Water-mediated claims in both international law and domestic law are often framed around, or adjudicated based on land-centred principles. In Canada, too, such claims tend to be judicially assessed through land-centric concepts. This approach has significant implications for Indigenous law and related claims to water-mediated spaces. It also has consequences for both international law and domestic law, particularly with respect to how aqua nullius and similar Eurocentric concepts are disguised and used in settler-colonial states like Canada. Accordingly, this article urges a critical engagement with Indigenous law and similar cosmologies on water in a manner that foregrounds the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) and in re-reading how the UNDRIP is incorporated and implemented in Canada.

This article explores the trajectories and narratives of people who have exited marginalized urban spaces in Nairobi to move through other social spaces in the city, or abroad. Claiming to belong to the ‘ghetto’, an idiom that refers to both a local space of exclusion and a globalized cultural and political imaginary, our interlocutors embrace the contradictions of this belonging in their everyday experiences. The careers they have built in different fields (art, activism, sport, academia) identify them as figures of social success and make them question their relationships with those around them. Defining their aspirations as intimately linked with the ghetto, but perceiving it as a strong constraint, they are not cutting ties with the place they come from. Drawing on qualitative fieldwork that pays attention to both their self-narratives and their writing, we propose the notion of ‘small boundaries’ to describe how social and spatial mobility from the ghetto produces, for each individual in a different way, an intimate cleavage within the self. We then propose to unpack this specific self as a configuration of three types of distancing (social, spatial and self-distancing) that allow both their aspirations and their obligations to coexist in everyday life.

This research paper describes a test of association of sire with susceptibility to mastitis, using a custom-bred population of dairy cattle. We hypothesised that sire daughters ranked as more resistant to intramammary infections in their first two lactations would be more resistant to an intramammary challenge in their third lactation. Mastitis phenotypes were generated for a Holstein-Friesian × Jersey crossbred research herd of 864 cows, bred from six defined sires and managed as two cohorts in a seasonal calving system in New Zealand. Naturally occurring new intramammary infections (IMI) and clinical mastitis (CM) were monitored in their first two lactations from herd records, milking staff observations and bacteriology of quarter milk samples collected at four time-points during each lactation. The animals retained to their third lactation were then exposed to a single intramammary challenge with Streptococcus uberis. We used a relative risk (RR) analysis to rank performance of sire daughters for pathogen-specific phenotypes for new IMI and CM, and somatic cell count (SCC) traits, and their clinical outcomes to the challenge. Generally, daughters of sire B had the highest RR for new IMI or CM by a major pathogen, whereas daughters of sires A and C had a consistently lower risk. The RR for sires E, D and F were intermediate and inconsistent across major pathogens. Daughters of sire B ranked highest for all CM cases and SCC traits whereas sires A and C ranked lowest. Following intramammary challenge, daughters of sires A and C were more likely to develop CM, whereas daughters of sire B and F were less likely to develop CM. Thus, the hypothesis was rejected. The results revealed strong associations between sire and pathogen-specific mastitis phenotypes, and validated use of SCC and CM traits in sire selection and breeding programmes to improve mastitis resistance.

The ‘waves and ebbs’ model proposed by Huntington in his 1991's The Third Wave has profoundly shaped how scholars interpret global trends of democratization and autocratization, but has also received criticisms, especially concerning its ability to explain regime change in the three decades following the end of the Cold War. I contend that, rather than an alternation between democratization waves and authoritarian ebbs, the post-Cold War period could be more fruitfully described as a phase of ‘regime convergence’ characterized by a tendency of both democracies and autocracies to shift towards hybrid forms of political regime. By showing that between 1990 and 2023 transitions to hybrid regimes significantly exceeded transitions in other directions, I demonstrate the empirical relevance of hybridization as a process affecting both democracies and autocracies, and I encourage renewed attention to this phenomenon distinct from both democratization and autocratization.

Calicium poculatum and Ramboldia canadensis are described as new species occurring on Larix laricina. Calicium poculatum, currently known from four Canadian provinces and the US state of Minnesota, is characterized by its short-stalked black ascomata, short ascospores and occurrence as a parasite on Lecanora caesiorubella subsp. saximontana. Based on DNA sequence data, its nearest relative is the likewise parasitic Calicium episcalaris. Ramboldia canadensis, currently known only from dead wood of Larix laricina snags in Canada, engages in a fully developed lichen symbiosis with Trebouxia simplex and is characterized in statu symbiotico by having a rimose to verrucose-areolate, greyish creamy sorediate thallus with dark brown to blackish soredia that begin on the margins, and the occurrence of a secondary metabolite similar to barbatolic acid. Phylogenetic analysis recovers it as sibling to a clade of the genus heretofore known only from the Southern Hemisphere and the lower latitudes of the Northern Hemisphere. We also report Lecidella xylophila as new to North America.

World-renowned New Theatre Quarterly celebrates its fifty years of publication and its 200th issue, this being the last under the editorship of Maria Shevtsova. Simon Trussler, founder of Theatre Quarterly in 1971 (which closed for lack of funding in 1981) always considered New Theatre Quarterly, established with Cambridge University Press in 1985 – and with Clive Barker as co-editor – to be simply a continuation of TQ. Maria Shevtsova fully agreed. Forty issues of TQ, combined with one hundred and sixty editions of NTQ, gives the magic figure 200. The logistics of things, however, means that the number 160 appears on the cover of the present issue (the ‘New’ in New Theatre Quarterly standing for the newly resurgent journal on the back of its predecessor). This present issue also celebrates Maria Shevtsova’s twenty years of co-editorship with Simon Trussler, together with five more years of sole editorship of the journal following his death in 2019 (commemorated in NTQ 142, May 2020; see also their respective editorials, ‘One Hundred Issues and After’, in NTQ 100, November 2009).

Twenty-five years of absolute commitment and tireless work call for recognition and thanks. Assistant editor Philippa Burt here discusses with Shevtsova her vision for the journal, and how her scholarship, research, teaching, as well as her numerous academic and outreach activities in multiple media, connected with her editorial commitment. This conversation took place on 19 June 2024.

This article discusses the activities of three Buddhist monks: the Japanese Fujii Sōsen (1896–1971) and Kanda Eun (1901–1948), as well as the Chinese Daxing (1900–1952) in Second World War-era China and how their paths intersected. Daxing, who remained in the area occupied by Japan, has been accused of having been too accommodating towards the Japanese forces. However, while Daxing did indeed interact with pro-Japanese Buddhist organizations, his actual relationship with the occupation was a lot more ambiguous, as shown by his lacklustre involvement with Japanese-sponsored initiatives. Fujii and Kanda were deeply involved in Sino-Japanese Buddhist exchange from the late 1920s and were two of the few Japanese Buddhists who also became fluent in Chinese. While they remained highly sympathetic to the plight of the Chinese people, they also continued to work with the Japanese occupiers. Thus, the space occupied by Daxing, Fujii, and Kanda is not easily covered by either ‘resistance’ or ‘collaboration’, but falls uneasily between the two. The article uses the example of these three figures to delineate this ambiguous space and examine how Buddhists sought to navigate the treacherous terrain of occupied China.

In July 1934, the Second General Conference of Pan-Pacific Young Buddhists’ Associations was held in Tokyo and Kyoto. Despite the event’s grand scale, with roughly a thousand participants attending from across Asia and North America, and its aspiration to use Buddhist solidarity to promote international goodwill, only a handful of delegates represented the Republic of China. The general absence of Chinese Buddhist leaders was due to widespread anger over the conference organizers’ treating Manchukuo, Japan’s puppet state in Manchuria, as an independent nation in conference materials. Yet conference attendees (including Japanese, Chinese, and others) were not necessarily collaborationists who supported Japan’s imperial expansion, as some used the platform to criticize Japanese imperialism and the conference’s normalization of Manchukuo.

This article uses this 1934 conference as a lens through which to examine the complex relations between Buddhists from Japan and China (and elsewhere) and Japan’s early wartime empire. It argues that many occupied a kind of ‘grey zone’ between collaboration and resistance, hoping that Buddhist institutions could promote genuinely peaceful international relations, but also aware that their involvement in Japanese projects could be used to help justify Japanese imperialism. It first provides an overview of the colonial and anti-colonial politics of international Buddhist conferences in the early twentieth century (with particular attention given to the First Pan-Pacific Young Men’s Buddhist Associations Conference held in Honolulu in 1930) before closely examining the organization of the second conference, especially the controversies that developed around the Chinese delegation that led to a near-boycott by Chinese Buddhists.

The history of intentional menstrual suppression is often assumed to begin in the 1960s, with the advent of effective oral contraception. This article, however, demonstrates that in the Roman Imperial period, despite widespread belief in the importance of menstruation for maintaining female reproductive health, there was already a diverse marketplace for menstrual suppression techniques. By reading sources against the grain and engaging in critical speculation, this study investigates the available methods, who may have sought them and why, and how their use might reinforce or challenge gendered norms and power dynamics. This study focuses primarily on three sets of sources: Galen's medical treatises on bloodletting, the pharmacological compendia of Pliny the Elder and Dioscorides, and body amulets to regulate vaginal blood flow. It proposes that individuals engaged with these technologies not only to normalise excessive periods, but also to delay, minimise or eliminate menstruation for convenience.

A good friend of mine asked, if mathematicians are not proud of their subject, then who on earth will be? No longer must our subject be seen as irrelevant, boring and a joke. And it starts in schools − full stop! Let’s call it as it is. Mathematics is Indisputably the Greatest Subject in the World.