This chapter partly argues that entering conflict is a lot easier than exiting conflict and that there are no quick, easy solutions. It also acknowledges that there is no neat universal solution, for wherever people attempt to build peace, while the challenge will be the same there will be differences of context, memory, ambition, personality, resources and outcome. It reviews critical developments in the Northern Ireland peace process, concluding that there is a time for moving on.

This chapter considers the impact of the law and legal change on medical men who fell into debt, and examines both bankruptcy and insolvency as discrete processes in more detail. The London Gazette was central to the implementation of both bankruptcy and insolvency law because it advertised notice of legal process to creditors. The chapter also considers an additional indicator of financial hardship: the need to draw on medical charity. It analyses what might be considered the most obvious indication of career turbulence in any occupation: the inability to make a financial living. The availability of money for men, in addition to widows or orphans, makes the Medical Benevolent Fund of particular interest and relevance to the consideration of medical hardship. Financial turbulence, hardship, and associated legal processes were a reality for a minority of all practitioners, and a recurrent one for the unfortunate few.

Following the dismantling of Antoine Gizenga's opposition regime in Stanleyville in 1962, the exiled Lumumbists had found refuge in neighbouring Congo-Brazzaville. The re-emergence of Tshombe and the re-invigoration of the British network of relations with other African states produced a storm of protest against British and American Congo policy when the Stanleyville hostage crisis came to a head in November 1964. Godley followed his tirade against the rebels on 21 November with an urgent message that Stanleyville had deteriorated into a situation of panic. This sense of panic was convenient to Godley's objective of forcing Washington's hand to order the deployment of Dragon Rouge, a rescue plan which had been under negotiation with Belgium since early November. At the root of the Foreign Office's reflections on the Congo crisis, their visions of the role and utility of the UN in managing the decolonisation and ordering the world remained fundamentally different.

Dominic Mitchell's BAFTA award-winning three-part series In the Flesh was first broadcast on BBC3 in March 2013, with a second six-part series following in May 2014. This chapter argues that the series participates in the contemporary mass-cultural deployment of the zombie as a means of exposing and exploring the impact of neoliberal economics on the social and cultural organisation of the world and, in turn, the models of subjectivity available to its inhabitants. In its deployment of mad science, its depiction of the dungeons of Big Pharma's contemporary torture-house and the bleak wildness of the rain-lashed northern moors, in its broken urban estates and hellfire-preaching villages, In the Flesh undertakes a highly gothic queering of neoliberal England. Thus it interrogates both the contemporary state of the nation and the rights, responsibilities and subjectivity of us all.

This chapter provides an analytical framework for an understanding of peacemaking, set within the academic discourse on the subject. It sets out the historical context within which thinking about peace developed from ancient Greece and Rome to current exponents. It presents key themes important for twenty-first century peacemaking, notably the complex nature of contemporary conflicts and the global nature of the forces exerted on them, root causes, sub and supra state structures and multi-level challenges. It highlights the global character of the twenty-first century peace challenge and the necessity for any response to be cosmopolitian-multicultural, universalist-globalist and focused on accepting diversity and transcending conflict and division through progress on common goals and recognition of common humanity.