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Zhang Yuyan and Ren Lin

and order, stable financial markets and monetary order, sustainable resources, and a good living environment. In a manner like the scarcity discussed by Lionel Robbins, one party’s use of more global public goods means less use by the other party; because of non-excludability, they are often overused

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Yaacov Lev

class, could visit Jerusalem and were even allowed to pray at the Muslim holy sites taken by the Franks, 3 but the re-conquest of Jerusalem evoked a deep emotional response and elaborate rites of purification of the Muslim holy sites took place. These rituals were motivated by the desire to purify the

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Benjamin R. Foster

. In this cavalcade of royalty, Baker’s analysis of Babylonian urban life is welcome, a companion piece to Waerzeggers’ reconstruction of the interdependency of the Neo-Babylonian ruling elite. Counting and reckoning are part of the picture, hence the contributions of John M. Steele on time and

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Fear and the City

Negotiating Everyday Life as a Young Baloch Man in Karachi

Nida Kirmani

complained about the loneliness and impersonal nature of life in Dubai, Faheem felt that it was better than living in a state of constant fear in Karachi. The heightened violence between the mqm and the gangs slowly dissipated, and, by 2014, the fear was based mostly on memories rather than on immediate

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Daisy Livingston

-66 and 68-71 in his edition, and this numbering will be retained in this article. These documents are valuable in that they can be seen to constitute a mini-archive, documenting a particular small community over a short period of time, and thus provide a valuable snapshot of life in the region during

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Morris Silver

- rial) to living thing is “that which is done to [or possibly for ] the shabtis.” By means of a magical ritual the craftsman gave life to the shabti. Lorton (1999: 148 with n. 39) states that the venerable ritual known as “Opening of the Mouth” was employed to enliven shabtis as well as mummies and

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David Dear

shared language and culture in each of these fields of practice acts to reinforce the concepts of the others, creating an all-embracing network of discourse in the life of the individual. Conversely, it is no less important that it is the embodiment of a philosophy in the practitioners themselves that

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Gry Sagli

association of qi withacupuncture. Most people in Norway are not acquainted with a perception of qi as a life force that can be gathered from the environment in order to enhance health and well-being, as it is taught in Biyun and in several other forms of contemporary qi practices. Against this

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Prista Ratanapruck

already exist- ing within the Manangi community. Sumith dedicates a fl oor of his house to serve like room number G in Penang — a shared living space for Manangis that is o ff -limits to others. Living in Chant- haburi, his house also serves as a transit point and store for cash and gems, whence Manangis

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Aspasia Leledaki and David Brown

transformation of a dualistic mind-body relationship as reported by participants in a recent qualitative study involving modern yoga and meditation practitioners. Th e stories of the practitioners focused strongly on transforming a body-self that was confi gured as a result of living a life in Western cultural