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Introduction, Patrick J. Hanafin and Melissa S. Williams constitutional stigmatization, Alan C. Cairns the contagion of rights - constitutions as carriers, Vivien Hart impartial justice and partial perspectives, Melissa S. Williams issues of territoriality and identity in the Irish constitution, Patrick Hanafin cultural identity and constitutional reform - the challenge of Northern Ireland, Damian O'Leary "race" and language in American and Canadian politics, Richard Iton globalization and governance, Jan Aart Scholte regional integration and restrictive constitutionalism in North American and Western Europe, Robert O'Brien constituionalism as a form of conflict resolution, Robert Vipond.

The introduction of a restrictive law on assisted reproduction in Italy in 2004 sees the privileging of a conservative model of family relations and a patriarchal conception of society. This law excludes many individuals from full reproductive citizenship. The 2004 Act excludes gay couples, single people and people who are carriers of genetically inherited conditions from access to assisted reproductive technologies. This article examines the manner in which citizen contestation of the law via Court challenges engages what Jasanoff (2011, Reframing rights: bioconstitutionalism in the genetic age, Cambridge, MA: The MIT Press) has termed a practice of ‘bioconstitutionalism’. Such a practice has led to a gradual judicial reworking of the Act, and demonstrates the power of individuals acting in concert to contest successfully draconian state action. It undoes the imposition of a biopolitical ordering on individuals and allows them, through their own continuous action, to perform a contestatory form of citize...

The unique aspects and features of the novel 'Isolina: La donna tagliata a pezzi' by the Italian writer Dacia Maraini are discussed. The work represents a freedom-centered feminism and provides a powerful critical act of resistance to the forgetting of violence against women in Italian society.

Book synopsis: In this piece I want to (re)pose the relation of writing to law and politics, by interrogating the sense of a writing which is simultaneously an unwriting or undoing of legal and political discourse through Maurice Blanchot's involvement in the movement against the French colonial war in Algeria and, in particular, his framing of the Declaration of the Right to Insubordination in the Algerian War in 1960. The piece analyses how the sense of the event of the Declaration continues to call us to acknowledge a ‘disastrous responsibility’ to a non‐community beyond the time of law and politics.

This article examines the ``hidden'' ideological appeal which the 1937 Irish Constitution attempted to make by the invocation of the rural ideal, a hybrid of Irish nationalism, Catholicism and, most importantly, Gaelic romanticism. In this move, the historical legitimacy of the new state could be defined through the constitution by an appropriation of diverse symbols from an imagined past, a golden age of Gaelic unity and moral certainties. Particular attention will be paid to the image of woman as a representation of the nation in the 1937 Constitution, and to the context of Irish nationalist discourse generally, where she repeatedly appears in the archetypal forms of either mother or virgin. The predominance of the image of woman as mother in the Constitution, in contrast to her appearance in pre-independence nationalist discourse (where she regularly figured as a combination of mother, helpless maiden, seductress and destroyer) will be examined in terms of the Lacanian themes of Lack and jouissance (or enjoyment). This cultural (and legal) shift will be examined in terms of the renunciation of enjoyment inherent in this new national imagery, and in relation to the redemptive potential of the image of woman as mother; themes which appear significant in relation to post-colonial political formations generally, and to post-independence Irish political discourse in particular.

Ireland is a country haunted by a past which refuses to remain buried. This past irrupts and interupts in texts as diverse as the Irish Constitution and the poems of W.B. Yeats. This piece ruminates on the representation of the state's violent past in legal texts and in the poetry of W.B. Yeats and Paul Muldoon and attempts to draw links between the personal and the political narration of violence.

At a time when social and political reality seems to move away from the practice of cosmopolitanism, whilst being in serious need of a new international framework to regulate global interaction, what are the new definitions and practices of cosmopolitanism? Including contributions from leading figures across the humanities and social sciences, After Cosmopolitanism takes up this question as its central challenge. Its core argument is the idea that our globalised condition forms the heart of contemporary cosmopolitan claims, which do not refer to a transcendental ideal, but are rather immanent to the material conditions of global interdependence. But to what extent do emerging definitions of cosmopolitanism contribute to new representative democratic models of governance? The present volume argues that a radical transformation of cosmopolitanism is already ongoing and that more effort is needed to take stock of transformations which are both necessary and possible. To this end, After Cosmopolitanism calls for an understanding of cosmopolitanism that is more attentive to the material reality of our social and political situation and less focused on linguistic analyses of its metaphorical implications. It is the call for a cosmopolitanism that is also a cosmopolitics.

Focusing on the writings of Adriana Cavarero and Lia Cigarini, this piece examines the possible counterpractices and counterspaces of a politics of relational subjectivity outside the time of the masculine legal order which are to be found in Italian sexual difference theory. Both Cavarero and Cigarini share a desire to create a practice of sexual difference based on relational subjectivity. In their writings and in their praxis they have attempted to bring into being spaces where the unique embodied existent can interact with other unique existents in a space of relational politics. This is a politics based on the unique existent who acts, speaks, and thinks for herself rather than one based on the ideal abstract individual of liberal rights ideology. In effect, it amounts to a politics of relational plurivocality.