‘Nations,’ political geographer Jim MacLaughlin tells us, ‘literally have to be built from the ground up.’ During the Irish Revolution, republicans engaged in the construction of a counter-state which included the sporadic application of alternative policing arrangements and a judiciary in the form of Dáil courts, as well as a representative assembly that was driven underground for much of the War of Independence. However, several recent and highly original works of scholarship underline once again that the revolutionary period was as much about destroying British state apparatus and perceived symbols of colonialism as it was about creating a new nation-state. This thread of destruction has been explored from a micro-level (the burning of a village) to a national level (the burning of roughly 300 country houses). Justin Dolan Stover's highly anticipated Enduring ruin examines environmental destruction between 1916 and 1923 utilising a broad definition of environment that incorporates man-made structures, and their destruction, alongside rural landscapes. Stover's palpable rendering of the Easter Rising, for example, contends that ‘artillery bombardment, machine-gun fire, ensuing fires, looting, the collapse of asbestos-lined tenements, human and animal casualties, and odours indicative of unattended death grounded the rebellion's ruinous scope’ (p. 8). Enduring ruin innovatively elucidates the impact of this unique ‘sensory stamp’ on combatants and civilians while chronicling how propagandists utilised the imagery and language of the Great War to cultivate a sense of victimhood and elicit international sympathy (pp 12–13, 112–18). Other chapters examine the impact of less overtly political environmental damage and the impact of reprisals by crown forces. Like Donlon and Dooley's monographs, Stover tactfully considers the interaction between landscape and people throughout, drawing attention to the important area of the revolutionary period's impact on the mental health of combatants and civilians (pp 74, 92–7). This work adds a highly original perspective by presenting the impact of tree felling, road trenching and incendiarism, contrasting the ‘romanticism’ of sawing trees ‘by hand under the cover of darkness’ with ‘the disillusionment of the mechanised evisceration of nature experienced along the Western Front’ (p. 61). Alongside using weather reports to illustrate how ‘extreme weather did not stymy guerrilla activity’, the author also employs a sample of 2,183 incidents of ‘landscape manipulation and ensuing damage to the built and natural environment’ which, like the burning of big houses, correlates to the more violent areas of the country (pp 70–73).

The last decade has been a fruitful period for the archaeology of Euboea. New and ongoing work includes research projects, survey, rescue, and systematic excavations, led by the Ephorate of Antiquities of Euboea of the Hellenic Ministry of Culture (henceforth EAE) and the foreign schools active on the island. In the northern part of the island, protection and restoration of monuments and collections has been the focus of work in various towns (Oreoi, Histiaea, Limni, Aedipsos), and a few sites have been explored (Kerinthos, Cape Artemision). In central Euboea, construction works have allowed for further insights on ancient settlements (Aliveri, Chalkida, Manika, Psachna–Kastella), while systematic excavation projects have explored sites and cultic activities from the Bronze Age to the Archaic time (Amarynthos, Lefkandi–Xeropolis), as well as athletic institutions of the Classical to Roman periods (Eretria). The ancient map of the southern part of Euboea has been enriched (Kapsouri Kaphirea and in the Bouros-Kastri, Kampos, and Katsaronio plains) during multiple survey explorations, leading to further systematic excavations (Gourimadi, Plakari), while extensive research has also now begun in the ancient quarries and the drakospita. New publications on previously investigated sites (Gkisouri, Zarakes, Karystos) and on underwater explorations completes the picture.

This article explores the dialectics of hope and anger as responses to what Lear (2006) called ‘devastation’, the colonial-capitalist destruction of the ontological groundings of life. Lear argues that ‘radical hope’ allows for ‘survival’ in such contexts, and his work has been influential. Yet, I want to be careful with relying on hope as a political affect. Hope is also a sociality-sanctioned emotion. Anger, by contrast, remains frowned upon and discouraged. However, anger can have liberatory potential: it constitutes a communicative act, articulating the urgent need for political change. I explore the semiotics of anger by considering the complex affective contours of a musical performance, ‘Protest’, created by Abbey Lincoln and Max Roach (1960). The expression of anger is reflexive and performative. It is a recognizable register as well as a politically passionate communicative act that resists its own foreclosure and that intersects with hope in complex ways. (Hope, anger, affect, music, negative dialectics, philosophical sociolinguistics)*

Pietro Metastasio’s opera Catone in Utica (Rome, 1727) represents ancient Roman imperial politics through the recurring trope of ‘enslavement’. Reading Catone alongside Metastasio’s sources, from Lucan to Addison, reveals how the poet’s de-particularizing representational code converted historical modes of racialization into a generalizing Cartesian moral framework, and thereby demonstrates how the continuing influence of post-Enlightenment constructs of biological race has obscured the multiplicity of racialisms in earlier contexts. Turning from a physiological episteme to an earlier, ‘unassimilated space’ limned by poetics, sentimentality, and song, this article takes Metastasian opera seria as a window onto historically contingent conceptions of racialized difference.

In this paper, we give an explicit formula as well as a practical algorithm for computing the Cassels–Tate pairing on $\text{Sel}^{2}(J) \times \text{Sel}^{2}(J)$ where J is the Jacobian variety of a genus two curve under the assumption that all points in J[2] are K-rational. We also give an explicit formula for the Obstruction map $\text{Ob}: H^1(G_K, J[2]) \rightarrow \text{Br}(K)$ under the same assumption. Finally, we include a worked example demonstrating that we can improve the rank bound given by a 2-descent via computing the Cassels–Tate pairing.

This column was born out of curiosity and community. Inspired by the many conversations and shared experiences of colleagues and friends at gatherings of the International Association of Law Libraries (IALL) and other law library organizations around the world, it seeks to explore the ever-evolving roles we play in the legal community.

This article works to recover the life story of Qudsiyya Khurshid, a once well-known Mandate Palestinian intellectual and educator, who wrote essays for publication and for broadcasting on the Palestine Broadcasting Service, while working as a principal at girls’ schools in al-Bireh and Jerusalem. One of a number of educated women active in the Mandate public sphere, she disappeared from public consciousness after the Nakba. But in Luzerne County, Pennsylvania, where she had moved with her husband, a naturalized U.S. citizen, she became a prominent figure in civic work and as a community speaker on Palestinian and Middle Eastern life and culture. Recovering her full life story makes it possible to better appreciate the opportunities available for Palestinian women during the Mandate period and to similarly appreciate the efforts and impact of early Palestine activism among displaced Palestinians in the United States.

This article examines the activities of the Japanese Buddhist priest Ueda Tenzui (1899–1974) in wartime Thailand and Burma. Ueda initially went to Southeast Asia to pursue his studies of Buddhist precepts. During the war, he joined a pacification team of the Japanese military in occupied Burma and, as part of this role, became the headteacher of a Japanese language school. He was later ordained and served for some time as a monk in the Burmese Theravada tradition. Since the 1970s, research on Japanese Buddhist involvement in Japan’s wars has focused on criticizing those who cooperated with the war effort and praising those who resisted. In this regard, Ueda is unquestionably a ‘collaborator’. Yet, his case demonstrates the importance of the concept of the ‘grey zone’ between the two extremes of collaboration and resistance. While we have to acknowledge that Ueda acted in support of the war effort at the request of the military, he was also a scholar and a practitioner who deepened his understanding of Theravada Buddhism through personal experience. Ueda criticized the war after Japan’s defeat and also came to actively appreciate Burmese Buddhism’s strict adherence to the precepts. At the same time, he never showed a critical attitude towards Japanese Buddhism. Ueda’s thinking is characterized by his ability to find commonalities between Burmese and Japanese Buddhism without ranking them according to some hierarchy of superiority and inferiority, while also recognizing the differences that exist between these two branches of Buddhism.

This article takes a novel approach to fragmentary Roman comic playwright Caecilius Statius by exploring the titles attested for his comedies. Informed by Genette's theory on the title qua paratext, it argues that titles are distinct artifacts of Caecilius’ dramatic production designed to circulate without the texts they label and, consequently, it treats them as legitimate objects of interpretation in and of themselves. Analysis of ten titles in both Greek and Latin reveals that Caecilius Statius’ titles are polysemous, bilingual and profoundly meaningful in their engagement with the genre of New Comedy and with translation as a social and cultural phenomenon of middle republican Rome. But given that the titles of Roman comedy are largely uninvestigated by scholarship, this piece begins by arguing for their author-ity, setting forth the evidence for comic titles’ origins, function and transmission. In so doing, it demonstrates the palliata's textuality and challenges the communis opinio regarding comic scripts’ passage from stage to page. A Supplementary Appendix available online (10.1017/S0075435824000285) presents the evidence for the titles of Caecilius’ plays.