There is a critical research gap regarding the trade and animal welfare interface: we do not know, empirically, what the impact of trade on animal welfare is. This gap exists, in part, as a result of the paternalism of international trade law and the underdevelopment of global animal law. This article addresses, firstly, the collision of dichotomous trade and animal welfare priorities in legal and political systems. It then explores attempts at reconciliation by the World Trade Organization and the European Union. This involves an investigation of the impact of trade on animal welfare. This impact is categorized into four component parts: (i) open markets, (ii) low animal-welfare havens, (iii) a chilling effect, and (iv) lack of labelling. Case studies from the European Union are examined. Thirdly, the article critiques trade law and policy as ill-suited primary drivers of global governance for animals. Global animal law is identified as a promising alternative, although its early development has been unduly affected by international trade law.

In 1876, Captain Joseph Wiggins reached the mouth of the Enisei River aboard his screw schooner Thames. This was the second expedition that approached this river from the sea in almost 150 years. The voyage paved a path for British commercial shipping in the Kara Sea, which saw its greatest intensity in the concluding decade of the 19th century. Unlike many of his contemporaries, Wiggins stubbornly continued staging expeditions even after repeated failures. His devotedness to the idea of establishing a sea highway to Siberia inspired others. This circumstance makes him a key figure in polar history. Regardless of the commercial nature of his expeditions, Wiggins was not an entrepreneur. Neither was he an accomplished polar explorer. In fact, we find in him the last of the merchant adventurers, the heir to Hugh Willoughby and Richard Chancellor. This article focuses on Wiggins’s expedition of 1876–1877 to the Enisei River, which has not yet become an object of special attention in literature, and discusses the development and exploitation of the Kara Sea Route in connection with it.

Individual differences that have an impact on the processes and outcomes of second language (L2) learning have been thoroughly investigated; but, until recently, the study of language learners with additional needs was at the periphery of both second language acquisition (SLA) and language teaching pedagogy (e.g. Nijakowska, 2010; Kormos & Smith, 2012; Kormos, 2017). Specific learning difficulties (SLDs), which affect between 5 and 15% of the population (Drabble, 2013), often have an impact on how additional languages are acquired. Therefore, in order to create an inclusive language learning context and set up effective instructional programmes, it is essential to understand how children with SLDs develop their competence in additional languages.

This study examines the behavior of 331 Spanish speakers, 269 immigrants to the United States and sixty-two native-born individuals, through questionnaires and sociolinguistic interviews. Results show that increased US life experience correlates with expanded use of English in both private and public domains of life. Additionally, greater use of English co-exists with maintenance of fine-grained patterns of structured linguistic variation in Spanish, such that US-born speakers demonstrate remarkable similarity to the immigrant generation in their usage of three variables: (i) subject pronoun presence vs. absence, (ii) grammatical subject position, and (iii) syllable-final /s/. The co-occurence of increased use of English, on one hand, and intergenerational structural continuity in variable linguistic behavior in Spanish, on the other, challenges two misconceptions about Spanish in the United States: that (a) Spanish-speaking immigrants and their US-born children are unwilling or unable to learn English, and (b) regular use of English entails attrition and/or failed acquisition of Spanish. Neither of these views finds empirical support in our data. (Spanish in the United States, comparative variationist linguistics, subject personal pronouns, grammatical subject position, syllable final /s/, bilingualism)

The concept of the ‘new speaker’ has gained currency in the sociolinguistics of minority languages in the past decade, referring to individuals who have acquired an additional language outside of the home and who make frequent use of it in the course of their daily lives. Policymakers and language advocates in both Scotland and Canada make frequent reference to the role that new speakers may play in the future of the Gaelic language on both sides of the Atlantic, and Gaelic language teaching of various kinds has been prioritised by policymakers as a mechanism for revitalising the language. This article examines reflexes of this policy in the two countries, juxtaposing the ongoing fragility of Gaelic communities with new speaker discourses around heritage, identity, and language learning motivations. In particular, I consider Nova Scotian new speakers’ sense of identity as ‘Gaels’, an ethnonym largely avoided or problematised by Scottish new speakers. (Ethnolinguistic identity, heritage, language revitalisation, new speakers)*

The article comparatively maps state involvement in the establishment of filiation and the placement of destitute children into new families. It first reports findings from an expert survey that investigates four key areas of state involvement—the legal framework, the role of courts and ministries, guardianship regulations, and financial support and services for destitute children—across fourteen jurisdictions, twelve Muslim-majority countries, and two Muslim-minority countries. Overall, the placement of children into new families remains a sensitive issue because it is linked to different communities “claiming” the child. In principle, the states surveyed do not allow the creation of new families across religious lines. Using Jordan as a case study, the article then focuses on the implications of one particular survey finding: non-Muslims in Muslim-majority countries sometimes cannot have children placed into their homes. This finding is based on qualitative data collected in Jordan on adoption (tabannī) in the Greek Catholic community. The article argues that in settings of legal pluralism, state involvement affects different religious communities in different ways. In Jordan, due to structural factors, the state shapes Islamic family law differently than the family laws applied by Christian communities. This leads to the unequal development of different bodies of religious law and thereby to the unequal treatment of Muslim and Christian citizens.

This article examines the cases of children born out of wedlock and adopted children with the aim of depicting the mechanisms through which the concepts of biological fatherhood, derived from the human-rights framework, and adoption, derived from the customary law framework, have been adopted into Indonesian Islamic family law. We argue that the introduction of external concepts into family law pertaining to Muslims requires an adaptation process in which the relation between these external concepts and core Islamic family law concepts is determined. In the case of children born out of wedlock, this adaptation to core Islamic norms means that biological fatherhood does not lead to a full legal father-child relationship, despite a 2012 Constitutional Court ruling establishing that children born out of wedlock have a civil relationship with their biological father. In the case of adoption, it means that there is no full adoption, despite recognition of customary adoptions under Indonesian law. We argue that in a context of strong support for a religion-based family law, reforms tend to take the form of conditions or exceptions to core religious concepts, as replacing these concepts altogether would be perceived as jeopardizing the religious character of the law. While attempts to replace core Islamic family law concepts will inevitably meet strong resistance, there is much more tolerance for introducing family law reforms that aim at changing the way that Islamic concepts are applied in practice.