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.

According to modal panentheism, God encompasses all possible worlds, and a substantial number of concrete possible worlds exist. This article builds on previous work that has grounded modal panentheism in perfect-being theology, which holds that God possesses all great-making properties to the highest possible degree. These great-making properties are said to include power, knowledge, consciousness, goodness, and encompassment.

To date, scholarly discussion on modal panentheism has focused exclusively on divine goodness and encompassment. The aim of this article is to explore modal panentheism with respect to divine power, knowledge, and consciousness. By extending the existing discussion beyond goodness and encompassment, I hope to show how modal panentheism can offer coherent accounts of the divine attributes. In doing so, I develop and address numerous problems. These include the problem of distinct perspectives, the problem of contradictory perspectives, the problem of divine unity, the problem of contradictory indexicals, the problem of evil knowledge, and the problem of evil powers. I argue that none of these challenges are insurmountable.

The view that emerges is a coherent and highly promising concept of God that is not at a significant disadvantage relative to traditional theism.

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.

This article investigates why moments of semiotic silence, or minimal engagement, occur in Facebook practices among Filipino migrant workers engaged in grassroots organizations working for migrants’ rights. We investigate how members and leaders of these organizations subjectively and intersubjectively assess moments of semiotic silence through their discourses. Taking a sociolinguistically grounded chronotopic approach, we show how they make sense of these moments by invoking a multiplicity of space-times related to sociopolitical constraints, their working situation, communication with family, and the organizing of migrants. This study provides empirical data, highlighting the importance of identity, materiality, and media ideology in understanding grassroots social media practices and political engagement. On this basis, we come to understand a broader range of ways in which migrant workers use or do not use social media in relation to community involvement and public discourse. (Social media engagement, grassroots organizing, chronotope, identity construction, media ideology, materiality, migrants’ rights)

The article examines ideologies behind linguistic conversion—a widespread transition to Ukrainian from Russian—which intensified in Ukraine after the onset of Russian aggression in 2014, and particularly after the 2022 full-scale invasion. Employing ‘new speakerness’ as a theoretical lens, the study draws on biographical interviews with twenty-one new full-time Ukrainian speakers recruited among participants in informal language-learning initiatives in Ukraine. The primary focus is on the ways in which the new speakers legitimise their ownership of the Ukrainian language: how they imagine their positions in the socially constructed traditional hierarchies of Ukrainian speakers, based on the mastery of the standard language, and what new ideologies arise out of their challenges. The findings reveal that, in most of the cases, traditional hierarchies are deconstructed as new ideologies prioritising fluency and elevating translingual practice emerge in the linguistic safe spaces of grassroots language courses and community clubs. (New speakers, language ideologies, linguistic conversion, suržyk, linguistic safe spaces, Russo-Ukrainian war)

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.