The chapter explores the question of who is aid for through the development initiatives associated with the anti-apartheid, activist, Patrick van Rensburg: at Swaneng Hill School and the Serowe Brigades in Botswana. The charismatic van Rensburg pioneered a system of ‘Education with Production’ that made him a hero of the international aid community. His projects offered a vision of rural development that stood in defiance of the capitalism of South Africa and the global North. For the incredible numbers of volunteers supported by the humanitarian charities, van Rensburg’s initiatives were the formative moments of their lives. Van Rensburg was an inspirational presence, and the Brigades became the project through which western staff embarked on their own consciousness-raising about the problems facing the developing world. But for all the success of the Brigades in inspiring volunteers and donors, increasingly van Rensburg found himself at odds with the Botswana Government and he drifted gradually to a close alignment with the socialist, opposition political party. This clash of agendas – and frequently, of personalities – meant that the ultimate beneficiaries of aid were sometime forgotten amidst the competing agendas of donors, funders, volunteers and governments.

Chapter 7 builds on the work of Jewish theological realists by showing that new theories of reference can resolve numerous longstanding problems in Jewish theology and can refashion Jewish theology as a communicative and social practice with wide participation.

The first reliable accounts concerning King Arthur reached the Iberian peninsula in the twelfth century, but they did not become popular until the fourteenth century. From then on, the success of the texts was reflected in translations, retellings and imitations. The political particularities of the peninsula changed over time as the cultural references shifted from Al-Andalus to Castile: while in the early stages a classical tradition survived along with some Oriental influences from the Arabs, in the thirteenth century there was an increase in the French influence, which lasted into the fourteenth century and then gave way to the influence coming from Italy thanks to the expansion of the kingdom of Aragon in the Mediterranean. At the beginning of the sixteenth century, Rodríguez de Montalvo’s Amadís de Gaula (1508) revived the model.

This chapter provides an overview of the proliferation of Arthurian texts produced in North America, from an 1807 pamphlet to the poetry, drama, children’s literature and prose fiction of the turn of the century. It situates the legend’s development in Canada and the United States in relation to the Arthurian revival in England, specifically Tennyson’s poetry. In doing so, it identifies some of the common stories adapted (the Grail quest, the love triangles) and the different approaches of Canadian and American authors, whether claiming continuity with, or separation from, the English tradition. The chapter ends with analysis of the American Arthurian novel with the most lasting influence: Mark Twain’s A Connecticut Yankee in King Arthur’s Court (1889).

This chapter provides a comprehensive analysis of the international legal framework governing Indigenous peoples’ rights, focusing on the Indigenous and Tribal Peoples Convention, 1989 No. 169 (ILO 169) and the United Nations Declaration on the Rights of Indigenous peoples (UNDRIP). It explores the fundamental principle of free, prior, and informed consent (FPIC) within these instruments and its crucial role in sustainable development. Examining ILO 169, the chapter discusses guidelines related to self-determination, land rights, cultural preservation, and state obligations to cooperate with Indigenous peoples, specifically in the context of Canada’s Indigenous communities. Analysing the UNDRIP, it explores guidelines concerning self-determination, land rights, and states’ duty to obtain FPIC. Emphasizing the significance of consent as a cornerstone of Indigenous rights and sustainable development, the chapter concludes by acknowledging the complexities involved in its practical application. By delving into substantive and procedural aspects of international law, this chapter establishes an understanding of international legal norms in promoting Indigenous rights and facilitating sustainable development.

The literary tradition where Arthur first appeared belongs to Welsh language, the immediate descendent of the Brittonic Celtic language spoken across most of the island of Britain before the subsequent arrivals of the Romans, then the Angles, Saxons and Jutes,1 and the Normans. At the turn of the sixth century, which marks the moment associated with the Arthur of history, the landscape and cultural outlook of Wales and northern Britain offered an anchor to what were probably oral stories in circulation. The earliest surviving Welsh Arthurian poems and narratives furnished the essence and the pathways for the later transmission and adaptation of the legends into other languages and territories throughout the Middle Ages and beyond.2 The Cambridge History of Arthurian Literature and Culture (henceforth CHALC) acknowledges the longue durée of Arthuriana, from the origins of the Arthurian story to an exploration of its impressive reach across medieval Europe, then into the global world.

Alongside Freud, Nietzsche, and Marx, Kierkegaard is a true master of the hermeneutics of suspicion. However, more than any other master of suspicion, Kierkegaard is keenly aware of suspicion’s potential existential and even epistemic dangers. In Works of Love, Kierkegaard warns that if suspicion becomes an exclusive mode of critique, rather than effectively exposing dogmatism, it can harden into a kind of hermeneutical dogmatism of its own. By contrast, he argues that love sees deeper than suspicion and is less susceptible to deception. This claim seems naive at best and dangerous at worst – something that the masters of suspicion would identify as illusion and internalized oppression. In this chapter, however, I offer extended analyses of Kierkegaard’s “suspicion of suspicion” and two of his most controversial prescriptions: (1) presupposing love and (2) finding mitigating explanations. I argue that, far from dismantling suspicion, these practices are designed to rehabilitate readers from hermeneutical dogmatism and thereby preserve suspicion’s justice-seeking capacities.

This chapter explains and defends Kierkegaard’s conception of neighbor love as a duty against Kant’s well-known claim that a duty to love is “absurd,” because we do not have volitional control of our emotions. For Kierkegaard, neighbor love is a “passion of the emotions” that requires humans to love all other humans. I distinguish short-term occurrent emotions from long-term, dispositional emotions, and neighbor love is the latter kind of emotion, which Kierkegaard calls a “higher immediacy” or “immediacy after reflection.” We do not have volitional control of the former, but the long-term dispositional character of the latter means that over time they can be fostered or inhibited. Emotions are understood using Robert Roberts’s view that emotions are “concern-based construals.” The ground of neighbor love is a recognition of the “inner glory” that all humans possess as creatures made in God’s image. Neighbor love is good because it recognizes the value that humans possess, but it is a duty because it is required by God, who has the standing to make such a demand on humans. God has this standing both because God has created humans from nothing but also because God is love and destines humans for a loving relation with him that “does not end at a grave.” God requires humans to love their neighbors both because it is good, and because God knows that human sinfulness requires that love be a duty. Although neighbor love is a duty, it is also a virtue, though one that requires divine assistance to acquire. It is a virtue not only because of its goodness, but because it contributes to human flourishing by securing three goods humans naturally desire: perseverance of our loves, autonomy, and meaning or significance. To the degree that neighbor love is actualized as a virtue, its status as a duty becomes less important, though it does not cease to be a duty for anyone short of eternity, unless that person is a perfected saint.

This interpretive chapter attends to an often overlooked feature of the Dialogues: the tone of its repeated disputes. It asks what is the meaning of the tone and probes its value. To do so, it begins with a consideration of character in a dual-sense: the moral character of these disputes between literary characters. It argues that critical engagement with characterization via the lens of literary theory reveals that it is a category mistake to reduce the voice of a fictional character (e.g., Philo) to that of a real person (e.g., Hume). It further contends that if we think of each fictional character as merely a solitary component of a larger narrative flow we are more likely to focus on the basic action that is internal to the narrative, that is: disagreement, rather than who the character speaks for. Finally, it claims that the virtuous disagreement between interlocutors here rehearses an ethics of responsiveness that can be viewed as pointing towards a moral element. Hume’s dramatic sensibilities obscure the ethical temperament of the disagreements yet their posture reflects a gestural phenomenon of responsiveness (per Elise Springer) that might come close to expressing Hume’s ideal form of religion.

This chapter attends to the legacies of Indian Ocean migrations in Indian contexts, where nationalist politics also underwent a process of conflating national identity with not just territory, but with women as integral to that territorial sense of nationhood. Specifically, it examines queer desire and the gendered construction of the nation through Mauritian writer Ananda Devi’s novel Indian Tango (2007). Devi rewrites Satyajit Ray’s cinematic adaptation (1984) of Rabindranath Tagore’s influential national allegory Ghare-Bāire (The Home and the World) (1916) from a transnational queer feminist perspective. Examining the novel’s intertextual relationship with Tagore’s text, Ray’s film, and early twentieth century anti-indenture discourses, the chapter argues that Devi reorients feminine desire towards an erotic autonomy that reimagines diasporic affiliation and challenges the control of female sexuality within the heterosexual family as the basis of the nation. The assertion of diasporic connection through female erotic autonomy doubly deconstructs the Indian nationalist subject defined through the exclusion of the diasporic other as well as the queer female other.

This chapter explores the complex relationship between extractive industries, sustainable development, and Indigenous treaty law. It begins by examining the international law guidance available for extractive industries, analysing frameworks and principles that promote responsible and sustainable practices in resource extraction while considering the social, economic, and environmental dimensions. This chapter then focuses on the specific challenges of oil and gas exploration, highlighting the impacts on Indigenous communities and emphasizing the importance of meaningful consultation, consent, and fair benefit-sharing in alignment with Indigenous treaty rights. Furthermore, it explores the mining sector’s implications for sustainable development, considering the social, economic, and environmental aspects and emphasizing the role of Indigenous treaty law in ensuring responsible practices, equitable resource distribution, and the protection of Indigenous rights and lands. Thus, the chapter emphasizes the need for a balanced approach that respects Indigenous rights, integrates Indigenous perspectives and consent, and promotes sustainable practices.

This introduction presents the volume’s premise and structure. It details why it is crucial to examine and harmonize the two worlds of law and knowledge to understand and amplify Indigenous guidance and wisdom found in treaty commitments. This introduction introduces the volume’s five parts, each discussing different aspects of understanding and implementing the various international, multinational, and nation-to-nation treaties to advance sustainable development and affirm Indigenous knowledge and rights in the various legal systems that we will explore.