The distinctive feature of modular robots consists in their reconfigurable mechanical structure, as they are assembled on-demand from basic mechatronic units. This implies that kinematic models of the robots need to be computed on a caseby-case basis for each specific assembly, which is a manual and hence time-consuming and error-prone procedure. We propose to automate this process by automatically computing such kinematic models starting from simple descriptions of the modules and their assemblies. This automated computation is supported by our toolchain for programming arbitrary modular robots in arbitrary configurations, presented in this paper.We contribute two novel results through this approach. First, a high-level programming language that provides kinematic abstractions for arbitrary modular robots, in contrast to the robot-specific solutions currently available. Second, a programming abstraction to subsume multiple kinematically equivalent robot assemblies into a so-called kinematic configuration, hence eliminating the need to explicitly enumerate and program each of them. These contributions advance current techniques for modular robot programming by demonstrating a tool that a) targets multiple mechanical platforms, offering the first general solution for modular robot programming, and b) raises the abstraction level by allowing users to reason and program in terms of standardized kinematic models that are automatically mapped to physical robot configurations by the toolchain.

Observing that linguistic forms in Job only appear in the exilic or postexilic period (25)(26), and that intertextual connections with other parts of the Hebrew Bible suggest Job must have been written after the books of Jeremiah and Lamentations, at about the same time as Deutero-Isaiah (40-42), Seow chooses to date Job to the late sixth and early fifth century in postexilic Yehud (45). Alison Lo proposes that the book of Job does not refer to one historical event but rather challenges the reader to view suffering in a new way; see Job 28 as Rhetoric: An

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Jione Havea observes how over the years Jonah has repeatedly found himself hurled into a swirling sea of interpretative methods, bobbing up and down on waves of traditional, contemporary, mainstream, and marginalized approaches. This article seeks to enter these churning waters and consider how these interpretative waves flow together to form new waves, which invite us to metaphorically surf together with the prophet Jonah, who once more has been tossed into a sea of readings. I propose that several important theoretical perspectives concerning postcolonial trauma theory are valuable for the ongoing conversation regarding what it means to read Jonah in the context of colonization, both ancient and modern. In particular, this article will focus on what postcolonial trauma theorists describe as the ‘material,’ ‘spatial,’ and ‘collective’ aspects of trauma instead of the ‘individual, temporal, and linguistic’ qualities highlighted by earlier (Western) trauma theorists (Visser, ‘Decolonizing Trauma Theory,’ 253)