Mohammed V maintained contact, directly and through intermediaries, with the Istiqlal Party at home, where the situation was becoming dire. His banishment and the installation of Arafa, rather than quelling discontent, had aggravated unrest and stoked anti-colonialism. The question of revamped colonialism, autonomy or independence also played out, though in varying ways, in French North Africa: Algeria, Tunisia and Morocco. Mohammed's banishment greatly enhanced his reputation among nationalists, and among promoters of decolonisation in France and internationally in general, and it underlined the sultan's place as the keystone in Moroccan politics. The French hoped that a fatigued and humiliated Moncef Bey would quietly retire, but his chief minister, M'hamed Chenik, strengthened the bey's resolve. The French exiled Abd el-Kader and his family to France, ultimately housing them in the grand Renaissance château at Amboise.

The original folkloric vampire was a very different notion from its modern conception – at some point in time a transformation occurred, moving the vampire from a repulsive undead peasant-corpse into a sexually alluring, frequently aristocratic supernatural being. John Polidori’s The Vampyre was the critical culmination of a variety of changing views about who and what a vampire is. In his essay, Marcus Sedgwick considers that a considerable part of this monster-makeover was due to contemporary beliefs about tuberculosis, with which Polidori, as a newly qualified doctor, would have been very familiar, and which he drew on in his recreation of the mythic beast. An implicit intertwining of the natures of the tubercular and the vampire occur, specifically that certain physical characteristics of the sufferer of late-stage TB, together with heightened sexuality and sensibility, become at this time permanently attached to the conception of the vampire, such ideas being reinforced by the already current metaphorical use of the word ‘vampire’ in popular parlance, as well as in medical textbooks.

This chapter investigates how teaching the Middle East and North Africa (MENA) in Malta has been related to the history and geopolitical environment of this small island state. Unlike major Western countries, Malta has not had a colonial relationship with the MENA and was itself subjugated by occupation and British colonial rule (1813–1964). Furthermore, due to the significant influence of Arab and Muslim rule over the Maltese islands (870–1091), the country displays a deep Arab heritage, most notably in its language. Reflecting this heritage and the country’s geographic proximity to the Tunisian and Libyan shores, the University of Malta (UM) has had a long history of offering courses that focus on aspects of MENA culture, language, society and politics. Analysing enrolment data as well as the country’s geopolitical shifts, this chapter argues that identity formation and boundaries substantially impacted the UM’s knowledge production on the MENA. The chapter further reflects on the issue of student values and positionality as a pedagogical tool to counter exceptionalism that dominates much of the academic landscape with respect to the MENA.

This chapter looks at the issues surrounding church polity in mid- to late seventeenth-century colonial New England. It looks at the debates surrounding the role of synods in the congregational churches of New England, as well as disputes concerning the role of the laity in church governance. The chapter focuses on the gradual seventeenth-century drift in the American colonies away from the pure congregationalism of its founders towards more presbyterian forms of government. This retreat from congregational and lay governance was made more rapid by the New Englanders witnessing the events of the civil war and interregnum in England and the chaos caused by the de facto toleration of religious sects.

This chapter explores the connection between music and alchemy in The Tempest by developing an alchemical interpretation of Ariel’s songs. Ariel–Mercurius is the alchemist Prospero’s attendant spirit, without whom the great work cannot take place. His role as chemical spirit recalls Ficino’s spiritus, whose nature is similar to that of musical sound: it is thanks to his Orphic music that most of the characters on the island are led on the path to spiritual purification. Four of Ariel’s five songs contain alchemical allusions: ‘Come unto these yellow sands’, ‘Full fathom five’, ‘Earth’s increase and foison plenty’ and ‘Where the bee sucks’. The settings of ‘Full fathom five’ and ‘Where the bee sucks’, attributed to Robert Johnson, are shown to enhance the chemical meaning of the lyrics. Even though musical magic is occasionally ironised, Ariel’s songs all partake of the idealising current of the play: they adumbrate the chemical wedding of Ferdinand and Miranda, Alonso’s regeneration and Ariel’s well-deserved freedom. They therefore strengthen the case for The Tempest as an alchemical palimpsest.

This chapter focuses on local government policy in Wiltshire from the immediate aftermath of the passing of the Race Relations Act 1976 through to the late 1990s. It charts an increase and diversification in Wiltshire’s immigrant, integration and diversity policies within the national context of an ever-growing emphasis on multiculturalism, integration and positive race relations. Amidst what was a reluctance by some to devote resources to Wiltshire’s small migrant populations, a national-level mandate was often considered and adhered to, and a range of local policies and measures were introduced. These addressed community relations and racial equality, multicultural education, and equal opportunities and anti-discrimination in employment and entrepreneurship, housing and social services. This period also witnessed an increased awareness of local Muslim communities’ practices, needs and demands in the form of prayer spaces, Muslim burials and halal slaughter.

Of Bess’s complex family relationships, none was more troubled than that with her granddaughter, Lady Arbella Stuart. Their interactions necessarily encompassed both the personal and the political and were of great interest to the crown, especially as Queen Elizabeth grew older and the succession was unclear. As a result, substantial correspondence written to and about each has survived from which to examine their difficult and volatile alliance. This chapter traces how through their letters Bess and Arbella shaped oppositional narratives. Their letters offer fascinating perspectives on their roles in the confused events that divided them.

This chapter reviews recent political developments, paying attention to the two regulatory sectors and setting out the implications of this research and the subsequent political development under the re-emergent LDP-led Coalition government. The chapter first reviews developments under the LDP’s Abe administration since 2012. This is followed by arguments drawn from the case studies. The chapter first argues that the reconstitution of the Japanese state is the key characteristic of regulation and governance in Japan. Second, it highlights the significance of three points – accountability, independent implementation and frequent rule changes in response to circumstantial changes – within regulatory development, and characterises the cases of Japan, the UK and New Zealand within this framework. The chapter then pulls these elements together and reveals the nature of governance in Japan, offering implications for practitioners.

This chapter undertakes a systematic analysis of the outcomes of the two case studies, drawing together the findings from the four empirical chapters. The analysis shapes the foundation on which this book sets out its core argument. The chapter first considers the nature of regulatory development in the two chosen sectors. Next there is an analysis of changing power and the core executive. The next two sections analyse specific examples that demonstrate the dominance of the core executive within the case studies: the sequence of shaping regulators and the state capacity of the Japanese regulatory state. This set of analyses is followed by an examination of the extent to which the core theme of this monograph has been corroborated.

Garrel’s underground period (1969–1978) saw the release of seven films, all made in collaboration with his partner Nico (Christa Päffgen, 1938–1988). Rather than analysing these films as a single category, two subcategories are proposed. The first category is associated with wealth, when Garrel was able to draw upon the generous support of a donor, Sylvina Boissonnas. The second is associated with poverty, covering the latter part of this underground period when his work was self-produced with modest resources. The chapter considers the relationship between Garrel’s cinema and the American Underground, looking in particular at the connection with Warhol’s use of portraiture in films made during his first Factory period. The chapter also looks to the precepts of the Italian avant-garde Arte Povera as a way of interpreting the political significance of the poverist modes of production that Garrel developed latterly. It argues that the film-maker’s poverist modes suggest a continued fidelity to the dissidence and non-conformism of May 68.

In this chapter, it is suggested that limestone landscapes can be seen as a connecting theme in parts of the European Neolithic. The evidence for cave burial at the beginning of the Neolithic is reviewed. Cave burial was relatively late in the local sequence in Greece and the Balkans. By contrast, in Italy, southern France and Spain, single-grave cave burial occurs from the beginning of the period. In these regions there is also a later Neolithic collective burial practice in caves. There is a large concentration of Late Neolithic collective burials in Belgium. Therefore, Early Neolithic cave burial was primarily a western Mediterranean phenomenon. Later, Neolithic cave burial throughout Europe may have been connected with providing a fixed point in a seasonal round for mobile populations. There was an apparent upsurge in cave burial throughout the limestone regions of Europe around 4000 BC.

In July 1864, Emile Pereire II wrote a letter to his brother Henry in Egypt in which he expressed some slight annoyance with their sister, Fanny. This chapter explores the inner world of the Pereires as they maintained and experienced it: the relationships between wife and husband, mother and children, siblings, and extended family, for family was crucial to the contentedness, the well-being, and, ultimately, the success of the Pereire brothers. And it was to Herminie and Fanny that the construction of a close, intimate circle of family and friends was entrusted. A notable feature of this inner circle was the importance of continuing and close personal friendships with former Saint-Simonians. In Herminie’s case, the Rodrigues family of ten children was large in comparison with other French Jewish families.

Critical interpretation, according to Pierre Macherey, is like the lantern: it may illuminate, but it also creates dancing shadows, flickering forms insubstantial next to the radiance of the work itself. Criticism might bring to light some hidden aspects of the discourse of the work, but it can also diminish the text and reduce its range of meanings. One of the interpretative limits in relation to Ishiguro's work is the paucity of critical response to his short stories and television plays. On the whole, the reviewers of The Remains of the Day shared Rushdie's enthusiasm for the novel. Joseph Coates thought it was 'an ineffably sad and beautiful piece of work - a tragedy in the form of a comedy of manners'. There have been other dissenting voices about the merits of The Remains of the Day. Michael Wood thinks the novel lacks the misty suggestiveness of the Japanese novels.

Throughout her life Bess engaged in a number of strategies to secure authority through her use of objects. In particular, her will exposes the relationships through which her communities formed, and her attempt to secure a continued authoritative presence in these beyond the grave. Death, as Bill Brown notes, provides objects with a hyper-presence that can reveal the social and psychological dynamics between human beings. This chapter draws upon Brown’s work on the dynamics inherent in the relationship between human beings and objects, as well as Bruno Latour’s theories of objects as actors in the formation of networks through which communities are created and sustained. The primary sources for this analysis are rich in both textual and material form and the chapter draws from Elizabeth Hardwick’s letters, her will and the wills of her circle, as well as the many objects associated with her that remain in existence today.

Polly Savage’s chapter examines Maoism in Mozambique. Drawing on interviews and archival records, the study focuses on the Front for the Liberation of Mozambique (or FRELIMO). Between 1970 and 1977 FRELIMO negotiated an artistic and cultural agenda combining, not without difficulties, leftist internationalism and local traditions. The analysis of works produced by the graphic designer ‘Mphumo’ João Craveirinha Jr offers insightful perspectives on how these tensions materialised in images.