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Based on an analysis of archival documents, this paper illuminates a part of Ukrainian history with which anglophone readers may be unfamiliar. This study, overall, makes the case that translation is in fact an integral part of Ukrainian cultural history, not merely an addition to it. This paper examines the typescripts of three lists of foreign literary works recommended for translation and publication in the early 1930s that the author recently found in the archives of the Hryhorii Kochur Literary Museum in Irpin: “Spysok tvoriv chuzhozemnykh literatur, shcho ïkh bazhano pereklasty v pershu cherhu” (“A List of Works of Foreign Literature That Should Be Translated First”) along with its introductory note “Do sektora ‘Literatury i Mystetstva’” (“To the Literature and Art Section”); “Literaturna biblioteka: Proekt plianu” (“Literary Library: Draft Plan”); and “Biblioteka suchasnoї svitovoї literatury: Prospekt” (“Library of Modern World Literature: Prospectus”). This paper discusses both the bright and the dark sides of the planning of translations of texts into the Ukrainian: the analyzed lists, simultaneously, testify to the flourishing of the translation industry in Ukraine at the turn of the 1920s and 1930s and display the Bolshevik regime’s increasing suppression of freedom of choice in translation. The discussion focuses on the contents of each list (that is, choices of authors and works) from an anthropological point of view, exploring the reflection of the literary and cultural tastes and demands of early Soviet Ukrainian society as seen in the publishing plans of leading Ukrainian experts on world literature of their time. These publishing plans were later directed and limited by Soviet censorship on the eve of the mass political purges in the USSR.

Keywords: planning of literary translations, планування художніх перекладів, сучасна світова література, modern world literature, радянський канон зарубіжної літератури, Soviet canon of foreign literature

Digital health and social care innovations for older people embody specific ideas about “good ageing.” But what does good ageing mean to older adults themselves? And how do their ideas and practices relate to the ideas of good ageing that have informed the design of those digital tools that they are invited to engage with? Our research comic explores these questions by drawing on eight months of ethnographic fieldwork in three innovation initiatives that trial and implement health and social care innovations for older people in Italy, Spain, and the United Kingdom. Presenting our research in the format of a research comic is an explicit attempt at sharing everyday experiences of ageing and technology with a broader audience including researchers but also older adults, city and community councils, social workers, and technology developers with whom we collaborated in the field. The drawings, fieldwork quotes, and accompanying reflections illustrate the diverse and sometimes conflicting forms of good ageing that shape users’ engagement with proposed technologies. As such, the research comic invites the reader to question dominant perceptions of technologies as simple tools that facilitate good ageing. It highlights the importance and value of geographical, cultural, and affective closeness to the everyday lives of those for and with whom these technologies are designed. Such closeness, we argue, is a first step in being able to notice conflicts between different forms of good ageing and to adjust digital tools and services in such a way that they facilitate forms of good ageing that older adults themselves find relevant.

Keywords: research comic, fumetto di ricerca, investigación cómica, buon invecchiamento, buen envejecimiento, good ageing, digital innovations, innovaciones digitales, innovazioni digitali, etnografía, ethnography, etnografia, las artes de notar, the arts of noticing, le artidel notare

This study demonstrates the existence of a disjuncture between (1) the purported desire of Ontario schools to ensure that all students feel respected, included, and valued; and (2) the treatment of their Jewish students. Its main source of information is a survey of 599 Jewish parents and their reports on 781 antisemitic incidents in Ontario K–12 schools. Antisemitic incidents are defined as those that parents and their children consider antisemitic. The 781 incidents reported here were directly experienced by an estimated 10 percent of Ontario’s approximately thirty thousand Jewish school-age children. The survey was in the field from late January to early April 2025. It covers incidents that took place in the sixteen months (thirteen school months) from October 2023 to January 2025. The survey sample is roughly representative of the two-thirds of Ontario Jews most closely tied to the Jewish community by membership in synagogues or other Jewish organizations. Key findings of the survey include the following: More than 40 percent of antisemitic incidents made no mention of Israel or the Israel-Hamas war. They involved Nazi salutes, assertions that Hitler should have finished the job, and the like. Fewer than 60 percent of antisemitic incidents referred to Israel or the Israel-Hamas war. Nearly one in six antisemitic incidents were initiated or approved by a teacher or involved a school-sanctioned activity. Just over two-thirds of antisemitic incidents occurred in English public schools and nearly one-fifth took place in Jewish private schools. Fourteen percent of incidents occurred in French, Catholic, and non-Jewish private schools. Nearly three-quarters of antisemitic incidents take place in the Toronto District School Board, the Ottawa-Carleton District School Board, and the York Region District School Board.  The most common emotional reactions to antisemitic incidents on the part of their victims involved anger (31 percent), fear of returning to school or of being bullied (nearly 27 percent), and worrying about losing non-Jewish friends and being socially isolated (more than 27 percent).  Some children insisted that their parents not report an antisemitic incident, fearing it would become public, and they would consequently become the target of increased harassment or bullying. Some removed clothing and jewelry with Jewish symbols and Hebrew lettering so they would not be identified as Jewish. Forty-nine percent of antisemitic incidents reported to school authorities were not investigated. In another nearly 9 percent of cases, school authorities denied the incident was antisemitic or recommended that the victim be removed from the school permanently or attend school virtually. In under one-third of cases reported to school authorities, schools responded by providing counselling for the targeted child or the perpetrator, taking punitive action against the perpetrator, creating or modifying a program to promote ethnic, racial, and religious tolerance of Jews, or reporting the incident to the police. Because of antisemitic incidents experienced by their children, 16 percent of parents moved their children to another school or are considering doing so. Some relocated residences to enrol their children in different schools. A Jewish private school is the choice of 39 percent of parents who moved their children to another school or are considering doing so.        

Keywords: Antisemitism, Ontario, Education

The astrological doctrines of aspects and planetary dignities found in the authoritative texts of the Tājika (Sanskritized Perso-Arabic) school are examined with respect to their origins and historical development, with particular emphasis on Balabhadra’s encyclopaedic Hāyanaratna (1649) and its quotations from the perhaps earliest work of the school, Samarasiṃha’s Tājikaśāstra (thirteenth century). It is argued that a major source of these doctrines is Sahl ibn Bishr’s Arabic-language introduction to astrology (ninth century), possibly in abbreviated or paraphrased form. Several of the constituent ideas have been imperfectly understood by their Indian epitomists, resulting in reinterpretations and innovations.

Keywords: Balabhadra, Tājika, Hāyanaratna, Sahl ibn Bishr, Samarasiṃha

The article presents the traceable history of the Tibetan Bonpo mendrup ritual practice in textual sources, as it has been recorded by the Bonpos themselves. These records are put into context with the current performance of the practice by the Bonpo exile community.The study aims to embrace all the relevant Bonpo historical material accessible, and thus deals with documents of a wide time spam, from the eleventh or twelfth century onwards until the early twentieth century. The Bonpo mendrup is a healing, longevity, rejuvenation and enlightenment-seeking contemplative meditational practice of the Tibetan tantric tradition with a strong emphasis on its medicinal component. It embodies various spheres of knowledge and their principles, as the Indian tantrism, a strong Buddhist cosmological organisational and soteriological framework, the Tibetan medical tradition, with embedded elements of alchemy and Tibetan indigenous religious notions. As the studied sources reveal, its origin can be traced to the intellectually vibrant times in Tibet of around the twelfth century, where all these fields of expertise came together. Thus the case provides an example of such a complex composed of tantra, medicine and alchemic influences specific for Tibet.Since then, the Bonpo mendrup can be followed by varied records in a number of Bonpo literary sources of different genres. These are compared with the present form of the ritual. The sources support the ritual’s anticipated transmission and practice throughout the history. They show that different ideas apply to its origin, and particularly its revelation as a treasure text, and that the ritual existed in varied forms, and was shared and imparted among different lineages of Bon. The most important finding is that the practice is actually traceable throughout the history, and likely have never ceased to be active over the centuries from the very early times until today.

Hypotheses of a Mesopotamian origin for the Vedic and Chinese star calendars are unfounded. The Yangshao culture burials discovered at Puyang in 1987 suggest that the beginnings of Chinese astronomy go back to the late fourth millennium BCE. The instructive similarities between the Chinese and Indian luni-solar calendrical astronomy and cosmology therefore with great likelihood result from convergent parallel development and not from diffusion.

In this article, I suggest that looking at the entangled issues of the creation of a new field of knowledge and the interaction with Others’ learning allows for a more accurate understanding of how Persian medical studies have developed and adapted to different natural and cultural settings during late medieval and early modern periods. This article studies the translation and reception of materials drawn from alchemy (rasaśāstra) and rejuvenating therapy (rasāyana) in the Persianate medical culture of South Asia. Chapters dealing with processed mercury and metals become a standard subject of Persian medical works written by Muslim and Hindu physicians in South Asia. Many of these works are in fact composite writings which combine Ayurvedic and Greco-Arabic materials. However, rasāyana is a branch of knowledge for which there is not a precise equivalent domain in the target culture. How does translation deal and negotiate with this asymmetry? In this study, I assume that cross-cultural translation implies a cognitive shift in the way different groups of readers may understand and classify a certain form of knowledge. I look at the Persian translation of materials drawn from rasāyana chiefly from the reader perspective which focuses on the hermeneutical and accommodation process through which translated materials are integrated into the target culture.

Keywords: medicine, Persian, alchemy, rasayana, rasasastra, ayurveda, South Asia, translation

The incorporation of fine arts into healthcare education curricula could enrich students' overall learning experiences, enhance cognitive and emotional development, and prepare them for the diverse, dynamic, and stressful workplace. In this paper, I will offer my lived experience of using the arts in to engage nursing and health sciences students’ participation. The paper begins with a brief definition and scope of the arts to anchor the discussion and a variegated collection of literature scan. I will present the various cognitive and professional benefits of integrating the arts into healthcare curricula. I will append photos of several past and contemporary international artists’ works, including personal communications that would reinforce my assertion. In addition, I will include anecdotes from students and others who shared their insights on the integration of the arts in learning. I will also discuss practice implications and recommendations for including the arts in curriculum development.

Keywords: Arts, humanities, diversity, equity, inclusion, social determinants, emotional intelligence, transformative learning, ethical contemplation