Proliferation of hieroglyphs in ancient Maya society was closely tied to the rise of divine kingship as a political institution, and ritual practice provides an important context for interpreting exchange of knowledge about the writing system among Classic Maya scribes and ritual practitioners.

This chapter presents the central claim of the book, arguing that sovereignty practices emerge at the confluence of struggles – on the one hand, by actors asserting the political authority over a specific territory and, on the other hand, through resistance to this move by actors pursuing accountability and the responsibilisation of sovereign actors. I claim that practices of political authority – expressed through effective rule over territory – are central, constitutive acts of world politics, entailing specific obligations. Broadening the study of sovereignty practices beyond state relations, I argue that understanding how specific actors such as international organisations act as sovereign actors opens up new perspectives on international accountability and obligations in world politics.

This chapter defines traditionalism in American constitutional law, drawing from the rich deposit of the common law as an analogy to what the Supreme Court is now doing in constitutional law. It identifies traditionalism’s components in three elements: (1) political practices (2) of long duration that (3) are given presumptive authority in determining the law of the Constitution. It concludes by arguing that the method is actually of much longer lineage than one might think if one only looked at Supreme Court cases of the last few years.

This chapter offers the first of two defenses of traditionalism. It argues that our enduring practices are often the way in which we achieve human excellence in any given activity, whether that is a sport or an art or a language or a craft. Relying on the work of Alasdair MacIntyre, it contends that this understanding of a practice as constitutive of a tradition can help us make sense of and appreciate a similar phenomenon in constitutional law. It uses the examples of the law of the Second Amendment and personal jurisdiction in civil procedure to sketch what traditionalism looks like in our constitutional law.

This chapter introduces the idea of tradition and considers its worth outside the law. Head-on studies of tradition, whether in the law or otherwise, are not common. The chapter argues that there are three principal attractions of tradition: (1) as what is tried and true, and therefore reliable; (2) as what is constitutive of our identity; and (3) as what reflects the excellence of our practices over long stretches of time. The remainder of the chapter introduces the plan of the book.

This chapter introduces the reader to the book, describing the aims of the book and the key questions it intends to answer. The book seeks to help English language teachers to understand translanguaging; to raise their awareness of how it may benefit their classrooms; to introduce them to appropriate strategies and practices; and to empower them to explore the ideas presented in their own classrooms to improve the efficacy of their teaching. It provides a brief, initial answer to the question ‘What is translanguaging?’ exploring this question, first, from the point of view of translanguaging theory, and then, from the perspective of translanguaging pedagogy. Initial notes on terminology are provided here. The chapter also describes who the book is for and why, providing introductions to us as the authors. Readers are encouraged to engage critically with the text, and reminded that no two classrooms are alike, hence, different teachers may take away different ideas and implications for their own practice. Readers are also introduced to the first of many reflection tasks, which are present throughout the book to encourage careful thinking and criticality towards the ideas presented.

Welcoming new teachers to the profession provides an important opportunity to build the foundations for professional growth, satisfaction, and positive impacts on students’ lives. Creating a meaningful dialogue and orientation helps new educators transition into their roles with confidence while developing a reflective, adaptive, and student-centred practice.

There are numerous factors which influence how inclusive an early childhood service is. While you can address curriculum considerations and environmental adaptations, for example, one crucial component that is often overlooked is self-reflection. Considering our own lens ensures we can reflect on our own personal philosophy and the factors that have contributed to it. Attitudes of educators cannot be underestimated, as they lay a foundation for practice. A literature review conducted in 2020 revealed research which found that attitudes held by educators has an impact on inclusive practices. When individuals see challenges as opportunities to grow and learn, the outcome for everyone is very different to when challenges are perceived as barriers that are insurmountable.

An analysis of households and communities in the lower Segura and Vinalopó river valleys between the eighth and fifth centuries BCE provides an in-depth understanding of interactions between Indigenous and Phoenician groups and how people deployed various techniques for the spatial production of locality. In a context of intensive contacts between people of diverse origins, the production of places, economies and rituals of the households and their integration in wider communities and regional networks are considered. Particular attention is given to the role of settlements, neighbourhoods and houses as locales for materializing and structuring social relations within and among households.

Diagrams are essential for interpreting complex datasets and making discoveries. This chapter examines how diagrams in use make private thoughts, models, and phenomena accessible intersubjectively and complex datasets surveyable. When designed and used conventionally, diagrams are bearers of tradition and culture. This chapter shows that they can also be resources for scientific understanding, pruning and cultivating datasets, and achieving social accountability. Diagrams are the ground on which scientists can play and experiment with data: researchers suspend sequential courses of action for explorations in which they gain insights into possible interpretations and their work’s robustness as they decide which action among alternatives to make consequential. This chapter describes this play in the making of a discovery. As diagrams are standardized and used at many places, the resistance that their users experience can be ascribed to their efforts to be accountable to researchers elsewhere.

In theory, major differences separated clergy from laity by the twelfth century, especially regarding violence: clergy were subject only to church courts for violent crimes; they enjoyed special papal protection from violent assault; they were to renounce violent behaviour and even sexual relations; and were subject to a different system of law and clemency from laity regarding homicide. In practice, these differences were fading by the fifteenth century. Increasingly, fewer men charged with crimes before lay courts pleaded clergy and sought transfer before church courts for fear of long detention in episcopal gaols awaiting a church trial. English application of papal protection from anti-clerical violence increasingly stressed reconciliation between clerical victims and lay assailants rather than social division. Clergy became subject to lay violence not for being different from laity but too similar to them, especially in pursuing sex and violence and other deviance from ideal priestly standards. Finally, common law on homicide, especially self-defence, increasingly resembled canon law, which explains why clergy accepted lay justice and clemency when facing homicide charges.

This chapter analyses Wittgenstein’s notion of ‘form of life’ as his final model of context. It argues that the deliberate vagueness of this concept represents Wittgenstein’s attempt to avoid the metaphysical commitments involved in previous formal models while still providing tools for understanding context. This strategic formlessness contrasts with how the concept was later interpreted in anthropology.

This introduction offers an overview of the volume’s variety of literary critical approaches to reading William James, and its account of James’s equally various approaches to literature. We draw out some of the generative through-lines among these approaches and spell out some of their broader implications for how we read, teach, and respond to literature. In outlining the three sections of the book – Style, Influence, and Method – we show how James historically informs and prospectively transforms the way we think about the bedrock premises of literary study. As we contend, the persistent richness of James’s work and the ongoing relevance of literary study itself are rooted in similar commitments: For both, any critical investigation must synchronously value expression, edification, and application. Our volume foregrounds these stakes – the aesthetic, the transmissive, the practical – because together they comprise an ideal bridge between James and literary study, a mutual paradigm that we contend is fundamentally pedagogical in nature.