Islands have long been privileged objects of spatially oriented literary analyses. Along similar lines, oceanic space has been studied through various spatial concepts, from Margaret Cohen’s ‘chronotopes of the sea’ to recent work in the so-called blue humanities and critical ocean studies. Responding to and complementing these critical trends, this chapter argues that islands and oceanic space have not only provided highly interesting case studies for the ‘application’ of spatial literary and cultural studies, but have themselves been at the heart of spatial theorising – from the fragmentation of mediaeval spatialities in the early modern isolario to Benoît Mandelbrot’s conceptualisation of fractal geometry through the figure of the island. Islands and oceans have also been central to Indigenous and Creole spatial poetics and philosophies; Édouard Glissant’s use of the Caribbean archipelago as a key figure for his poetics of relation is a case in point. Ultimately, then, this chapter is not primarily interested in what spatial theory can teach us about islands and oceans, but in what islands and oceans can teach us about space – and in how the poetic and narrative presence of islands, oceans, and archipelagoes in cultural texts has actively shaped and challenged wider assumptions about space.

The Introduction summarizes the book’s thesis and offers a survey of current critical thinking on Henry James and travel. Demonstrating how studies of the author’s oft-cited ‘international theme’ have tended to approach his treatment of journeying either in abstractly cultural ways or in terms of place or destination, it argues for the need to consider the process of travel in more detail and in its own right. The first half of the Introduction outlines the crucial role of transport throughout James’s life and career and his interest in the epistemological and relational value of both small-scale (urban) and transatlantic ‘comings and goings’. The second half of the Introduction considers James’s association with what I call an aesthetics of stasis, whereby certain pictorial or architectural conceits from his Prefaces, notably the house of fiction, have become dominant models in Jamesian criticism. As I argue, much of James’s style and aesthetic logic, including his complex use of metaphor, borrows rather from the idea of conveyance. In support of its claims, the Introduction provides short readings and exempla from a number of James’s fictions, including The Sense of the Past, The Wings of the Dove, The Ambassadors, and The Golden Bowl.

The framework of Construction Grammar extends naturally to morphology. Constructions in a lexicon–grammar continuum elegantly capture the regularities and idiosyncrasies that typically co-occur in complex words. Yet, Construction Morphology is not just Construction Grammar applied to morphology. Morphological phenomena come with their own challenges and place specific demands on the theory. This chapter outlines the contributions that a constructionist approach to morphology makes to constructionist thinking more broadly. The focus is on two construction-based approaches: Construction Morphology and Relational Morphology. Three topics are highlighted especially. First, idiomaticity and other types of non-compositionality are discussed in the context of the relations within and across morphological constructions. Second, the chapter addresses productivity, specifically limited productivity as is often seen in word-formation. The third topic is paradigmaticity and the role of ‘horizontal’ connections between complex words and between morphological schemas. The chapter aims to show that morphology, the grammar of words, is instructive for the larger theoretical framework.

Chapter 5 explores the logic of UN mediation as an ‘art’, which emphasises the fluid, contingent nature of mediation and prioritises relationships with negotiating parties. This chapter examines two core practices: emotional labour and discretion. The first section describes how UN mediators engage in emotional regulation to facilitate negotiations. The creation of emotional ties relies upon empathy and bonding in informal settings, which creates masculinised spaces that women have trouble accessing. In this case, the practice of empathy can be exclusionary. The second section examines how discretion – the choices mediators make about how to implement their mandates – is a key practice in UN mediation. How a mediator exercises their discretion is tied to their sense of political judgement. As such, using discretion unwisely can affect others' perceptions of a UN mediator's judgement. As WPS, especially the participation of local women, is often framed as showing partiality to one party over others, mediators are reluctant to use their discretion to advance the WPS Agenda. Instead, it is framed as a risk to the mediator's reputation for good political judgement and impartiality.

This chapter addresses some of the scientific, philosophical and theological arguments brought to bear on the debates surrounding human–robot relationships. Noting that we define robots through our relationships with them, it shows how factors such as emotion and agency can indicate things such as a theory of mind that condition users to expect reciprocal relationships that model a sense of partnership. These factors are important in ‘lovotics’, or a trend in social robotics to produce robots that people want to develop relationships with. Such relationships, however, at least given current capabilities in robotics, will always fall short of conditioned expectations because robots, rather than being full partners, are largely reducible to the self or user. The chapter introduces the notions of anthropomorphism and anthropocentrism to demonstrate these critiques, and then moves on to consider alternative figurations of relationships – drawing in particular on articulations of relationality – that may enable us to rethink how we image and imagine robots.

This chapter reviews progress in the field of artificial intelligence, and considers the special case of the android: a human-like robot that people would accept as similar to humans in how they perform and behave in society. An android as considered here does not have the purpose to deceive humans into believing that the android is a human. Instead, the android self-identifies as a non-human with its own integrity as a person. To make progress on android intelligence, artificial intelligence research needs to develop computer models of how people engage in relationships, how people explain their experience in terms of stories and how people reason about the things in life that are most significant and meaningful to them. A functional capacity for religious reasoning is important because the intelligent android needs to understand its role and its relationships with other persons. Religious reasoning is taken here not to mean matters of specific confessional faith and belief according to established doctrines but about the cognitive processes involved in negotiating significant values and relationships with tangible and intangible others.

This chapter serves as one of two epilogues to this volume. In it, María Elena García focuses on three main themes: (1) the authors’ encounter with Indigenous Studies; (2) the importance of engaging with Native ideas of affect; and (3) the significance of thinking with haunting and ghosts as central to reimagining the history of science in the Americas. García explores the possibilities and limitations of placing Indigenous Studies next to decolonial scholarship and reflects on how or if this approach offers transformative frameworks for writing about and practising the “human sciences.” She also offers some thoughts about the place and significance of the more-than-human in this book, with a particular focus on ghosts, spirits, bones, and other entities that haunt the history of the human sciences. Finally, García takes inspiration from theorists engaging in multisensorial analysis to consider the “structures of feeling” that were both part of the extractive and colonial mode of the human sciences, and that might also emerge once we center Indigenous Studies values like radical relationality, reciprocity, and accountability in our writing, teaching, and mentorship.

The introductory chapter provides an overview of the book’s focus as a whole and explores its relation to existing historiography, including its engagement with decolonial and postcolonial theory and scholarship in Indigenous Studies and Latin American Studies. In highlighting the book’s unique arguments, contributions, and perspectives, the Introduction explains the concept and double meaning of "troubling encounters" and provides the book’s thematic organization. Noting that some chapters adopt a local perspective, others a national one, and yet others draw attention to transnational and even global domains, the Introduction reflects upon the variety of scales for interpreting and troubling the history of encounters in the human sciences. For the authors, the legacies of those scales are read in the myriad interactions of expedition science, in the relationality implied in fieldwork or the logic of settler colonial custodial institutions, and finally in the resulting theories about human nature and behavior that circulated globally within scientific circles and beyond.

This chapter explores two different systems of research oversight in recent Brazilian history: the bureaucracies of the twentieth and twenty-first-century Brazilian state, and approaches developed by A’uwẽ (Xavante) aldeias over the same period in Pimentel Barbosa Indigenous Land. Focusing primarily on genetics-based research, Dent develops the concept of bureaucratic vulnerability. She argues that the way some geneticists have interpreted state regulatory systems regarding biosamples creates additional risks for Indigenous people under study. At the same time, Indigenous groups are placed in a bureaucratic double bind, where non-Indigenous experts are called on to justify and validate their claims in the eyes of the state. The protectionist state regulation contrasts with relationship-based practices that A’uwẽ interlocutors have developed over repeated interaction and years of collaboration with a group of anthropologists and public health researchers. Specifically, A’uwẽ have responded to the dual and interrelated challenges of recognition under a colonial state and the management of outside researchers through the careful modulation of researchers’ affective experience of fieldwork, working to create enduring relationships and mutual obligation.