Academic literature on the topic 'Prisoners – Religious life – Italy'

The aim of this paper is to present the life of Hungarian prisoners of war in the internment camps of L’Aquila, a city situated in the central part of Italy, during and after the Great War. The POWs were first detained in the caserma Castello (Castle barracks), which is a 16th-century fortress where units of the Italian Army were stationing as well at that time. This made it possible for the POWs to lead a relatively idyllic life, whose various aspects are examined in the paper, such as nutrition, accommodation, clothing, correspondence, religious life, daily routine and employment. The sources used include archival documents, two memoirs of ex-POWs and newspaper articles. The comfortable life of the POWs was dimmed by the lack of their families and the Homeland, the idleness and certain infectious diseases. From the summer of 1916, the prisoners were employed in agricultural and industrial works outside the prison camp and were hence transferred from the fortress to barracks and unused churches. It is unknown when the last Hungarian POW left L’Aquila, and yet one of them is proven to have been there still in July 1919.

Religions have always played a significant role in the formation of the statehood and development of such powerful states as the Byzantine Empire, the Holy Roman Empire, the Kievan Rus, or the Empire of Charlemagne. Peculiarities of the national culture are dictated by its faith. This is due to the fact that folk traditions, mentality, political structure, peculiarities of the historical trajectory of each nation including the religious development, have a tremendous influence on the religious aspects of nations and states. Religious attitudes, religious morality, practice of ceremonies, and church institutions deeply penetrate into everyday lives of people and countries in particular, largely determine their local originality as well as national and cultural identity. In general, the influence of religious-confessional factors is felt at all levels of organization of society’s life. The diversity of its manifestations is unlimited, and basically, it is not the impact on the life, but the life itself. This thesis should always be remembered either when illuminating the tourist resources of the country or the conditions of organization of the tourism business. The article is referred to the religious tourism in Italy – the country on the territory of which Christianity (Holy Roman Empire) arose. The article concideres such religious objects of Rome as Vatican, the Basilica of St. Peter, the area around the Capitol, religious practices of the city of Loreto called the Holy House, as well as the worship of sacred Turin Shroud.

Management of religious guidance in shaping the character of prisoners is a renewal, refinement or effort of action or activity carried out in an integrated, efficient and effective manner to obtain better results. If this guidance activity is carried out on prisoners, then religious guidance will give meaning to the prisoner to be faithful, knowledgeable and have a noble character in life and life. The process of forming good characters must be in accordance with the basis for the formation of good characters itself, namely the Al-Qur'an and the life and life examples of the Prophet Muhammad SAW. Al-Qur'an is the Word of Allah SWT in which it provides guidance for humans in various aspects, one of which is about guidelines for behavior so that humans can distinguish between good and bad.

The article presents issues related to penitentiary social resocialization, taking into account the social rehabilitation dimension of prisoners' religiosity. Based on the results of previous research on this subject area and the literature on the subject, a thorough analysis of religiosity as a factor determining the effectiveness of social resocialization of offenders was carried out. Analyzing social resocialization as a process of internal transformation of a socially maladjusted person in the context of religious commitment, it was indicated that the process of penitentiary social rehabilitation taking into account the religious dimension of offenders may have a significant impact on changing the current anti-social behavior. Based on the analysis, it was also shown that focusing on religious life helps prisoners to change their current lives and makes it easier for them to start a new life path and protects them from returning to crime. The subject matter is an important topic from the point of view of social resocialization and moral renewal of a socially maladjusted man, which has not yet been subjected to a broader scientific analysis in the field of social sciences.

The focus of research, pertaining to the practice of Islam in prisons, has been primarily on Western countries (the US, the UK, and France) where Muslim inmates struggle with discrimination and stigmatization as “religious radicals” or “terrorists”. Far less is known about the relationship Muslim prisoners have with their faith in countries where Islam is the official religion and imposed by the State, such as the Islamic Republic of Iran. Understanding the influence of political, legal, and religious institutions is crucial to exploring Islam in Iranian prisons, as well as the role of other less prominent determining factors. This qualitative study examines the practice and perception of Islam in Iranian prisons. Data were collected through 90 in-depth, semi-structured interviews with prisoners and former prisoners, and analyzed using grounded theory. Results show that practicing Islam rituals and converting from a “sinner” to a “believer” was pervasive among inmates on death row and incarcerated mothers who left their children for a life of confinement. Practicing Islamic rituals, which entail the achievement of privileges, especially memorizing the holy Quran or attending congregational prayers, question the authenticity of faith and religious beliefs in prison; prisoners disparage those who practice rituals as “fake believers” who are merely seeking preferential treatment. While practicing Islam rituals provoked hatred and humor among prisoners, attending the Ashura mourning ceremony and performing self-flagellation are respected and admired practices. Iranian prisoners create a subculture where Islam is not pivotal to constructing or reconstructing their identities, yet religious-based rehabilitation still exists.

The Covid-19 emergency in prisons is a public health warming due to overcrowding, poor structural conditions,and life promiscuities.Worldwide a lot of prisoners were Sars-CoV-2 positive and in Italy several outbreaks occurred in many prisons.This paper examines, using a clinical audit, a Covid-19 outbreak occurred in an Italian prison during the spring2021.The study showed that the best measures to mitigate the outbreak negative consequences both in prisoners andin the staff are the preventive actions, the hygiene and disinfection of the common detention areas; the reductionof overcrowding; the stop of the working activities during the quarantine period.Only an improvement of living conditions inside the prisons may reduce the risk of infection among inmates.

The article examines the daily life of the Ukrainian officers (elders) imprisoned in the Camp of Cassino (Italy) in 1919 – the first half of 1920. It deals with illustrated materials published by the camp editions. The community of Prisoner Ukrainian officers has a special place in the history of Ukrainian captivity in Italy. It is determined by the level of national consciousness of its members, and those significant achievements in the field of culture and education that were made due to their morality and active citizenship. Living in the conditions of camp and being almost completely isolated from the national life of Ukraine, the Prisoner Ukrainian elders managed to organize the work of schools and educational courses. They organized a choir, orchestra and amateur theater. They celebrated national Ukrainian holidays as well. Most of the Prisoner Ukrainian elders were ready to give their assistance to the UNR in its fight against the Bolshevik Russia by joining the national army. The camp press vividly reflected the national self-consciousness of the Prisoner Ukrainian elders. It contributed to the unity of camp prisoners and helped them to overcome strength to overcome the difficulties of everyday life. The production of the camp editions, such as «The Prisoner» magazine and its satirical-humorous appendix «Lazaroni», faced a lot of problems. The editions were produced manually in the amount of one (or several) copies of each issue. Nevertheless the camp editions met the prisoners’ demand for information effectively. They also performed an extremely important functions of mobilizing and educating the prisoners.The author emphasizes that the camp press was highly important not just for the prisoners, but for the whole Ukrainian community in Cassino. It contributed significantly to preserving the Ukrainian national identity and supported the idea of Ukraine’s independence.

Abstract The struggle to resist dehumanization and maintain a sense of identity and dignity in the German concentration camps has been a key theme in survivor testimonies. Some prisoners assert the paramount importance of religious faith in mustering the inner strength needed to survive. However, the clandestine nature of religious practice in the camps has meant that memoirs provide only fragmentary glimpses of these practices and their significance in the camps. This article seeks to reconstruct a fuller picture of the religious life of Catholic Poles at the Gusen Concentration Camp in Upper Austria from 1940 to 1945. In particular, the article focuses on the activities of a living rosary group organized by Wacław Milke and Władysław Gębik. This group was unusual in the breadth of its activities and its extensive network of contacts. Not only did it organize religious devotions, but it also provided life-saving practical assistance to other prisoners.

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Bachelors
Arts and Sciences
Psychology

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A questão penitenciária é amplamente discutida na sociedade atual, seja por aspectos relacionados à segurança pública, pela (in)eficiência do sistema penitenciário na recuperação de apenados ou por suas condições estruturais. A realidade brasileira nos mostra um universo prisional deficitário e carente de políticas que efetivem a garantia dos direitos dos detentos. Nesse contexto, atividades religiosas têm assegurado espaço nos presídios, que são vistos como um campo fértil de atuação. Acredita-se que o discurso religioso seja o discurso com o qual o detento mais tenha contato e que dentre os tipos de assistência, a religiosa seja a que mais se cumpra na prisão. O objetivo desse trabalho foi investigar os significados da vida prisional e religiosa entre internos de um presídio e voluntários que realizam a assistência religiosa na instituição. A pesquisa foi organizada em duas etapas e desenvolvida no Instituto de Readaptação Social (IRS), Vila Velha, Espírito Santo. Em um primeiro momento, que durou cerca de dois meses, foi realizada a observação das práticas religiosas na unidade. Após esse período foram entrevistados individualmente, com auxílio de um de roteiro semiestruturado, seis agentes religiosos e 11 internos do IRS. Todas as entrevistas foram gravadas em áudio mediante autorização dos participantes, que assinaram um termo de consentimento livre e esclarecido, e posteriormente foram transcritas integralmente, para serem submetidas à análise por meio do software Alceste. Utilizou-se também o recurso de diário de campo, onde foram registrados todos os dias de visita a unidade prisional. Pressupostos teóricos de Michel Foucault e Erving Goffman orientaram as discussões desta pesquisa. No estudo realizado com os voluntários religiosos, foi possível perceber singularidades entre as práticas dos diferentes grupos religiosos. A assistência religiosa prestada pelos grupos católico e espírita apresenta semelhanças e parece mais voltada ao coletivo carcerário, sendo a religiosidade menos enfatizada, embora seja um aspecto presente. Católicos e espíritas entendem que a assistência religiosa tem o objetivo de garantir melhores condições de vida aos detentos, pela busca do respeito aos seus direitos. A ressocialização é um objetivo presente, mas é vista a partir da transformação das condições de vida na prisão. O principal objetivo da assistência religiosa evangélica é a conversão, portanto o foco das atividades é no indivíduo e na sua transformação pessoal. A ressocialização, entre os evangélicos, é vista como uma transformação íntima na vida do detento por meio da assimilação de uma doutrina religiosa. No estudo realizado com os internos do presídio foi possível observar algumas estratégias de vida que os detentos criam para viver na prisão. Embora o universo prisional possa ser considerado um espaço de mortificação, os internos não se entregam a esse processo de despotencialização da vida. Na busca de alternativas possíveis para lidar com o encarceramento, criam modos de vida que rompem com essa ideia de sujeição ao sistema penitenciário. O tempo de prisão pode estar associado a determinadas formas de lidar com o encarceramento. As análises indicaram que quanto maior o período de prisão, mais intenso parece ser o processo de mortificação do eu. O encontro com o mundo religioso na prisão também é uma via possível para lidar com o encarceramento. A religiosidade permite aos internos significar as suas vidas, além de ser um recurso para enfrentar situações adversas na prisão. Por meio dessa vivência os detentos parecem sentir certa autonomia, embora estejam submetidos a um regime de controle. As práticas religiosas funcionam, dessa maneira, como ajustamentos secundários, que permitem aos detentos certo conforto psíquico, uma satisfação que seria difícil de ser atingida por outros meios, nas circunstâncias em que eles se encontram. Enfatiza-se a importância de se construir na prisão espaços que não tenham efeitos mortificadores, mas que potencializem os modos de vida. É fundamental que o detento tenha a possibilidade de cumprir sua pena em melhores condições e de compreender a sua vida por distintas vias discursivas. Transformar o sistema penal é urgente, para que o universo penitenciário não seja um mecanismo de aplicação de práticas punitivas, coercitivas e moralistas. É preciso romper com a visão do presídio como uma instituição custodial
The penitentiary issue is broadly discussed in today s society for the aspects related to public security, the (in)efficiency of the system in recuperating the prisoners, or because of its structural conditions. The Brazilian reality shows us a deficient prison universe which lacks policies that can provide prisoners rights. In such context, religious activities have secured some space inside the penitentiaries, which are seen as a fertile ground for their actuation. It is believed that the religious speech is the one with which the prisoner has more contact and, among the various types of assistance, it is the most effective in prisons. The objective of this study was to investigate the meaning of prison and religious life for the interns of a prison and the voluntaries who give religious assistance inside the institution. The research was done in two steps and performed at Instituto de Reablitação Social (IRS), in Vila Velha, Espirito Santo. At the first moment, which lasted about two months, the religious practice inside the institution was observed. After this period, six religious agents and 11 inmates were interviewed with the help of a semi-structured script. All the interviews were recorded with the authorization of the subjects, who signed a clear term of agreement. Later, they were thoroughly transcribed in order to be analyzed by Alceste software. A journal was also used and every day of visitation was registered. Theories by Michel Foucault and Erving Goffman guided the discussions in this work. In the study with the religious group, it was possible to notice singularities between the practices of different groups. The religious assistance given by Catholics and Spiritists present similarities and seem to care more about the prison collective than about religion, although this element is present. Catholics and Spiritists understand that religious assistance has the objective of guarantying better conditions of life for the detents, and respect for their rights. Resocialization is a goal, but it is seen from the perspective of changing life conditions in prison. The main objective of the Evangelical assistance is conversion, so the focus of activities in on the individual and their personal transformation. Resocialization, for the Evangelicals, is seen as an intimate transformation in the life of the inmate by the assimilation of a religious doctrine. In the study done with the prisoners, it was possible to notice some strategies that they create to live inside the prisons. Although the prison universe is considered a space for mortification, the incarcerated do not give in to such process of depotentiation of life. In the search for possible alternatives to deal with imprisonment, they find ways of living that refuse this idea of submission to the prison system. The time of sentence may be associated with certain ways to deal with imprisonment. The analysis indicates that the longer the period, the more intense seems the process of mortification of the self. The meeting with the religious world inside the prison is also a viable way to endure sentence time. Religiosity allows the interns to find meaning for their lives, besides being a resource to help facing adverse situations in prison. Such way of living seems to give the detents some autonomy, although submitted to control. Religious practices work, this way, as secondary adjustments that give the inmates some kind of psychological comfort; a satisfaction that would be hard to find due to the circumstances they are experiencing. It is necessary to emphasize the need to build, inside the prisons, spaces that do not impose mortification; spaces that promote vitalization. It is fundamental that the prisoner have the possibility of serving his sentence in better conditions and understanding their life through distinct discursive ways. The transformation of the prison system is an urgent need so that the prison universe does not become a mechanism for punitive, coercive, and moralist practices. It is necessary to stop seeing the prison as a custodial institution

Defence date: 4 March 2006
Examining board: Peter Wagner (supervisor, European University Institute, Florence, I) ; James A. Beckford (co-supervisor, University of Warwick, Coventry, UK) ; Gianfranco Poggi (Università degli Studi di Trento, I) ; Emilio Santoro (Università degli Studi di Firenze, I)
PDF of thesis uploaded from the Library digitised archive of EUI PhD theses completed between 2013 and 2017

Thesis (Ph. D.)--University of Wisconsin, 1999.
Poem by Montefeltro-Malatesta, O glorious padre, almo doctore, in praise of Saint Jerome, is taken from text of Newberry Library MS 122, with additional information from MS 125. Description based on print version record.

Buddhist prison outreach is a relatively recent development, in the United States of America and elsewhere, and has yet to be chronicled satisfactorily. This thesis traces the physical, legal and social environment in which such activities take place and describes the history of Buddhist prison outreach in the USA from its earliest indications in the 1960s to the present day. The mechanics of Buddhist prison outreach are also examined. Motivations for participating in Buddhist prison outreach are discussed, including Buddhist textual supports, role models and personal benefits. This paper then proposes that volunteers active in this area are members of a liminal communitas as per Victor Turner and benefit from ‘non-player’ status, as defined by Ashis Nandy. The experiences of the inmates themselves is beyond the scope of this thesis.
Religious Studies and Arabic
M.A. (Religious Studies)

The Specchio interiore (Interior Mirror) is a work by the dominican Fra' Battista da Crema partly dedicated to the theme of mystical union. Written close to the foundation, in 1522, of the Hospital of the Incurables in Venice, it remained unpublished for almost two decades and it was first published in 1540 thanks to Ludovica Torelli, countess of Guastalla (1499-1569), alias Paola Maria. Widow, for the second time at age twenty-eight, Ludovica Torelli enjoyed an unusually powerful position for a women. Forced to sell her small state to Ferrante Gonzaga, she spent the second part of her life founding religious institutions and hospitals in Milan and other cities in northern Italy.

The results of new archival research, compared with some epistles of Blessed Giovanni Colombini, allowed to frame the mystical experience of his cousin Caterina Colombini, which matured in the Sixties of the fourteenth century, in a situation of serious breakdown with his family, caused by patrimonial reasons. Caterina succeeded, also with the help of some friends of her cousin, to free herself from the family context and to constitute the first community of Gesuate, so-called because they observed the same way of life as the Gesuati, then in 1371 to equip this congregation with a residence purchased with her own money in the Sienese district of Vallepiatta and finally to submit it to the protection and jurisdiction of the female Benedictine monastery of Saints Abondio and Abondanzio near Siena. Thus a new female congregation was born, that also spread to other cities in Italy, but it did not turn into a religious order, while avoiding the accusation of heresy for “beguinage”.

AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.

As the war turned against the Axis, the many Italian prisoners in Allied hands were supplemented by increasing numbers of men in German uniforms as Western Europe began to be liberated. British and American commanders had to house and feed hundreds of thousands of prisoners in France, Belgium, the Netherlands, and Italy before the final German surrender on 8 May 1945. This led to many millions of new prisoners and a major crisis involving the American ‘Rhine Meadow Camps’ as temporary accommodation. To alleviate the pressures on resources both the British and Americans re-categorized all those surrendered on or after 8 May as Surrendered Enemy Personnel (SEP) or Disarmed Enemy Forces (DEF) respectively. They were thereby removed from the provisions of the Geneva Convention and rapidly released back into civilian life. Their counterparts captured beforehand had very different experiences—being redeployed as labour for the Allies or handed over to other European powers such as France, Belgium, and the Netherlands where they were put to work in dangerous reconstructive work including mine clearance. In these cases, Germans often remained in captivity until 1947 or 1948 before being returned home.

“City and Suburb in Roman Italy” introduces the book’s approach to Roman suburbs. It discusses the laws and practices that surrounded various urban boundaries, and highlights the concept of “death pollution,” the idea that Romans feared a contagious of uncleanliness that radiated from the dead. A long tradition has attributed the Roman ban on interment within the city to concerns with death pollution, and today most work on Roman urbanism begins from the assumption that tombs stood outside the religious boundary of the pomerium in order to preserve a city’s ritual purity. Nevertheless, no source prior to Late Antiquity mentioned death pollution. This chapter argues that the concept has unnecessarily separated tombs from suburban neighborhoods, and that reintegrating the dead into their urban contexts is necessary for understanding how an ancient city worked, both inside and outside its official boundaries.

COVID-19 posed a serious challenge to the world, especially the healthcare workers. The World Health Organisation (WHO) declared it a pandemic on January 30, 2020 and raised a caution across the world. From China to Italy and Spain, it gradually engulfed the entire world in its fold. The worst affected was the United States. And then arrived the second wave. Studies were carried out covering different aspects of this pandemic. Slowly and gradually people, especially the healthcare workers, succumbed to psychological stress, and their satisfaction with life began to deteriorate. Their subjective happiness was adversely affected. This necessitated the conduct of more studies in the area. This chapter explores the effect of psychological well-being on satisfaction with life of the healthcare workers during COVID-19 and the moderating role of gender diversity.

Aim of this paper is the analysis of two Tibetan Buddhist Centers in Italy. The topic was the perception of authenticity by visitors. Our survey is based on 21 in-depth interviews to visitors of two Tibetan Buddhist Centers in Piedmont. What seems to emerge is that this experience is mainly nourished by the so-called “existential-experiential” authenticity, a notion of authenticity that is mainly spent on an individual level, which means searching for that “true self” that society and everyday life tend to inhibit. Although less important, the aspects of authenticity as a social construction and the so-called “objective authenticity” appear to be significant.

Chapter 3 outlines the intellectual figures that comprised the democratizers of knowledge in sixteenth-century Italy, with a specific focus on authors like Antonio Brucioli, Sperone Speroni, Benedetto Varchi, Lodovico Castelvetro, Bernardo Segni, Alessandro Piccolomini, and Felice Figliucci. After a brief description of their main characteristics in the first part, the chapter focuses on their classical education. The second part reconstructs the important role that the “Venetian moment” played in their intellectual life in three important respects: knowledge of Aristotelianism, development of linguistic theories, and availability of printing presses. The last part deals with the religious background of the democratizers and their connections with movements of spiritual renewal.