This article assesses the use of auto-driven photo elicitation among children Buddhist monks in Sri Lanka. Comparing the data previously collected from word-only interviews with the data collected from auto-driven photo-elicited interviews, the author discusses how the latter field method tended to evoke greater descriptions from the research participants, how the descriptions were more emotionally charged than word-only descriptions, and how the autodriven approach was an effective means of bridging the culturally distinct worlds of the researcher and the researched.

The current article examines temple building and shifting monastic patronage in twentieth and twenty-first century Sri Lanka. Drawing heavily on fieldwork conducted in two separate upcountry villages over the past five years, the author argues that far from passively accepting the failings of local monastics, lay Buddhists are actively and directly involved in shaping their own religious experiences. In examining closely numerous conversations centered on temple construction, this article pays particular attention to how notions about ideal ritual performance, caste discrimination, and merit-making provide lay donors with the needed impetus for building new monastic institutions and, thus, establishing a choice of temple patronage where little or no such choice previously existed.

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Excavations carried out at the Latin city of Gabii between 2012 and 2019 have contributed new data to a number of debates around the emergence, lived experience, maintenance, decline, and resilience of cities. Gabii's urban trajectories demonstrate both seemingly familiar forms of urbanism and, on closer study, many locally circumscribed elements. Specifically, the Gabii Project excavations have uncovered an early Iron Age (8th-5th centuries B.C.) hut complex that has provided evidence for architecture, funerary rites, and quotidian activities during the initial polynuclear settlement at urbanizing Gabii. A unique monumental complex constructed in the 3rd century B.C. has been identified and is interpreted as a public structure potentially used for ritual activities; the study of this complex raises questions about the creation and reception of markers of civic identity. Excavation data has further characterized the reorganizations that took place during the first centuries A.D., when Gabii's settled area contracted. Rather than unidirectional decline, evidence for industrial activities increases, and elite investments in the city persist, especially in the mixed-use elite domestic and agricultural complex. These results provide detailed evidence for how ancient cities developed and transformed in the face of shifting local and regional conditions, especially smaller urban centers (Gabii) at the periphery of mega-urban centers (Rome).

HTnayana Buddhism. Instead of looking at how this model is appropriated by scholars of Buddhism, I will turn to the writings of three Mahayana Buddhists in which this bifurcation is suggested.