This chapter is concerned with a rich vein of poor law spending: on cash allowances, drugs, payments in kind and headings such as apprenticeship. In most county communities, cash allowances grew in importance over time, both because it was more convenient for officials to give such allowances and then let the poor buy their own medical care and because the poor increasingly requested such allowances. Nonetheless, there is a clear sense that many officers continued to be active in purchasing drugs, devices, false limbs and food for the sick.

The history of ethnomethodology is outlined, along with the context in which it arose. Responses to it from conventional sociologists are noted. The character of ethnomethodology is sketched, and the question of whether or not it constitutes a methodology is addressed. Summaries of later chapters in the book are provided.

John Burton's conflict and conflict resolution theories demonstrate the use of human needs theory and medical metaphors in peace and conflict studies. Implicit denial of the importance of culture in human affairs is at the very core of his theory of international conflict resolution. The strong universalising tendencies constitute his theory as a form of totalist theorising in the social sciences. In order for a problem-solving conflict resolution attempt to be successful, a dialogical community is necessary in which the parties can scrutinise each other's views of reality. In such a community the understanding of the uniqueness of the characteristics of the conflict at hand is developed by the facilitator and the parties themselves. The conceptual and theoretical framework suggested in this book can be translated into ten practical non-totalist guidelines for international conflict resolution, and especially for problem-solving conflict resolution. This chapter summarizes these for international problem-solving conflict resolution.

This chapter draws together Conservative policy in relation to nationalised industry and housing under the theme of ownership. By the 1970s the Conservatives had long been clear that they saw nationalised industries as undesirable in principle, and had begun to consider how to actually denationalise in practice. But it was also recognised that it would not be a straightforward process. The proposed method for unwinding the nationalised industries was wider share ownership. This can also be seen in relation to home ownership. The aim of a ‘property-owning democracy’, a long-standing element of Conservative thinking which had been revived and updated a number of times, moved more clearly to the centre of party strategy under Thatcher. Nonetheless, the most important policy which would help to bring it about was not in itself new. The sale of council houses under the ‘right to buy’ scheme had been a feature of Conservative manifestos in 1970 and 1974, although it was now given a new impetus.

Football is an emotional game. Emotions are not restricted to the agony and ecstasy of victory or defeat, but the warmth of friendships and relationships built through engaging with other fans and clubs. Emotions are a primary constituent of social life and how we build relationships, yet they have been absent from the analysis of football fandom. The ultras’ performance helps generate the emotional atmosphere at matches and this sustains the emotional engagement with their club. It builds solidarity, motivates conflict and links individuals to the collective behaviour of the stadium. This emotional engagement also acts as the driver for political mobilisation around issues that affect their club, the sport or the groups.

Like other branches of international law, the law of armed conflict has no permanent means to secure its observance. Apart from the procedures established regarding prevention and supervision of breaches of the law, the surest guarantee of observance is compliance by a belligerent, even though reprisals or other retaliatory measures, such as the taking of hostages, are forbidden. Under the Geneva Conventions no party is able to absolve itself from liability, criminal or otherwise, for any grave breach of those Conventions. Protocol I introduced a new method of seeking to avoid breaches of the law or dealing with them when they occur. The greatest innovation effected by the Protocol in relation to supervision of its execution is the establishment of a permanent International Fact-Finding Commission which came into existence in 1992.

The Introduction to Witness onstage maps the structure of the book and sets out key concepts used in its analysis of the Russian documentary theatre repertoire. It provides an overview of scholarship on documentary theatre as it has developed internationally before situating the form within its specifically contemporary Russian context. This introduction also describes how the author’s work as a performer, producer, and translator of Russian documentary theatre has informed her approach to research. Lastly, the introduction to Witness onstage outlines how, through a performative practice of anamnesis, Russia’s documentary theatre artists seek to engage audiences in an active process of transformation.

This chapter records some of the numerous references to the film,either by invoking the title to make a point about the emotionalconflicts involved, or in more sustained situations. The latterinclude a witty advertising film for refrigerators and a potter’senactment of a scene between two lovers who raise their coffee mugsthat are engraved to reveal emotional responses. The range of suchallusions, along with many usages of the title in novels and reviewsof yet other books, reinforces our sense of the far from still lifeof the movie.

Every one of the seven traditional sacraments of the medieval church was called into question or even rejected wholesale by some lollards. And while a rejection of transubstantiation characterised most lollard critiques of Catholic eucharistic theology, in fact trial records – and indeed Foxe’s Acts and Monuments – suggest a wide diversity of opinion among the dissenters with regard to the efficacy and value of the sacraments as a whole. This chapter examines lollard beliefs on the sacraments as mediated by Foxe in order to delineate Foxe’s editorial practices. The first section details how the lollards articulated their disappointment with nearly all the constituent parts of the traditional sacramental framework. From there, it turns to the two sacraments that reformers upheld as valid: the Eucharist and baptism. Although a staunch rejection of transubstantiation unsurprisingly passed muster with Foxe, the range of views concerning baptism – which included even a blunt rejection of its efficacy – forced Foxe into an uncomfortable position. Baptism, then, serves as a case study in order to scrutinise Foxe’s editorial practices, determining that he was inconsistent with his deletions.

This chapter concerns the drama of dying in the early twenty-first century: a time of increased awareness about issues relating to death and dying, but also of great uncertainty and worry about the end of life – specifically, the form it will take, its duration and the degree of agency one will have. Owing to the interventions of modern medicine, which continually work to extend life, dying in the early twenty-first century can be a protracted process, and may be burdensome both for the dying person and for care-givers. Achieving a ‘good death’ (whatever that might be) is not guaranteed or always readily accomplished. This chapter surveys contemporary attitudes toward death and dying and investigates how they are dramatised and staged in Carol Ann Duffy’s Everyman (2015), Marina Carr’s Woman and Scarecrow (2006), Caryl Churchill’s Here We Go (2015) and Kaite O’Reilly’s Cosy (2016).

This chapter looks at the Old English Exodus. It begins with a sudden, enigmatic appearance of an African woman, who helps the Israelites divide the treasure stripped from the drowned Egyptian army. The chapter frames this episode with the repeated figure of burh [city or enclosure] and the metamorphosing pillar of cloud, a biblical element largely expanded in Old English. Both iconic images exhibit spolia-like effects due to their specific relationship to space and time. Functioning at once as a memory of old cities and a premonition of future cities for the Israelites, the burh constantly changes and acquires new meanings. The pillar, on the other hand, functions as a fragment of the future, able to suggest on its own the larger protective structure of the Christian Church. These three key textual moments together provide the key to the work’s modus operandi. Exodus seems to encourage both exegetical and political readings, but it also produces an excess of meaning, indicating that something irreducibly strange always remains.

This chapter introduces the idea of Brief Encounter’s remarkableafter-life. It outstrips other notable films in the varied ways inwhich it has persisted in the collective memory. Some of these wayswill prove more trivial than others but all will contribute thebook’s central contention.