This chapter examines both the phenomenological experience of places and how these experiences have been affected by changing seafood markets, ecological, social and language change, and militarisation of the coast. Wullie's Peak is one of many places that are part of trawler fishermen's working practices and everyday conversations yet are completely invisible from the sea's surface and not related to any place on shore. The Peak became Wullie's through his work there, and through the 'good craic' and playful radio conversations he shared with other trawl skippers working in the area. Places could also incorporate global social and military history, for example, 'The Burma', a tow located north of Wullie's Peak. The naming and discussion of The Burma was good craic. The Burma reflects the international work experience of many people living in the Highlands, usually either as soldiers or working on cargo ships.

Although the 1990s proved something of a moribund period for the British television spy series, following the turn of the millennium the BBC would experience great success with Spooks (BBC 1, 2002-11), an ongoing espionage-themed drama developed as a new flagship programme for its majority interest channel BBC. In reality, however, by the time of the 9/11 attacks the initial six-episode run of Spooks had already been commissioned and largely planned out, with four scripts drafted. Although the series would come to position itself more strongly as a response to the 'war on terror' in later years, this chapter examines the first series in the context of its original broadcast in 2002. It explores how Spooks drew upon many new elements that had been popularised in a deregulated and globalised television era, including the popular form of the precinct series and a dynamic visual style derived from high-end American drama.

Contemporary French multilingual films present a plethora of different language combinations, each associated with their own historical and political stakes. In Polisse, the relationship between French and Italian, between which a number of the film's middleclass characters code-switch for reasons of convenience, differs markedly from the loaded rapport between French and Arabic. In Entre les murs, the foreign language of Spanish is a sanctioned part of the curriculum, while Arabic, Mandarin and Tamazight are learned in the home and discouraged in the classroom. Cultural divisions and inequalities are at the heart of Polisse and Entre les murs's narratives, which frequently explore persistent problems of cultural fracture in French society. To understand the importance of the role of Arabic in Polisse and of Tamazight in Entre les murs, it is necessary to look over the evolution of African language representation in French cinema.

This chapter explores how students navigate Dreamfields' conveyor belt while learning how to imagine themselves and their future in particular ways. Whereas many working-class and ethnic-minority students often disinvest in education and 'know their limits' after repeated experiences of academic failure, Dreamfields presents a limitless landscape where investment is mandatory. Ambivalent feelings rest at the heart of Dreamfields' project as future fantasies promising happiness and enjoyment are allied to the present-day endurance of heightened control, discipline and securitisation. Several students discussed how they coped with Dreamfields' disciplinary structures by feigning compliance. As Bondi and Laurie discuss, neoliberalism actively works to deplete and constrain activism; Dreamfields' systems teach students the pointlessness of attempting to make their voices heard from the outset. Loss and gain becomes a raced and classed process, where students must move away from essentialised representations of blackness and working-classness to better fit into the Dreamfields landscape.

The emergence of modern European and Western philosophies, liberal democracy, modern social achievements and scientific discoveries occurred largely without Muslim contributions. The presence of millions of Muslims amid non-Muslim majorities has forced Muslim theologians to compose the Fiqh al-Aqalliyat, the jurisprudence pertaining to the solution of religious questions and difficulties encountered by minorities. If a Muslim woman is working in education or studying in a non-Muslim country that bans the hijab and risks punishment for wearing it, then her job or studies are more important than wearing the hijab. Thus, when French law prohibited veiled and hijabed women from studying in French universities, the Muslim thinker and theologian Tariq Ramadan permitted them to obey the law of the land (Dina de-malchuta Dina!) and remove the hijab. Immigration from Muslim countries to the Dar al-Harb and to a life of minority status is presently the fate of many millions of Muslims.

In 1973, Buzz Goodbody made her main-stage solo directorial debut with a production of As You Like It that was led by Eileen Atkins as Rosalind and Richard Pasco as Jaques. In what has become a familiar tactic in productions of this play, the strict, tightly-buttoned formality of the court scenes lent them a vaguely Edwardian than contemporary flavour, while the move to Arden released the lords and lovers into easy-going, casual-contemporary style. This was evident in the most remarked-upon of the production's costume decisions, its liberal use of denim. The programme for the As You Like It concisely articulated both the production's and the RSC's position in the 1980s theatrical marketplace. Twelve years later, the scene would be given a more pointedly metaphorical colouring in Adrian Noble's production, which was led by Juliet Stevenson as Rosalind, Fiona Shaw as Celia and Alan Rickman as Jaques.

In this chapter, the author utilizes ideas drawn from governmentality to explore the emergence, and sometimes uneasy co-existence, of the biomedical discourses in the mental health policy arena. As Michel Foucault and other authors have noted, discourses constructing mental health have been strongly tied to biomedical understandings of mental illness and the medical speciality of psychiatry. The operational elements of A Vision for Change: Report of the Expert Group on Mental Health Policy (AVFC) betray the claims to whole-population relevance of mental health and reinforce a narrow conception of mental health as a euphemism for mental illness. The theoretical framework of governmentality can be helpful in exploring tensions between the mentalities and practices of governing, and discourses as they have developed around mental health policy and practice in Ireland.

This chapter explores globalisation's world-regionality dynamic and its implications for mega-events. It discusses the role of mega-events such as the Beijing 2008 Olympic Games and the Shanghai 2010 Expo and their legacies in China's contemporary development, both at the national level and also particularly at the urban level. China's rapid economic growth and urbanisation in the post-Deng period generated an unprecedented interest among Chinese urban leaderships in strategies of bidding for and staging mega-events. The design of the 2010 Shanghai Expo reflected a number of the macro factors and structural themes relating to contemporary China and to mega-events, as well as more local and urban issues relating to Shanghai city. The chapter also discusses the influence of mega-events on the development of London as a world city, and looks in particular at the London 2012 Olympic Games and its urban legacies.

This conclusion presents some closing thoughts on the concepts discussed in the preceding chapters of this book. The book explores the potential of governmentality-inspired ideas to develop a more nuanced and indeed critical understanding of the construction of health-based policy in Ireland. One of the key points underpinning accusations of governmentality's limited critical potential relates to the suggestion that studies often fail to capture the messy actualities of social and political relations. The book provides a clear example of how different and often competing voices, each drawing on different types of knowledge, build into governmental visions and approaches to organ donation. It illustrates how the management of obesity is increasingly being placed in the hands of individuals, by vesting them with a technology designed to monitor their waist circumference.

Research into the urban impacts of Olympic events, as of mega-events more generally, has long been of variable quality. Mega-events and their associated costs naturally reflect the long-term inflationary movement of prices in modern economies. This chapter begins by looking from early Olympic Games onwards on the construction of sport facilities. It looks, on the one hand the arguably negative Olympic legacy cases of the Montreal 1976 and Athens 2004 Games events, and on the other hand the widely recognised positive Olympic legacy case of the Barcelona games of 1992. The chapter looks into the mega-event projects and the equally unavoidable struggles they involve and the determination they require from their planners and organisers to promote positive event legacies in host cities and avoid the risks of negative legacies.