This introduction provides an introduction to the historical and theoretical frameworks for looking at Irish literature in the Romantic period. It considers the place of the Irish language in characterising Irish eloquence, and argues that British critics also linked Irish eloquence to Gothic excess. It introduces some of the main authors that will be looked at in greater depth later, including Maria Edgeworth, Sydney Owenson, Thomas Moore, and Charles Maturin.

This chapter looks at the work of Sydney Owenson, focusing on two novels, The Wild Irish Girl and Woman; or Ida of Athens. It considers the way in which Owenson crafted a powerful model of female eloquence in response to the perceived failures of more mainstream political speech. It looks at the legacy of the Volunteer movement of the 1780s as well as the Irish-language background of her work. It also notes the publication of Gilbert Austin’s Chironomia, an important rhetorical treatise, and the links between his work and Owenson.

Drawing together the previous chapters’ discussions of feminine respectability, the Conclusion focuses on the tensions young women experience as they attempt to reconcile personal ambition with societal expectations and as they navigate quotidian life in the city alongside the longer-term objectives of ending their single status. The Conclusion reiterates the book’s two arguments, articulating how feminine youthhood is a period shaped by contingencies, which not only render young women vulnerable but also encourage them to contribute to the uncertainties that shape urban life in contemporary Nigeria. While the previous chapters have discussed how dissimulation, illusion, and concealment shape young women’s lives, and the ambiguous attitudes young women have towards these forms of uncertainty, the Conclusion questions when the fake is categorically immoral. Doing so, young women are inserted into a broader discussion of the means of sustaining, as well as the perceived threats to, social reproduction in urban Nigeria.

In September 2021, when the Bataclan trial in Paris began, the United States was commemorating the 20th anniversary of the September 11 attacks in New York. The proximity of these two dates invites us to reflect on the two different responses to terrorism on either side of the Atlantic. Both responses followed the most severe and unprecedented shock experienced by both societies since World War II and yet the responses are starkly different. By examining different themes, we can see how these two countries have mobilised their judicial systems and the extent of which that their trials were anchored in a geography, legal culture, and an audience.

The first part of the chapter examines these approaches and, more broadly, the historical role of such trials. In the second part, we reflect on the lessons that can be learnt from the French Experience for prosecution of mass crimes. Lastly, we conclude with reflections on the French experience of the war/law on terror.

Root systems are beautiful geometric objects in Euclidean space, which crop up in many parts of mathematics, including Lie algebras, singularity theory, mathematical physics and graph theory.

In this chapter, we will use graph theory to discuss the famous ADE classification of root systems in which all roots have the same length. This will then be used to determine the graphs whose adjacency matrix has least eigenvalue −2 or greater in Chapter 9, where we will see a connection between the Shrikhande graph and exceptional root systems.

We work in the Euclidean space V = Rd, with the standard inner product.

Given a non-zero vector u ∈ V, there is a unique hyperplane Hu through the origin which is perpendicular to u.We define the reflection ru in this hyperplane to be the linear map which fixes every vector in Hu and maps u to −u.

This chapter troubles and redraws the hegemonic geography of a binary world that answers to Global North and Global South. It does so in order to track what is termed a “deep-time history Anthropocene of the Global South,” which is not necessarily contingent upon sameness of regional geography and nationality but predicated upon comparable and entangled experiences of the Anthropocene memory. It deemphasizes statehood by being attentive to the entanglement of human and planetary histories and identities along a spatiotemporal axis. Using the conceptual lens of “narrative archaeology,” the chapter rejects the late eighteenth century historical model of the Anthropocene, contending that for the Global South, it is much longer, going back to a spatiotemporal stretch of slavery and genocide in Africa and the Americas, besides the legacies of colonialism. While the chapter is basically a theoretical exploration, it complements the formulation with the analysis of texts across a range of geographies in the Global South. It concludes that there is nevertheless an enduring agency for resistance and hope through which identities of the Global South continue to withstand the negativities of the Anthropocene.

Language education policies outside the Anglosphere that prioritise English as an additional language (EAL) in response to its ubiquity as a global lingua franca direct attention to the work of English language teacher educators (ELTEs). This dimension of their work is complicated by issues around standard and local varieties, and even more so in former colonial states where structural-historical circumstances have resulted in class ideologies that position English proficiencies as pivotal to social status and opportunities for education and employment. In this chapter we draw on interviews with eight ELTEs to explore such a situation in Sri Lanka using the perspectives of linguistic shame and emotional labour. Participants have to manage their experiences of linguistic shame in the workplace which can be complicated by contradictory responses to the ideologies that perpetuate linguistic shame attached to the use of local Englishes. Based on the insights offered by the experiences of participants, it is evident that the dimension of linguistic shame in the emotional labour of English language teacher education in post-colonial settings needs recognition and further investigation.

The institutional terrain in which chaplains operated shifted in moral terms. Until the twenty-first century, the Army was overwhelmingly white, male, heterosexual, Christian and resistant to change. The RAChD did little to challenge that status quo or to combat the racism, sexism and homophobia that arose from it. If, with the same complaisance, it went on to adhere to an externally driven equality and diversity agenda, it had a lot more to say about the ethics of war. Significantly, its Journal aired debates over nuclear weapons and issues of war and peace with surprising freedom. Evidently, killing still raised strong ethical concerns in a professional culture informed by Christian morality and by the just war tradition, with its problematics exacerbated by a growing tangle of legal expectations and constraints. Despite imputations to the contrary, and especially in the complex and controversial counter-insurgency campaigns of the later twentieth century, there is scant evidence to justify the suspicion that unit chaplains, as military pastors, were simply predisposed to connive in the misconduct of soldiers and some clear indications that their influence was one of restraint.

In this chapter, we, as two transnational language teacher educators (LTEs), critically reflect on our evolving identities as LTEs, by explicitly focusing on our emotions and agency. Methodologically, we use collaborative autoethnography (CAE) to blend dialogic co-interviews, autobiographical writing, and self-reflection, situating our identities at the intersection of personal, political, and professional experiences. Our stories include these takeaway points: (1) border crossing and in-betweenness are integral aspects of our identities, (2) teacher educators, specifically those with transnational backgrounds, require more support and opportunities for reflective practice to reconcile their multifaceted identities and responsibilities, (3) navigating our transnational identities involve significant emotion labor and emotion work, (4) our sociopolitically-situated agency is intertwined with the emotional and reflective identity work, and (5) our personal and social identities, vis-a-vis culture, language, gender, nationality, religion amongst others, are inseparable from ongoing professional identity work.

This chapter reports on the self-inquiry of a language teacher educator who explored her emotions as she integrated an innovative intervention during a practicum course. More specifically, she examined the emotions she experienced as she implemented a pedagogical intervention based on positive psychology intended to build peace in the practicum, as well as how such emotions were enacted. Framed within self study in teacher education practices (S-STEP), data were collected by means of reflection journals throughout a practicum term and were subjected to thematic analysis. The findings showed that the language teacher educator experienced emotional dissonance when she realized the outcomes of the innovative intervention were not the ones she had expected, and emotional harmony when the outcomes of the intervention aligned with her beliefs. Moreover, the findings revealed the language teacher educator experienced emotional contagion, which led her to increase positivity and better regulate her emotions. The chapter highlights the value of self-reflection on one’s emotions as a means to inform language teacher educators’ practices and better understand their identities.