This article examines the evolution of breastfeeding practices in twentieth-century China, focusing on the complex interplay between medical knowledge, state policies and social transformation. This study demonstrates how medical recommendations concerning lactation timing, intervals and weaning were shaped by factors beyond purely scientific developments. Mid-twentieth-century biochemical studies validated traditional practices while revolutionising attitudes towards colostrum, marking a critical juncture in Chinese infant nutrition science. Following the establishment of the People’s Republic in 1949, maternal and child health initiatives underwent fundamental changes. Drawing on new understanding of breast milk’s nutritional value, health benefits, and economic advantages, healthcare professionals and state authorities actively promoted scientific breastfeeding methods. Their multifaceted approach reflected both the dissemination of medical knowledge and the state’s strategic consideration of female labour force participation. This study analyses how women’s liberation from feudal constraints, changing employment patterns, Soviet medical influence, and advances in artificial feeding technologies shaped breastfeeding practices. Through examining the intersection of medical advice, health policies, and women’s labour liberation, it provides fresh insights into the evolution of breastfeeding discourse within Chinese medical circles. Situating these developments within broader medical, social and cultural contexts, this research not only illuminates the multiple factors that shaped modern Chinese infant feeding practices but also contributes to our understanding of the complex relationships between medical practice, state policy, and social change in twentieth-century China.

The rise of neoliberal statism in Turkey, where the state acts as a developer in both urban and rural contexts, illuminates the multi-scalar, negotiated, and power-laden nature of frontier-making in the twenty-first century. The expansion of export-oriented sweet cherry production in western Turkey’s peri-urban landscapes exemplifies the uneven, non-linear, and contested trajectories of contemporary agrarian capitalism. This paper examines how a niche-commodity frontier is produced not only through shifts in political–economic and socio-ecological relations of production, but also through articulations of nationalism and moral authority grounded in religion. Among the various actors involved in this process, smallholders occupy a paradoxical position: structurally subordinated within export value chains yet discursively mobilized as key agents of frontier expansion. Drawing on ethnographic fieldwork, the paper argues that the ideological hegemony underpinning the frontier hinders the formation of smallholder class consciousness. Instead, the articulation of agrarian capitalism with nationalist and developmental imaginaries, expressed through the party politics of the ruling Justice and Development Party (AKP), secures widespread allegiance to Turkey’s current iteration of neoliberal development.

The relationship between Nepal and China during the 1910s to 1940s remains an underexplored topic. This article revisits this thirty-year period by examining Chinese knowledge production on Nepal as an early instance of inter-Asia engagement. First, it demonstrates how epistemological barriers – shaped by coloniality and asymmetrical worldviews – severely hindered direct Chinese understanding of Nepal, despite sustained intellectual efforts. It then interrogates the in-betweenness of this disconnection, arguing that these mediated engagements were not merely failures of direct contact. Instead, the article contends that the liminal, hybrid, and shifting nature of these mediated encounters enabled forms of subjectivity transference and affective affiliation that were productive in sustaining inter-Asian referencing. To support this claim, the article examines the writings of various Chinese political critics, officials, and diplomats on Nepal. Despite their limitations, these intellectual engagements are ultimately seen as productive. First, they expose the liminal, shifting, and dynamic nature of knowledge production, in contrast to the fixed forms associated with colonial epistemologies. Second, they enable forms of subjectivity transference that foster affective affiliations. They also offer renewed possibilities for understanding inter-Asian referencing as a methodological strategy for rethinking inter-Asian relationalities.

In the social sciences and policymaking, life satisfaction surveys are increasingly taken as the best measure of wellbeing. However, the life satisfaction theory of wellbeing (LST) barely features in philosophers’ discussions of wellbeing. This prompts two questions. First, is LST distinct from the three standard accounts of wellbeing (hedonism, desire theories, the objective list)? I argue LST is a type of desire theory. Second, is LST a plausible theory of wellbeing? I raise two serious, underappreciated objections and argue it is not. Life satisfaction surveys are useful, but we should not conclude they are the ideal measure of wellbeing.

Religious poems sung with music, the Alevi deyiş are an integral part of Alevi ritual and social life. Due to the dynamics of oral transmission, the same deyiş can be performed with all kinds of music, the words of the deyiş can change from one performance to the next, and pen names can multiply. The unique experiential function of the deyiş lies precisely in this dynamic and fluid plurality. The deyiş serve as the anchor of communal identity, linking the group to a mythico-historical past that also constitutes the hermeneutical background for making sense of the present and near past. Born from an affect that is at once personal and communal, the oral tradition of deyiş is an experience of collective and personal agency, re-created at each moment in the acts of performance and active listening. Grounded in conceptual frameworks on emotion, embodiment, and orality, the article explores the transmission of deyiş through the cases of early Republican singer–poet Âşık Veysel (d. 1973), poems by Kaygusuz Abdal (flourished late fourteenth–early fifteenth century) and Pir Sultan Abdal (flourished sixteenth century) in the compilation of Ottoman palace musician Ali Ufuki (d. 1675), and modern musical interpretations of Kaygusuz Abdal’s poem.

Sexual slavery has been an ongoing human rights issue within South Korea since World War II, yet discourse has almost exclusively centred on World War II sex slaves. Redress efforts typically focus on these survivors, their bodies symbolising the Korean nation, with post-World War II Korean sex slaves generally seen as ‘willing’ prostitutes. Nevertheless, the bodies, experiences and victimhood of all survivors remain contested. This paper discusses the connection between the ‘ideal’ victims, the World War II Korean sex slaves, and an example of ‘non-ideal’ victims, the gijichon women of the 1970s. Drawing upon recent judgments, Korean law and society, it analyses the impact of an ‘ideal’ victim construct upon survivors’ pursuit of redress in the Korean courts. In this paper I argue that, despite some success within domestic courts, the ‘ideal’ victim construct can explain why all survivors remain marginalised and have yet to receive full truth and justice.

The corporate responsibility to reduce greenhouse gas (GHG) emissions is seen increasingly as having a legal dimension, grounded in human rights, due diligence laws, and tort law. Corporate climate strategies often rely on carbon credits to offset emissions, but available credits typically fail to deliver real reductions. This raises doubts about their suitability for meeting responsibilities to reduce emissions.

This article examines the issue through the lens of due diligence, a key concept in defining corporate obligations. Due diligence demands that firms prioritize preventive and effective action to address the climate impacts of their business activities. Available carbon credits meet neither condition; accordingly, they are, as a rule, unsuitable for fulfilling a corporate duty to reduce GHG emissions.

The article also evaluates exceptions suggested in guidance documents, particularly the use of credits for offsetting residual and Scope 3 emissions. It concludes that these exceptions are difficult to justify from a due diligence standpoint, given the limited effectiveness of credits.

From the 1890s to the 1920s across the American Midwest, newspapers reported arrests and altercations in ‘Cocaine Alleys’. Not all of these arrests involved people under the influence of drugs, but the term nevertheless became a non-geographic cultural construct highlighting readers’ fears about racialized drug use. By describing low-income Black women as ‘queens’ central to these spaces, newspapers mingled gender, race, criminality and drug use. The ‘Cocaine Alley Queen’ stereotype applied to Black women obscured the reality of White women’s greater propensity to recreational and medical narcotic addiction. As Black migrants moved from Southern states to Northern Midwestern industrialized cities, this reporting trend appeared in cities with higher Black populations than the state average. Newspapers created an intersectional, geographic identity that collected fears and stereotypes about drug use and Black communities when narcotics were accessible, and reformers sought to discipline Black, urban, female working-class bodies and impose middle-class behaviours on them.

This article takes up the notion of ‘difficult heritage’ to explore the management of industrial legacies in eastern Ukraine, with a focus on developments between 2014 and 2022. While acknowledging that industrial heritage is not ‘difficult’ in the same way as inherited sites of genocide or internment, I contend that it too was ‘contested and awkward’, unsettling attempts to rebrand and reimagine the region in line with shifts in national memory politics. As the environmentally damaging infrastructural inheritance of empire, which nevertheless also played a community-shaping role in the local context, industrial legacies were present in the landscape in ‘disruptive ways’, opening up social divisions and exposing cultural fractures. In this article, I explore how local artists and activists responded to the condition of state abandonment of this heritage, developing the analytical category of ‘critical care’ to describe processes of community-led preservation and creative repurposing at this time.

The right to roam – balancing inclusion and enclosure. In Norway, the right to roam is an old custom – a right to traverse and gather berries, herbs and firewood on uncultivated lands – dating back to the Viking Age. In 1957, this right was included in Norwegian laws, in the Outdoor Life Act (Friluftslova). The law transformed agrarian lands into areas for outdoor life and recreation, primarily walking and hiking. However, due to modernisation, the activities performed today are very different than those in the 1950s, involving many sorts of technical devices and installations, commercial activities and a different landscape. The law was a manifestation of the Norwegian outfields as a commons, but what is a commons for some can be an enclosure for others. This is the topic of this article: how the right to roam includes many and much but represents encroachment, displacements and enclosures and has created crowding, natural wear and tear and urges for management regimes. The article describes this as a balance between inclusion and enclosure. The article has two major parts: one presenting the academic discussion about inclusion and enclosure, the other discussing the implementation of the principle in Norway in light of this theory.

Music was important in John Stuart Mill’s life. He was an accomplished pianist and a talented improviser. His works include treatments of various philosophical aspects of music, including its metaphysics, its epistemology, the sources and nature of its value, and its aesthetics. Some of his ideas on musical aesthetics are still of interest. This applies to his distinction between those reactions to music that are based on associations with non-musical experiences and those that are based on properties of the music itself. It also applies to his concepts of poetic and oratorical modes of musical expression. In addition to his other achievements, he should be recognized as a philosopher of music.