Chapter 13 explores the interactions between the League of Nations and two transnational legal societies that had been torch-bearers of legal internationalism since their establishment in 1873: the Institute of International Law (IIL) and the International Law Association (ILA). Comparing how the IIL and ILA engaged with the League institutions and with specific projects such as the codification of international law, it demonstrates how the League’s limited geographical scope ensured that these ‘universal’ societies continued to consider themselves as crucial and sometimes even superior platforms for organizing legal internationalism. In spite of these reservations vis-à-vis the League, IIL and ILA discussions and reports fed the League with authoritative opinions on what was to be understood as international law, while the societies in return integrated the League into their scholarly understandings and their practical organization.

The principles of Islamic environmentalism are foundational to just practices in the global South and Muslim majority nations. Inevitably, as our common ground is transformed and protected, so too will our human interactions and political dynamics. Muslim-majority nations stand to face the most severe effects of climate change, but those who believe it and combat it are a minority. To face this crisis and protect people and the planet, we need to reconcile our Islamic customs and norms in an effort to shift our exploitative association with nature into an authentic and fair relationship. Muslims have a unique position in the ongoing environmental crisis. Principles set forth in the Quran and Ahadith have outlined foundational beliefs and instructions to guide our actions. The role of khilafa (stewardship) of this earth is a responsibility bestowed upon all Muslims. Moreover, this is compounded with the concept of being held accountable for our actions, and that the land itself will bear witness to our actions. The sanctity of life, Hurmah, is especially powerful.

This chapter puts geography center-stage and recreates a fuller spatial picture of the multiracial character of Sancho’s eighteenth-century London, from the granular level of buildings and streets, to neighborhoods and regions in the city, to the capital’s myriad international connections. The portrait that emerges shows that, despite the fact Sancho was distinctive and remarkable, he was no island. He lived a London life intimately connected to numerous overlapping worlds. He was a shopkeeper in a consumer-orientated city economy; a participant in the “proto-democracy” pioneered in the heart of the Westminster “court” where urban development and political citizenship were newly entangled; a figure whose social connections were enabled by physically traversing the city’s spaces as well as corresponding from distance; and a husband and father whose familial ties shed light on the depth, diversity, and geographic range of the Black urban presence.

The book’s final chapter returns to issues of transparency, arguing that so- called front groups tend to be open secrets of sorts, with their funders or founders rarely fully hidden from view. The chapter demonstrates that oil companies today are apt to use financial transparency as a strategic asset, framing themselves as amplifiers of citizen speech. As oil companies embrace a more open model of citizen organizing, critiques or policy interventions that call for exposing the sponsors of pro-oil campaigns see their relevancy wane. The chapter closes by exploring how scholars and environmental activists might use the empirical insights of previous chapters, particularly the top-down control, internal political fissures, and affective experience of risk by joiners in pro-oil campaigns, to create more just and effective grassroots interventions in climate politics.

This chapter generalizes spectral theory to hypergraphs via tensor notions.

In this chapter I trace the problem of killing in Christian thought. I then raise the question of whether any intentional killing can be justified; in the remainder of the book I argue that the answer to this question is “no”.

This chapter provides an overview of the spectral theory of the Laplacian on functions and differential forms. It also introduces the p-Laplacian for functions. We emphasize variational aspects of eigenvalues and Cheeger's inequality.

Ignatius Sancho had a rich artistic life, from music to literary criticism to engagement with the theater. Unfortunately, little is known about the latter – Joseph Jekyll’s 1782 short biography of Sancho offers only a few sentences about what appears to have been a failed attempt at playing the titular leads of William Shakespeare’s Othello and Thomas Southerne’s Oroonoko. However, Jekyll’s biography offers an important window into eighteenth-century thinking about race and performance, in spite of (and, in part, because of) its limited and compromised nature. Crucial to Jekyll’s explanation for Sancho’s theatrical failure is a supposedly “defective and incorrigible articulation,” most often read along the lines of disability. This chapter examines how vocal and linguistic performance in the eighteenth-century created and disrupted popular narratives about race.

This chapter discusses the elementary properties of Laplace operators on graphs and hypergraphs. Many interesting examples will illustrate how special eigenvalues emerge. We also introduce discrete Pólya–Cheeger constants and their dual versions and provide the initial steps relating spectral clustering, spectra of neighborhood graphs, signed Laplacians, and spectra of simplicial complexes and hypergraphs.