Slavery and the slave trade were fundamental institutions in Ethiopian history. Their abolition was a protracted process that involved developing, debating, passing, and applying multiple anti-slavery and anti-slave trade edicts and decrees under successive rulers. While slavery existed in various societies that were later integrated in the Abyssinian empire since the second half of the nineteenth century and took different forms based on different legal traditions, this article focuses specifically on the Christian kingdom and its successor empire. It analyzes changes and continuities in legal approaches to slavery and its suppression through consecutive Ethiopian governments starting with a discussion of slavery's regulation in the ancient Christian law code, the Fetha nagast (“The Law of the Kings”). The article then considers how successive Christian emperors developed anti-slavery policies in response to both local and global dynamics.

This introduction contextualizes the special issue's articles in the broader continental dynamics. It discusses the Eurocentric bias of the historiography and suggests that the view that Europe was responsible for the legal abolition of slavery in Africa should be nuanced and qualified. Some independent African polities abolished slavery before Europe's colonial occupation. Nowhere did European abolitionists encounter a tabula rasa: African polities had complex jurisdictions, oral or written, which formed the normative background against which slavery's abolition should be studied. To do so, however, it is misleading to imagine abolitionism as a unitary movement spreading globally out of Europe. What happened differed from context to context. Normative systems varied, and so did abolition's legal processes. This introduction examines the dynamics that led to the introduction and implementation of anti-slavery laws in African legal systems. It recenters the analysis of the legal abolition of slavery in Africa around particular African actors, concepts, strategies, and procedures.

When I entered graduate school in September 2016, Turkey was mired in a series of successive crises. I had spent the first half of the year living in Istanbul, writing about the country's reception of Syrian refugees as a journalist and researcher. During that stretch, a series of suicide bombings and, in my last week in the country, an attempted coup, were formative for the way I made sense of future fieldwork in Turkey. I surmised that it would be wrought with unpredictability. My research interest in Syrian refugees’ access to Turkey's state services was itself marked by uncertainty. This uncertainty was tied to the nature of Syrians’ explicitly temporary legal status within Turkey and the broader domestic and geopolitical context that shaped the contours of Turkey's refugee policy. Given these layers of unpredictability both endogenous and exogenous to my research interest, I planned to design my research with uncertainty as an analytical focus.

When the Egyptian singer ʿAbd al-Halim Hafiz passed away in 1977, a group of fans began meeting at his tomb to celebrate his memory and music. Since then, their gathering has become an annual multi-day event attracting thousands of the singer's devotees from across Egypt and the Arab world. This article explores the unique fan culture around ʿAbd al-Halim, tracing its emergence after his death and expansion into various ritual activities organized by fans. As I show, central to the affective power of Halim fandom is the sense that the singer is close and tangible. I examine how fan practices foster this feeling, but also argue that it is rooted in the music ʿAbd al-Halim made during his lifetime. Investigating Halim fandom, this article offers a new ground-level perspective of how ordinary people in the region interact with music, popular culture, and each other.

In a seminal essay, Lila Abu-Lughod addresses “The Romance of Resistance,” suggesting that widespread scholarly interest in unlikely and quotidian forms of resistance is romanticizing. Rather than identifying resistance as proof of the ineffectiveness of systems of power, she contends that scholars might more productively consider how resistance is embedded in, and can serve as a diagnostic of, power. Writing in a Foucauldian vein, she reminds “where there is resistance, there is power.” If Abu-Lughod cautions against romanticizing resistance, in this response I take up a similarly critical stance toward disruption. Following Abu-Lughod's formula and drawing on my own experience as an ethnographer of music and sound in Turkish modernity, I suggest that where there is disruption, there is order, and that disruption might therefore become a site for diagnosis of order.

The Ottoman state and the Armenian Patriarchate of Constantinople during the mid-19th-century Tanzimat reform era relied on ethno-confessional and gendered differences, new administrative organization, and coercive institutions like the police to centralize and expand their power. Yet Armenian men and women used those same tools of power to seek justice in ways that created instances of disorder for their families, local community, the church, and the Ottoman state. Attending to the voices and experiences of Armenians through untapped petitions from Erzurum, Mush, and Van, this article highlights the ways in which provincial Armenians interacted with and navigated their diverse ethno-confessional milieus.

Increased work connectivity and study mobility over national boundaries in recent decades has led to a shift in the kind of English as a Second Language (ESL) instruction implemented in many educational institutions. Instruction to develop learners’ general English language proficiency may appear as a time-consuming and abstract endeavour. Instead, many institutions implement English for Specific Purposes (ESP), including English for Academic Purposes (EAP) type instruction. In ESP, the aim is to help students develop the specialized academic and work-related linguistic registers they need to function in target settings where English is used as a medium of instruction or in businesses and workplace communication. A great deal of ESP research has now been conducted to build linguistic descriptions of specialized registers. Rather less research has focused on the learning of such specialized registers. This article identifies areas for a research agenda to develop an understanding of learning a specialized register. It sets out two sites for enquiry, namely, learning in a target workplace or disciplinary study setting and learning in instructed ESP, and four topics for enquiry, namely, processes of learning, conditions for learning, learning trajectories, and transfer of learning. Example tasks are suggested for research into learning in target settings.

Pringlea antiscorbutica (Brassicaceae) and Azorella polaris (syn. Stilbocarpa polaris, Apiaceae) are endemic sub-Antarctic flowering plants of significant ecological and historical importance. Pringlea antiscorbutica occurs on Îles Kerguelen and Crozet, Prince Edward, and the Heard and MacDonald Islands; A. polaris on Auckland, Campbell, and Macquarie Islands. We examine the use of these unrelated species of “wild cabbage,” as scurvy remedies and sustenance for eighteenth–nineteenth-century sailors. We trace their European discovery, taxonomic treatment, morphological representation, and cultural association through the historical record. Scurvy killed more sailors during the sixteenth-nineteenth centuries than armed conflict and shipwrecks combined. Both plants were essential to the survival of sailors and formed a nutritious, carbohydrate-rich staple of their diets, however, attitudes to these plants were strongly influenced by cultural background. Use of P. antiscorbutica as a scurvy remedy was promoted by Cook and Anderson, leading to a greater historical legacy than A. polaris, and a unique contemporary research focus on the plant’s nutritional value and cultivation potential. In contrast, contemporary studies of A. polaris have been directed primarily at the plant’s protection. Pringlea antiscorbutica and A. polaris are intrinsically linked to human associations with the sub-Antarctic islands, which further increases their cultural and conservation value.