Chapter 7 deals with the violence unfolding at the local level and with the cobreros’ extrajudicial forms of mobilization in tandem with legal actions. Here the story of legal action merges with one of extrajudicial actions such as fugitivity and more violent action and shows how judicial and extrajudicial actions were entangled with each other. Cosme’s letters from Madrid also provided legitimacy to the cobreros’ extrajudicial actions by directly informing the community that the king’s edicts favored their freedom. Factoring into the escalating threat of violence and political conflict on the ground was the broader Atlantic context of revolution in Saint Domingue and war with the British during the 1790s. Imperial designs in this period seem to conflict with colonial ones in a triangulation of conflict that included the cobreros’ actions.

Radio Haïti-Inter, Haiti’s most prominent independent radio station and the first station to regularly broadcast news, reportage, and interviews in Haitian Creole, is best known for its investigative journalism, political analysis, and pro-democracy activism under its famous director, Jean Léopold Dominique. But Radio Haiti was also a place where artists of all kinds, especially literary writers, presented, discussed, and declaimed their work to a wide public over the airwaves. In fact, there is no clear line between Radio Haiti’s political content and its literary content. Many of Radio Haiti’s journalists, including Dominique himself and his daughter, novelist Jan J. Dominique, were also literary writers. A literary sensibility suffused much of their content; discussing art or literature allowed them to talk about the country’s social and political situation in a hostile realm; and much of the literary work contains implicit or explicit political meaning. Creating a platform that allowed a wider audience to experience literary works through programs like Radio Haiti’s “Entre Nous” was a political, revolutionary act.

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.

Discusses the many government agencies in the US that perform scientific and technological research.

There is an increasing trend of the prescribing of psychotropic medications for children. This chapter explores the various issues associated with medicating children with people with intellectual disability.

Gregory of Nyssa is the most philosophically minded of the Cappadocian Fathers and one of the most insightful interpreters of Origen.1 Harold Cherniss (1930–1971) considered Gregory a Platonist thinker thinly plated with Christianity; Jean Daniélou and others thought that Gregory progressively abandoned Platonism and/or Origen; I suspect that the latter option is not really the case (2018b), but Cherniss’s thesis is not tenable either. Von Balthasar (1942) and other scholars have seen Gregory as a great innovator with respect to Greek metaphysics.2 I have detected a consistency in his Christian Platonism3 – a consistency that has been denied: Gregory has been represented as confused and contradictory as a philosopher (e.g. Stead 1976); however, this position does not take into account that Gregory’s philosophical theology was not simply Platonism, but Christian Platonism,4 specifically Patristic Platonism, like that of Origen.5

Language teaching and learning are substantially affected by the rise of digital technologies. Digitisation has resulted in the integration of a whole new set of competences into teacher education, not least with regard to what instructors have to teach their learners to enable them to become proficient users of digital technologies and to move, communicate, and interact within digital environments competently and safely. This chapter delineates the considerable cultural transformations that go hand in hand with digitisation. The aim is to capture its professional and cultural intricacies and to describe the competences that teachers and teacher educators need to become competent professional agents capable of integrating digital technologies into their own professional development and into the language classroom.

“The Book of Isaiah and the Neo-Babylonian Period” by Lena-Sofia Tiemeyer investigates the “black hole” in the book that is the Babylonian Exile from three perspectives. First, it analyzes how the Book of Isaiah conceptualizes Babylon. It demonstrates how the Isaianic authors sought to underscore Babylon’s weakness and transitory existence, and aimed to assert that its demise was the result of Yhwh’s supremacy over Babylon’s own deities. Second, it challenges the dating of those texts in Isaiah that are traditionally assigned to the Neo-Babylonian period. References to Babylonian customs and religious traditions, polemic against Babylon, and support of Cyrus should not be used without reflection as dating criteria. Third, it argues that the material in Isa 40–55, traditionally assumed to have been written in Babylon because of its familiarity with Babylonian matters, rather reflects the kind of general knowledge that the people living in the shadow of the Neo-Babylonian Empire would be expected to have.

Based on discursive analysis, Chapter 3 focuses on the briefs produced in Madrid and the colony to mount the plaintiffs’ case for collective freedom. It examines the meanings of freedom in the Spanish Atlantic and the battery of legal tools, including the rarified one of prescription, deployed in the plaintiffs’ memorials to buttress their case of wrongful enslavement and collective freedom. The case entered unchartered terrain with the claim that belonging to a pueblo constituted a way of enacting and producing freedom collectively, an innovative claim based on notions of corporate belonging in the Spanish Atlantic world especially related to municipal bodies such as pueblos. The chapter parses a distinction between civil and political freedom made in some briefs. Civil freedom was understood in opposition to slavery as personal freedoms that free subjects could enjoy as royal vassals even in the context of colonialism and royal absolutism. Political freedom depended on municipal belonging, the space in which limited self-rule and citizenship could be locally enacted in an absolute monarchy. The chapter draws out the possible normative implications of this claim for Afro descendants at large who, at most, could only enjoy civil freedom rights in the empire.

Chapter 4 focuses on labor migration from Central Asia to Russia as the first exclusionary migration cycle. Growing migration after 2000 made Russia one of the world’s major migrant-receiving states. The chapter explains why Putin retained a visa-free regime with the much poorer former Soviet states of CA, allowing millions of their citizens free entry to Russia, where most stayed and worked with undocumented status. As the numbers of the ethnically distant Muslim migrants rose, welfare nationalist grievances emerged in the cities and regions where migrants were concentrated. Citing public opinion surveys, speeches by mayors and governors, election and party platforms, and mass media, the chapter shows how politicians framed and used welfare nationalist discourses to placate citizens and scapegoat migrants for declines in popular welfare. It highlights the role of sub-national officials in mobilizing anti-immigrant politics and channeling pressures for exclusionary policies to Putin. These pressures produced legislative and normative changes that progressively excluded migrant families from social sectors and subjected workers to increasing abuses, including deportations and other forms of exclusion. A sub-set of migrants who contributed to Russia’s national security were treated as more deserving.

This introductory chapter presents the puzzle of the variation in agrarian elites’ capacity to organize electoral representation across Latin America after the third wave of democratization and discusses the consequences of this variation for redistributive politics. It summarizes the book’s central argument that agrarian elites’ strategies of political influence are explained by two factors: the perception of an existential threat and the level of intragroup fragmentation. Then, it discusses the relevance of that argument for the comparative politics literature, in particular regarding the relationship among economic elites’ representation, democratic consolidation, and redistribution. The chapter also offers background about a series of structural and political transformations that have changed agrarian elites’ sources of power in Latin America over the last six decades and describes my research methods, case selection strategy, and data sources.

This chapter discusses an ijāza (a qualificatory ‘license’) given in 1215/1800 by Muḥammad b. ʿAbd Allāh al-Jalālī to a pupil named ʿAbd al-Qādir b. ʿAbd Allāh al-Rāshidī al-Muʿaskarī. The granter of the license was a major scholar in late 18th century Algiers, who had been appointed by Muḥammad b. ʿUthmān, the Bey of Algiers (r. 1766-1791), as director of the newly founded Madrasa Muḥammadiyya. The ijāza translated in this chapter illustrates many of the common features of an ijāza document. Aside from the usual prayers and salutations (to God, the Prophet, his family and the Companions), there is an extended exposition of the superiority of religious knowledge and the position of the ʿulamāʾ in Muslim society, as well as a brief introduction to the skills and qualities of the ijāza recipient. The author notes that the awardee had attended his classes, and emphasises that the awardee’s learned qualities had impressed him. The genealogies of both the ijāza donor, and the ijāza recipient are also clearly important, as they are noted with care.