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The spiritual chasm of status that exists between man and beast is daily put to the test by the very beasts kept in our homes. Human beings have a long history of keeping animals for one reason or another, but it has only been recently that the concept of animals purely maintained for companionship has taken center stage. The Middle Ages in particular served as a transformative moment in the history of the "pet," where not only was the role of the animal within man's existence re-examined, but so, too, were the specific animals preferred by different cultures more solidly defined. As the old axiom of "man's best friend" is so ubiquitous within the Christian consciousness today, so does Islam parallel this with the normalized presence of cats in urban centers like Istanbul – and the roots of this divergence can be found in the Medieval period. Pet ownership for the sake of companionship is at least demonstrated to be most common amongst the elites. Pets are far more likely to be used for their ability to aid humans, and any friendship the owner may take up with the animal is often regarded as incidental. Dogs can be utilized for their skills of hunting and tracking, something that would be more widely useful for the common man, or even for a Christian nobleman interested in hunting for sport. Cats, contrastingly, are primarily beneficial in terms of their ability to control rat populations, protecting not only food stores, but also expensive texts that may be chewed by them; furthermore, cats are notoriously independent and difficult to train.The preference for cats in the medieval Muslim world and dogs in the medieval Christian world can thus be explained not by differences in the religions or animals themselves, but rather by a complicated blend of factors ideological, political, and social in the respective environments.

The spiritual chasm of status that exists between man and beast is daily put to the test by the very beasts kept in our homes. Human beings have a long history of keeping animals for one reason or another, but it has only been recently that the concept of animals purely maintained for companionship has taken center stage. The Middle Ages in particular served as a transformative moment in the history of the "pet," where not only was the role of the animal within man's existence re-examined, but so, too, were the specific animals preferred by different cultures more solidly defined. As the old axiom of "man's best friend" is so ubiquitous within the Christian consciousness today, so does Islam parallel this with the normalized presence of cats in urban centers like Istanbul – and the roots of this divergence can be found in the Medieval period. Pet ownership for the sake of companionship is at least demonstrated to be most common amongst the elites. Pets are far more likely to be used for their ability to aid humans, and any friendship the owner may take up with the animal is often regarded as incidental. Dogs can be utilized for their skills of hunting and tracking, something that would be more widely useful for the common man, or even for a Christian nobleman interested in hunting for sport. Cats, contrastingly, are primarily beneficial in terms of their ability to control rat populations, protecting not only food stores, but also expensive texts that may be chewed by them; furthermore, cats are notoriously independent and difficult to train.The preference for cats in the medieval Muslim world and dogs in the medieval Christian world can thus be explained not by differences in the religions or animals themselves, but rather by a complicated blend of factors ideological, political, and social in the respective environments.

In a world of incels, pick-up artists, and other Men's Rights Activists, friction between the so-called Manosphere and contemporary feminist thought has led to documented violence with regards to American mass shootings. Starting with the violent outbursts of disaffected young men, I will work backwards to the point of contact between the man and the Manosphere. This piece seeks not to draw a connection between radical MRAs and violence – the mass shooters draw that connection themselves in their manifestos by outlining their dissatisfaction with society as it is, and particularly with what they perceive as a politically correct and anti-male society. As outsiders we purport to know the why of this violence, the motives of the actors. But this thesis seeks out the intrigue of the Manosphere from the members themselves, as influenced by neoliberal feminism and neoliberalism more generally. By examining both the rhetoric of MRA ideology and the feelings of the individual men who have participated in this community, we can discern why these radical movements appeal so strongly to men in particular and from where this discontent comes. Beyond that, I will lay a framework for a prescriptive approach toward remedying this discontent and, in the absence of its source being removed, diverting alienated men from the path of radicalism.

This article empirically defines the formal pathways and processes that enable and frame hospital clinical classification in an activity-based funding environment. These structured actions include: learning and training; abstracting; clinical knowledge locating and confirming; coder-doctor communication; coder-coder communication; the complicated sub-set of code searching and decision-making processes that constitute practical clinical 'coding'; allocation to diagnosis-related groups; confirmation of financial reimbursement; auditing; and quality management practices to ensure the integrity of the multiple outputs and outcomes of clinical coding. An analogy of these complex, exacting, and knowledge-dense work practices is made with the 20th century avant-garde art movement of Cubism: the creation of Pablo Picasso's The three musicians is used as a metaphor for clinical/health classification work.

In this article, we describe the critical role of play in exploring issues of equity with young children. We provide examples of how we designed for play-based explorations of privilege and power in a low-income afterschool program with majority Latino students in the months before, during, and after the election of Donald Trump. In examining the play that resulted, we describe how the children explored themes of identity and belonging as a means of interrogating, interrupting, and responding to Trump's characterizations of Mexicans in particular.