American Vietnam War resisters participated in one of the largest politically motivated emigrations in US history. John Hagan provided the most comprehensive study of American war resisters living in Canada in his award-winning book Northern Passage. Hagan documented how law resistance intersected with social movement participation and sustained activism. In this article, I extend Hagan’s life course analysis of law resistance by interviewing fifty-one adult children of the war resisters originally in Hagan’s sample, supplemented with eighteen surveys completed by the parents about their child, producing eighty-two distinct parent-child relationship pairs. This unique intergenerational study finds that American war resister parents radically influenced their offspring’s activism. The adult children of war resisters highly resemble their parents’ political views and activism. Further, I elaborate on the concept of a participation identity to suggest four fundamental mechanisms that facilitate activism of the offspring of war resisters: (1) resonates with their identities and life histories; (2) inspired by their parents’ activism; (3) adoption of an injustice frame; and (4) optimism that social movements are effective vehicles of social change. This research demonstrates that American war resister children in Canada are both attitudinally disposed to, and structurally available for, activism.

In answering my undergraduate students’ questions about what I do, I keep coming back to the term structural epistemology. If some students push me further to not hide behind terms, I tell them: I study structures (social, political, and cultural institutions and arrangements)—not all of them at the same time, obviously—and what they do to our knowledge practices (what we know and how we know). And I give some examples: how refugee regimes know “persecution,” I tell them, matters, particularly for asylum seekers. I also tell them that mine is a kind of structural epistemology guided by structural concerns in women of color feminist theories. This essay is a long way of answering the question: What do I do when I do structural epistemology? I consider this question to be an important one not only as part of an effort to rethink what I take myself to be doing in professional philosophy but also as an effort to characterize commitments and strategies I am influenced by and work with as a structural epistemologist.

This paper offers a reassessment of the representation of Pittakos, tyrant of Lesbos, in Alcaeus’ verse. I begin by examining the textual evidence for Pittakos’ father, Hyrras, before progressing to re-evaluate the evidence for the aristocratic clans of Lesbos as attested in the Lesbian poets. Building on this, and with reference to the patronymic/gentilic Arkheanaktidās seemingly used of Pittakos in Alcaeus, I relate the preponderance of patronymic forms found in Alcaeus’ verse to the iambic and comedic use of ‘characterizing’ patronymics in -(ι)δᾱς. I then argue that both ῎Υρρας and Ἀρχϵανακτίδας are to be interpreted via a cross-cultural and bilingual rhetoric of kingship, with the latter being in essence a calque of a Lydian intermediary of the Luwian designation ura- handawati-, ‘great king’, with ὔρρας and its derivatives in Alcaeus a nominalization of the Luwian adjectival stem ura-, ‘great’. This argument is then related to the increasing evidence for Lesbos as a central locus for Graeco-Anatolian cultural exchange. The end result is a comprehensive reassessment of historical reconstructions emanating from the texts of Sappho and Alcaeus, as well as a reassessment of Alcaeus’ poetic objectives in his attacks on Pittakos, ‘son of Hyrras’.

Appraising the roots of the Woman, Life, Freedom (Zan, Zendegi, Azadi) movement requires a different framework of power: internal colonialism. Mexican sociologist Pablo Gonzalez-Casanova argues that internal colonialism results when the direct domination of foreigners over natives disappears, and the domination and exploitation of natives by natives emerges.1 This process, I contend, has occurred in the Islamic Republic of Iran, where the forty-year rule of Iranian clerical elites has subjugated a dissenting populace, especially women. The repressive gender practices of the theocracy in Iran have over the course of the past year prompted a unique internal anticolonial protest.

In this article, I argue in favor of an intersectional account of religious identity to better make sense of how religious subjects can be treated with epistemic injustice. To do this, I posit two perspectives through which to view religious identity: as a social identity and as a worldview. I argue that these perspectives shed light on the unique ways in which religious subjects can be epistemically harmed. From the first perspective, religious subjects can be harmed when their religion is racialized or when their gender and dress are mistakenly thought to be predictive of their beliefs and practices. As an instance of this, I focus on the epistemic harms facing Muslim women who practice veiling. From the worldview perspective, religious subjects can be harmed when we, by contrast, underestimate the force of the connections between religion, race, and gender. Such connections can give rise to intersectionally rich theologies that can in turn be marginalized and denied credibility. To illuminate the worldview perspective, I focus on Christian abolitionist and feminist Sojourner Truth.

‘Decolonization’ has superseded ‘postcolonial’ as the most compelling catchword of the present moment. Broadly speaking, the term possesses two parallel genealogies: African decolonization and Latin American decoloniality. But where are Asian territories such as India and Hong Kong, and, more specifically, fields such as theatre history, located in the debate? This article analyzes the stakes and struggles, inner contradictions and blind spots, involved in decolonizing or decentring the curriculum. It asks whether the decolonial temporalities of our time constitute an adequate lens to theorize theatre history by firstly examining the term’s misuse by popular historians, media, and government; and, second, by interrogating a spectrum of positions on ‘Indian Theatre’ from the nineteenth century onwards. Through this double focus, the article probes the scholarly possibilities for undoing the dominant mode when the ‘decolonization trope itself becomes a tool for colonization’.

The World Cultures collection at National Museums Northern Ireland is an essential source for the study of Irish collecting in the wider British Empire. The 2022 redisplay of the collection in the Ulster Museum's exhibition, Inclusive Global Histories, is part of a staged engagement with local and source communities. Given the critical importance of the global museum decolonisation work of which the exhibition is an example, a fresh consideration of this ethnographic collection's history is timely. This article reviews the collection within the context of the three museums that have housed it, and investigates how curators within the institution understood, represented and displayed the collection. It does so through a case study of a war canoe (tomako), that was taken from the Solomon Islands, by John Casement, a captain in the Royal Navy, and is the largest and among the most significant items within the collection. The canoe's centrality to the gallery — built around it in 1925 — that now contains Inclusive Global Histories reveals complex social networks between nineteenth- and twentieth-century collectors, curators and photographers, and aids understanding of how global human cultures have been regarded in Northern Ireland's civic life.