Policing colonial conflict reinforced the traditions of paramilitary policing. With the end of the mandate in Palestine and with troubles brewing in Suez, close attention was paid to Cyprus: strategically, the island's military base was well-placed in relation to the both the Middle East and the Mediterranean. The Aden Police faced difficulties similar to those of both the Palestine and the Cyprus Police prior to the British withdrawal in 1967. With the development of political and security intelligence in Palestine came the creation of police undercover units. Lieutenant-Colonel W. Nicol Gray, who became Inspector-General in March 1946, supported the idea of snatch squads and pseudo gangs. Emergencies required newer forms of policing that brought the traditional paramilitary style into contact with counter-insurgency tactics. The experiences of those responsible for policing Palestine shaped the practice of colonial policing.

This introduction puts the text into its early medieval context and explaining Hincmar's sometimes-dubious methods of argument. The book is a translation of the most significant source for the attempted divorce, a treatise known as De divortio Lotharii regis et Theutbergae reginae, written in 860 by Archbishop Hincmar of Rheims. It sheds much light on the Frankish world of its protagonists and on early medieval Europe in general. In 860 those supporting Lothar II's divorce were still able to discomfort Hincmar by drawing parallels between the trials of Ebbo and Theutberga; the matter was only finally settled in 868. The book offers eye-opening insight not only on the political wrangling of the time, but also on early medieval attitudes towards a host of issues including magic, penance, gender, the ordeal, marriage, sodomy, the role of bishops, and kingship.

The documents in this section deal with social groups and social tensions in Italy: popolo against magnates, noble clans against each another, men against women, young men against city elders, Christians against Jews, freemen against slaves, food riots and tax revolts, acts of resistance and indecency . The chapter focuses on knighthood, towers and vendetta. Although worker unrest is evident in Italian towns from the late thirteenth century, the second half of the fourteenth century saw a rash of working-class revolts, the most famous being that of the Ciompi in Florence has become the 'archetype' of worker insurrections.

Chapter 2 focuses on Martel’s second feature, La niña santa, a film which depicts the anxious construction of hard-and-fast boundaries between right and wrong, good and evil, beauty and horror, whilst revelling in the strangeness of a world in which everything – including its saintly-demonic heroine, and the moral and affective situations she negotiates, confounds these distinctions. In La niña santa, it is in particular the ideological conditions established by Catholicism – and their close relationship with constructions of femininity – which are subject to the scrutiny of Martel’s investigative gaze. The girls in this film suggest the possibility of resisting dominant narratives, a possibility with which the film is thematically and aesthetically engaged in multiple ways. The chapter explores the film’s aesthetic experiments alongside its foregrounding of the productive capacity of desire, arguing that both function to suggest ideological fissure and the glimpsing of alternative realities. Through its figuring of desire, and the female adolescent as agent of her desire, the film suggests the possibility of resistance to the subjective and identitarian roles and models into which she is socially summoned.

Re-evaluating the implications of the French Revolution for Gothic fiction, this chapter examines representations of the past in a novel that is often neglected in Gothic studies: Radcliffe’s The Romance of the Forest. Written in the immediate aftermath of the French Revolution, but set in seventeenth-century Roman Catholic France, it discusses the ways in which the novel bears traces of the present and examines the significance of the decaying abbey and fragmented manuscript that feature in the novel. Citing the enormity of the events taking place in France and the challenge they presented to established Enlightenment historical theories and methods, it is argued that The Romance of the Forest responds to such shifting notions of history by revealing a heightened sense of historical consciousness that is engendered by the French Revolution. Influenced by The Recess and utilising the Female Gothic’s focus on the heroine, this chapter shows how Radcliffe’s novel engages with the politics of the past and, more specifically, with the contested ‘Gothic’ views of history presented in Edmund Burke’s Reflections on the Revolution in France (1790) and Mary Wollstonecraft’s A Vindication of the Rights of Men (1790).

This chapter outlines a biographical sketch of Jim Crace and considers its relationship to his fictional world, focusing upon the pastoral impulse that shaped his Arcadian visions and their origin in the area in which he lived until he left school at eighteen. It analyses Craceland's dynamics and characteristics, considering it as a world apart from our own, often but not always found in an additional sixth (inhabited) continent. The chapter also considers the development of Crace's writing, from his early attempts, his career as a journalist and finally the emergence of the rhythmic prose that has come to typify Crace, with its preciseness of observed detail. Also considered are the traditional mythopoeic, storytelling and pastoral traditions that Crace incorporates so as to reinvigorate the novel, and as Eleazar M. Meletinsky explains in The Poetics of Myth (2000), ‘Twentieth-century mythification is unthinkable without humor and irony, which inevitably result when the modern is wedded to the archaic’. This combination creates the energy of Crace's comedy and yet sustains his serious themes.

This part of the book contains texts on the topic of religion, metaphysics, and ethics, translated from the original Hungarian by Adam Fabry: Culture – pseudo-culture (Kultura – álkultura), Preface to Ernst Mach’s The Analysis of Sensations, Credo and credulity (Hit és hiszékenység), On the destructive turn (A destruktiv irányról), Speech on the meaning of conviction (Beszéd a meggyözödésröl), A lesson learned (Tanulság), The calling of our generation (A mai nemzedék hivatása), Oration to the youth of the Galilei Circle (Szózat a Galilei Kör ifjúságához), and The resurrection of Jesus (Jézus feltámadása).

This chapter focuses on the novel Written on the Body. The publication of Written on the Body marked a change from the structural complexity of Sexing the Cherry, with its duplications and intertwining of narrative voices and historical periods, by turning back to the simplicity of the single narrative voice of Oranges Are Not the Only Fruit. However, as in Winterson's first novel, this simplicity is more apparent than real; in the case of Written on the Body because the gender and physical aspect of the autodiegetic narrator are never made explicit, thus suggesting that s/he enjoys the type of bisexuality Jordan achieved in Sexing the Cherry at the end of his quest for individuation.

This introduction provides an overview of the key concepts discussed in the subsequent chapters of this book. The book examines the nineteenth-century ideology of 'martial races': the belief that some groups of men are biologically or culturally predisposed to the arts of war. It explores how and why Scottish Highlanders, Punjabi Sikhs and Nepalese Gurkhas became linked in both military and popular discourse as the British Empire's fiercest, most manly soldiers. The book argues that the connections contemporaries seen between these three groups demonstrate the historical instability of conceptions of 'race' as well as the political uses and contradictory purposes to which such conceptions could be put. It also argues that the savage representations of masculinity that lay at the heart of martial race ideology were a crucial imaginative site upon which Anglo-Indian military elites responded to, and attempted to manipulate, historically specific global-imperial politics after 1850.

Bringing reform to the Colonial Police Service during the post-war era, prompted by the onset of colonial conflict, was simply a matter of too little, too late. On a much broader level, 1948 marked the start of the Colonial Office's attempts at bringing standardisation to the Colonial Police Service, through reform, with the appointment of its first official Colonial Police Advisor (CPA), William Johnson. A measure introduced shortly after Johnson's report was the Conference for the Colonial Commissioners of Police. In terms of the colonial police, the Gold Coast riots prompted a government enquiry, which untimely led to the despatch of Arthur Young of the City of London Police to enact reforms. Unifying the police forces of the British Empire was the first real attempt at implementing any degree of standardisation. A fundamental difference between colonial and British policing lay in the structure of accountability.

Drawing from some broad interpretations of psychology and psychoanalysis, criminal law constructed the concept of Sex-as-law as a reality of psychological nature. Those who violate the standards of the world of Sex are not like other criminals and offenders. They are supposed to be, above all, sick, and most importantly, incurable patients. The criminal justice system began to think of the illegal sexual being as a boundless body, thus allowing the State to grant itself an arbitrary and constantly expanding power. The phenomenon that the author calls "denormativization" of sexuality is connected, at least in principle, to the new position occupied by consent in the framework of sexual crimes and misdemeanors. The misdemeanor of sexual exhibitionism finds its rationale in the new techniques for controlling debauchery. Visible sexual relations are tolerated in specific circumstances, while their excesses are punished by the new Article 222-32 of the Penal Code.

This part of the book contains texts on the topic of Hungarian politics, translated from the original Hungarian by Adam Fabry: Radical bourgeois politics (Radikális polgári politika), Magyar hegemony and the nationalities (A magyar hegemonia és a nemzetiségek), Bourgeois radicals, socialists and the established opposition (Polgári radikálisok, szocialisták és törtenelmi ellenzék), The programme and goals of radicalism: an address to the general assembly of the Radical Party (A Radikalizmus Programmja és Célja, held in Szeged, 1 December 1918), Radical Party and the bourgeois party (Radikális párt és Polgári párt), Manual and intellectual labour (Fizikai és szellemi munka), The Galilei Circle: a balance sheet (A Galilei Kör mérlege), Concealed foreign rule and socialist economics (Leplezett küluralom és szocialista közgazdaság).

Comedy was in reality the most serious genre in Hollywood—in the sense that it reflected, through the comic mode, the deepest moral and social beliefs of American life. The Hollywood romantic comedy's articulation of the ideology of heterosexual love, marriage and desire is far from consistent, and certainly reflects many of the deep-seated anxieties of the cultures which produced it. Hollywood comedy's seriousness lies in its accurate reflection of ordinary American beliefs, the instabilities and excesses of the films. Hollywood romantic comedy not only reflects American ideology but also interrogates and negotiates its contradictions. The couples in the films are extraordinary because they somehow manage to find happiness despite the deepest moral and social beliefs of the American life. Considering this, the chapter explains the ideological implications of the extraordinary status of Hollywood romantic comedy films from three different perspectives: the ideology of romantic love; the structures of romance; and the limitations of the ideal.