The concluding chapter reflects on how re-materializing worship and elevating a plurality of localized little pictures over the colonial big picture of Africa in antiquity can contribute to decolonizing North African studies. The chapter synthesizes evidence for how stelae participated in and shaped changing worship practices, and how these recursively reproduced imperial hegemony.

Chapter 1 introduces the problems to which this book responds and proposes alternative pathways for understanding the archaeology of the Roman Empire. It shows how particular colonial ways-of-knowing continue to shape the stories told of North Africa’s people and their traditions of worship under the Roman Empire, setting these within the binary of “Romanization” or “resistance.” While approaches to the archaeology of other parts of the Roman Empire have begun to embrace New Materialism as a way of moving beyond “Romanization,” this chapter argues that semiotic approaches offer a more productive means of engaging with and explaining the material dimensions of imperial hegemony.

This chapter introduces students to the rich and controversial legacy of Marxism and one of its major offshoots in the twentieth century, Critical Theory. The chapter is presented in two parts. The first part touches on the historical and intellectual context that ‘created’ Marxism, Marx’s notion of historical materialism and the issue of how Marx’s ideas have been received in IR. The second part concentrates on the two strands of Critical Theory that have emerged within IR: one derived from the so-called Frankfurt School and the other from Italian thinker Antonio Gramsci.

Chapter 1 is a discussion of the scope of the concept of sustainable development. It examines the multiple dimensions of the concept and how these different angles to this concept have contributed to both its advance and decline in the law. This conceptual challenge accounted for the concept’s poor meaning and considerably poor performance. This chapter also provides insights into theoretical and methodological considerations underpinning this book, including the choice of Africa as the pivot of analysis and Third World Approaches to International Law as a scholarly approach.

How does the contemporary novel imagine utopian possibility in the wake of the global dominance of the United States in the second half of the twentieth century?  This chapter suggests that we can discern two forms in which the novel responds to this perceived waning of American power. The first of these is an elegiac strand in the contemporary American novel, which mourns the failure of the American ideal and laments the exhaustion of its historical possibility. The second sees in the same failure of US hegemony not the winding down of a world view, but the emergence of new forms of cultural hybridity, new subject positions that come to thought only now, in the wake of the “American century.” This chapter suggests that, in order to understand the persistence of utopian thinking into the contemporary moment, one has to attend to both of these strands in the novel after American hegemony. The old word is dying, we might say, in an echo of Gramsci’s famous line, and the new cannot be born. It is in this interregnum that we find not only morbid symptoms, but the emergence of new forms of utopian possibility.

The Economic Consequences of the Peace was first published in 1919 and, since then, changed the economic discourse surrounding reparations and Carthaginian peace. This chapter specifies how three elements hinted at in the introduction of the Economic Consequences of the Peace – social classes, national sovereignty, and the international political system – can explain Keynes’ assessment of Carthaginian peace. The chapter analyses the optimality of reparations in the context of these three elements.

The chapter is devoted to the relationship between power and the cultural arena. The importance of public discourse, its requirements and limits, is illustrated. Gramscis notions of hegemony and dominance are applied, with modifications, to our analysis of power. The role of the masses is discussed, together with the notion of totalitarianism and the importance of culture in dictatorial regimes such as the fascist and Nazi ones. Different notions of civil society, as contrasted to the state, and its role are considered, then religion as a charismatic-traditional form of power. Technocratic knowledge leads to a discussion of the role of the elites. Specialization is counterposed to general culture, recalling the debate on the two cultures (literary culture and social culture, Snow) or the three cultures (also including the humanities) and the importance of interdisciplinary culture and research. Positive and negative aspects of the new social media (Blogs, Twitter, WhatsApp, etc.) are illustrated, with cautions against the risks of corruption of the social discourse.

South Korea is facing a tectonic change of international environment. The original advanced countries are undergoing a stagnation never seen after 1945, while the growth of China and other developing countries is offsetting it globally. South Korea benefited much from the rise of the Chinese economy, the most remarkable benefit being the trade surplus; however, it is disappearing with China’s catch-up in technological capability. The rise of China poses a challenge to the US hegemony, undermining the rule-based order and making East Asia the arena of a hegemony contest, which is most threatening to countries like South Korea. The country needs the ability to manage relationships with the great powers to cope with it, but whether it has the ability is unclear. Compared with the nineteenth century, when Korea failed to adapt to a tectonic change, the overall ability has improved remarkably, but the ability to form domestic cohesion remains the least improved.

In 1997, a domestic financial crisis broke out with mass chaebol bankruptcy, and then a currency crisis broke out as Japanese banks suddenly pulled short-term loans out with a liquidity crisis at home. Japan was willing to provide the liquidity to cope with the situation; however, the United States brought the case to the IMF to open up South Korea’s capital market and realize its broader national interests in East Asia after the Cold War. South Koreans yet accepted the IMF conditionality willingly to utilize it as a momentum for the reforms they thought desirable. The country carried out thoroughgoing reforms while failing to consider the complementarities between the new and existing institutions. The reforms improved corporate governance and purged the system producing non-performing loans, but they undermined the mechanism of the high economic growth. They also led to the massive layoff of workers and the sale of assets to foreigners.

This section extends the insights generated by exploring the Shakespeare Tercentenary to the cultural and political debates of our own time. Since the crises of 1916 lay the foundations of the modern world order, many issues with which we struggle – anxieties about belonging, immigration, globalisation, and ethnic diversity – echo the problems that came to the fore then. The 2016 Quatercentenary commemorations demonstrated that Shakespeare continues to be evoked as a guarantor of common values on which diverse, often competing groups build their collective identities. He is still attractive both to those who believe that he is global and universal and those who view him from a more exclusive, nationalistic perspective. While homogenising ideas of imperial and national identities often dominate the debate, Shakespeare also provides an outlet for the silenced and ignored voices of marginalised social, racial, and ethnic communities. This book brings these voices out of oblivion. It also offers a window into the processes whereby our very identities are formed, debated, and reformulated. Revisiting the 1916 versions of Shakespeare – multiple, conflicting, entangled in debates surrounding belonging and otherness – can help us understand our own identity politics and culture wars.

This chapter recovers the voices of marginalised US communities – Native, Jewish, and African Americans – bringing out of oblivion their Tercentenary contributions. It asks whether underprivileged racial and ethnic groups accepted the alleged superiority of the ‘Anglo-Saxon’ cultural heritage, and whether, by appropriating Shakespeare, they attempted to become part of that heritage or to challenge its exclusivity. It demonstrates that 1916 America was torn between competing impulses of assimilation and diversity. The white majority held out ostensibly universal cultural standards to which all should aspire, while believing that they were unattainable to some groups. The minorities faced the irreconcilable demands of trying to conform to these standards at the cost of renouncing their distinct identity, while sensing that white supremacists would never accept them as equal no matter what they did. The Tercentenary celebrations registered these tensions and allowed the members of American minorities to produce hybrid Shakespearean appropriations, which accommodated a far-reaching critique of dominant ideology. They helped them to express their distinctive identities, while highlighting the entrenched inequality that they endured.

The author first addresses the contents and the nature of the proems of the Histories, secondly the arrangement of Ephorus’ work and, thirdly, the main contents of each of the thirty books that formed it.

This chapter looking at the material presented about the post-WWII, period seeks to identify categories of incentives behind uses of interstate force: struggle to end colonialism, claims of historical rights, spread of ideology, religion, or culture, need for natural resources, wishes to prevent nuclear proliferation. Hurt pride and the aspiration for hegemony are also discussed as incentives to the use of force by the Soviet Union/Russia, US and China. Colliding aspirations for hegemony are noted as special risks of clashes and conflict

The Unvanquished and Go Down, Moses present a striking response to the earliest cognitive cartography of the Sartoris plantation house. While ideology continues to be preserved and replicated within the principal nodes of social space, Faulkner turns his attention in these works to the disruptive and resistant activity of a hidden interiority within these systems. He employs a variety of images to evoke this emergent interior dimension – from the creek bottom to the burial mound, to the fiery hearth, to the symbolic motif, most importantly, of a submerged woman in the depths, a motif that begins with Eunice’s suicidal act of defiance in Go Down, Moses. Around this last image, Faulkner develops the possibility of alterity, of producing an alternative hub of information flow that is capable of resisting, challenging, and even upending the top-down vertical hegemony that defines the cognitive cartographies of the plantation system. In this chapter, I trace this paradigm as an emergent Faulknerian ethics that emphasizes, above all, the possibility of spontaneous and free movement in social space as well as the paramount value of immanence and interpersonal relationships.