The ILO seized on the reference to ‘forced labour’ in the definition of human trafficking in the UN protocol to carve out a prominent role as a key knowledge producer in the global antislavery governance network. This chapter describes how the ILO’s Forced Labour Convention treats consent as the mark of free labour. Despite this narrow understanding, it argues that, by diagnosing forced labour as a problem resulting from the failure of labour market regulation, the ILO’s prescription extends well beyond unfree labour. It also explains how the traditional territorial format of the ILO’s governance authority, which is rooted in a national sovereignty, makes it difficult to regulate forced labour associated with international migration and global supply chains. The ILO’s biggest challenge: to persuade the employers’ organisation, which along with states and trade unions are the ILO’s constituents, to agree to a convention to govern global supply chains.

Chapter 4 is a detailed description of Neurath’s adaptation to British life and professional re-establishment, mainly in the field of visual education. The Isotype Institute was established in Oxford, and this method was rapidly taken up by documentarist Paul Rotha for use in films for the Ministry of Information. The Neuraths also collaborated in producing books of ‘soft propaganda’ about Britain and its allies, and made a pioneering visualization of the Beveridge Plan of social insurance. Neurath attempted to reconstruct a scholarly environment for himself, and was keen to embrace the English language. He was much in demand as a lecturer and consultant, speaking ‘broken English fluently’. He was supportive of fellow émigrés but wary of Austrian exile politics. Inadvertently, he came into contact with some people later revealed to have been Soviet spies.

The book comes in three parts. In Part I I set out the full extent of incarnational theology, in terms of abundance, relationship, transfiguration and blessing. I explain seven ways in which my account seeks to correct the ways conventional theology departs from a truly theocentric approach. This is a story about God (rather than us). It is a story about Jesus (rather than overcoming sin and death). It is a story of abundance (not deficit). It is a story of God’s sovereignty (not rules God must obey). It is a story about Jesus from the beginning (not just from the annunciation). It is a story of flourishing (not inhibition). It is a story in which God’s means and ends are identical.

The two worlds of Bengal and Malaya were connected through language, religion, maritime trade and colonial administration. In addition to being a trade route, the Bay of Bengal carried flows of migrants, information, ideas, cultural practices, pilgrims and soldiers over the centuries. However, this tie between the two worlds became more direct and extensive as British bureaucratic control spread over the Malay Peninsula from Calcutta, creating opportunities in various capacities for the Bengalis. By exploring the cultural contexts of migration, and the routes and nodal points of bonding with the Malay world, this chapter examines the administrative web that cemented existing flows of people, commodities and cultural practices from Bengal.

Linguistic and Cultural Links

The linguistic connection between Bengal and Malaya dates back to the early Christian era. In the Malay Archipelago and mainland Southeast Asia, Austroasiatic languages are widely spoken, which are also used throughout some parts of India, Bangladesh, Nepal and the southern borders of China. Hindu and Buddhist preachers from the Indian subcontinent, including Bengal, spread their beliefs in Southeast Asia in Sanskrit and Pali, leading to Indian linguistic influences in the region. The influence of Bangla, in particular, can be seen through the use of a pre-Nāgarī script. Srivijaya, a Buddhist thalassocratic empire based on the island of Sumatra, also had religious, cultural and trade links with the Buddhist Pala dynasty of Bengal.

The Malay language has borrowed many Sanskrit words. The Bangla script and the Sanskrit language are found in the Sejarah Melayu (Figure 1.1). Lanman suggests that Sanskrit influenced not only the Malay vocabulary but also ideas. About 45 per cent of the total Bangla lexicon is composed of naturally modified Sanskrit words and corrupted forms of Sanskrit. Similarly, there are many Sanskrit loanwords in the Bahasa Melayu. Although Bangla belongs to the Indo-European languages family, while Malay belongs to the Malayo-Polynesian/Austronesian family, many common Sanskrit loanwords can be found in classic Malay and Bangla. Both languages have borrowed a good number of standard Arabic and Persian words (Tables 1.1 and 1.2).

One of the earliest references to Bengal in Malay texts is in Raja Culan's Misa Melayu (The Mass of Malay), dating back to the second half of the eighteenth century. It mentions that a British captain had come from Bengal.

The introduction outlines the major themes of the book and its scope and rationale. It explains briefly the origins of the book and its relationship to the companion volume by the historian David Fitzpatrick, The Americanisation of Ireland: Migration and Settlement 1841–1925 (2020). The chapter sets out the volume’s use of the term Americanisation and the value of applying this framework for examining Irish society in the decades after the Great Famine. It considers the question of race and the multicultural American identity and briefly discusses the scholarship on whiteness and Irish identity. Returned migration is a key aspect of the influence of the United States of America on Irish culture and the chapter provides information on the extent and exceptionalism of Ireland’s returned migration trends. The chapter includes a survey of the international and Irish historiography of the phenomenon and of Ireland’s relationship to America. It concludes by outlining the structure of the book, emphasising the thematic and interdisciplinary approach.

This chapter analyses constitutional intolerance on the basis of the Hungarian Church Law of 2011, which deregistered hundreds of religious organisations, attached special conditions to re-registration, and privileged a number of politically favoured religious organisations in return for their political legitimation and support. These micro-legal actions are analysed within the context of the notion of the “System of National Cooperation” and “constitutional identity”. Constitutional intolerance in Hungary appears to stem from a traditionalist commitment to protect traditional values: on the one hand, by strengthening the position of the main Hungarian churches, and on the other hand, by championing anti-liberal policies on gender and sexuality, including the prohibition from exposing minors to “gay propaganda”. But the varnish of Christianity is relatively thin: Hungarian society is thoroughly secularised with low numbers of church attendance, with language and ethnicity taking precedence over religion in their importance to national identity.

Quantum Hall states are the first examples of topological insulators that demonstrate completely contrasting electronic behavior between the bulk and the edges of the sample. The bulk of the system is insulating, while there exists conducting states at the edges. Moreover, the Hall conductivity is quantized in units of a universal constant, e2/h. It became clear later on that the quantization is actually related to a topological invariant known as the Chern number. The geometric interpretation of this invariant is provided by the Gauss–Bonnet theorem, which relates the integral of the Gaussian curvature over a closed surface to a constant that simply counts the number of ‘genus’ (or holes) of the object. In solid state physics, the closed surface is the Brillouin zone, and the Gaussian curvature is analogous to a quantity known as the Berry curvature, integral of which over the Brillouin zone yields the quantization of the Hall conductivity.

In Chapter 1, we begin with a historical overview of the quantum Hall effect. The experiment and the physical systems are described with an emphasis on the two-dimensional (2D) nature of the ‘dirty’ electronic system in the presence of a strong perpendicular magnetic field at low temperature. The Hall resistivity as a function of the field shows quantized plateaus in unit of h/e2 with an accuracy of one part in more than a billion. Very surprisingly, the longitudinal resistivity synergetically vanishes at the positions of the plateaus for the Hall resistivity. This indicates the emergence of a phase with an inherent ambiguousness of being a perfect conductor and a perfect insulator at the same time. However, such an ambiguity can only be reconciled for an electron gas confined in a plane in the presence of a magnetic field.

Quite intriguingly, the presence of the perpendicular magnetic field introduces ‘another’ quantization, which replaces the band structure (energy as a function of the wavevector) of the electronic system. This quantization was shown via solving the Schrödinger equation in the presence of a Landau gauge. The resultant energy levels of this problem are the infinitely degenerate Landau levels, which slightly broaden due to the presence of impurity and disorder but still remain distinct and cause quantization of the Hall conductivity as the magnetic field is ramped up gradually.

This book is the fruit of a research project on the nature and value of worship that held two workshops at the Hebrew University of Jerusalem. One of the key motivations for the project was just how neglected the study of worship has been in the philosophy of religion.

Chapter 4 explores how a range of popular spy guides published in the second half of the eighteenth century both shape and reflect a sense of the city as home to fraud and deception. It situates these surveys of urban life alongside earlier precursors like Ned Ward’s The London Spy and mid-century writing about the city, including the novel, that presented the city as home to various cheats and frauds. The repetitive works, in which a new arrival is taken on a tour through the city by one versed in its ways, highlight various tensions in the representation of the metropolis in the period, including between claims to novelty and the repetition of familiar scenes and between an understanding of the city as a space of false appearances and an insistence that these performances can be read and understood.

Chapter 3 considers a set of arguments, presented by Richard Swinburne and William Lane Craig, claiming that General Relativity can save the A-theory by substantiating objective passage via cosmic time. This argument is assessed and found wanting.