This article traces the union career of Abdoulaye Diallo, born in French West Africa in 1917, from the united World Federation of Trade Unions’ (WFTU) 1947 Pan-African Trade Union Conference in Dakar to the founding of the Union Générale des Travailleurs d’Afrique Noire (UGTAN) in 1957. The Dakar conference was a turning point: African delegates, including Diallo, compelled the WFTU to address colonial labour exploitation, thereby unsettling representatives of empire. Following the 1949 split, the WFTU increasingly amplified and promoted leaders from Africa, Asia, and Latin America, and Diallo was appointed vice-president. Our analysis of Diallo’s publications reveals his fierce anti-colonialism and anti-imperialism. It also shows how, following the split, the WFTU provided a platform for Africans to express their anti-colonial views to a wider audience through newspapers and WFTU publications. His interventions at meetings of the UN’s Economic and Social Council (ECOSOC) in the early 1950s exposed forced labour and repression to representatives of international organizations while offering unwavering, uncritical support for the Soviet Union. At the WFTU’s Third World Congress in Vienna (1953), Diallo stood out as the leading African delegate, urging workers to organize for liberation. Regionally, he mobilized Francophone West African workers against wage discrimination and colonial coercion, navigating tensions between communist internationalism and emerging nationalist priorities. This study reimagines the WFTU as an anti-colonial arena, shaped by African agency during the early Cold War period.

Current research conceptualizes the gender performance of populist leaders in terms of toxic hypermasculinity expressed through their sexist, misogynist, and transphobic rhetoric. This article challenges and complicates this perspective. As hegemonic masculinities, which formerly gained their power through their invisibility, are increasingly contested, they engage in a strategic hybridization by borrowing aesthetic elements from marginalized identities. In contrast to the established hypermasculinity thesis, we contend that right-wing populists, exemplified by Donald Trump, incorporate queer elements in their embodied gender performances. Trump’s masculinity appropriates the subversive spirit of queerness. It conveys reactionary content through rebellious aesthetics, which results in fake subversion. By drawing together insights from populist research with masculinities studies and queer theory, the article makes sense of (1) why Trump employs queer aesthetics, (2) why his followers appreciate his queer performance, (3) why the queer dimension of his masculinity goes unnoticed, and (4) what new light the case of Trump’s queerness sheds on the concept of hybrid masculinities.

A ${\mathcal Z}$-subalgebra $U_{\mathcal Z}^\jmath {(n)}$ (${\mathcal Z}=\mathbb Z[\upsilon ,\upsilon ^{-1}]$) for the i-quantum group ${\mathbf {U}}^{\jmath }(n)$ over the field $\mathbb Q(\upsilon )$ is constructed by two of the authors [‘A new realisation of the i-quantum group $U^\jmath {(n)}$’, J. Pure Appl. Algebra 226(1) (2022), Paper no. 106793, 27 pages, Theorem 6.5], using a Beilinson–Lusztig–MacPherson (BLM) type realisation. In this paper, we construct bases for $U_{\mathcal Z}^\jmath {(n)}$, including the monomial basis conjectured in [‘A new realisation of the i-quantum group $U^\jmath {(n)}$’, J. Pure Appl. Algebra 226(1) (2022), Paper no. 106793, 27 pages, Remark 6.6(4)]. This proves that the ${\mathcal Z}$-algebra $U_{\mathcal Z}^\jmath {(n)}$ is a free ${\mathcal Z}$-module. Hence, $U_{\mathcal Z}^\jmath {(n)}$ is in fact an integral form of Lusztig type. This construction is further extended to the i-quantum hyperalgebra over a field of any characteristic. By specialising $\upsilon $ to an l th primitive root $\varepsilon $ of $1$ with l odd, a realisation of the quotient of modulo the ideal generated by $d_i^l-1$, for all $1\leqslant i\leqslant n+1$, is also given as a by-product.

For every natural number n we introduce a new weak choice principle $\mathrm {nRC_{fin}}$:

Given any infinite set x, there is an infinite subset $y\subseteq x$ and a selection function f that chooses an n-element subset from every finite $z\subseteq y$ containing at least n elements.

By constructing new permutation models built on a set of atoms obtained as Fraïssé limits, we will study the relation of $\mathrm {nRC_{fin}}$ to the weak choice principles $\mathrm {RC_m}$ (that has already been studied in [3] and [6]):

Given any infinite set x, there is an infinite subset $y\subseteq x$ with a choice function f on the family of all m-element subsets of y.

Moreover, we prove a stronger analogue of the results in [6] when we study the relation between $\mathrm {nRC_{fin}}$ and $\mathrm {kC_{fin}^-}$ which is defined by

Given any infinite family $\mathcal {F}$ of finite sets of cardinality greater than k, there is an infinite subfamily $\mathcal {A}\subseteq \mathcal {F}$ with a selection function f that chooses a k-element subset from each $A\in \mathcal {A}$.

This article rethinks how colonial presence and foreign settlements reconfigured urban spaces beyond the treaty-port system by examining Chengdu, an inland, non-treaty-port city. Focusing on the 1930 boundary-wall controversy at West China Union University, a missionary college, it shows that anti-imperialism was refracted through local expectations of access to space and how everyday spatial practices had blurred the line between foreign enclave and local community. In the absence of colonial infrastructures, WCUU pursued indigenizing strategies to embed themselves in urban life; its later move to enclose the campus with walls was criticized as imperialist encroachment. Occurring amid heightened nationalism, the controversy drew force both from nationalist idioms and from ordinary residents’ everyday grievances—economic strain, insecurity, and disruptions to daily routines—in a notably turbulent interwar Chengdu. The conflict brought to the fore two visions of Chengdu’s urban identity: one championed by Western-educated local elites and another articulated by local people defending what they understood as public space. Moreover, I demonstrate how missionary institutions in less overtly colonial settings grappled with the contradictions inherent in their liminal status—simultaneously functioning as colonial enclaves and aspiring to integrate into local society.

We explore international reserve accumulation in Emerging Market Economies (EMEs), rationalizing policymakers’ belief that it counteracts the negative effects of capital inflows. Empirical evidence reveals that EMEs accumulate reserves in response to capital inflows driven by global push factors, especially when there are limitations on residents’ investments abroad. We elucidate these findings with a three-period model of a small open economy. In the first period, a large direct investment inflow occurs, prompting an EME to save abroad for consumption smoothing. If frictions hinder private overseas investments, the government can accumulate reserves to supplement insufficient private outflows. The theory highlights the role of reserves in managing capital inflows, as substantiated by our empirical findings.

This article revisits the linguistic periodization of the book of Jonah, focusing on E.B. Pusey’s 1860 commentary and its modern relevance. Pusey challenged claims that Jonah’s unusual lexicon and grammar required a post-exilic date, arguing instead for earlier, non-diachronic explanations such as dialect, foreign influence, and contextual usage. His nuanced treatment anticipated later methodological developments, especially the rule-governed approach of Avi Hurvitz, which identifies diagnostically late linguistic features through late distribution, classical opposition, and extrabiblical confirmation. Applying these criteria, the article surveys more than fifty features in Jonah deemed late by various scholars. Eleven emerge as strong indicators of lateness, while many others show partial or ambiguous significance, often explainable by genre, style-switching, or Phoenician/Aramaic influence. Taken cumulatively, the evidence suggests Jonah’s Hebrew belongs to a late stratum, most plausibly the sixth–fifth century BCE, within the Persian Period, though affinities with Rabbinic Hebrew complicate precise placement. While modern scholarship generally rejects Pusey’s pre-exilic dating, his sensitivity to methodological caution and non-diachronic variety remains instructive. Jonah thus stands as a linguistically peculiar text, chiefly Classical Biblical Hebrew, but with links to Late Biblical Hebrew, Rabbinic Hebrew, and Aramaic, that offers a valuable test case for theories of linguistic periodization.

This essay proposes that the relationship between synodality and sacramental participation runs deep – so deep that one cannot be understood apart from the other. This is to say that there is no synodality apart from an understanding of synodality’s sacramental foundations and its own sacramental character and that the economy of sacramental grace cannot be fully realized by and within the ecclesial community without its fuller integration of synodal journeying together.

We study complete noncompact spacelike mean curvature flow solitons (SMCFS) in a standard static spacetime obeying a suitable constraint on the sectional curvature. In this context, we prove a version of the Omori–Yau generalized maximum principle and apply it to deduce that such an SMCFS must be maximal in the sense that its mean curvature vanishes identically. Next, we use other maximum principles which deal with the notions of convergence to zero at infinity and polynomial volume growth to prove rigidity results for SMCFS. Furthermore, we apply our previous results to establish nonexistence results concerning entire Killing graphs constructed over the Riemannian base of a standard static spacetime. Finally, we also exhibit an example showing the relevance of key hypotheses in our results.

In this article, I study non-material harm in cases of environmental liability. Environmental tragedy does not only come at great economic cost but often also brings about non-material loss – that is, loss that has no market value. In order to better recognize, assess, and measure this type of harm, more insight is needed into its psychological conception and parameters. Departing from the available legal frameworks on non-material harm in Belgium as well as in the Netherlands, I study how environmental psychology can help in recognizing, assessing, and measuring environmental non-material harm. More specifically, I focus on solastalgia, a notion that describes the psychological impact of negatively perceived changes to a familiar environment. Solastalgia describes a crisis of identity as a result of a disturbance in the way in which humans inhabit their environment. It describes a form of ecological grief over the loss of a familiar place – that is, the aggregate meanings, values, familiarity, and predictability attached to a specific environment. Using the available theoretical framework around solastalgia and the available empirical insights in the solastalgia literature, I show that solastalgia qualifies as a valid type of harm and bears significant advantages when implemented in environmental tort law frameworks.

This article examines the historical transformation of childhood vaccination in the Netherlands between 1872 and 1959. It analyses how vaccination was reframed from an individual parental responsibility to a collective practice through the establishment of the ‘Rijksvaccinatieprogramma’ (National Immunisation Programme). I analyse this historical trajectory as a case of ‘public health atomism’, a strategy that achieves collective health by prioritizing individual health outcomes and local action. Rather than relying on top-down state mandates, the ‘Rijksvaccinatieprogramma’ was a consequence of co-operation between general practitioners, municipal health officials, civil society organisations, and volunteers. Drawing from published medical sources, parliamentary records, and material from local and national archives, this article provides a detailed historical account of how local governance and autonomy shaped vaccination practices, highlighting the role of the ‘entgemeenschap’ (vaccination community) as a key organisational model for situated collaboration. As such, it revisits childhood vaccination as an archetypical example of biopolitical state intervention, demonstrating how localised, flexible co-operation was instrumental in integrating vaccination into Dutch society.

This article explores how memories of Muslim-Tibetan alliances predating Communist rule still shape social dynamics in Amdo. Based on ethnographic fieldwork in Northwest China, it analyzes narratives about relationships between Muslim Xidaotang merchants and Tibetan religious or secular institutions. These accounts reinterpret the past to make sense of present relationships, reshaping the meaning of historical interactions. The paper examines the emblematic case of the offering of a large cauldron to a Tibetan monastery – an act of alliance rooted in local conflict-resolution practices. This tradition of gift-giving is traced within a broader inter-institutional economy sustained by reciprocal hospitality and protection. The Tibetan designation of Xidaotang merchants as Chösoma (“new religion/teachings”) highlights the role of ethical reputation and technical skill in building trust. The paper concludes by examining the evolution of Xidaotang’s Tian Xing Long commercial label amid China’s ongoing economic reforms. The narratives reveal a trading culture grounded in moral valuation, shared responsibilities, and economic collaboration.