This chapter summarizes the maximum sentences available to domestic courts around the world for the perpetration of acts of terrorism. In more than one-quarter of all States this includes the death penalty. The chapter then describes the prosecution of terrorism suspects in selected domestic courts across the Americas, Africa, Asia and the Pacific, and Europe. It considers the reasonableness of the charges laid, the fairness of the trials, and the legitimacy of the sentences imposed upon conviction. Some of those prosecuted for terrorism offences are children or women. The overwhelming majority, though, are men between the ages of eighteen and twenty-five years.

This chapter describes international maize-breeding research at the International Maize and Wheat Improvement Center (CIMMYT) across its first fifty years. Initially, breeders used landraces to create varieties whose seed, freely distributed through an international testing network, could be saved by farmers. A second phase in which CIMMYT forged partnerships with local and regional seed companies reflected the shift toward “market-led development.” This moderated free access to seed and fostered a gradual switch to hybrid technology. A trend among donors towards increased accountability and shorter funding cycles concurrently restricted CIMMYT’s investment in long-run research goals and accelerated a change of focus to Africa. Nonetheless, the development of germplasm tolerating drought and low soil fertility continued for decades, with eventual payoffs. Meanwhile, a long-running program to improve protein nutrition through high lysine maize varieties stalled due to lack of demand. In the twenty-first century, partnerships with global private seed companies allowed access to new technologies such as advanced screening methods, genomic selection, doubled haploids and gene editing.

Chapter 10 begins by summarising the conclusions from the case studies in terms of the model of ruler conversion, but its main aim is to adopt a global perspective on ruler conversions and on conversion more generally at times. It first underscores how vanishingly rare ruler conversions between Islam and Christianity are in the historical record and yet how open to monotheism immanentist regions, such as the Pacific and, to a lesser extent, Africa have been. Some scholars have already noticed the resilience of Buddhist, Hindu and Confucian societies to the proselytising drives of Christianity and Islam. The chapter summarises why this makes sense in terms of the mechanism of transcendentalist intransigence. It then offers a brief overview of how this affected Eurasian history by reference to the Ottoman, Mughal, Manchu and Mongol empires. The second half of the chapter offers a more detailed appraisal of the fortunes of Christianity and Islam in attempting to secure ruler conversions in South Asia, East Asia and both maritime and mainland Southeast Asia. Even though missionaries developed some of their most sophisticated strategies in these regions, the result was largely a failure. The conclusion to the chapter, and the book, reflects on the role of culture and the question of scale in historical analysis.

How does one speak of “African” state traditions, when they have been so deeply marked by outside intervention? Colonial traditions informed virtually all independent African states’ language policies. This chapter expands the STLR framework to postcolonial Africa, suggesting that continent-wide traditions include states oriented outwardly, with minimal accountability to citizens, whose populations are treated as possessing fixed linguistic identities. Beneath these macro traditions are more divergent paths deriving from historical and institutional differences, namely experiences with varying types of colonial rule and construction as either federal or unitary states. This chapter explores the case of Burkina Faso, which displays both the continent-wide traditions as well as a francophone, unitary path, situating it within an analysis of language regimes across Africa. It juxtaposes the constraints of tradition with the critical juncture and policy feedback that produced change across Africa in the last few decades. Finally, it argues that Africa’s language regimes will likely not fit comfortably into existing monolingual or fixed multilingual templates, since they are interacting with precolonial traditions. Rather, the policies that emerge will reflect people’s evolving language use, particularly relating to African lingua francas.

The Roman conquests in the western Mediterranean saw the arrival of Roman coins, but in the east the local coinages at first remained and were manipulated.

This chapter works to historicize and materialize a family of ritualized practices (molk-style rites) related to the burnt offering of perinatal infants, their deposition in a sanctuary space (conventionally dubbed “tophets”), and the dedication of carved-stone monuments alongside the deposits. Instead of religious permanence or diffusion, it argues for four moments, each with distinctive dynamics, that led communities to embrace these rites. First, between the eighth and fourth centuries BCE, these rites were tied to Phoenician colonization; then, between the fourth and second centuries BCE, the adoption of molk-style rites was tied to migration from these colonial centers. But in the long first century BCE, the boom in molk-style rites was instead tied to the creation of a new, interconnected civic elite in the space between Numidian kingdoms and the Roman province of Africa. Finally, in the second and third centuries CE, migrations related to the Roman army drove the foundation of new sanctuaries to Saturn where stelae (and often molk-style offerings) were dedicated. Stele-sanctuaries were deeply entangled with the power dynamics and institutions of empire.

The concluding chapter reflects on how re-materializing worship and elevating a plurality of localized little pictures over the colonial big picture of Africa in antiquity can contribute to decolonizing North African studies. The chapter synthesizes evidence for how stelae participated in and shaped changing worship practices, and how these recursively reproduced imperial hegemony.

Chapter 3 focuses on some of the signifiers that have long been argued to provide proof for how Punic culture survived and persisted through molk-style rites, especially the “sign of Tanit,” the crescent, and terms like sufete. Instead of continuities, these signs were appropriated and visibly transformed by the new elite of the first century BCE. It was not meanings, significances, or interpretations that bound togther these worshippers from Mauretania to Tripolitania, but rather the signs themselves. Rather than veneers that can be dismissed as epiphenomena, signifiers had the power to create imagined communities, and they did so within a Third Space distinct from the markers of prestige embraced by Numidian kings and Roman authorities.

The new conceptualization of molk-style rites shown in Chapter 7 led to shifts in how sanctuaries were structured and in the entailments these new structures had for the communities who used them. While past studies have focused on the movement from open-air stele fields to monumental sanctuaries as evidence of “Romanization” or the creation of “Romano-African” temple-types, this chapter argues that these new built temples instead participated in wider civic-style practices of benefaction and spectacle in ways that sought to foreground sacrificer-benefector figures. At the end of the second century CE, a number of stele-sanctuaries were rebuilt in monumental forms that privileged central altars, the spectacle of animal offering, and dining. This shift in the spatial dimension of worship afforded new possibilities of practice and social ordering that closely resemble those of the wider imperial world, creating a “sacrificial compromise” where local forms of authority were predicated on being central to the pageantry of sacrifice.

Chapter 1 introduces the problems to which this book responds and proposes alternative pathways for understanding the archaeology of the Roman Empire. It shows how particular colonial ways-of-knowing continue to shape the stories told of North Africa’s people and their traditions of worship under the Roman Empire, setting these within the binary of “Romanization” or “resistance.” While approaches to the archaeology of other parts of the Roman Empire have begun to embrace New Materialism as a way of moving beyond “Romanization,” this chapter argues that semiotic approaches offer a more productive means of engaging with and explaining the material dimensions of imperial hegemony.

There is a tendency to treat African journalism fields as insignificant to scholarship unless the scholarly focus is on “improving” or “modernizing” them. This chapter argues against this tendency by arguing that African journalism is engaged in knowledge production and all its attendant politics. It argues that by taking a conflict such as Darfur as a locus, scholars can excavate the multiple discursive struggles over questions such as the role of African journalism, the place of African news organizations in global narrative construction about Africa, and the politics of belonging in which African journalists debate what it means to be African. Relying on field theory, postcolonial theory, and the sociology of knowledge, this chapter argues for a de-Westernization of journalism studies while cogently locating the origins of field theory in Algeria; thus connecting it not just to the colonial project but specifically locating field theory with a larger discourse of postcoloniality.