The state system cannot renounce to the US superpower as a guarantor for international security. This Polish author describes the US strategy after 9-11 to fight the „war against terrorism“: The United States of America is willing to cooperate, but if it seems to be necessary, they act independently. The author points out that the European Union is too weak to emancipate from the US. But even if the hegemonic US does not respect international law and state sovereignty, unilateral engagement is less dangerous for the world’s security than US isolationism.

The Caribbean, which is one of the most tourism-dependent regions of the world, is rich in cultural heritage, but it lacks developed and attractive cultural heritage sites. In particular, this is true for attractions that make use of the “dark” cultural heritage of the region which is associated with the Transatlantic Trade in Africans as slaves. This lack is seen as a major weakness in the region’s tourism product. This research explores the development of “dark” cultural heritage resources as attractions in the town of Falmouth, Jamaica, an 18th century port town that had a thriving economy during the peak period of British colonialism and the trade in Africans as slaves. Today, the economic importance of Falmouth is only a shadow of what it was during the infamous “glorious” days when sugarcane was “king and money in abundance” and Jamaica a leading sugar exporting colony was seen as a “jewel” in the English crown. A concurrent mixed method approach was used in the study where both qualitative and quantitative data from primary and secondary sources were collected and analysed. The methods that were used for data collection include questionnaire survey, semi-structured interviews, historical research and townscape survey. A systematic sampling technique was used to randomly select 100 households for a face-to-face questionnaire survey which achieved a 94% response rate. On the other hand, the purposive and snowball sampling methods were used to select twelve stakeholders for in-depth semi-structured interviews to ascertain their expectations and perspectives about the cultural heritage of the town. The textual data generated from the interviews were studied using content analysis, where substantive statements were identified from individual transcripts. Also, most appropriately, historical research was conducted to collect and evaluate historical information, such as written testimonies of eyewitnesses to events and also written accounts by person not immediately present at the time, but who obtained their description of events from someone else. In addition, a townscape survey was carried out to map, collect and evaluate data on a number of cultural heritage resources in Falmouth. It involved detailed field observation and the recording of the quality of townscape elements that are evaluated based on established criteria. Overall, the residents strongly supported tourism and argued for its development and expansion in Falmouth. They believed that the environmental, economic and socio-cultural benefits from tourism outweighed the negative implications of which they are fully aware. The data collection methods unearthed and confirmed that there is an abundance of dark cultural heritage in Falmouth that is associated with the Transatlantic Trade in Africans as slaves. Both tangible and intangible, highly rated cultural heritage resources were identified mainly in the Historic District. In all, twenty-seven cultural heritage resources and features that have the potential to be developed as attractions in support of a dark cultural heritage theme were identified, evaluated and catalogued. The major constraints to heritage development that were cited include: financial, psychological, absentee land owners, heritage designation’s restrictions, lack of consensus on developmental issues and some negative social perceptions. Residents and stakeholders suggested the following strategies to engage locals: sensitizing them to heritage development; providing them with information about opportunities as a result of the development; giving them practical information on ways to improve structures and restore buildings; providing them with information and education to build awareness about the cultural heritage of the town; and a public education campaign. Also, residents are amenable to: tour guiding, bed and breakfast operators, visitors’ service employees and involvement in planning conservation efforts. Residents attached a very high positive value to the cultural heritage resources of Falmouth even though they are aware that a lot of it is associated with the Transatlantic Trade. Such dark cultural heritage is deemed a significant part of the town’s heritage, so it is appropriate to use it for developing attractions for future generations where visitors can learn and be educated about the impact of the Transatlantic Trade. This position that the town should be developed as a destination where visitors can learn about slavery was supported by approximately 94% of the respondents to the questionnaire survey. Thus, the residents of Falmouth are motivated to tell the true story of the place. They unanimously are of the opinion that action should be taken to: promote Falmouth as a tourist destination, clean up and beautify Falmouth and provide job training for residents. Additional agreed and suggested actions include: infrastructure development; the development of educational awareness programmes; the development of heritage resources and related infrastructure; providing loans; grants and subsidies to building owners, building citizens’ awareness of cultural heritage and heritage programs; the provision of more entertainment facilities and activities; the development of Falmouth and addressing the cultural heritage of the town; A Master Plan is needed with a systematic way for its implementation along with the requisite funding; the implementation of a legislative framework to protect the town’s cultural heritage; the building of consensus among stakeholders; establishing a framework for the funding of restoration; engaging local and international organizations such as the JNHT and UNESCO; the sharing of plans at town-hall meetings; convene a meeting of all training agencies; and the development and implementation of a master plan. This research explored the development of Falmouth that has a “dark” and contested heritage, for sightseeing, learning and as an exemplary place for authentic experiences of identity for the African Diaspora. It will indeed help in the process to diversify Jamaica’s tourism product, contributes to the development of awareness and understanding of heritage at sensitive sites that are linked to humankind’s suffering and mass death. Finally, the study complements the UNESCO’s Slave Route Project that seeks to put an end to the historical silence on the African slave trade and slavery in general. The research concluded with a proposed planning framework for developing and promoting dark cultural heritage attractions.

The September 11 terrorist attacks brought a discourse on the transatlantic rift to the agenda of international community. In fact, at the end of the CW, the emergence of the US as the leading hegemonic power gave way to transatlantic divergences concerning security perceptions and strategies of the post-CW era. Also, NATO has been challenged with these drastic changes in the international system. Yet, owing to the initiatives taken for the transformation of the Atlantic alliance during the 1990s, NATO maintained its relevance for the new world order. However, the divergences of the US and Europeans on their strategies to deal with the post-September 11 security threats led to another discussions about the future of NATO. Indeed, as the US&rsquo / post-September 11 unilateral policies deepened the transatlantic rift already underway since the end of the CW, on the way to Iraq war, NATO turned out to be the place where the divisions between the allies were reflected the most. Hence, the US&rsquo / preferences for ad hoc coalitions of the willing understanding damaged the longduring multilateral alliance by leading to a secondary role for NATO during the US&rsquo / Afghanistan and Iraq campaigns. That is why, time is needed to see whether the old allies facing new threats can reconcile their differences in the name of a renewed transatlantic security cooperation through the initiatives taken within NATO?

This dissertation explores from an interdisciplinary point of view the textual impact of globalization processes and their concurrent transformation of the cultural industry in the Spanish-language novel of the late 20th and early 21st centuries. Here it is argued that the elimination of barriers to capital flows and foreign investment, in conjunction with changes in intellectual property laws and the implementation of new communication and information technologies, have led to the creation of multinational media conglomerates able to restrict the choices made by individuals on not only of what can be read, but also what can be listened to and watched. This work defends the idea that the metafictional frame found in works by the Chilean Roberto Bolaño (1953-2003) and the Spaniard Enrique Vila-Matas (1948) epitomizes a novel approach to transnational writing. In their narratives, both authors portray and resist globalization by proposing a bricolage of stateless literati scattered across the globe in search of enigmatic writers, tantamount in my interpretation to out of print or unpublished books. Coincidentally, both novelists began their career in the same independent publishing house, the Barcelona-based Anagrama, and were later published under major imprints. Moreover, these recognized novelists, both recipients of the prestigious Herralde and Rómulo Gallegos literary prizes, have become points of reference for the next generation of Latin American and Spanish authors. / text

This is a transnational history of the early republic that focuses on religious actors. The early American foreign mission movement was an outward-looking expression of the benevolent network of the early republic. Building on transatlantic connections that predated the American Revolution, it represented American evangelicals’ attempt to transform the “heathen world” into part of God’s kingdom. Using ABCFM missions to in India, the Cherokee Nation, and Liberia as case studies, this dissertation examines the relationship between the church and imperial politics. In the 1800s, Americans, who had focused their evangelism on Native Americans, joined British evangelicals in the work of world mission. In the first decades of their work, they saw the potential of imperial expansion as a conduit for evangelization. In practice, evangelicals found great faults with imperial governments. Everywhere, missionaries struggled to determine how linked the projects of Christianizing and “civilizing” ought to be. With regard to gender norms in particular, missionaries found the introduction of “civilization” to be an essential part of their work. The question of slavery ultimately led to a shift in mission policy. By the mid-1840s, the Board insisted that it was a single-issue organization whose sole purpose was the conversion of the world. In so doing, the Board shifted away from the early 19th century model of foreign missions as bearers of “civilization” to a mid-19th century model of a separation between missions and politics. / History

By the 1960s, the music of Austrian composer Gustav Mahler had become an exceptionally--and enduringly--popular part of American concert life. But for much of the twentieth century, the place of Mahler's music in America's orchestral canon was passionately debated and not nearly so secure. This dissertation proposes that the growth of transatlantic modernism--in some ways a reaction to Mahler's Austro-German tradition--went hand in hand with the developing appreciation for Mahler's music in the United States between 1920 and 1960. This study focuses on the relationship between this new appreciation for Mahler in America and a network of four influential figures in transatlantic modernism: Nadia Boulanger, the French musician who taught a whole generation of prominent American modernist composers; Aaron Copland, who would become one of the most significant and outspoken figures in American modernism; Serge Koussevitzky, the celebrated conductor of the Boston Symphony Orchestra; and Leonard Bernstein, the composer and conductor most recognized for having popularized Mahler’s music. These figures shared their ideas on Mahler but also developed their own distinctive ones. This dissertation argues that between 1920, when Boulanger attended and wrote about a Mahler festival in Amsterdam, possibly her introduction to Mahler’s music, and 1960, when Bernstein led the New York Philharmonic in a celebration of the Mahler centenary, these four musicians played a significant role in shaping ideas about Mahler in America, and that they did so by placing Mahler in the specific contexts of their priorities as modernists. Methodologically, this study uses archival evidence to unite two strands of recent, significant musicological inquiry: the transnational history of American musical culture, and the transmission, reception, and circulation of music in interpersonal networks. / Music

I examine Ontario history textbooks to demonstrate how the portrayal of the white settler fantasy of Canada being peacefully colonized and settled is enforced through the temporality and geography of the Canadian settler state, leading to the erasure of connections between indigenous and black communities in the development of the settler state. The temporality of the settler state is enforced through the Indian Act and the Multiculturalism Act, which work together to deny shared time between indigenous peoples, black peoples, and settlers. Settlers are positioned as inhabiting the here and now as reflected in the temporality of the modern settler state, while indigenous peoples are consigned to a status of primitivity, and black peoples are positioned as hailing from a primitive place, yet recently arriving in Canada. The temporality of the Indian Act is represented geographically through the reserve system, which works within the Indian Act to replace indigenous sovereignty and nationhood with Indian Bands, while the temporality of the Multiculturalism Act is represented geographically through the image of Canada as a cultural mosaic, which enforces the divide-and-conquer strategies of the settler state. If indigenous peoples and black peoples are always positioned as temporally and spatially distant, then it follows that their histories developed discretely. However, through analyzing how, what Patrick Wolfe terms, a “logic of elimination” (105) is deployed within the Canadian settler state, it become clear that settler colonialism and transatlantic slavery have always been engaged in an intimate and mutually reinforcing relationship in Canada. By moving beyond the temporality and geography of the settler state, not only does it becomes clear that the connections between indigenous and black peoples are actually foundational to the Canadian settler state’s current formation, but space is also created to develop alliances between indigenous and black peoples. Developing alliances is integral to imagining a reconfiguration of the current settler state that moves beyond divide-and-conquer politics, and towards a more just way of organizing societies that takes seriously the flesh-and-blood of all individual subjects and the human species as whole (Wynter 47). / Thesis (Master, Gender Studies) -- Queen's University, 2011-08-12 15:55:33.498

The Caribbean, which is one of the most tourism-dependent regions of the world, is rich in cultural heritage, but it lacks developed and attractive cultural heritage sites. In particular, this is true for attractions that make use of the “dark” cultural heritage of the region which is associated with the Transatlantic Trade in Africans as slaves. This lack is seen as a major weakness in the region’s tourism product. This research explores the development of “dark” cultural heritage resources as attractions in the town of Falmouth, Jamaica, an 18th century port town that had a thriving economy during the peak period of British colonialism and the trade in Africans as slaves. Today, the economic importance of Falmouth is only a shadow of what it was during the infamous “glorious” days when sugarcane was “king and money in abundance” and Jamaica a leading sugar exporting colony was seen as a “jewel” in the English crown. A concurrent mixed method approach was used in the study where both qualitative and quantitative data from primary and secondary sources were collected and analysed. The methods that were used for data collection include questionnaire survey, semi-structured interviews, historical research and townscape survey. A systematic sampling technique was used to randomly select 100 households for a face-to-face questionnaire survey which achieved a 94% response rate. On the other hand, the purposive and snowball sampling methods were used to select twelve stakeholders for in-depth semi-structured interviews to ascertain their expectations and perspectives about the cultural heritage of the town. The textual data generated from the interviews were studied using content analysis, where substantive statements were identified from individual transcripts. Also, most appropriately, historical research was conducted to collect and evaluate historical information, such as written testimonies of eyewitnesses to events and also written accounts by person not immediately present at the time, but who obtained their description of events from someone else. In addition, a townscape survey was carried out to map, collect and evaluate data on a number of cultural heritage resources in Falmouth. It involved detailed field observation and the recording of the quality of townscape elements that are evaluated based on established criteria. Overall, the residents strongly supported tourism and argued for its development and expansion in Falmouth. They believed that the environmental, economic and socio-cultural benefits from tourism outweighed the negative implications of which they are fully aware. The data collection methods unearthed and confirmed that there is an abundance of dark cultural heritage in Falmouth that is associated with the Transatlantic Trade in Africans as slaves. Both tangible and intangible, highly rated cultural heritage resources were identified mainly in the Historic District. In all, twenty-seven cultural heritage resources and features that have the potential to be developed as attractions in support of a dark cultural heritage theme were identified, evaluated and catalogued. The major constraints to heritage development that were cited include: financial, psychological, absentee land owners, heritage designation’s restrictions, lack of consensus on developmental issues and some negative social perceptions. Residents and stakeholders suggested the following strategies to engage locals: sensitizing them to heritage development; providing them with information about opportunities as a result of the development; giving them practical information on ways to improve structures and restore buildings; providing them with information and education to build awareness about the cultural heritage of the town; and a public education campaign. Also, residents are amenable to: tour guiding, bed and breakfast operators, visitors’ service employees and involvement in planning conservation efforts. Residents attached a very high positive value to the cultural heritage resources of Falmouth even though they are aware that a lot of it is associated with the Transatlantic Trade. Such dark cultural heritage is deemed a significant part of the town’s heritage, so it is appropriate to use it for developing attractions for future generations where visitors can learn and be educated about the impact of the Transatlantic Trade. This position that the town should be developed as a destination where visitors can learn about slavery was supported by approximately 94% of the respondents to the questionnaire survey. Thus, the residents of Falmouth are motivated to tell the true story of the place. They unanimously are of the opinion that action should be taken to: promote Falmouth as a tourist destination, clean up and beautify Falmouth and provide job training for residents. Additional agreed and suggested actions include: infrastructure development; the development of educational awareness programmes; the development of heritage resources and related infrastructure; providing loans; grants and subsidies to building owners, building citizens’ awareness of cultural heritage and heritage programs; the provision of more entertainment facilities and activities; the development of Falmouth and addressing the cultural heritage of the town; A Master Plan is needed with a systematic way for its implementation along with the requisite funding; the implementation of a legislative framework to protect the town’s cultural heritage; the building of consensus among stakeholders; establishing a framework for the funding of restoration; engaging local and international organizations such as the JNHT and UNESCO; the sharing of plans at town-hall meetings; convene a meeting of all training agencies; and the development and implementation of a master plan. This research explored the development of Falmouth that has a “dark” and contested heritage, for sightseeing, learning and as an exemplary place for authentic experiences of identity for the African Diaspora. It will indeed help in the process to diversify Jamaica’s tourism product, contributes to the development of awareness and understanding of heritage at sensitive sites that are linked to humankind’s suffering and mass death. Finally, the study complements the UNESCO’s Slave Route Project that seeks to put an end to the historical silence on the African slave trade and slavery in general. The research concluded with a proposed planning framework for developing and promoting dark cultural heritage attractions.

Participants in the critical enterprise of “Law and Literature” tend to center their arguments on the question of literature’s utility to the study and practice of law. I focus instead on the reciprocal corollary: how can an understanding of law influence a critical reading of literature? Taking cues from discussions in Renaissance studies of law and literature and drawing on my own legal training, I assert that transatlantic literary studies provides both a conceptual framework for positing a reciprocal relationship between law and literature and, in nineteenth century Scottish and American depictions of property and criminal law, a crucial test case for this exploration by uncovering new “legal fictions” within these texts. I begin my first chapter by situating my work within recent critical work in Law and Literature. While most scholarship in the “law in literature” subcategory since James Boyd White’s influential 1973 text The Legal Imagination has focused on how (and if) literary studies can help current and future legal practitioners through what Maria Aristodemou calls “instrumental” and “humanistic” mechanisms, recent work, particularly by a dedicated group of interdisciplinary scholars in Renaissance studies, has focused on the law’s benefit to literary studies in this field. I explore the critical mechanisms employed by these scholars as well as by scholars in nineteenth century literary studies such as Ian Ward. I then turn to transatlantic literary studies, arguing that the approaches outlined by Susan Manning, Joselyn Almeida, and others provide a framework that can give nineteenth-century literary studies a similar framework to that proposed by Aristodemou: an “instrumental” method of giving greater precision to discussions of how historical institutions and hierarchies are depicted in nineteenth century literature, and a “humanistic” method of extending beyond historicist approaches to see beyond the often artificial demarcations of literary period and genre by finding commonalities that transcend disciplinary and historical borders. I conclude this introduction by identifying the legal and literary parameters of my project in the legal-political tensions of late-eighteenth and early-nineteenth century Scotland and America. My second chapter focuses on property law and the question of inheritance, reading Walter Scott’s Rob Roy and The Bride of Lammermoor alongside Nathaniel Hawthorne’s The House of the Seven Gables to demonstrate how the narratives play with two dueling theories of inheritance law – meritocratic and feudal – and how those dueling legal theories impact the events of the tales themselves. After outlining tensions between older but still prevalent ideas of feudal succession and newer but admittedly flawed in execution notions of meritocratic land transfer, I explore how Scott’s and Hawthorne’s narratives demonstrate the inability of their characters to reconcile these notions. Both Rob Roy and The House of the Seven Gables seem to demonstrate the triumph of deserving but legally alienated protagonists over their titled foes; both novels, however, end with the reconciliation of all parties through ostensibly love-based weddings that perform the legal function of uniting competing land claims, thus providing a suspiciously easy resolution to the legal conflict at the heart of both stories. While reconciliation makes the legal controversies at the heart of these stories ultimately irrelevant, the legal nihilism of The Bride of Lammermoor takes the opposite tactic, demonstrating both the individual shortcomings of the Ashton and Ravenswood families and the systemic failure of Scottish property law’s feudalism to achieve equitable outcomes. I next turn to the question of insanity in Edgar Allan Poe’s “The Tell-Tale Heart” and James Hogg’s “Strange Letter of a Lunatic,” arguing that both narratives complicate the legal definition of insanity by showing gaps between the legislative formulation and actual application to their fictional defendants. After developing the different viewpoints towards criminal culpability articulated by the American (but based on English law) and Scottish versions of the insanity defense, I turn first to Poe’s “The Tell-Tale Heart.” Poe’s narrator, I argue, deliberately develops a narrative that takes him outside the protections of the insanity defense, insisting on his own culpability despite – or perhaps because of – the implications for his own punishment. Meanwhile, Hogg’s narrative, both in its original draft form for Blackwood’s and its published version in Fraser’s, paints a different picture of a narrator who avoids criminal punishment but finds himself confined in asylum custody. These two areas of inheritance and insanity collide in my exploration of Robert Louis Stevenson’s Strange Case of Dr Jekyll and Mr Hyde and Frank Norris’s McTeague, where I illustrate the relationship between the urban demographics and zoning laws of both the real and fictional versions of London and San Francisco and the title characters’ mentally ill but probably not legally insane murderers. After demonstrating Stevenson’s and Norris’s link between psychology and the complex amalgamations of their fictional cityscapes, I demonstrate how these cityscapes also allow them to sidestep rather than embrace mental illness as an excuse for their murderous protagonists’ crimes, indicting the institutions at the center of their texts as equally divided and flawed.

Despite shifts in marketing and ideological emphasis from the 1730s to the 1890s, the it-narrative genre (wherein objects and animals recount their own histories) remained surprisingly consistent in the nature of the social commentary it provided. In contrast to earlier studies, mainly devoted to small segments of the phenomenon in Britain or America, this study brings out the transatlantic persistence of the it-narrator’s functioning as a model of moral agency, cognizant of his/her/its obligations within a societal grid. A lens to the contemporary perception of what made it-narratives important is available in the writings of Thomas Reid, an eighteenth-century philosopher who emphasized the tangible reality of moral judgment as a force in "practical ethics." Widely known in Britain and America during this period, Reid’s paradigm, in dialogue with modern histories of material and popular culture, informs my account of how the it-narrative, while certainly responding to specific cultural trends, became ever more solidly perceived as an intertextual forum for understanding moral agency and social justice.