When listening to a recently rediscovered home cassette recording of South African musician and activist Hugh Masekela, which was a gift from the late legal theorist Peter Fitzpatrick in 2004, unleashed are a series of recollections and reflections on the distinctiveness and significance of Fitzpatrick's scholarship, especially in relation to the emerging field of critical legal studies in improvisation. This short piece recalls Peter's boundless wisdom, kindness and generosity, and the lasting impact that his thought and texts have had on his students, colleagues and readers the world over.

In this essay, I discuss the legal theorist, Peter Fitzpatrick's, reading of philosopher Michel Foucault. My intent is to show how and why Foucault was important to Fitzpatrick and what this reveals about the latter's practices of reading. I characterise this particular reading in three ways. First, against the disciplinary tendency to assume that Foucault is more useful to lawyers for how he approaches law (as method), Fitzpatrick takes seriously what Foucault has to say about law as a conceptual matter. Fitzpatrick hence reads Foucault as a legal thinker. Second, Fitzpatrick does not restrict himself to the conventional archive of Foucauldian texts that legal scholars routinely consult, but reads more widely and creatively in his search for law. Third, Fitzpatrick reads Foucault open-endedly and generously rather than instrumentally or dismissively – textual ambivalence and contradiction are always, in his hands, sources of creative possibility and insight. This leads into some concluding reflections about Fitzpatrick's practice of critically rereading thinkers – all thinkers, not simply Foucault.

This paper provides an engagement with, and highlights the depth of, Peter Fitzpatrick's careful examination of myths that grounded modern law and its colonial instances. That grounding is shown to be premised on a concealment of basic contradictions behind fictions of a unified law, even though it only appears through negations of others. Intersecting patterns of marginalisation are shown to be constitutive of modern and colonial law, so it is not surprising that current protests should address a basic exclusionary racism that Fitzpatrick's work signalled. It concludes with some reflections on what his work might mean for three current debates.