Chapter 6 examines the Probo Koala environmental catastrophe which involved the dumping of toxic oil residue by the global trader Trafigura in the port of Abidjan in 2005. The development of the scandal into transnational litigation strategies in Britain and European capitals exposes the legal lumpiness fostered by the financialisation of global value chains. The ‘Ivorian miracle’ relied on protected economic integration within the global markets of coffee and cocoa. The dismantling of the ‘post-colonial block’ fostered a displacement of the terms of Côte d’Ivoire’s relationship with global markets. This contributed to reinforcing the prominence of global traders as intermediaries between states, financial markets and corporate power. It also consolidated the symbiotic relationship between the onshoring of offshore capitalism and the offshoring of onshore justice. The case demonstrates that corporate accountability gaps along global value chains are an outcome of the bifurcation of state sovereignty enabled by financial deregulation.

Chapter 2 provides an overview of how emoticons and emojis are a human adaptation to online written conversation to compensate for the absence of non-verbal cues and physical context, but also an affordance of most written conversation to promote affiliation, creativity and play. The analysis highlights the role of emojis as ‘attendant activities’ (Jefferson, 1987) which express politeness (and impoliteness) and other pragmatic functions, including prosocial and anti-social behaviours, identities, contextualizations (physical/virtual), irony and meaning enhancement. By analysing the multiple, often overlapping interactional functions of emoticons and emojis, this chapter provides original insights into the unique role of emojis in children’s written conversation, highlighting some major differences between spoken and written interaction. Findings indicate that emojis fulfil interactional functions which go beyond simply replacing fundamental non-verbal, voice and contextual resources which are available to speakers in phone and face-to-face interaction. While further research in this area is required across different age groups and genders, the various categories of emojis identified in this chapter provide a comprehensive account of how children are likely to deploy and respond to these symbols in online interaction, and how multiple meanings are possible depending on the interactional context

In this chapter our goal is to determine the achievable region of the exponent pairs for the type-I and type-II error probabilities. Our strategy is to apply the achievability and (strong) converse bounds from Chapter 14 in conjunction with the large-deviations theory developed in Chapter 15. After characterizing the full tradeoff we will discuss an adaptive setting of hypothesis testing where, instead of committing ahead of time to testing on the basis of n samples, one can decide adaptively whether to request more samples or stop. We will find out that adaptivity greatly increases the region of achievable error exponents and will learn about the sequential probability ratio test (SPRT) of Wald. In the closing sections we will discuss relations to more complicated settings in hypothesis testing: one with composite hypotheses and one with communication constraints.

Following Jasanoff and Kim’s concept of “sociotechnical imaginaries,” this chapter examines the rhetoric, regulatory frameworks and policies employed in constructing imaginaries of digital sovereignty in China, Russia, and India – three member countries of BRICS and the SCO (Shanghai Cooperation Organisation). A central finding is that these sociotechnical imaginaries center on protecting national cultural identity, or “cultural sovereignty,” against the “free flow of information,” a motive echoing NWICO debates in the 1970s and 1980s and WSIS discussions in the early 2000s. The development of these countries’ digital sovereignty imaginaries is deduced from their unique histories and governance approaches. Furthermore, the SCO’s crucial role as a platform to promote the partly authoritarian Chinese conception of cyber/information sovereignty is demonstrated. Another key finding is that imaginaries of digital sovereignty relate to a non-secular understanding of the state in all three examined countries. In this sense, the global emergence of digital sovereignty is comparable to the evolution of Westphalian sovereignty from the confessional wars in early modern Europe. The chapter concludes that an informed debate on digital sovereignty must consider both the dangers of digital authoritarianism and the productive potential of digital decolonization.

A HIDDEN HISTORY OF BUDDHISM

There is a particular type of literature that sees empire as a nobler version of an Indiana Jones adventure. This literature suggests that British colonials were responsible for the ‘discovery’ and ‘return’ of India's Buddhist heritage. Charles Allen, for example, criticized Edward Said and scholars influenced by his important theoretical intervention Orientalism for failing to ask ‘where we would be without the Orientalists’. The orientalists, a particular breed of East India Company official-cum-adventurer-cum-scholars, ‘initiated the recovery of South Asia's lost past’ and ‘the European discovery of Buddhism and the subsequent resurgence of Buddhism in South Asia arose directly out of their activities’. British efforts to find, unearth, translate, collect and legislate around Buddhist material culture and India's built and literary heritage make for a fascinating story. However, to draw a direct line between British archaeology of Buddhist sites and the resurgence of Buddhism in modern South Asia as yet another instance of the great gifts of colonialism to India is to intentionally ignore the very considerable interventions, efforts, creativity and intellectual engagement of a range of Buddhists from not just the Indian subcontinent but further afield, from among Buddhist communities in Southeast and East Asia. It is one thing to dig up a site and write about it in an elite journal. It is quite another to undertake long and difficult pilgrimages in the 19th and early 20th centuries in order to bring these sites alive, as places of Buddhist worship and practice. This latter work was done by largely South, East and Southeast Asian Buddhists. If there is a story of the return of the Buddha, it is these actors who played the main role. And it is these actors whose efforts constitute what is clearly still a hidden history of modern Buddhism in India.

Not that the colonial context was unimportant, as mentioned earlier. The 19th-century transport revolution played a critical role in facilitating the movement of people at scale. Expanding shipping lines, the ever-growing railways, improved communications and dissemination of information about pilgrimage sites via print all contributed to an enormous expansion of pilgrimage, especially international pilgrimage, from the 1890s onwards. Mobility was at the heart of modern Asia's colonial history.

This chapter considers gender dynamics within the new Pentecostal churches and the role of young women within them. It explores Pentecostal gender constructions and how they conflict with the RPF’s more ‘progressive’ gender policies. The chapter foregrounds young women’s timework and how their actions are oriented towards leaving a Christian legacy for imagined heirs in the future. Here legacy is related to notions of urwibutso (memorial), with the concept taking on new meanings in Pentecostal churches. This chapter continues the discussion of Christian ubwenge, arguing that it becomes particularly important for young Pentecostal women.

This chapter canvasses coalitions for and against pluralism that emerged with the foundation of the Republic of Turkey. It shows that while the early nation-builders pursued a unitary, ethno-nationalist project, Kemalism also entailed an “embedded liberalism” inherited from late Ottoman modernization, including resources for eventual democratization. Throughout the twentieth century, political actors sought to mobilize these resources toward pluralizing the political system across a series of critical junctures (e.g., the 1920s’ cultural revolution; the 1950 transition to multiparty democracy; successive coups in 1960, 1971, and 1980; and a 1997 “postmodern coup.”) Across these junctures, the chapter argues, there were only two pronounced periods of secularist/Islamist cleavages. More often, conflict was driven by significant, cross-camp cooperation and intra-camp rivalry. Tracing when and why pluralizing and anti-pluralist alignments succeeded or failed, the chapter captures a key dynamic: the installation of an ethno(-religious nationalist project – the Turkish-Islamic Synthesis (TIS) – as national project, even as ideas and actors invested in pluralization continued to mobilize.

Word Grammar is a linguistic theory which best known as a variant of Dependency Grammar. However, it has a number of other properties, and its architectural assumptions are consistent with its theory of how human cognition works and its theory of how representations work. In this chapter we relate Word Grammar (WG) to a number of different trends in linguistic theorising and explain the various traditions that the theory belongs to. Word Grammar belongs in three main theoretical traditions: Dependency Grammars, Constraint-based Grammars and Cognitive Linguistics. We show how WG relates to these approaches and explore how the network model of linguistic representation adopted by WG relates to each tradition. The key claim of WG is that language is represented in a symbolic network, which is part of a more general human cognitive network and which is in a relationship with a discreet neural network.