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This paper studies the evermore widespread phenomenon of the adaptation of novels for the stage, focusing on prizewinning contemporary Chinese novels. The first part provides the theoretical approach that is adopted in the second part, where two cases studies are discussed, i.e the stage adaptation of the novel Song of Everlasting Sorrow by Wang Anyi and of the novel To Live by Yu Hua. Starting from the perspective of “horizontal relations” among texts (Hutcheon 2013), the analysis of the adaptation process takes its distance from the fidelity/infidelity discourse, in order to investigate the network of echoing versions (trans-media, trans-language, etc) it is able to produce. This network is much more interesting to explore than supposed vertical hierarchies. Nevertheless, not every version is a text able to live independently from its source: the analysis shows that today's phenomenon of trans-media adaptation is fostered by a cultural industry that aims at exploiting all profits from a best-selling prizewinning novel. The role played by this industry in the adaptation process needs to be fully considered.

The present article examines and provides a translation of a thirteenth century recipe for papermaking. The recipe in question originated in Yemen and constitutes the second hitherto discovered description of paper manufacture in the Arabic language. Just as the first recipe contained in the work of Ibn Bâdîs (d. 454/1062), this recipe represents a chapter from a manuscript of al-Mukhtara'fî funûn min al-ṣuna'attributed to al-Malik al-Muẓaffar (d. 694/1294). It describes the making of paper from the bark of fig trees, as opposed to hemp or flax (or their products) mentioned in Ibn Bâdîs's 'Umdat al-kuttâb and other Arabic medieval sources.

The Chinese Exclusion Act passed by the Cape parliament in 1904 was one of the first pieces of legislation promulgated in the southern region of Africa where a particular 'racial group' was singled out, documented and discriminated against. Although it had trans-oceanic antecedents and tapped into this global anti-Chinese sentiment, unlike the Chinese exclusion legislation elsewhere, the Cape exclusion legislation targeted the entire Chinese 'race'. This article proposes to trace the application of this unwieldy registration system and show how the small Chinese community was registered, identified, monitored and hounded both on paper and on the ground until well after the repeal of the Act three decades later. Through an analysis of these paper records, the article intends to elucidate the nature of this imposition and consider what they tell us of the Chinese it was imposed upon and how they responded. It also proposes that, while the Act was formulated for exclusion, ironically for just under 1,500 of the Chinese resident at the colonial Cape it eventually warranted a double inclusion, one in the form of a certificate of exemption and hence domicile - albeit with perpetual surveillance and scrutiny - and the other as part of the archived historic record.

This article examines the ways in which the voluminous archive of the Dutch East India Company (VOC) controlled, constructed and delimited the presence of slaves in the paper world of the VOC empire. The extensive paper archive of the VOC recorded slaves in ways which matched the concerns of the administration, such as enumeration in census returns and as objects for inheritance or sale in estate inventories. Nonetheless, historians have been able to uncover considerably more information about their experience and agency. Much detail is provided in criminal and (to a lesser extent) civil judicial records, which explains the emphasis on individual and collective resistance in the slave historiography of the 1980s. More recently Cape historians have adapted techniques of reading across the grain in order to explore the mentalité and cultural worlds of Cape slaves. However, the VOC archive was not only a record of the ruling classes. Slaves also used writing for their own purposes, either in alternative networks of literacy in Asian languages or by turning Dutch papers into documents for their own advantage, some of which has found its way into the official documents. The combination of these records with oral traditions and community memories have enabled Cape historians to transcend the apparent silence of the official archive.

This article explores how Demitrios Tsafendas subverted the apartheid regime's immigration system designed to keep out people like himself: those with a history of madness and of what could be seen as impure racial origins. What makes this so remarkable is that, after 20 years of illegal immigration, deportation and stays in mental hospitals, Tsafendas not only circumvented South Africa's identity paper routines, he succeeded in assassinating the man credited as the architect of the apartheid state system. For the apartheid government, what was at stake was how Tsafendas managed to get into the country. The assassination of Verwoerd exposed the irrationality at the core of a racial order maintained by a repressive network that included one of the most efficient security police forces in the world. Since no breach of state security could be found, the answer was sought in the failure of a bureaucracy, known for its excessive recordkeeping, to keep efficient track of the life of the assassin. The article also demonstrates the coexistence within the apartheid state of two technologies of power, and the tensions and contradictions that arose when the methods of a dictatorial police state were used against one section of the population to defend the interests of another. The commission of enquiry into Verwoerd's murder exposed the fault lines of a bureaucratic apparatus overburdened by processes designed to shore up an insecure whiteness.

In the mid-18th century, at the royal court of Gondar, the scriptorium of King Iyo’ās (1755-1769) imported sheets of paper to make a lectionary (senkesar) in three volumes. Today, one volume remains in Addis Ababa at the Ethiopian National Archives and Library Agency, Department of Manuscripts, under the serial number 197. It is the only known Ethiopian Christian manuscript on paper. In Ethiopia, Christians copied their manuscripts exclusively on parchment. This innovative and ambitious project met the most sophisticated Ethiopian standards while adapting the codicological norms to the requirements of this new medium. Craftsmen who knew how to work on paper, foreigners or Ethiopians trained by foreigners, made this volume. The status of this manuscript was high enough to be part of the imperial library at the turn of the twentieth century and then included in the national heritage collection.

Somalia, located in the Horn of Africa, has a complex history influenced by tribalism, colonialism, and internal conflict. During the colonial era, European powers collaborated with clan leaders, resulting in Somalia's division along clan and tribal lines. This division led to the creation of artificial borders, which fragmented the land and fostered regional and clan-based identities. After gaining independence in 1960, Somalia initially aimed to establish a strong, centralized state. The Siad Barre regime, which came to power through a military coup in 1969, tried to suppress clan and regional identities in favor of a communist ideology. However, the regime's downfall in 1991 plunged Somalia into a prolonged period of violence and state collapse. Warlords and clan-based factions fought for power, leading to a protracted civil war. This paper analyzes the intricate relationship between Somalia's traditional and modern governance systems. It examines the potential for collaboration, the challenges faced in nation-building efforts, and the lasting impact of clan-based structures. The study begins by exploring traditional governance, highlighting the important role of customary law, elders, and religious clerics in consensus-building mechanisms and maintaining social harmony. It emphasizes the historical significance and contemporary relevance of these institutions. The paper then delves into the challenges involved in establishing a modern state in Somalia. It examines the obstacles that hinder the realization of democratic ideals and the establishment of a centralized administration. A key focus is evaluating the potential synergies and conflicts between traditional and modern systems.

This paper attempts to investigate recent urban space-making practices and imaginaries of two different civic actors: Swakopmund City Tour, operated by Namibian Germans depicting the history of Swakopmund linked to German heritage, and a group of Herero activists around Swakopmund Genocide Museum, challenging the monopoly in framing representations of urban heritage and history, and presenting alternative memory narratives. The aim is to explore how the official memory is dealt with in present day-remembrance policies and practices, and how it is challenged by alternative memory driven by Herero activists. Conceptually, the notion of a mnemoscape (Kössler, 2012) is used, including both intangible and tangible aspects of the remembrance of collective experience. Methodologically, the paper is largely based on the outcomes of a short fieldwork in the urban environment of Swakopmund in 2022.

This paper explores young Jordanian women’s desire to migrate, uncovering often-unacknowledged factors influencing their decision to leave their home country. By delving into their dreams, aspirations, and expectations, this research uncovers why they firmly aspire and creatively plan to migrate, shedding light on the intricate interplay of agency and gender in shaping their migration choices. It theorizes that these women employ a co-optation strategy, whereby they reinterpret and leverage the inner meaning(s) of gendered expectations regarding education, to facilitate their journey abroad and enact more desired life trajectories. This paper argues that young Jordanian women’s desire to migrate stems from shifting sociocultural values and norms, mirroring evolving understandings of femininity, gender roles, and social hierarchies. Within this framework, migration emerges as a consequence of the country’s inability to address its young population’s aspirations for change. By addressing these dynamics, this research contributes to a deeper understanding of the underlying drivers behind the migration aspirations of a significant segment of Jordan’s youth—a pressing issue the country is facing. Ultimately, the insights offer a valuable perspective on migration as a lens through which ongoing sociocultural transformations can be comprehended.

This paper looks at the complex manner in which children were documented in Ottoman Egypt and their access to citizenship later in postcolonial Egypt. It discusses the making of social and political categories, like citizenship and statelessness, and how Greeks moved through those categories. This paper also analyzes how these categories were imposed, first by the Ottoman Empire and then by the Egyptian nation-state. The end of the Ottoman Empire in 1922, and the declaration of the Egyptian Republic in 1953, the Suez Crisis in 1956, the Arab-Israeli Wars in 1967 and 1973, and the new labor laws of the 1950s and 1960s, among other events, impacted Greeks and others who lived in Egypt at that time. The impact among Greeks in Suez Canal cities was particularly evident in the community’s cohesion, as most evacuated the cities in 1967 with almost everyone else following in 1973. These economic and political factors, and the social processes the community underwent, defined Greek children’s relation with the Egyptian postcolonial state.

This article has been retracted: please see Elsevier Policy on Article Withdrawal (https://www.elsevier.com/about/policies/article-withdrawal).This article has been retracted at the request of at the request of Editors-in-Chief.In investigating concerns brought up regarding the article, the editor reached out to the corresponding author for an explanation. The corresponding author failed to provide a satisfactory explanation to the points raised.Post-publication, the Editors-in-Chief discovered suspicious changes in authorship between the original submission and the revised version of this paper, which is contrary to the journal policy on changes to authorship. Below changes were made during revision and proof submission.New authors added: Amirat A Al-Sabeely, Ishraga A. Mohamed, Marwa A. Shahin, Ali D Abousoliman, Laila Zeidan Ghazy Mohammed.Author removed: donia elsaid fathi zaghamirTherefore, the Editors-in-Chief have lost confidence in the reliability of the article and determined that the paper should be retracted.

This paper investigates the restitution of Tanzanian human remains from colonial contexts in the Anthropological Collection at the University of Göttingen, Germany. This collection contains 66 human remains from Tanzania whereby 22 of them are from the Isanzu ethnic group. This paper focuses on the Isanzu human remains from Mkalama District in Singida Region and examines the circumstances of acquisition and their historical background. This interdisciplinary research combines methodological approaches from critical historical provenance research and cultural anthropology to study the Isanzu remains. We include investigation of the Isanzu ethnic group's awareness, emotions, opinions, and concerns over the restitution of their Ancestors’ remains back to the community. This paper proposes a plan for best practices in restitution and urges that wisdom, agreement, and negotiation results of Isanzu stakeholders should be taken into account to bring the restitution process of Isanzu's Ancestors to fruition.

This paper stems from the challenge of translating Pirandello’s plays into Swahili and is aimed to open up a polylogue between Italian and Swahili literature. Therefore, in searching for connections between Luigi Pirandello’s and Penina Muhando’s plays, this paper will explore multiple masks engaged in a reciprocal dialogue among the following six selected plays: Enrico IV (‘Henry IV,’ Pirandello 1921); Così è, Se vi pare (‘It is so, if you think so!’ Pirandello 1917); Il Berretto a Sonagli (‘Cap and bells,’ Pirandello 1916); Pambo (‘Decoration,’ Muhando 1975); Nguzo mama (‘The Mother Pillar,’ Muhando 1982); and Lina ubani (‘An Antidote to Rot,’ Muhando 1984). In conclusion, this study will illustrate how different forms of sociohistorical alienation, which encircle the twentieth century, are stylistically represented in these plays through the characters who wear the masks of madness, or ‘sage-madness.’ To allow an in-depth analysis of the plays this study will be divided into two parts. Part one will examine Enrico IV (‘Henry IV,’ Pirandello 1921) and Pambo (‘Decoration,’ Muhando 1975). Part Two will examine Così è, Se vi pare (‘It is so, if you think so!’ Pirandello 1917); Nguzo mama (‘The Mother Pillar,’ Muhando 1982); Il Berretto a Sonagli (‘Cap and bells,’ Pirandello 1916); and Lina ubani (‘An Antidote to Rot,’ Muhando 1984).

This paper is not about work or labour itself, and how it changes historically in South Africa (from pastoral, to agricultural and industrial; native labour, wage labour, migrant labour etc.), but about how the meaning of 'work' and 'labour' itself changes. What we want to suggest, is that an 'original' meaning of the tasks/duties associated with 'work' was 'woman': ukusebenza. What men did, does not constitute 'work' but something else entirely: raiding, moving, occasional, going etc.: ukuphangela. It is in the latter term, ukuphangela, that the term 'raid' emerges, and the argument draws on this notion and meaning of raid to underscore the re-thinking of gender, the subject and her relation to work, and history. The paper operates in two registers, focusing on the historic meanings of work and labour in the Eastern Cape and tracing lateral translations of these meanings into East London in the 1950s. It argues that in re-thinking meanings of labour and work through multiple temporalities, and through the contested meanings of the isiXhosa terms ukusebenza and ukuphangela, these word fragments are read as 'entryways to a wordliness' that puts lateral universals and temporalities of work back into circulation. As such, we pose the question rather, following Anne Kelk Mager and Helen Bradford, of whether it is gender (and what it means to be a man or a woman) that is at the forefront not only of class and race struggles, but of what comes to constitute the meaning of 'work', a concept whose provenance and meaning changes, as we have noted, with the making of modernity, industrialisation/capitalism, and the 'Europeanisation' of the world.

Training of Specialist Nurses is of critical importance for the continued delivery of quality health services globally and in South Africa. In accordance with international trends, nursing education in South Africa has undergone significant educational reforms in the past few years. The aim of this paper is to critically reflect on current nursing education reform in South Africa and the implications for the postgraduate diploma in nursing programmes. The paper highlights some of the challenges encountered with the development, accreditation and implementation of the new nursing postgraduate diploma programmes. Successful nursing education reform requires collaborative and proactive conversations between all stakeholders before changes are made to existing nursing categories and skills mix, during the development of new programme frameworks, during programme development and after implementation of the reform strategies.

This article investigates the current state of Chinese Learner Corpus Research (CLCR) and outlines its main features and critical issues. Thirty years have passed since the compilation of the first Chinese learner corpus. Since then, the number of Chinese learner corpus projects has considerably increased in China and outside China, leading to a parallel growth in L2 Chinese studies as well. Despite the increasingly wide-ranging accessibility of L2 Chinese learner corpora and achievements in CLCR, there are no research which analyze the current state of this expanding field, defining its key features and gaps. This study therefore aims to fill this lack in the literature and sheds light on the learner-corpus based research in the Chinese context. The study also aims to provide an updated and useful reference of current trends and limitations in CLCR to help scholars better guide future research in order to address current gaps in the field. First, the paper introduces origins, development, and current trends in CLCR; main features and limits of learner corpus design, analysis, and annotation in CLCR are also analyzed. Second, the paper provides an overview of existing L2 Chinese learner corpora, by grouping them according to mode (written, spoken and multimodal) and size (large-scale and small-scale). Finally, the article directs attention toward challenges in this field, concluding with future directions for CLCR and its intersections with Second Language Acquisition (SLA) to support L2 Chinese teaching and learning.

This paper investigates a communist plan in the 1920s to establish a Middle Eastern center in the port city of Thessaloniki. To explain this counterintuitive choice, the paper situates Thessaloniki within two radical spaces. First, it shows the importance of post-Ottoman radical networks in making Thessaloniki a critical point of liaison in the 1920s. Second, it discusses the radical connections across the Mediterranean and the agency of revolutionary sailors in establishing these linkages.

This paper, by focusing on a secret report delivered by the Ottoman High Commissioner in Egypt—Gazi Ahmed Muhtar Pasha—to the imperial center regarding the Armenian revolutionaries’ movements, aims to examine three important phenomena of the late Ottoman history. The first goal is to reveal the revolutionary mobilities in the late Ottoman Empire by tracking how said revolutionaries took advantage of the borderlands to mobilize themselves. Second, this particular research serves as an indicator of the spatial politics in the late nineteenth-century Ottoman Empire by exposing how the imperial center governed a multi-layered administrative borderland region of Egypt—a semi-autonomous Khedivate. Finally, this paper seeks to confront traditional historiography on the intelligence activities during the reign of Abdülhamid II (r. 1876–1909). By doing so, this paper demonstrates how the intelligence organization stretched from the administrative center to the frontiers and borderlands of the Ottoman Empire, contrary to the common assumptions in the existing literature.

The African “youth” population is growing at a fast and steady pace, attracting attention from scholars, policymakers, and politicians. Yet, we know relatively little about this large and heterogeneous segment of the population. This paper presents data from 110 interviews and ten focus groups with youth engaged in commercial agriculture across all four regions of Uganda. Capitalising on this ethnographic data, we provide an analytical framework for studying complexity among the heterogeneous social category of youth agripreneurs. The aim of the paper is twofold: First, to reconcile anthropological studies that highlight the heterogeneity of African youth with demographic understandings of youth as a statistical category defined by an age bracket. Second, to advance an operational definition of youth that allows for more context-sensitive and tailored programmes. Our results suggest that while “youth” is an important category demographically, the opportunities and challenges faced by youths are often not related to age.

Ethiopia is a country with a rich cultural history spanning thousands of years, where diverse ethnic groups coexist. This study focuses on one example of this diversity, the rural Hamar people in the Lower Omo Valley, which is internationally recognised for its unique cultural practices and ecological richness. The Hamar community is among the diverse ethnic groups in the Southern Omo Region and embodies a pastoral lifestyle closely linked to agro-pastoralism, in which cattle play a central role both culturally and economically. This lifestyle is particularly notable in the region due to its specific cultural practices and economic reliance on cattle. This study presents an in-depth examination of the pastoral lifestyle and traditional practices of the Hamar people in the Lower Omo Valley in southwestern Ethiopia. The aim is to understand the cultural, economic and environmental dynamics underlying the lifestyle of the Hamar and to explore the unique socio-economic structure and ecological adaptation of these villages. The study is also intended to contribute to the sustainability of pastoralism and to the preservation of cultural diversity at both a regional and global level. The use of observer and participant observation techniques also constitutes a preliminary study of the biological aspects of dietary habits, which I intend to examine in dept through the daily practices of the society and to carry out in the field of physical anthropology in the future. Through this research, the paper contributes to the wider discourse on the preservation of Ethiopian culture, highlighting the need to protect the rich heritage of the Hamar community amidst evolving external influences.

The documentation and analysis of work is still critical in today's context as job scarcity widens and people are seen to have to create work for themselves and others. This means that the concept and reality of work has also become more complex. The paper explores the work forms of different groups of informal women workers in East London and sheds light on how the women navigate the work they do and how the work affects other aspects of their lives. The women are involved in the public food-making systems of work where they prepare and cook different types of food and trade these items. The work that the women do is the primary focus of the study, and the labour of these women informs us about the nature of working on the side-lines, the constraints of informality and the setbacks of precarity. The women go into detail about the work they do, and through their accounts we get to see the effort and the time the women put into selling good food to their customers and the sacrifices the women take as workers and mothers. The paper also touches on formal and informal discussions of work and the complexities that the cases arrive at, when explored through South African local contexts. Is formal and informal work really worlds apart or is the gap between the two being bridged as inequality widens?

Premesh Lalu's 'In the Event of History' was written in 2000, before the publication of his first book, The Deaths of Hintsa: Postapartheid South Africa and the Shape of Recurring Pasts in 2009, as a preparatory statement for his doctoral study on which it was based. 'In the Event of History' is published here for the first time, lightly revised. While the outlines of the argument of the Hintsa book are clear enough, it is addressed, as it is not in The Deaths of Hintsa, to the field of public history. Noting how productive public history's notion of 'making history' has been as discussed in the introduction to this special issue and in 'In the Event of History', it foregrounds the ways in which the past is mediated in and by the present Lalu identifies a limit to public history: it leaves the spatio-temporal signifier, 'the present', largely unthought. To think through the genealogy of this problematic, Lalu turns to different nationalist narrations and commemorations of Hintsa, the nineteenth century Xhosa king who was killed by British soldiers in 1835. Attuned to the numerous critiques of nationalism, what Lalu aims to abide by here are 'the openings that nationalism established within its concept of the present'. The paper juxtaposes public history and nationalist texts of memory 'to define a crisis for the discipline of history, as Lalu writes, 'a crisis where critical history may set about doing its work'. That work, for Lalu, is a practice of reading, in a present that offers anything but a secure and stable ground. The argument is made twice, as it were, in the content and form of Lalu's deft readings, and in the disjunctive present in which he will have returned to the figure of Hintsa. If Lalu's reading of 'the present' puts it in question, 'the present' from which he reads is one that is, at once, sedimentary, fragmentary, and, in the psychoanalytic terms he deploys, one of afterwardsness. This paper drafted more than 20 years ago not only engages the theme of this special issue, but it also uncannily addresses and questions our present.

This paper considers some of the curatorial devices used in exhibitions at the South End Museum in Gqeberha (formerly Port Elizabeth). The South End Museum, which opened on 3 March 2001, is modelled in several respects on the District Six Museum in Cape Town: it, too, is an urban-based, self-defined 'community museum' constituted around the histories of the apartheid Group Areas Act and the implementation of forced removals. Like many post-1994 museums in South Africa, the South End Museum relies on photographs for their displays, whilst also making use of maps, a mural and reenactment. The paper considers the ways in which these different displays touch, recall, reflect and activate one another. Keeping in mind that the notion of 'community' in South Africa bears the burden of being raced by its apartheid and colonial pasts, and abiding by the spectrality that is constitutive of the image, the paper grapples with the haunted space of 'community museums' in the Eastern Cape. While the South End Museum deploys some of the same curatorial devices as the District Six Museum, and deals with related histories of forced removal, South End, it is argued, brings the relation between race, indigeneity and 'ruin' within 'community museums' into fleeting focus.

This paper analyses the complexity of regulating the activities of small traders at the Grand Marché in Ouagadougou, Burkina Faso. Markets in Africa are places where small-scale trading takes place par excellence , and the traders who work there are generally considered to be self-employed. The plurality of regulations governing commercial activity observed there seems to be particularly conducive to such an analysis. We examine these complexities within the theoretical framework of “social regulation” as well as that of “normative pluralism,” which encompasses both official and practical norms. We show that the work of traders is regulated both by norms issued by the Régie Autonome de Gestion des Équipements Marchands (Independent Management Board for Commercial Facilities) – an official structure – and by traders’ own practical norms, which have both collective and individual aspects to them. The complexities of the relationship between these official and practical norms lie in the fact that sometimes they are not always articulated and may both co-exist and contradict each other.

This paper presents data from Vwanji, an under-documented Bantu language spoken by approximately 28,000 people in southwestern Tanzania. Bantu languages are well known for having multiple degrees of past time reference grammaticalized in their TAM systems, and Vwanji is a good example of such a language, but one with some interesting typological differences from certain general TAM trends in Bantu languages noted in Nurse (2008). Three past TAM forms, in particular, are the focus of the research: P1 /Anterior SM-VB-ile, P2 SM-a-VB-a, and the Near Past Habitual SM-a-VB-aɣa. The analysis of data from a corpus of narrative and non-narrative texts (both written and oral) reveals that these three TAM forms have multiple discourse functions which do not necessarily follow in expected ways from their places in the TAM system as a whole. Comparing the Vwanji findings with those of neighbouring languages suggests some possible directions in which the verb forms in Vwanji may be changing functionally or being lost. The goal of this investigation is to increase understanding of a typologically interesting language which has not been well described and for which there is very little published data. The paper also shows the importance of taking natural discourse data into account when considering TAM functions in a language. Relying on elicited data alone may hide interesting complexities and variation.

This paper offers a comprehensive analysis of the morphosyntactic, semantic and pragmatic features of Nivkh demonstratives, which represent a typologically interesting example of an exceptionally elaborated speaker-anchored deictic system. The deictic properties of the demonstratives can be described either in terms of a binary system with the opposition between ‘proximal’ and ‘non-proximal’ areas as viewed from the deictic centre, or in terms of a multiple system that is organised hierarchically and may be divided into primary and secondary systems, which together define fifteen spatial zones around the deictic centre. Beyond spatial proximity, the demonstratives may also encode a number of non-deictic features such as quality, quantity, dimension, preciseness of location, and visibility. This paper distinguishes between six morphosyntactic classes of demonstratives and shows how the different deictic and non-deictic features correlate with their pragmatic uses.

This paper investigates the phenomenon of emphasis in Semitic from a phonological perspective. It is well known that Semitic emphatics can be realized either as ejectives (Ethiosemitic) or as pharyngealized consonants (Arabic). Recent interest in the Modern South Arabian languages revealed that the emphatics in this group can be realized through an interaction of glottalization and pharyngealization. Starting from a general assessment of glottalization from a cross–linguistic perspective, a focus on Semitic emphatics will be given by using data from the endangered Modern South Arabian language, Baṭḥari. Our goal is to provide a feature analysis of emphasis in Baṭḥari and to correlate it with the rest of Semitic, with special attention to the peculiar phonological patterning of the emphatic /ṭ/. This consonant appears to pattern in Baṭḥari together with the class of breathed consonants (Heselwood and Maghrabi 2015), probably due to its peculiar features. It will be shown that, by adopting Duanmu’s (2016) framework of phonological features, it is possible to provide a coherent model for the patterning of Baṭḥari and Modern South Arabian emphatics within Semitic. Furthermore, this paper will provide some tentative parallels between Semitic emphatics and glottalized segments found in the rest of Afroasiatic.

Aim of the paper is to analyse the gradual development of Southern Sudanese theatre, focusing on the development of Juba Arabic in the light of the contemporary translation of Shakespeare’s Cymbeline by the prominent intellectual Joseph Abuk, who is also the father of the South Sudan national anthem. The paper is divided in two parts: in the first one, the authors investigate the history of theatre in Sudan and South Sudan, considering the historical background that influenced it with a focus on the adaptations of Shakespeare’s works in Arab and African countries. The second part is dedicated to the relation between languages and ethnicity in South Sudan, thus offering a brief overview of its socio-linguistic landscape. A major attention is given to Abuk’s adaptation of Shakespeare’s Cymbeline from English into Juba Arabic (Cymbeline: li katib Shakespeare) for the South Sudan Theatre Organization (SSTO). This second part also comprises an appendix, which provides a brief linguistic analysis of some selected parts from the 2012 adaptation, as part of the recorded play Cymbeline (London, June 2012), performed by the South Sudan Theatre Organization (SSTO). The original Abuk’s play script (2012) is yet unpublished, while a full video-recording of the play is available at: https://globeplayer.tv/videos/Cymbeline

Advances in technoscience and biotechnology have blurred the boundaries between body and matter, emphasising the urgency of rethinking the intertwining of anthropocentrism, Eurocentrism and androcentrism. This repositing also involves the relationship between the subject and technological otherness. For example, in the representation of cyborgs, Donna Haraway identifies the metaphor of overcoming biological determinism. Simultaneously, in cinematic and literary imagery, cybernetic bodies end up representing contemporary society’s changes, fears and desires, exploring new paradigms of subjectivity. This paper focuses on cyborg identities in Japanese imagery through the novels Kachikujin Yapoo (Yapoo the Human Cattle, 1956) by Shōzō Numa, Nippon Apacchi Zoku (The Japanese Apache Tribe, 1964) by Komatsu Sakyō and the film Tetsuo (Iron Man, 1989) by director Tsukamoto Shin'ya. Each of these works presents the search for transhuman and post-human subjectivities in Japanese science fiction imagery from the post-war to the postmodern period and share a masochistic representation of male bodies deeply interwoven with the question of identity. Starting from Tatsumi Takayuki’s theorization of «creative masochism» and referring to the Deleuzian view on masochism, the aim of this paper is to investigate the connections between male masochism and Japanese cyborg imagery of the post-war period.

GAMELEIRA The flourish of the Payayá geography GAMELEIRA El arborecer de la geografía Payayá Resumo Este texto é o reconhecimento de uma geografia ancestral e sensível. Da Gameleira, árvore sagrada, a geografia Payayá emerge pela escrita poética do Cacique Juvenal Payayá. Expressão da alteridade indígena, a Gameleira apresenta uma geograficidade pneumática, na relação terra-ar, que questiona a colonialidade que nega a história e a geografia. A ancestralidade é terra, mas é também ar que se respira, que envolve e que resiste à verticalidade do enraizamento. O artigo reverbera o poema “Gameleira”, do livro “Vozes selvagens”, em busca do arvorecer da geografia Payayá, como alteridade que acolhe e que, a partir do sentir, oferece sombra alimentada pela ancestralidade. Palavras-chave: Geograficidade, Ancestralidade, Poética Payayá, Colonialidade, Alteridade. Abstract This paper is the recognition of a sensitive and ancestral geography. From Gameleira, a sacred tree, the Payayá geography emerges through the poetic writing of indigenous chief Juvenal Payayá. An expression of indigenous otherness, the Gameleira presents a pneumatic geography, in the earth-air relationship, which questions the coloniality that denies history and geography. Ancestry is earth, but it is also the air that you breathe, that surrounds and resists the verticality of rooting. The paper reverberates the poem “Gameleira”, from the book “Vozes selvagens”, in search of the flourish of the Payayá geography, as an alterity that welcomes and that, from the act of feeling, offers shade fueled by ancestry. Keywords: Geographicity, Ancestrality, Payayá poetics, Coloniality, Alterity. Resumen Este texto es el reconocimiento de una geografía ancestral y sensible. De Gameleira, árbol sagrado, la geografía Payayá emerge por la escritura poética del Cacique Juvenal Payayá. Expresión de la alteridad indígena, la Gameleira presenta una geografía pneumática, en la relación tierra-aire, que cuestiona la colonialidad que niega la historia y la geografía. La ancestralidad es tierra, pero también es aire que se respira, que envuelve y resiste la verticalidad del enraizamiento. El artículo reverbera con el poema “Gameleira”, del libro “Vozes Selvagens”, en busca del amanecer de la geografía Payayá, como una alteridad que acoge y que, desde el sentimiento, ofrece sombra alimentada por la ancestralidad. Palabras-clave: Geograficidad, Ancestralidad, Poetica Payayá, Colonialialidad, Alteridad.

INDIGENOUS MOVEMENTS THROUGH THE BELIEFS OF GOOD LIVING AND EARTH WITHOUT EVIL MOVIMIENTOS INDÍGENAS DETRÁS DE LAS CREENCIAS DEL BUEN VIVIR Y LA TIERRA SIN MAL Resumo O bem viver, mais que uma ética, trata-se de uma poética que tem sido defendida em diferentes contextos desde o viver indígena. Neste texto, defende-se seu potencial educacional a partir dos movimentos indígenas, como postura de acolhimento e do ressoar as vozes ancestrais de Abya Yala. O artigo constitiu um diálogo desde os mitos reunidos em Ayvú Rapyta às demais crenças dos povos falantes do Tupi e Guarani, como a Yby Marã Eyma e da Yvy Marãey, isto é, da “Terra sem Males” ou “Terra Indestrutível” – às cosmovisões e profecias como “A Queda do Céu”. Aborda as dimensões do bem viver, desde seu sentido religioso, passando pelo poético, pelo mítico e chegando à sua relação com o desenvolvimento. Esse remete às noções, crenças, cosmogonias, mitos e narrativas que fazem parte das histórias e culturas dos ameríndios. Da promessa do viver bem à “Terra dos males”, o artigo busca sinalizar para a importância dos povos indígenas na constituição dessa outra possibilidade de existência. Palavras-chave: Narrativa poética, Cosmogonias, Povos indígenas. Abstract Good living, more than an ethics, is a poetics that has been defended in different contexts since the indigenous living. In this paper, the educational potential of good living is defended in this paper from the perspective of the indigenous movements, as a welcoming posture and the resonance of Abya Yala's ancestral voices. The paper constituted a dialogue from the myths gathered in Ayvú Rapyta to the other beliefs of the Tupi and Guarani-speaking peoples, such as Yby Marã Eyma and Yvy Marãey, that is, from “Earth Without Evil” or “Indestructible Earth” - to cosmoviews and prophecies like “The Fall from Heaven”. It addresses the dimensions of good living, from its religious sense, through the poetic, the mythical senses and reaching its relationship with development. This refers to the notions, beliefs, cosmogonies, myths and narratives that are part of the histories and cultures of the Amerindians. From the promise of living well to the “Earth of evils”, the paper seeks to signal the importance of indigenous peoples in the constitution of this other possibility of existence. Keywords: Poetic narrative, Cosmogonies, Indigenous peoples. Resumen El buen vivir, más que una ética, se trata de una poética que ha sido defendida en diferentes contextos desde el vivir indígena. En este texto, defiende su potencial educativo a partir de los movimientos indígenas, como postura de acogimiento y de resonancia de las voces ancestrales de Abya Yala. El artículo constituyó un diálogo desde los mitos recogidos en Ayvú Rapyta a las demás creencias de los pueblos de habla Tupi y Guaraní, como Yby Marã Eyma e Yvy Marãey, es decir, desde “Terra sem Males” o “Terra Indestrutível” - hasta visiones del mundo y profecías como "La caída del cielo". Aborda las dimensiones del buen vivir, desde su sentido religioso, pasando por lo poético, por lo mítico y llegando a su relación con el desarrollo. Se remitea las nociones, creencias, cosmogonías, mitos y narrativas que hacen parte de las historias y culturas de los amerindios. Desde la promesa de vivir bien hasta la “Tierra de los males”, el artículo busca señalar la importancia de los pueblos indígenas en la constitución de esta otra posibilidad de existencia. Palabras-clave: Narrativa poética, Cosmogonías, Pueblos indígenas.

Funerary policies and practices of religious minorities are intertwined with broader political discourse on cultural and religious pluralism, identity and diversity. This paper, based on the results of field work in London in 2017, investigates the choices offered by the Muslim undertakers in the Greater London area. It analyses the possible reasons why local burial (versus sending abroad) has become standard practise among British-Muslims in London. The paper establishes that the plurality of funerary actors and the various burial options offered to Muslims combined with the focus on religious diversity, and the increased political agency of Muslims has modelled Muslim burial practices. It also draws attention to the new trend in Muslim burials that is progressively becoming the norm among British-Muslims in London

What does it take for a citizen movement to topple a deep-rooted authoritarian regime? This paper analyses the successes and failures of citizen-led social media campaigns in Zimbabwe. Using data drawn from an extensive ethnographic study of 50 WhatsApp and Facebook communities, this paper studies the conditions under which citizen activism, particularly those movements that originate on social media, become street protests that can effectively unseat an illegitimate regime. I find that the success of recent movements – evidenced by policy changes and increased citizen participation – is in part because of the rise of a youth citizenry that does not feel indebted to the liberation struggle. Zimbabwean born frees are more willing to take political risks by speaking candidly about politics online and mobilizing their peers.

This paper presents an analysis of contemporary citizenship in one group of Angolan boy scouts in 2014. It uses Shiera El-Malik's notion of 'crevice moments'¹ to explore specific instances of dialogue and action which reveal opening and possibility within a largely closed state that have thus far not been reflected in existing scholarly literature. The paper further considers the reasons for scouting's popularity in post-war Angola, arguing that its military structure, religious basis, and focus on 'adventure' and social interactions have made it a highly desirable space for young people in a context where few opportunities exist for leisure activities. Finally, scouting enables a reconstitution of military and ideological symbols including uniforms, the socialist ideological construction of 'the new man,' and 'nature' in a way that, as one scout leader put it, is 'fit for peace'. In this process, past, present and future are reconstituted by a movement that itself is formed and transformed in contradiction and colonial echo.

Bustling mototaxis are a pervasive phenomenon on Goma’s streets and their emergence and proliferation is highly linked to the context of the protracted violent conflict in Eastern Congo. By highlighting the nexus of physical and social mobilities, work, and leisure, this paper aims to analyze the different trajectories of young mototaxi drivers that go beyond concepts of “being stuck” (Sommers, 2012) and focus instead on their ways of working towards the future. In contrast to prior research, this paper shows that being young in the city does not necessarily lead to “abject futures” or condemn youth to an endless “waithood” that results in “social death”. Based on ethnographic data I have gathered since 2008, I will trace the different ways young mototaxi drivers make sense of the ontological continuum of being young and becoming an adult. By centering on their everyday life worlds, I argue that motards have more options than simply ending up at a dead end.

This paper is based on 10 months of field work between 2009 and 2014 in Cape Verde, and provides an overview of the anthropological literature in which motor vehicles and African roads are studied as social phenomena. Until the end of the twentieth century, most ethnographies have failed to focus on the countless social processes linked to the development of mobility by road and the motorisation of transportation in Africa, or on the role played by cars and roads as symbols of a globalised modernity. The paper reviews the research by authors who, from the 1930s onwards, mention African roads and the use of motor vehicles as spaces in which social situations and processes take place. The several symbolic and instrumental dimensions of the motorisation of road transportation in Africa are discussed as well.

Existing literature on gender and nationalism has postulated that nationalist narratives tend to convey patriarchal and restrictive views of gender roles, with women’s domesticity and subordination at the core of such interpretations. This paper tests this theory by looking at three examples of state-sponsored or state-produced communication in Kazakhstan, Kyrgyzstan and Uzbekistan, arguing that the simple existence of a regime’s nationalist ideological orientation is not per se sufficient to explain or anticipate the kind of gender narratives a regime will adopt. Instead, the paper calls for an analysis of internal political mechanisms and incentives in order to explain and anticipate the specific forms that discourses around gender will take in a given political environment. In order to do so, it tries to combine the rational choice-based “Selectorate Theory” (Bueno de Mesquita et al., 2003) with existing literature on nationalism and gender, to define a connection between political systems on the one hand and discourses on the other.

The major first part of the paper collects as exhaustively as possible all references to 'mirror' occurring in Vedic literature (c. 1200-300 BCE), and presents them with sufficient context in Sanskrit and English in order to show how and why the mirror was used in Vedic rituals and Vedic culture in general, and what meaning was ascribed to it. The second part of the paper discusses a fact of major significance that emerges from this recording: in the extensive older Vedic literature of the Saṃhitās, Brāhmaṇas and Śrautasūtras (excepting the late Kātyāyana-Śrautasūtra) there is no reference to the mirror at all. Therefore it seems likely that the mirror was not known in Vedic India until it was introduced to South Asia from the Persian Empire at the end of the sixth century BCE. The later Vedic literature, starting possibly with the Āraṇyakas, but definitely with the early Upaniṣads, postdates 500 BCE. So far we have lacked a similar firm date for Vedic literature.

O século XVIII assistiu ao desenvolvimento da economia escravista atlântica, sustentada pela constante oferta de mão de obra do continente africano. Para comprar cativos africanos na costa do Atlântico, os mercadores estrangeiros tinham que atender às demandas expressas dos africanos, notadamente os tecidos indianos de algodão, que se tornaram o “carro-chefe” das mercadorias. Nesse período, o comércio anglo-asiático, conduzido pela Companhia Britânica das Índias Orientais, desempenhou um papel central no fornecimento de têxteis indianos para os comerciantes de escravos britânicos. Este artigo aborda como comerciantes britânicos adquiriam têxteis na Índia para a África Atlântica. Ao examinar essa questão, o artigo ilustra o comércio global de algodão, das áreas de produção de têxteis indianos para a África Atlântica, e, em última análise, argumenta que a narrativa do chamado “comércio triangular” precisa ser substituída por outra perspectiva, que destaque o protagonismo de consumidores africanos e de tecelões sul-asiáticos. Weaving Imperial Networks: An Asian Dimension of the British Atlantic Slave Trade in the 18th Century The eighteenth century saw the development of the Atlantic slave-based economy, sustained by a constant supply of labor from the African continent. On the Atlantic coast, in order to purchase captives foreign merchants had to meet local demands for trade commodities, notably Indian cotton textiles, which became a crucial product. During this period, the Anglo-Asian trade, conducted by the English East India Company, played a central role in the supply of Indian textiles for British slave traders. This paper addresses how British merchants procured textiles in India for Atlantic Africa. By examining this question, the paper illustrates a global cotton trade that extended between the areas where Indian textiles were produced and Atlantic Africa. Finally, the paper argues that the so-called “triangular trade” narrative should be replaced by another perspective that emphasizes the agency of African consumers and South Asian weavers. Atlantic slave trade | Indian cotton textiles | English East India Company