Shakespeare, the Middle Ages and the Luck of the British: Medievalism and National Identity in The Hollow Crown (2012)

Images of the medieval past have long been fertile soil for the identity politics of subsequent periods. Rather than “authentically” reproducing the Middle Ages, medievalism therefore usually tells us more about the concerns and ideological climate of its own time and place of origin. To dramatise the nascent nation, Shakespeare resorts to medievalism in his history plays. Centuries later, the BBC-produced television mini-serial The Hollow Crown – adapting Shakespeare’s second histories tetralogy – revamps this negotiation of national identity for the “Cultural Olympiad” in the run-up to the 2012 London Olympics. In this context of celebratory introspection, The Hollow Crown weaves a genealogical narrative consisting of the increasingly “glorious” medieval history depicted and “national” Shakespearean heritage in order to valorise 21st-century “Britishness”. Encouraging a reading of the histories as medieval history, the films construct an ostensibly inclusive, liberal-minded national identity grounded in this history. Moreover, medieval kingship is represented in distinctly sentimentalising and humanising terms, fostering emotional identification especially with the no longer ambivalent Hal/Henry V and making him an apt model for present-day British grandeur. However, the fact that the films in return marginalise female, Scottish, Irish and Welsh characters gives rise to doubts as to whether this vision of Shakespeare’s Middle Ages really is, as the producers claimed, “for everybody”.

Echinococcus multilocularis Detection in Live Eurasian Beavers (Castor fiber) Using a Combination of Laparoscopy and Abdominal Ultrasound under Field Conditions.

Echinococcus multilocularis is an important pathogenic zoonotic parasite of health concern, though absent in the United Kingdom. Eurasian beavers (Castor fiber) may act as a rare intermediate host, and so unscreened wild caught individuals may pose a potential risk of introducing this parasite to disease-free countries through translocation programs. There is currently no single definitive ante-mortem diagnostic test in intermediate hosts. An effective non-lethal diagnostic, feasible under field condition would be helpful to minimise parasite establishment risk, where indiscriminate culling is to be avoided. This study screened live beavers (captive, n = 18 or wild-trapped in Scotland, n = 12) and beaver cadavers (wild Scotland, n = 4 or Bavaria, n = 11), for the presence of E. multilocularis. Ultrasonography in combination with minimally invasive surgical examination of the abdomen by laparoscopy was viable under field conditions for real-time evaluation in beavers. Laparoscopy alone does not allow the operator to visualize the parenchyma of organs such as the liver, or inside the lumen of the gastrointestinal tract, hence the advantage of its combination with abdominal ultrasonography. All live beavers and Scottish cadavers were largely unremarkable in their haematology and serum biochemistry with no values suspicious for liver pathology or potentially indicative of E. multilocularis infection. This correlated well with ultrasound, laparoscopy, and immunoblotting, which were unremarkable in these individuals. Two wild Bavarian individuals were suspected E. multilocularis positive at post-mortem, through the presence of hepatic cysts. Sensitivity and specificity of a combination of laparoscopy and abdominal ultrasonography in the detection of parasitic liver cyst lesions was 100% in the subset of cadavers (95%Confidence Intervals 34.24-100%, and 86.7-100% respectively). For abdominal ultrasonography alone sensitivity was only 50% (95%CI 9.5-90.6%), with specificity being 100% (95%CI 79.2-100%). For laparoscopy alone sensitivity was 100% (95% CI 34.2-100%), with specificity also being 100% (95% CI 77.2-100%). Further immunoblotting, PCR and histopathological examination revealed one individual positive for E. multilocularis, whilst the other individual was positive for Taenia martis.

Comparability of Outcome Frameworks in Medical Education: Implications for framework development

Background: The demand for international harmonization in medical education increases with the growing mobility of students and health professionals. Many medical societies and governmental offices have issued outcome frameworks (OF), which describe aims and contents of medical education based on competencies. These national standards affect the development of curricula as well as assessment and licensing procedures. Comparing OF and identifying factors that limit their comparability may thus foster international harmonization of medical education. Summary of Work: We conducted a systematic search for national OF in MedLine, EmBase and the internet. We included all OF in German or English that resulted from a national consensus process and were published or endorsed by a national society or governmental body. We extracted information in five predetermined categories: history of origin, audience, formal structure, medical schooling system and key terms. Summary of Results: Out of 1816 results, 13 OF were included into further analyses. OF reference each other, often without addressing existing differences (e.g. in target audiences). The two most cited OF are “CanMEDs” and “Scottish Doctor”. OF differ especially in their level of detail as well as in the underlying educational system. Discussion and Conclusions: Based on our results we propose a two-step blueprint for OF, that may help to establish comparability for internationally aligned key features – so-called “core competencies” – while at the same time allowing for necessary regional adaptations in terms of “secondary competencies”. Take-home messages: Considerable differences in at least five categories of OF currently hinder the comparability of outcome frameworks.

Minimizing the Price of Tranquility: How to Discourage Scotland's Secession from the United Kingdom

What some view as overly-generous funding of the Scottish parliament results from Scotland.s credible threat to secede from the United Kingdom. Scotland is shown to benefit from a second mover advantage in a non-cooperative sequential game over the allocation of public funds. Various reform proposals are criticized for not recognizing that reform of Scottish government finances must be consistent with Scotland.s credible threat. Fiscal autonomy -- in which the Scottish parliament finances a much greater proportion of its spending from Scottish-sourced taxes, is demonstrated to be a viable reform within the existing political context and, in some circumstances, could remove Scotland.s second mover advantage. We also use a cooperative bargaining game model to demonstrate that an Australian style grants commission would not be a viable reform in the British context.

The Economic Case for Fiscal Federalism in Scotland

In this paper we consider the case for assigning tax revenues to Scotland, by which we mean that taxes levied on Scottish tax bases should be returned to the Scottish budget. The budget, however, would continue to be supplemented by transfers from the Westminster budget. This arrangement differs from the current situation whereby public spending is largely financed by a bloc grant from Westminster. Our suggestion falls short of full fiscal federalism for Scotland . meaning that Scotland had control over choice of tax base and of tax rates, and fiscal transfers from Westminster would be minimal. We use propositions drawn from the theory of fiscal federalism to argue for a smaller vertical imbalance between taxes retained in Scotland and public spending in Scotland. A closer matching of spending with taxes would better signal to beneficiaries the true costs of public spending in terms of taxes raised. It would also create more complete incentives for politicians to provide public goods and services in quantities and at qualities that voters are actually willing to pay for. Under the current bloc grant system, the marginal tax cost of spending does not enter into political agents. calculations as spending is out of a fixed total budget. Moreover, the Scottish electorate is hindered in signaling its desire for local public goods and services since the size of the total budget is determined by a rigid formula set by Westminster. At the present time we reject proposals for full fiscal federalism because in sharply reducing vertical imbalance in the Scottish budget, it is likely to worsen horizontal balance between Scotland and the other UK regions. Horizontal balance occurs where similarly situated regions enjoy the same per capita level of public goods and services at the same per capita tax cost. The complete removal of the bloc grant under full fiscal federalism would remove the mechanism that currently promotes horizontal equity in the UK. Variability in own-source tax revenues creates other problems with full fiscal federalism. Taxes derived from North Sea oil would constitute a large proportion of Scottish taxes, but these are known to be volatile in the face of variable oil prices and the pound-dollar exchange rate. At the present time variability in oil tax revenue is absorbed by Westminster. Scotland is insulated through the bloc grant. This risk sharing mechanism would be lost with full fiscal federalism. It is true that Scotland could turn to financial markets to tide itself over oil tax revenue downturns, but as a much smaller and less diversified financial entity than the UK as a whole it would probably have to borrow on less favorable terms than can Westminster. Scotland would have to bear this extra cost itself. Also, with full fiscal federalism it is difficult to see how the Scottish budget could be used as a macroeconomic stabilizer. At present, tax revenue downturns in Scotland - together with the steady bloc grant - are absorbed through an increase in vertical imbalance. This acts as an automatic stabilizer for the Scottish economy. No such mechanism would exist under full fiscal federalism. The borrowing alternative would still exist but on the less favorable terms - as with borrowing to finance oil tax shortfalls.

Composition of chromian diopside megacryst in DSDP Leg 37 basalts (Table 2, 3)

Refractory megacrysts of olivine, plagioclase, chromian diopside and Cr-Al spinel, which were not in equilibrium with the host oceanic tholeiite on eruption, are present in samples from several dredge sites and DSDP drill sites in the Atlantic and Pacific Oceans. They have multiple origins: (1) cognate or accidental mantle fragments; (2) relict fragments from fractional crystallization of parental liquids considerably more primitive than oceanic tholeiite; and most commonly (3) the fractional crystallization products of such liquids mixed with oceanic tholeiite magma. Melt inclusions in chrome-spinel phenocrysts provide evidence for this postulated Mg- and Ca-rich magma which has counterparts in the Scottish Tertiary Province and in west Greenland.

(Table S2) Cell concentrations of individual and combined Alexandrium spp. and phylogenetic groups as obtained by qPCR assay and Utermöhl counts, as well as particulate PSP toxin concentrations from discrete water depths

Molecular methods provide promising tools for routine detection and quantification of toxic microalgae in plankton samples. To this end, novel TaqMan minor groove binding probes and primers targeting the small (SSU) or large (LSU) ribosomal subunit (rRNA) were developed for two species of the marine dinoflagellate genus Alexandrium (A. minutum, A. tamutum) and for three groups/ribotypes of the A. tamarense species complex: Group I/North American (NA), Group II/Mediterranean (ME) and Group III/Western European (WE). Primers and probes for real-time quantitative PCR (qPCR) were species-specific and highly efficient when tested in qPCR assays for cross-validation with pure DNA from cultured Alexandrium strains. Suitability of the qPCR assays as molecular tools for the detection and estimation of relative cell abundances of Alexandrium species and groups was evaluated from samples of natural plankton assemblages along the Scottish east coast. The results were compared with inverted microscope cell counts (Utermöhl technique) of Alexandrium spp. and associated paralytic shellfish poisoning (PSP) toxin concentrations. The qPCR assays indicated that A. tamarense (Group I) and A. tamutum were the most abundant Alexandrium taxa and both were highly positively correlated with PSP toxin content of plankton samples. Cells of A. tamarense (Group III) were present at nearly all stations but in low abundance. Alexandrium minutum and A. tamarense (Group II) cells were not detected in any of the samples, thereby arguing for their absence from the specific North Sea region, at least at the time of the survey. The sympatric occurrence of A. tamarense Group I and Group III gives further support to the hypothesis that the groups/ribotypes of the A. tamarense species complex are cryptic species rather than variants belonging to the same species.

La "manía cultural" por el dios griego Pan en el período eduardiano : El caso de Peter Pan

En este trabajo nos proponemos analizar descripciones que se hacen del personaje Peter Pan, como recreación eduardiana del arquetipo del dios griego Pan, para ver de qué manera dialogan esas construcciones con los diferentes sentidos que esta deidad fue connotando en contextos diversos en los que ocurrió su figura (desde obras de la literatura clásica, atravesadas por las lecturas, re-lecturas y re-escrituras de la tradición literaria británica). Veremos que Peter Pan, en los textos que el escritor escocés James M. Barrie escribió sobre él en un lapso de alrededor de treinta años, oficia "como Pan", en una dimensión alegórica, de nexo/puente entre dos conceptos que se presentan como opuestos: la Naturaleza y la Civilización. La primera aparece como el lugar donde se encuentran los dominios del dios/niño eterno, a los que solo pueden ingresar algunos pocos elegidos, y es símbolo de una nostalgia por una esencia perdida que, a su vez, se asocia con el concepto de infancia. La segunda representa negativamente el modelo de sociedad capitalista moderna que impone reglas que se contraponen a ese yo «natural». En este sentido, esa Arcadia se conecta con la literatura para niños, ya que son ellos "junto con los poetas" quienes tienen todavía permitido el acceso a ese lugar, y la capacidad de oír el «llamado» que Peter hace con la música de su flauta, del mismo modo en que son ellos quienes pueden disfrutar de esas lecturas y a quienes estas están dirigidas. Esta oposición de Naturaleza vs. Civilización conforma la «estructura del sentir» de la cultura de principios del siglo XX en Gran Bretaña, de la cual la literatura para niños es parte fundamental

Detener el mar con un haz de juncos : La religión en la filosofía de David Hume

No resulta fácil desentrañar el pensamiento de un escéptico acerca de temas sobre los que prefiere abstenerse de formular juicios. Es el caso de David Hume y la religión.El filósofo escocés nacido en 1711 dejó varios escritos aludiendo al fenómeno, es decir, a la religión tal como existe de hecho, y manifestó su opinión crítica acerca de las distintas posturas intelectuales de su tiempo en torno a cuestiones religiosas. Pero siempre fue ambiguo e irónico cuando le tocó dejar asentado su propio juicio con respecto a este tema. La dificultad principal reside en que, para Hume, a quien podríamos considerar un ?escéptico mitigado?, los juicios correctos son aquellos que se ajustan a la estrecha capacidad del entendimiento humano, que no va más allá de los límites de la experiencia de la vida cotidiana. Muchos aspectos vinculados a la religión ?tales como la posibilidad de conocer de la esencia y los atributos divinos- exceden nuestras limitadas facultades y, si nos aventuramos a argumentar en ese ámbito, corremos el riesgo de caer en el error y la irracionalidad. Nuestra propuesta consiste en examinar cuál es la postura de Hume sobre los distintos problemas que presentan el conocimiento y la práctica vinculados con la religión. Respecto del conocimiento, las dificultades se plantean a la hora de determinar qué estatuto otorgarle a las creencias religiosas, cuál es el origen en nuestra mente de la religiosidad y cómo justificar por medio de argumentos la existencia y atributos de la divinidad. En cuanto a la práctica, Hume formula una serie de críticas a las actitudes e instituciones religiosas tal como se han dado históricamente a partir del análisis de las consecuencias que observa en la sociedad, de las que surge una contradicción entre un conjunto de principios respetables y un sinnúmero de acciones deplorables. Para examinar estas cuestiones es necesario tener en cuenta el punto de vista desde el que efectúa su análisis, que se vincula, como acabamos de mencionar, con el escepticismo mitigado. Finalmente, evaluaremos si es posible proponer alguna forma de religión que tenga el visto bueno de Hume y, en ese caso, qué características debería revestir. Para lograrlo, deberemos abrirnos paso entre su inteligente ironía y su excesiva prudencia.

La "manía cultural" por el dios griego Pan en el período eduardiano : El caso de Peter Pan

En este trabajo nos proponemos analizar descripciones que se hacen del personaje Peter Pan, como recreación eduardiana del arquetipo del dios griego Pan, para ver de qué manera dialogan esas construcciones con los diferentes sentidos que esta deidad fue connotando en contextos diversos en los que ocurrió su figura (desde obras de la literatura clásica, atravesadas por las lecturas, re-lecturas y re-escrituras de la tradición literaria británica). Veremos que Peter Pan, en los textos que el escritor escocés James M. Barrie escribió sobre él en un lapso de alrededor de treinta años, oficia "como Pan", en una dimensión alegórica, de nexo/puente entre dos conceptos que se presentan como opuestos: la Naturaleza y la Civilización. La primera aparece como el lugar donde se encuentran los dominios del dios/niño eterno, a los que solo pueden ingresar algunos pocos elegidos, y es símbolo de una nostalgia por una esencia perdida que, a su vez, se asocia con el concepto de infancia. La segunda representa negativamente el modelo de sociedad capitalista moderna que impone reglas que se contraponen a ese yo «natural». En este sentido, esa Arcadia se conecta con la literatura para niños, ya que son ellos "junto con los poetas" quienes tienen todavía permitido el acceso a ese lugar, y la capacidad de oír el «llamado» que Peter hace con la música de su flauta, del mismo modo en que son ellos quienes pueden disfrutar de esas lecturas y a quienes estas están dirigidas. Esta oposición de Naturaleza vs. Civilización conforma la «estructura del sentir» de la cultura de principios del siglo XX en Gran Bretaña, de la cual la literatura para niños es parte fundamental

David Hume y su adhesión inconsciente al escepticismo pirrónico

Por sus propias palabras y por las de la mayoría de sus intérpretes, se ha considerado a Hume un escéptico mitigado. Sin embargo, la distinción hecha por el filósofo entre escepticismo pirrónico y académico no es correcta en absoluto. El objetivo de este trabajo es mostrar que quizá la filosofía escéptico-naturalista de Hume no se halla tan distanciada del pirronismo auténtico como lo afirma su propio autor. En tal sentido, intentaremos desentrañar si el 'mitigado' escepticismo del escocés no esconde cierto pirronismo inconsciente, señalando que la clave puede hallarse en el desenlace del escepticismo humeano: la 'cura de la naturaleza'

La rebeldía ante la figura de autoridad en el relato fundacional del condado de Castilla

El mito fundacional del reino de Castilla incluye una serie de acontecimientos en los cuales la rebeldía de determinados héroes resulta fundamental en la operación de ruptura y distanciamiento respecto de la figura de autoridad. Rodrigo Díaz de Vivar y el conde Fernán González son los ejemplos más sobresalientes en una tradición de personajes heroicos que encuentra su origen en la leyenda de los Jueces de Castilla. Este arquetipo de héroe noble rebelde pervive en el imaginario popular y lo hallamos presente en numerosos romances de tema épico al tiempo que es recuperado en textos cronísticos redactados en centros nobiliarios con la finalidad de subrayar el rol preponderante de la nobleza en la historia castellana

Arquetipos populares, arquetipos cultos y sagrada escritura en la poesía popular española

En las coplas reunidas por Margit Frenk bajo el epígrafe: "Que si soy morena", así como en varias referidas a fiestas de la Virgen o agrupadas en otros temas, de índole amorosa, se cruzan varias tradiciones: el tema paneuropeo evocado por la misma investigadora de la afirmación del color moreno, la tradición asociada al nivel culto o noble de la belleza clara, incluso expresamente rubia y de ojos verdes estudiada desde Faral, Lecoy, Dámaso Alonso o María Rosa Lida y en fin una clara presencia bíblica, sobre todo del Cantar de los Cantares. Dada la intensa difusión y comentarios de este libro bíblico en los monasterios, especialmente benedictinos y cistercienses, y en la liturgia mariana, son muchas las vías posibles de interpenetración con la cultura popular.