Robert Southey’s fictive travelogue, Letters from England, by Don Manuel Alvarez Espriella (1807), inspired several imitators, most importantly José María Blanco White’s Letters from Spain (1822). These works rejuvenate a fictional device popularised by Montesquieu’s Persian Letters – the “familiar stranger” – at a crucial juncture when British involvement in the affairs of Europe provoked a reassessment of pre-Revolutionary cosmopolitanism. The stranger as “home-interpreter” calls attention to an emerging emphasis in European Romantic thought on the contingency of freedom with hybrid, mobile identities, prefiguring the psycho-social-historical terrain in which Jean-François Lyotard and Dean MacCannell link modernity with travel and tourism. This essay argues that the Romantic figure of the foreign traveller expresses a condition of travel, reflecting Lyotard’s critique of human contingency in his essay, “Domus and Megalopolis.” Southey’s sympathetic stranger modulates a conversation with Wordsworth about the nature of modern subjectivity, historically contingent yet paradoxically liberated from historical particulars. Blanco White’s Letters from Spain demonstrates how displacement, emigration, and expatriation become refigured as conditions of the modern psyche, especially visible in moments of political crisis, when the cosmopolitan polis is immobilised by the myth of the domus.

Book: Sensual Religion demonstrates the value of paying attention to the senses and materials in lived religion and also leads the way for improved studies of religion as sensuality. Each of the five senses - vision, hearing, taste, touch and smell - will be covered by two chapters, the first historical and the second contemporary. The historical discussions focus on the sensuality of religion in ancient Greece, Samaria, Rome and Byzantium - including reflections on their value for understanding other historical and contemporary contexts. Chapters with a contemporary focus engage with Chinese, African-Brazilian, Sikh, First Nations and Metis, and Spanish Catholic religious lives and activities. Beyond the rich case studies, each chapter offers perspectives and arguments about better ways of approaching lived, material and performative religion - or sensual religion. Historical and ethnographic critical and methodological expertise is presented in ways that will inspire and enable readers to apply, refine and improve on their practice of the study of religions. In particular, our intention is to foreground the senses and sensuality as a critical issue in understanding religion and to radically improve multi- and inter-disciplinary research and teaching about the lived realities of religious people in this sensual world.

This paper intends to outline the state of the art of language tools applied to interpreting and discusses the challenges and new opportunities ahead. Unlike translators, interpreters have rarely benefited from language technologies and tools to make their work more efficient. However, nowadays there are some tools and resources already available. Computer-assisted interpreting (CAI) represents a significant new trend for the profession. While CAI tools will definitely reshape interpreters’ work conditions, new skills for the related job profiles will also bring dramatic changes to the training agenda.

It is a curious parallel that unquestionably the most successful science fiction television series to emerge from the UK and the US both began in the 1960s, endured lengthy hiatuses, oscillated between mainstream and cult appreciation, and both currently revel in their cross-media commercial appeal. Doctor Who (1963-89, 2005-present) and Star Trek (1966-9), through their lengthy broadcast histories, might be used to chart any number of cultural shifts in their host communities. Far from being abstruse and introspective creations of geeky fandoms, both have been central to the popular culture of their respective societies – Matt Hills noted that ‘for much of its cultural life Doctor Who has actually occupied the mainstream of British television programming’ (Hills 2010: 98); John Tulloch’s and Henry Jenkins’ examination of science fiction audiences make it clear that in creating Star Trek Gene Roddenberry evinced a ‘desire to reach a mass viewership and a desire to address the burning social issues of the day’ (Jenkins and Tulloch 1995: 7). Popular television in general has always been a prime site for the exploration of pressing social concerns (Williams 1974: 58), and science fiction is also often politically engaged: Hassler and Wilcox point out that ‘[p]olitical science often addresses many of the same questions as those raised in science fiction…the role of the state…the nature of the just society’ (Hassler and Wilcox 1997: 1). Doctor Who and Star Trek are both notable for openly or covertly addressing the distinctive social and political problems faced by their respective societies. Star Trek returned to the question of the Vietnam War’s legitimacy multiple times (Franklin 2000: 131-50), ‘and other episodes were commentaries on race relations, feminism, and the hippies of the 1960s’ (Reagin 2013: 2). Under Russell T. Davies’ revival Doctor Who continually referenced the ‘war on terror’ (Charles 2008), but the ‘classic’ serial also engaged with contemporary British politics: the Sylvester McCoy series were openly anti-Thatcherite (O’Day 2010: 271-8), while in the 1970s under producer Barry Letts many Doctor Who serials dealt with environmental issues and their politics (Orthia 2011: 26-30). The disparate political engagements present in Doctor Who are generally anti-authoritarian, and the Doctor ‘has consistently … [the] liberal-populist role in criticising “sectionalist” forces of “Left” and “Right”, and in rebuking the “official” and the powerful’ (Tulloch and Alvarado 1983: 52). This pragmatic politics, however, was not available to Star Trek, which ‘was created as a style of social commentary, intent on criticising America in the late 1960s during a period of extreme social and political turmoil’, and therefore wrestling with the contradictions between the philosophical absolutes of American exceptionalism and ‘manifest destiny’ (Geraghty 2007: 72).

Aimed at those who have a responsibility for policy and practice in relation to education, health improvement and community, this position paper explores how the corporatization of the modern university has arguably shifted how students see themselves – and how academics see students and how students see academics. Increasingly, education is being economized in an age of neo-liberalist ideology. Universities spend considerable resources on recruiting students, promoting why students should attend university but arguably spend far less on how they enable students to be effective learners. The author argues that it is time to pay attention to two key responsibilities in higher education: well-doing and well-being. However, it is argued in this paper that universities are far too focused on behavioural well-doing agendas and not sufficiently focused on experiential wellbeing of staff and students. This paper concludes that there is an urgent case for realigning higher education through acknowledging the fundamental importance of communitas – defined as “inspired fellowship” to enable human, personal, spiritual and social well-being. It is argued that universities must take seriously the mental health of their staff and students, and in so doing, the role of the arts may provide plausible answers in realigning the culture of higher education.