Close reading of documents produced by the early courts in New South Wales show two young men, formerly barristers at the Northern Assizes, innovating in their court rooms. Such innovation derived from their merchant background rather than the traditions of mercy or paternalism of the Assizes. In such innovations colonial agents were empowered and could shape the workings of the courts themselves. Minutes of the court show the impact of new kinds of elites generated by wealth built on slavery on the courts in the colonies and the subsequent flowering of subcultures.

This article presents and analyses new evidence for how Simplicius made use of Alexander of Aphrodisias for his commentary on Aristotle’s Physics. Alexander’s commentary on the Physics is lost to us (except for scholia on Physics IV–VIII), but, as argued in section II of this article, we have a slightly abridged version of Alexander’s commentary on Physics II 3 in the form of his commentary on Metaphysics V 2 (Aristotle’s Physics II 3 and Metaph. V 2 are more or less identical). This allows a comparison of Alexander’s and Simplicius’ commentaries on the same Aristotelian text. In section III, it is shown that Simplicius relies much more extensively on Alexander than his explicit references indicate. In section IV, it is shown that (a) when Simplicius refers to Alexander disapprovingly, he reports reliably what Alexander said, but that (b) when Simplicius refers to Alexander approvingly and as an authority in support of his own view, he provides a tendentious interpretation of Alexander’s argument. My results help to evaluate Simplicius’ reliability as a witness to the many works of ancient philosophy for which he is our only source.

We introduce a number field analogue of the Mertens conjecture and demonstrate its falsity for all but finitely many number fields of any given degree. We establish the existence of a logarithmic limiting distribution for the analogous Mertens function, expanding upon work of Ng. Finally, we explore properties of the generalised Mertens function of certain dicyclic number fields as consequences of Artin factorisation.

This paper provides some personal reflections on my experiences as a project leader in four cooperative projects with colleagues from the Global South involving higher education institutions (HEIs) in seven countries—namely, Benin, Uganda, Ethiopia, Colombia, Palestine, Bulgaria, and Kosovo. The aim is to try to assess advantages and shortcomings of some of these funding programs in terms of their framing, structuring, and (limited) funding, and to provide some suggestions for ensuring better coordination of what constitutes an institutionally fragmented field. The focus of my reflections is on three related broad themes—that is, how to enhance international academic cooperation, improve academic mobility, and ensure better access to teaching and research materials for Global South HEIs. The paper first analyzes the issue of funding for North-South cooperation, then moves on to the enhancement of international academic cooperation, international mobility, and finally, the provision of better access to teaching and research materials.

This article argues that commemoration practices performed in the aftermath of the First World War, on occasion of the British Armistice Day, and during the two minutes’ silence in particular, served as incubators for a change in feeling rules for the British population. It will show how British society engaged with, challenged, and finally shifted what the “emotional regime” of the period – commonly referred to as the “stiff upper lip” – commanded them to feel. A very short lapse of time – two minutes – turned into a moment where a fundamental change in an important subset of feeling rules specifying this emotional regime became manifest: those applied to male weeping. The two minutes encapsulated a challenge to the harsh contempt for expressive mourning through the shedding of tears, a verdict that was inherited from the nineteenth century but increasingly seemed inappropriate, not the least in the wake of the emotional turmoil that Britons had faced during the “Great” War.

This article explores the Irish-American press’s engagement with the Franco-Prussian War, the unification of Germany and the Paris Commune. The leading papers — the Irish-American, the Irish Citizen, The Pilot and the Irish World — commented extensively on the Franco-Prussian War and its aftermath, and made use of widespread Irish-American sympathy for France in an attempt to influence the evolution of Irish-American ethnic immigrant identity after the American Civil War. The article assesses Irish-American editors’ opinions on the French and Prussian causes, and explores the parallels drawn with the Irish national cause. It then considers the Irish-American press's coverage of the American Republican party's pro-German stance after September 1870, which the editors assessed against the context of Reconstruction after 1865 and the attempts by Radical Republicans to achieve multi-racial citizenship in the United States. Finally, it explores Irish-American commentaries on the Paris Commune and the divisions between the editors that this international phenomenon fostered. It contributes to the study of the Irish-American experience of Reconstruction and the history of American engagement with international conflict after 1865.

Established in 2015 by Royal Charter, the Jigme Singye Wangchuck School of Law (JSW Law) opened to students in 2017 and is Bhutan’s only law school. This article describes the author’s journey in establishing JSW Law’s library. From earning an MLIS to finalizing construction plans and purchasing materials, the author’s journey was complex and challenging. However, the JSW Law Library is now open and provides faculty and students with a modern space for research and study.

A taskforce, appointed by HM Treasury, has recently proposed legislation to eliminate certificated (paper) shares and to require the investors currently holding paper shares to hold them indirectly through nominees. It has also suggested that disclosure combined with a common messaging protocol will enable the market to improve the ability of indirect shareholders to exercise their rights. In this paper we make a case against legislation eliminating paper certificates. We argue that the industry does not need the Government to remove paper certificates. If they want paper certificates to disappear, they should develop a model for holding uncertificated shares directly that is affordable for retail investors. The Government should nevertheless intervene. It should encourage the Competition and Markets Authority to investigate the price structure of accounts for holding uncertificated shares directly with CREST, which operates as a monopoly provider for such accounts in the UK. We further explain that the current system for holding shares indirectly disenfranchises investors and argue that this not only affects investors but also deprives issuers of oversight of their governance. We use empirical evidence to explain that disclosure combined with a common messaging protocol is unlikely to cause the market to develop a system that better enfranchises indirect shareholders. Consequently, we propose legislation to give indirect investors better access to shareholder rights.

In the mountainous areas of south-western Uganda, peasant miners are characterized as people who ‘work for the stomach’ and pursue an unsustainable activity: extracting alluvial gold with artisanal technology. After days of hard work in the mines, they allegedly squander their money on alcohol and sex. A common way of disapproving of these miners’ behaviour is to compare them to lake fishers (ababariya). By focusing on the ababariya narrative as an entry point into the lifeways of miners, and the relationship between mining and fishing and agriculture, we explore how peasant miners think about a sustainable life. Our argument is that the ababariya can be instrumental in the reproduction and legitimization of existing social and economic inequalities. We therefore examine the contexts that frame the ababariya narrative and the inequalities that it legitimizes. This leads us to reflect on whether this narrative on ‘excessive behaviours’ reveals something about an alternative way of thinking about economy and social relationships based on abundance rather than scarcity.