Insofar as his poems generally take the mimetic form of a monologue unfolding in the present, Pindaric poetry is the Pindaric speaking voice. Far more of the corpus, furthermore, is directly concerned with the speaking subject than with any other individual. But the identity and functions of this prominent and indeed all-encompassing voice have been a persistent source of fascination and puzzlement, not least in their relationship to Pindar of Thebes as a historical individual. Better understanding the scare quotes around the ‘I’ in the title of this chapter can help us to better understand Pindar’s poetry. Scholars have formulated various ways to refer to the speaking voice, and the accumulation of terminology reflects the complexity of the topic. This chapter offers a taxonomy of voices and then criticises that taxonym. It discusses the ‘bardic I’, the ‘first-person indefinite’, the authorial voice, and the choral voice and then argues that the victor never speaks in epinicians. A conclusion briefly ties these threads together.

This chapter examines a series of court cases in Hong Kong in which a number of newly elected legislators were disqualified from taking office in part because the ways in which they took their oaths during the swearing-in ceremony were deemed too flamboyant, too extravagant and too theatrical to be taken seriously. Implicit in the legal and political objections to their oath taking is the view that theatre has no place in the hallowed chambers of the law courts or the legislature, a view that is all the more surprising given the intertwined histories and representational strategies between law and theatre. Taking these cases as a starting point, I explore what may be at stake in this legal anti-theatricality, and argue that law’s determination to expurgate the theatrical could be read as part of an attempt to render invisible its own performative nature.

Through a new account of three early disputes, Chapter 16 revisits the novel role of the League Council in interstate dispute settlement. This role was delimited by a legal threshold: the question of whether disputes arose out of a matter purely within a state party’s national jurisdiction or domaine réservé. Application of this test, nominally left to the Council, prompted considerable experimentation with institutional forms, and particularly recourse to ‘committees of jurists’, an understudied, flexible, and protean mechanism which would go on to be deployed in many spheres of League activity. Drawing on contemporaneous legal scholarship and a range of archival materials, the chapter sketches the Council’s procedural management of three key disputes, redirecting focus to the larger landscape of institutionalized dispute settlement beyond the Permanent Court of International Justice. In this larger landscape, the chapter teases out the diverse characteristics associated with recourse to avowedly ‘legal’ expertise and reasoning. This close reading of varied ‘legal’ deliberations recovers the multifaceted relationship between institutionalization and legalization of dispute settlement – and suggests the complexity of relations between legal reasoning and peaceful ordering, both for contemporaries and for us.

This chapter deals with the institutional history of Nuer Christianity and examines how various interconnections that were made possible through people’s movement across the frontierlands contributed to the development of churches and the circulation of Christian knowledge. It starts in the early twentieth century with the coming of missionaries to southern Sudan and explores the introduction of Seventh-day Adventism in the 1970s and the consequent emergence of Messianic groups out of the Adventist church since the 1990s. The chapter demonstrates how claims of biblical authenticity (that is, of being the ’true church’) fuelled schisms and institutional fragmentation. The chapter is concerned with both the history and proliferation of Messianic institutions in Gambella, and the ways in which Messianics thought about the history and biblical indexicality of their churches, as institutions that traced their roots to the Holy Bible.

Chapter 1 conceptualizes a primary form of racial doubt: questioning the equation of blackness with slavery. It is built around the testimony of Ben Newton, who declared he was born free in the United States, kidnapped at the age of ten, and subsequently enslaved in Cuba for several decades. It explores the degree to which racial doubt was intrinsic to the tension between racist agnosia (the social practice of actively ignoring exploited, racialized people) and anti-racist recognition (whereby some of these people could make themselves seen or heard). As Ben Newton pointed out when he reached the US consulate in 1853, “almost everybody” knew his story, but neither his owners nor the local authorities had felt pressured to liberate him. When he told this same story in a new context, recognition and freedom became less elusive. Through a focus on Ben’s testimony, the chapter charts the legal, practical, and linguistic terrains in which captives challenged their enslavement.

This chapter explores Nuer experiences of encountering the urban frontier and the Ethiopian state in the borderlands. It does so by tracing the history and evolution of Gambella town and Newland, the Nuer dominated peri-urban settlement at its eastern edges. Newland has long been a place that attracted people seeking modern education and links with new actors and institutions. Over the past two decades, this peri-urban settlement expanded significantly and emerged as an important node in global Nuer networks. The chapter highlights the salience of fears of manipulation, trickery, and embarrassment in people’s engagements with the urban frontier, and central role such sentiments played in motivating people’s quest for education, knowledge, and global connectivity in the urban environment. The attitudes concerning learning and modern education that this chapter explores are essential for understanding the religious dynamics described in the rest of the book.

Chapter 2 examines abolitionist texts that engaged the conventions of the theatrical genre of farce to denounce the illegal slave trade. By analyzing how captives and abolitionists mocked the generalized awareness of pretense that helped slavery flourish under prohibitions, it foregrounds the role that farce played in processes of racialization. Henry Shirley, a kidnapped man who requested help from British authorities, pointed out that a large range of people were complicit in the illegal slave trade, thereby making the rule of law look like a farce. The chapter concludes by tracing how captives turned the logic of pretense to their advantage, using forged documents or new names in the cities of Havana and Santiago. Enslaved people, it shows, could sometimes partake in the benefits of pretense by assuming new names and passing as free.

This chapter investigates Pindar’s construction of the relationships by which communities are constituted: relationships between families, individuals, and the polis; between the inhabitants of the polis and their past; and between different polis communities.  It surveys civic values, as well as the passages where Pindar discusses specific constitutional forms.  Because Pindar’s lyric expresses political issues through the lens of poetic concerns, assimilating civic and military conflict to vicissitude, it maps some of the strategies by which Pindar subsumes the political into the poetic.  A final focus is the nature of Pindar’s Panhellenism and the connection of Panhellenism to elite mobility.  Pindar’s Panhellenism projects competitively local claims for eminence into a broad Greek arena and characterises the mythico-historical past of Greek cities as one of migration and elite movement. The interaction of local identity with the Panhellenic arena is thus driven by the mobility of heroic and then athletic elites.

This chapter examines a landmark constitutional petition that challenges governmental inaction on forest conservation in Pakistan, situating the case within broader discourses of environmental justice, constitutional rights, and the public trust doctrine. The petitioner, a practicing advocate, brings a critical legal challenge invoking fundamental constitutional rights, including the right to life (Article 9), human dignity (Article 14), access to public spaces (Article 26), and state obligations for leisure provision (Article 38(b)).

Central to the petition is the alarming statistic of Pakistan’s rapidly diminishing forest cover, which has decreased to a mere 1.9% of the national territory. The legal action seeks a writ of mandamus compelling government implementation of multiple environmental policies and laws, including the Forest Act, Trees Act, National Climate Change Policy (2012), National Forest Policy (2015), Forest Policy Statement (1999), and Punjab Forestry Sector Policy (1999).

The case represents a significant judicial intervention that mobilizes the public trust doctrine to reframe environmental resources as collective heritage rather than objects of private ownership or commercial exploitation. By challenging the commodification of natural resources, the petition articulates a constitutional framework for environmental protection that prioritizes public interest, ecological sustainability, and intergenerational environmental justice.

In recent years, as material culture has become more central to the study of all aspects of the ancient Mediterranean and new materialism has gained greater traction across a variety of academic disciplines, growing numbers of scholars have begun to explore how material objects and notions of materiality feature in Pindar’s work. This chapter offers an introduction to some of the main tendencies of such work. It discusses Pindar’s propensity to speak about his songs in terms normally applied to material crafts, such as weaving or carpentry; the role of tools and instruments in Pindar’s conception of composition and creation, both as applied to song and in a broader sense; the materials of the built environment; Pindar’s relationship with the contexts of his musical performances, real and imaginary; and the earth itself as a significant facet of Pindar’s conception of the material world.

While there were some aspects of Nuer ‘tradition’ or ‘culture’ that Messianics in Gambella proudly endorsed and celebrated as biblically authentic, others were rejected as ‘pagan’ or satanic. In this chapter, I turn to the relationship between Messianic Judaism and ‘Nuer customary law’, to explain these dynamics. The chapter traces the process through which the spiritual significance of cattle declined, under the influence of the secular state, and instead, under born-again Christian doctrines, the individual human (body and soul) emerged as the prime means of communicating with God. Cattle in its desacralised form, however, was still used by Messianics for bridewealth payments, and they insisted that their marriage practices were not only the most loyal to Nuer ‘tradition’ but also biblically authentic. The chapter offers new insights on the endurance of pre-Christian practices among African born-again Christians, showing how old ‘customs’ may be deemed relevant and meaningful even under a radically new regime of spiritual mediation.

Drawing on Islamic teachings and principles, Islamic environmental law offers a distinct perspective and values that contribute to its practical implementation in Muslim countries. This chapter proposes that empowering local communities to assume responsibility for their environmental obligations can foster a bottom-up approach to compliance, thereby cultivating a stronger sense of environmental stewardship and social responsibility among community members. To promote such a bottom-up approach, it is crucial to recognize Islamic environmental law as an academic discipline and encourage its inclusion in academic discourse. This recognition will inspire scholars and practitioners to explore how Islamic principles can be translated into concrete actions and policies that advance sustainability and environmental well-being.