the elite the war became a mobilizing moment that shattered their narrowly based party politics and unleashed a wave of mass activism. The war and revolution created a space for the emergence of new political visions and identities. The chapter discusses population mobilization as a result of two major developments brought about by war: civilians’ experience of occupation in the Ober Ost and population displacement in Russia proper. The first was shaped by the shifting German war aims and their efforts to integrate the Baltic region as a political entity dominated by Germany. The second brought nationally minded refugee relief politics that precipitated mass mobilization during the early post-war years.

The Introduction outlines the historiographical context for this study and introduces the Howards. It argues that we need to appreciate the importance of the Howard women, but that we can only fully understand this by placing them in their many contexts: at court as well as at home, as sisters and cousins as well as wives and mothers; and by appreciating the interaction and intersection of their full kaleidoscope of identities, as Howards, as evangelical, conservative, or otherwise in religion, as subjects of the crown, as both patronesses and petitioners. None of these categories is sufficient explanation of their role taken in isolation, and all need to be seen side by side. This highlights the ongoing need to integrate women into sixteenth-century political historiography, and also a need to nuance our understanding of the triangular relationship between elite women, the aristocratic dynasty, and the early modern state.

The book The Subhedar’s Son: A Narrative of Brahmin-Christian Conversion from Nineteenth-Century Maharashtra is based on an annotated translation of the Marathi book Subhedārāchā Putra written in 1895 by Rev. Dinkar Shankar Sawarkar. This book explores the experience of Christian conversion among Brahmins from the earliest Anglican missions of the Bombay Presidency (Church Missionary Society) established in the nineteenth century. Investigating how Brahmin converts counterbalanced social and family ostracism and accusations of procolonialism by retaining upper-caste and Marathi identity, this book demonstrates how retaining multiple identities facilitated Christian participation in the early nationalist and reformist intellectual movements of Maharashtra. Further, Brahmin Christians contributed to the burgeoning vernacular literary market as authentic rationalists and modernists, who countered atheism and challenged Hindu social-religious reform as inadequate. Not only did early vernacular Christian literature contribute to the precipitation of knowledge on ‘religion’ in colonial Maharashtra, as sets of dichotomized ideas and identities, but converts also transcended these dichotomized binaries by staging ‘conversion’ as a discursive activity straddling emergent religious, ethnic, and caste differences. Discussing whether nineteenth-century Marathi upper-caste converts constituted an ethnic community, the book explores how interstitial identity between multiple and ascribed ethnicities in colonial Maharashtra produced Brahmin Christians as a political minority whose demographic strength dwindled with the independence of India. Their presence today, elicited only within the history of vernacular literature from nineteenth-century Maharashtra, reveals how converts sought to integrate themselves with both Marathi and Christian society by rearticulating Christian devotion within Indic frameworks of Bhakti.

This chapter explores some of the connections (causal and other) between the decline in active citizenship, the displacement of citizenship by consumer identities and interests, and the shift to a transactional mode of democratic politics and how and in what ways these are connected with “actually existing unsustainability.” It proposes an account of “green republican citizenship” as an appropriate theory and practice of establishing a link between the practices of democracy and the processes of democratization in the transition from unsustainability. The chapter begins from the (not uncontroversial) position that debt-based consumer capitalism (and especially its more recent neoliberal incarnation) is incompatible with a version of democratic politics and associated norms and practices of green citizenship required for a transition from unsustainable development. It outlines an explicitly “green republican” conception of citizenship as an appropriate way to integrate democratic citizenship and creation of a more sustainable political and socio-ecological order.

This chapter explores how three Scottish Muslim gay men struggle to integrate their sexual and religious identities as they navigate their sexual orientation within an existing condemnatory religious, social and cultural context. The present study illuminates the heterogeneity and diversity of experiences within the lesbian, gay, bisexual and transgender (LGBT) population. It further raises the importance of providing a nuanced portrayal of the lives of men, who do not necessarily incorporate Western discourses into making sense of their identity as gay men (Rahman, 2015). The chapter begins by highlighting the very limited research carried out on the lives of gay people in Scotland. This is followed by an overview of the theory of intersectionality in order to understand and situate how sexuality is not a separate entity of one’s identity, but is interconnected to other parts. Adopting an intersectional framework allows us to appreciate how gay men experience different forms of oppression in relation to their race/ethnicity and sexuality in ways that are distinct from their White counterparts and/or heterosexual men (cf. Crenshaw,1996).

After briefly presenting (for the physicist) some notions frequently used in combinatorics (such as graphs or combinatorial maps) and after briefly presenting (for the combinatorialist) the main concepts of quantum field theory (QFT), the book shows how algebraic combinatorics can be used to deal with perturbative renormalisation (both in commutative and non-commutative quantum field theory), how analytic combinatorics can be used for QFT issues (again, for both commutative and non-commutative QFT), how Grassmann integrals (frequently used in QFT) can be used to proCve new combinatorial identities (generalizing the Lindström–Gessel–Viennot formula), how combinatorial QFT can bring a new insight on the celebrated Jacobian conjecture (which concerns global invertibility of polynomial systems) and so on. In the second part of the book, matrix models, and tensor models are presented to the reader as QFT models. Several tensor model results (such as the implementation of the large N limit and of the double-scaling limit for various such tensor models, N being here the size of the tensor) are then exposed. These results are natural generalizations of results extensively used by theoretical physicists in the study of matrix models and they are obtained through intensive use of combinatorial techniques (this time mainly enumerative techniques). The last part of the book is dedicated to the recently discovered relation between tensor models and the holographic Sachdev–Ye–Kitaev model, model which has been extensively studied in the last years by condensed matter and by high-energy physicists.

This book seeks to understand the state, nation and political identities that are being forged in modern Zimbabwe, and the nature of control that Robert Mugabe’s ZANU exercises over those political institutions. Focusing on the perspective and experiences of societal groups including NGOs, churches, trade unions, students and academics the book explores how the construction of consent, threat of coercion and material resources are used to integrate social groups into the ruling nationalist coalition, but also how they resist and frame competing discourses and institutions. Taking seriously the discursive and institutional legacies of the nationalist struggle and the liberation war in shaping politics, it explores how independent Zimbabwe’s politics were molded by discursive claims to foster national unity that delegitimize autonomous political action outside the ruling party. Building a new societal coalition entailed the "demobilization" of ZANU(PF)’s original nationalist constituency which had backed it during the liberation war, and the "inclusion" of new groups including donors, white farmers and business interests. It also shows how legal practices and institution-building defused and constrained opportunities for contestation, even while the regime used the security forces to suppress those who challenged its political monopoly or who otherwise resisted incorporation. It thus presents a complex picture of how individuals and groups became bound up in the project of state- and nation-building, despite contesting or even rejecting aspects of it.

In the UK, belief, and faith are protected under the legal frame of the Human Rights Act 1998 (HRA) and the Equality Act 2010 (Perfect 2016, 11), in which a person is given the right to hold a religion or belief and the right to change their religion or belief. It also gives them a right to show that belief as long as the display or expression does not interfere with public safety, public order, health or morals, or the rights and freedoms of others (Equality Act 2010). The Equality Act 2010 protects employees from discrimination, harassment and victimisation because of religion or belief. Religion or belief are mainly divided into religion and religious belief, and philosophical belief (Equality Act 2010, chap. 1). The Dialogue Society supports the Equality Act 2010 (Perfect 2016, 11). Consequently, The Dialogue Society believes we have a duty to eliminate discrimination, advance equality of opportunity, and foster good relations within our organisation and society. The Dialogue Society aims to promote equality and human rights by empowering people and bringing social issues to light. To this end, we have organised many projects, research, courses, scriptural reasoning readings/gatherings, and panel discussions specifically on interfaith dialogue, having open conversations around belief and religion. To encourage dialogue, interaction and cooperation between people working on interreligious dialogue and to demonstrate good interfaith relations and dialogue are integral and essential for peace and social cohesion in our society, the Dialogue Society has been a medium, facilitating a platform to all from faith and non-faith backgrounds. The Dialogue Society thrives on being more inclusive to those who might be overlooked in society as a group. Although women seem to be in the core of society as an essential element, the women who contravene the monotype identity tend to remain in the shadows. The media is not just used to get information but also used as a way of having a sense of belonging by the audience. The media creates collective imaginary identities for public opinion. It gathers the audience under one consensus and creates an identity for the people who share this consensus. Hence, a form of media functions as a medium for identity creation and representation. Therefore, the production and reproduction of stereotypes and a monotype representation of women and women of faith in media content are the primary sources of the public's general attitudes towards women of faith. In the context of this report, the media limits not only women's gender but also their religious identity. The monotype identity of women opposes the plurality of the concept of women. Notably, media outlets are criticised for not recognising the differences in women's identities. Women of faith are susceptible to the lack of representation or misrepresentation and get stuck between the roles constructed for their gender and religion. Women who do not fit in these policies' stereotypes get misrepresented or disregarded by the media. Moreover, policymakers also limit their scope to a single monotype of women's identity when policies are made, creating a public consensus around women of faith. As both these mediums lack representation or have very symbolic and distorted representations of women of faith, we strive to provide a platform for all women from faith and non-faith backgrounds. The Dialogue Society has organised women-only community events for women of faith to have a bottom-up approach, including interfaith knitting, reading, and cooking clubs. Several women-only courses have informed women of the importance of interfaith dialogue, promoting current best practices, and identifying and promoting promising future possibilities. We have hosted panel discussions and held women-only interfaith circles where women from different faith backgrounds came together to discuss boundaries within religion and what they believed to transgress their boundaries. Consequently, we organised a panel series to focus on the roles of women of faith within different areas of society, aiming to highlight their unique individual and shared experiences and bring to light issues of inequality that impact women of faith. Although women of faith exist within all areas of society, we chose to explore women's experiences within three different settings to give a breadth of understanding about women of faith's interactions within society. Therefore, we held a panel series titled 'Women of Faith', including three panels, each focusing on a particular area: Women of Faith in Community, Women of Faith in Public Service, and Women of Faith in Media. In this report, following the content analysis method to systematically sort the information gathered by the panel series, we have written a series of recommendations to address these issues in media and policymaking. This paper has a section on specific policy recommendations for those in decision-making positions in the community, public service, and media, according to the content and findings gathered. This report aims to initiate and provide interactive and transferable advice and guidance to those in a position. The policy paper gives insight to social workers, teachers, council members, liaison officers, academics and relevant stakeholders, policymakers, and people who wish to understand more about empowering women of faith and hearing their experiences. It also aims to inspire ongoing efforts and further action to accelerate the achievement of complete freedom of faith, gender equality in promoting, recommending, and implementing direct top-level policies for faith and gender equality, and ensuring that existing policies are gender-sensitive and practices are safe from gender-based and faith-based discrimination for women of faith. Finally, this report is to engage and illustrate the importance of allyship, the outstanding achievement through dialogue based on real-life experience, and facilitate resilient relationships among people of different religious positions. We call upon every reader of this report to join the efforts of the Dialogue Society in promoting an equal society for women of faith.