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Cultural geographies of poetry in colonial Aotearoa
Nikki Hessell

conjuring up a Pākehā New Zealander, a settler who has returned from the periphery to a fallen centre. 3 But in 1840, the year in which Macaulay composed these lines, the term ‘New Zealander’ referred not to all residents of the islands of New Zealand, but rather to Māori as the sovereign people of Aotearoa. This sovereignty was a topical question in 1840 New Zealand as well as 1840 Britain, since this was the year of the signing of the Treaty of Waitangi, the agreement between the British Crown and Māori chiefs that had led to British sovereignty in Aotearoa New Zealand

in Worlding the south
An unexpected text in an unexpected place
Michelle Elleray

Invitation to Remake History (Honolulu: University of Hawai‘i Press, 2000), pp. 459–60. Outside the Pacific, see Mark Rifkin’s Beyond Settler Time: Temporal Sovereignty and Indigenous Self-Determination (Durham: Duke University Press, 2017), in which he discusses settler erasure of Indigenous temporal sovereignty. 34 Kiro, ‘Thoughts’, 59–60. 35 Kiro, ‘Thoughts’, 60. I have not been able to trace who Buku might be, but given that Kiro is the first generation to be raised within Christianity, and that he refers to Buku in the past tense as ‘one of our countrymen

in Worlding the south
Open Access (free)
Northern Irish fiction after the Troubles
Neal Alexander

is conflated with that of popular sovereignty. As Bourke shows, it was on the basis of this confusion that after partition ‘a form of democratic government was established as an instrument for maintaining Northern Ireland as an undemocratic state’.3 And by retaining the principle of majority decision concerning allegiance (or not) to the Union with Great Britain, the Agreement is ‘reverting to the problematic principle which provoked the original crisis in Northern Ireland’.4 Similarly, Colin Graham has recently argued that the language and practice of the peace

in Irish literature since 1990
Manu Samriti Chandler

. Decolonisation, then, involves refusing altogether recognition-based politics, where the Creole expects recognition from the Global North and offers recognition to Amerindian communities. To speak of ‘recognition’ in the context of Indigenous peoples is, of course, usually to speak of political recognition. 41 Yet, since at least the nineteenth century, the matter of cultural recognition – that is, how cultural products are legitimised within a national and transnational marketplace – has been powerful in delegitimising Indigenous claims to sovereignty. Culture, thus

in Worlding the south
Irish fiction and autobiography since 1990
Liam Harte

-guerilla leader deploying the tactics which served him well in wartime in his campaign to establish emotional sovereignty over his wife and daughters, who respond by devising flexible strategies of resistance and appeasement of their own. Yet as the daughters’ collective governance of their father increases as he ages, so too does their emotional dependency upon him. Their continual homecomings are not just a mark of Oedipal attachment; they also signify their need to reconnect with the hallowed ground that reaffirms their uniqueness. Even Michael, the wayward youngest son

in Irish literature since 1990
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British masculinities, pomophobia, and the post-nation
Berthold Schoene

fair to assume that men’s experience of national belonging is entirely unproblematic, that is, privileged and beneficial rather than oppressive or exploitative? As Mosse points out, men have traditionally been called upon not only to defend (if necessary with their lives), but moreover to epitomise the territorial and historical solidity and self-containment of the nation, its supposedly inalienable claim to political sovereignty as well as its homeostatic resilience to historical change. However, what Mosse fails to address are the tragic implications that such a

in Across the margins
The paradoxes of sustainability and Michel Houellebecq’s The Possibility of an Island
Hannes Bergthaller

poverty, starvation and disease were futile, if not self-destructive. The survival of the species necessitated that a large part of the world’s human population be allowed to die (unsurprisingly, this was mostly meant to apply to those people who had historically been the primary targets for the exercise of necropolitical sovereignty; Mbembe 2003: 18–25). By the late 1970s, prominent thinkers such as Robert Heilbroner, Hans Jonas and William Ophuls openly entertained the possibility that an effective response to the crises of overpopulation and A modest proposal for

in Literature and sustainability
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Greeks and Saracens inGuy of Warwick
Rebecca Wilcox

sovereignty at home through one-toone combat with Colbrond, champion of the Danish invaders. In the final scenes of the romance, Guy retires from public life and dies a hermit. The structure of the romance, in two parallel cycles (a feature particularly marked in the early Auchinleck manuscript),5 emphasises the centrality of the two long Eastern episodes.6 This centrality is underlined by the importance of these episodes for Guy’s development as a romance hero, for in each case he wins both military and moral battles in the East that could not have occurred elsewhere. In

in Pulp fictions of medieval England
Open Access (free)
Southern worlds, globes, and spheres
Sarah Comyn and Porscha Fermanis

colonial studies and Indigenous history, the fear among some Indigenous studies scholars is that settler colonial studies undermines Indigenous theory and agency, and reifies and replicates the ‘structural inevitability’ of colonial power and/or forces Indigenous peoples into what Alissa Macoun and Elizabeth Strakosch deem a ‘false binary between resistance/sovereignty and co-option in the colonizing process’, requiring the intervention of alternative methodological positions. 43 The idea that settler colonial studies is ‘“primarily a settler framework” for thinking

in Worlding the south
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Between Adorno and Heidegger
Joanna Hodge

impossibility of deriving principles of virtue from considerations of happiness, and the indefensibility of supposing ‘the maxim of virtue must be the efficient cause of happiness’ (Ak. V. 113–14). There is a further deployment of the notion of antinomy with respect to judgement in the third critique, which will be averted to in what follows. 9 See T. W. Adorno, Aesthetic Theory, trans. R. Hullot-Kentor (London: Athlone, 1997), and for a careful analysis of it, C. Menke, The Sovereignty of Art: Aesthetic Negativity in Adorno and Derrida (Cambridge, MA: MIT Press, 1998). 10 See

in The new aestheticism