The field of politically relevant affective orientations encompasses more than what is consciously felt. Greta Thunberg’s call, ‘I want you to panic’, for instance, alluded to the collective failure to experience appropriate emotions towards climate change. The field of manifest political emotions is based on complex processes leading to certain issues becoming the object of public affective engagement, while others are excluded from the field of public concern. This paper examines ‘ontological terror’, which denotes the response when confronted with the ungroundedness of the metaphysical order underpinning the modern world. Calvin L. Warren argues that this ungroundedness is projected onto the Negro who becomes the incarnation of nothingness, creating the illusion of control over it. The paper explores the abyss presented by ontological terror via two routes: first, through the intersection of ‘the unfelt’, of ‘affective injustice’ and of ‘white ignorance’; second, by discussing Gianni Vattimo’s ‘weak thought’ as a model of post-metaphysical thinking that shares many characteristics with Warren’s ontological nihilism but retains an optimism sharply contrasting Warren’s pessimism.

This chapter explores the role football played in Cold War South America in the 1970s, including World Cup winners Brazil and Argentina. It focuses on one of the most bizarre one-sided football matches of all time: between Chile and the Soviet Union in Santiago’s Estadio Nacional on 21 November 1973. The Soviets refused to turn up for the match, arguing that Chile’s new leader, General Augusto Pinochet, had recently used the Estadio Nacional to execute left-wing opponents. The game went ahead anyway, lasting all of seventeen seconds. Chile ‘won’ 2–0 and thereby, unlike the Soviet Union, qualified for the 1974 World Cup finals. The chapter shows how the ‘game of shame’ took place at a time when Chile, due to the recent death of Marxist president Salvador Allende, was briefly at the centre of the Cold War. It explores FIFA’s investigation into goings-on at the Estadio Nacional and the international row the match generated. The peculiar Chile–Soviet Union match shows how football could be used as a powerful tool of political protest during the Cold War. It also reveals how political grandstanding could sometimes hide something more mundane – the fear of losing on the pitch.

This chapter unpacks much of the language and information around my cancer diagnosis, and the first interactions with health professionals.

In governing the development and deployment of AI across the European Member States, the EU AI Act tries to bring together two very different visions of AI. The first sees AI as a powerful tool that can be made less risky to the health, safety, and fundamental rights of European consumers if it adheres to a series of technical requirements. The second sees AI as a systems technology whose governance requires a nuanced understanding of its transformative effects on the values, fundamental rights, and power relations that characterise society. This chapter uses these two perspectives on AI as a lens through which to reflect on the implications of the EU AI Act for the justice sector. It analyses the extent to which the Act’s provisions and safeguards are aligned with emerging ethical guidelines for the use of AI in the administration of justice and discusses whether it can be expected to effectively address core ethical concerns about the use of AI in the justice sector. This analysis demonstrates the limitations of the ‘tool’ perspective that dominates the AI Act and reveals the considerable discretion it gives judicial authorities to guide the integration of AI as a societally transformative systems technology into the justice sector.

Chapter 4 opens Part II of the study with an overview of literary activity during the late ninth and early tenth centuries, and the political backdrop of the emergent kingdom of the Anglo-Saxons. A summary of the kingdom of the Anglo-Saxons itself is provided, followed by discussion of three categories of evidence: epistolary correspondences, the corpus of Alfredian Old English literature, and Asser’s Life of King Alfred. Throughout, several points of continuity with earlier decades of literary activity are stressed, particularly the continued importance of letter-writing and international communication. It is also emphasised that contemporary investment in vernacular literary production was extraordinary, yet Latin remained a valued commodity as well. Just as there would have been competing political visions within the kingdom of the Anglo-Saxons, so too there would have been preferences for literary patronage of Latin or Old English. The decision specifically to compose the Life of King Alfred in Latin is assessed, particularly in light of Asser’s intended audiences. The overview provided by this chapter sets the scene for the case studies explored in the subsequent two chapters.

This chapter establishes the spirituals as the bedrock of African American poetry to characterize the tradition as inherently innovative from its origins to the present. It challenges the standard claim that African American poetry begins with texts written by enslaved persons reflecting familiarity with canonical British poetry. In this approach, criticism has generally considered African American poetry in dialogue with the mainstream canon, whether emulating or criticizing its values. Privileging written texts in conventional forms has resulted in devaluing poetry reflecting characteristics such as orality, performance, anonymity, and communal collaboration. It also results in wide acceptance of an African American poetry canon that historically has overlooked the innovative nature of this genre from its origins and an ensuing tradition of avant-garde poetry. From this biased perspective, the spirituals have been overlooked as the genesis of African American poetry, even though that is their rightful place. Viewing the spirituals as the true foundation of this tradition implies shifting some assumptions not just about these poems, but about the place and meaning of originality.

The fourth chapter concerns a key institution in Shiʿism’s reproduction, namely its system of higher learning. Two British institutes that long defined the field in Europe are focused on and compared with a flagship German seminary and other, especially Scandinavian cases. Two theoretical trends are contrasted: of ‘integrative blending’ in studies of Islam in Europe and ‘diversity challenge’ in the field of education and citizenship. Each perspective is traced in Shiʿite higher education, where they produce a paradox of local adjustment and foreign frames. Birmingham’s Al-Mahdi Institute and London’s Islamic College are each read for manifestations of ‘European Islam,’ seen in curricula rebalanced with secular topics; diversity engagement perceived as an Islamic challenge; or ambitions for Western contributions to ‘minorities jurisprudence.’ At the same time, the locally particular practice is led by a cultural logic of transnational religious organization. ‘Western’ Shiʿite seminaries are encompassed as their Dumontian ‘contrary’ within organizational hierarchies of ‘Eastern’ religious (state) education. In the continental European seminaries, these facts show in the outsized role of the Qom-based Al-Mustafa University and its emphasis on proselytizing as opposed to the local formation of independent scholars who might help reform Shiʿism.

This chapter explores issues of patent infringement and sustainability, with a focus on the case of destruction of infringing goods and contextualizing the analysis in relation to the practice of upcycling. The destruction is a corrective measure adopted by courts when a patentee is confronted with an infringing product or a product resulting from an infringing method of production (Article 64(2)(e) of the UPC Agreement). While this remedy is standard practice, it often results in the destruction of fully functional, high-quality – albeit infringing – goods. In view of the Unified Patent Court (UPC) and the Unitary Patent (UP), it is imperative to look at the provision on destruction of infringing goods through the eyes of sustainability. The UPC Agreement neither bars sustainable alternatives to destruction nor offers a sustainability-focused interpretation of the remedy. After reviewing UPC and EU case law, the chapter explores more sustainable interpretations of the destruction remedy, including whether practices like upcycling might still qualify as ‘destruction’. As such, this chapter could serve as a guide for future, more sustainability-centred interpretations of the identified provision under the UPC, thereby better aligning European patent law with the goals of the EU Circular Economy Strategy and the Green Deal.

The archaeology of Byzantium is the archaeology of an empire whose chronological bounds, broadly speaking, spanned the fourth through fifteenth century CE. The authors whose works are collected in this handbook examine methods and practice of Byzantine archaeology as well as the materials typically encountered in artifacts produced within the imperial boundaries. Byzantine archaeology is still a relatively young discipline, and, while vast in its scope and ambition, work in the field tends to be challenging to access. This volume aims to remedy this situation by providing current views of the nature of Byzantine archaeology, exploring crucial studies which elucidate salient features of the empire’s people, as well offering glimpses of how things may develop in the near future.

This chapter investigates how Charles Hérard-Dumesle’s 1824 Voyage dans le Nord de Haïti contributes to early Haitian writers’ production of Haitian sovereignty. Hérard-Dumesle contributes to this larger effort by contesting the imperial genre of natural history that instrumentalized Haitian people and nature. Against the imperial natural histories that justified colonial extractivism, Hérard-Dumesle offers a Haitian mode of natural history that weaves together the real and imagined natural cosmologies of the Taino people, rural Haitian small holders, and Haiti’s postcolonial elite. This expressly political Haitian natural history and the poetic eloquence on which it ran aspired to redress tyranny not only for Haiti but also on a planetary register.