Slavery and the slave trade were fundamental institutions in Ethiopian history. Their abolition was a protracted process that involved developing, debating, passing, and applying multiple anti-slavery and anti-slave trade edicts and decrees under successive rulers. While slavery existed in various societies that were later integrated in the Abyssinian empire since the second half of the nineteenth century and took different forms based on different legal traditions, this article focuses specifically on the Christian kingdom and its successor empire. It analyzes changes and continuities in legal approaches to slavery and its suppression through consecutive Ethiopian governments starting with a discussion of slavery's regulation in the ancient Christian law code, the Fetha nagast (“The Law of the Kings”). The article then considers how successive Christian emperors developed anti-slavery policies in response to both local and global dynamics.

This introduction contextualizes the special issue's articles in the broader continental dynamics. It discusses the Eurocentric bias of the historiography and suggests that the view that Europe was responsible for the legal abolition of slavery in Africa should be nuanced and qualified. Some independent African polities abolished slavery before Europe's colonial occupation. Nowhere did European abolitionists encounter a tabula rasa: African polities had complex jurisdictions, oral or written, which formed the normative background against which slavery's abolition should be studied. To do so, however, it is misleading to imagine abolitionism as a unitary movement spreading globally out of Europe. What happened differed from context to context. Normative systems varied, and so did abolition's legal processes. This introduction examines the dynamics that led to the introduction and implementation of anti-slavery laws in African legal systems. It recenters the analysis of the legal abolition of slavery in Africa around particular African actors, concepts, strategies, and procedures.

Around the world, Indigenous people are preparing for futures of climate uncertainty and resource shortages. Indigenous communities are looking to the past and seeking guidance from their traditions – diverse systems of knowledge that change over time – so that they and future generations might nurture connections to the “deep time” of geological and human histories. In this essay we examine how the Wangan and Jagalingou Family Council in Australia and the Agua Caliente Band of Cahuilla Indians in the United States have taken long-term views on ecological sustainability and sovereignty. We focus on these two Indigenous communities on opposite sides of the Pacific Ocean because they are among the highest-profile battles over ancient groundwater in the past decade. Set against a backdrop of global settler state interference and exploitative economic practices, both cases reveal how the concept of kinscapes – or a shared sense of relatedness to interconnected ecosystems, histories, and places (or nodes) of belonging – can sharpen our understanding of environmental stewardship and its importance to Indigenous sovereignty. Whereas mining corporations and settler governments continue to make decisions with short- to medium-term objectives in mind, Wangan and Jagalingou and Agua Caliente leaders have used legal battles over groundwater to underscore their spiritual and physical connectedness with local environments. Like Indigenous communities around the world, the Wangan and Jagalingou Family Council and the Agua Caliente Band of Cahuilla Indians are making ontological choices by asserting their sovereignty through environmental stewardship.

We tested the hypothesis that milk proteins, through microencapsulation, guarantee protection against bioactive substances in coffee silverskin extracts. Therefore, the aim of this study was to carry out technological, nutritional and physicochemical characterisation of a coffee silverskin extract microencapsulated using instant skim milk powder and whey protein concentrate as wall materials. The aqueous extract of coffee silverskin was spray-dried using 10% (w/v) skim milk powder and whey protein concentrate. The samples were characterised by determining the water content, water activity, particle size distribution, colour analysis and total phenolic compound content as well as antioxidant activity using 2,2-diphenyl-radical 1-picrylhydrazyl scavenging methods, nitric oxide radical inhibition and morphological analysis. The product showed water activity within a range that ensured greater stability, and the reduced degradation of the dried coffee silverskin extract with whey protein concentrate resulted in better rehydration ability. The luminosity parameter was higher and the browning index was lower for the encapsulated samples than for the pure coffee silverskin extract. The phenolic compound content (29.23 ± 8.39 and 34.00 ± 8.38 mg gallic acid equivalents/g for the coffee silverskin extract using skimmed milk powder and whey protein concentrate, respectively) and the antioxidant activity of the new product confirmed its potential as a natural source of antioxidant phenolic compounds. We conclude that the dairy matrices associated with spray drying preserved the bioactive and antioxidant activities of coffee silverskin extracts.

Europe’s (post-)colonial borders have been recently marked by a profusion of cases of violence against racialised migrants with the use of police dogs, following a continual process of integration of canines into the border apparatus of violence. Engaging simultaneously with the recent post-colonial literature on border and migration security and the incipient domain of animal studies, this article investigates the colonial and racial origins and effects of this phenomenon. Contextualising the weaponisation of dogs at Europe’s borders today within a much longer history of racial violence, the article shows how canines have been systematically deployed by colonial and white supremacist powers against racialised bodies as tools to enact and secure racial order. Attentive to the ways in which modern humanness has been predicated upon its removal from the food chain, the article argues that the use of police dogs at Europe’s borders operates by reinforcing the non- or less-than-human status of racialised migrants by marking them as ‘animal-like’ and ‘edible’ bodies. Conceptualising this method as ‘the politics of edibility’, the article then shows how the exposure of migrants to the threat of ‘dog bites’ functions as a form of reinforcing racial hierarchies in a Europe traversed by racial anxieties.

On June 19, 2023, the Intergovernmental Conference on an international legally binding instrument under the United Nations Convention on the Law of the Sea on the conservation and sustainable use of marine biological diversity of areas beyond national jurisdiction (BBNJ Intergovernmental Conference) adopted, by consensus, the Agreement under the United Nations Convention on the Law of the Sea on the Conservation and Sustainable Use of Marine BioLogical Diversity of Areas Beyond National Jurisdiction (BBNJ Agreement or Agreement). The Agreement, which is grounded in and builds on the UN Convention on the Law of the Sea (UNCLOS), specifically addresses issues relating to the conservation and sustainable use of the marine biodiversity of the high seas. The adoption of the Agreement was the culmination of nearly two decades of work under the auspices of the UN General Assembly.

When I entered graduate school in September 2016, Turkey was mired in a series of successive crises. I had spent the first half of the year living in Istanbul, writing about the country's reception of Syrian refugees as a journalist and researcher. During that stretch, a series of suicide bombings and, in my last week in the country, an attempted coup, were formative for the way I made sense of future fieldwork in Turkey. I surmised that it would be wrought with unpredictability. My research interest in Syrian refugees’ access to Turkey's state services was itself marked by uncertainty. This uncertainty was tied to the nature of Syrians’ explicitly temporary legal status within Turkey and the broader domestic and geopolitical context that shaped the contours of Turkey's refugee policy. Given these layers of unpredictability both endogenous and exogenous to my research interest, I planned to design my research with uncertainty as an analytical focus.

When the Egyptian singer ʿAbd al-Halim Hafiz passed away in 1977, a group of fans began meeting at his tomb to celebrate his memory and music. Since then, their gathering has become an annual multi-day event attracting thousands of the singer's devotees from across Egypt and the Arab world. This article explores the unique fan culture around ʿAbd al-Halim, tracing its emergence after his death and expansion into various ritual activities organized by fans. As I show, central to the affective power of Halim fandom is the sense that the singer is close and tangible. I examine how fan practices foster this feeling, but also argue that it is rooted in the music ʿAbd al-Halim made during his lifetime. Investigating Halim fandom, this article offers a new ground-level perspective of how ordinary people in the region interact with music, popular culture, and each other.

This research paper addresses the hypothesis that there is an optimal amount of intestinally available oleic acid (provided via abomasal infusion) to produce higher-oleic acid milk fat with satisfactory functional characteristics of cream and butter oil. A control and four increasing doses of free fatty acids from high oleic sunflower oil (HOSFA) were infused into the abomasum of four lactating dairy cows in a crossover experimental design with 7-d periods. Treatments were: (1) control (no HOSFA infused), (2) HOSFA (250 g/d), (3) HOSFA (500 g/d), (4) HOSFA (750 g/d), and (5) HOSFA (1000 g/d). All treatments included meat solubles and Tween 80 as emulsifiers. Viscosity, overrun and whipping time as well as foam firmness and stability were evaluated in whipping creams (33% fat). Solid fat content (from 0 to 40°C), melting point and firmness were determined in butter oil. Whipping time of cream increased linearly and viscosity decreased linearly as infusion of HOSFA increased. Overrun displayed a quadratic response, decreasing when 500 g/d or more was infused. Foam firmness and stability were not affected significantly by HOSFA. For butter oil, melting point, firmness, and solid fat content decreased as HOSFA infusion increased. Changes in 21 TG fractions were statistically correlated to functional properties, with 6–10 fractions showing the highest correlations consistently. Decisions on the optimal amount of HOSFA were dependent on the dairy product to which milk fat is applied. For products handled at commercial refrigeration temperatures, such as whipping cream and butter oil, the 250 g/d level was the limit to maintain satisfactory functional qualities. Palmitic acid needed to be present in at least 20% in milk fat to keep the functional properties for the products.

As illustrated by Russia's invasion of Ukraine, the recent revival of nationalism has triggered a threatening return of revisionist conflict. While the literature on nationalism shows how nationalist narratives are socially constructed, much less is known about their real-world consequences. Taking nationalist narratives seriously, we study how past “golden ages” affect territorial claims and conflict in post-Napoleonic Europe. We expect nationalists to be more likely to mobilize and initiate conflict if they can contrast the status quo to a historical polity with supposedly greater national unity and/or independence. Using data on European state borders going back to 1100, combined with spatial data covering ethnic settlement areas during the past two centuries, we find that the availability of plausible golden ages increases the risk of both domestic and interstate conflict. These findings suggest that specific historical legacies make some modern nationalisms more consequential than others.

Jocelin of Brakelond's chronicle provides a remarkably detailed account of conflict within the monastic community of Bury St Edmunds over the course of two decades in the late twelfth century, tracing the convent's division into factions following the death of the negligent Abbot Hugh, the controversial election of his successor Samson, and the community's subsequent difficulty negotiating its relationship with him. This article examines the position of conflict within Jocelin's narrative, and argues that it played a fundamental role in shaping the monastic experience by mediating relationships within the convent and between the convent and the abbot.