Timothy Chesters – författare

Indigenous peoples and governments, industrialists and ecologists all use - or have at some stage to confront - the language of land rights. That language raises as many questions as it answers. Rights of the land or rights to the land? Rights of the individual or rights of the community? Even accepting that such rights exist, how to arbitrate between competing claims to land? Spanning as they do a wide range of intellectual territory, and their spheres of interest or activity ranging geographically from the Niger Delta to Papua New Guinea, from Quebec to the Eastern Cape, the contributors to this volume move across a range of different, and at times contradictory, approaches to land rights. Marilyn Strathern explores the divergent anthropologies of land, specifically regarding the equation of land and property. Cree lawyer and spokesman Romeo Saganash and Frank Brennan, an Australian lawyer and priest, explore the legal framework for land claims. The UN''s International Decade of the Rights of Indigenous People recently ended in the failure of negotiating govemnents to accommodate, within international law, a ''collective'' right to land. It is only by acknowledging this collective right to self-determination, both argue, that governments can come to terms with their indigenous populations and their own colonial past. Against the pleas of Brennan and Saganash, the Kenyan Richard Leakey, whose own history and politics is indissociable from that past, questions the whole notion of ''indigeneity''. The campaigner Ken Wiwa speaks too of the difficulties of redressing historical injusticeis, especially in a region - the Niger Delta - where the indigenous Ogoni have no written record of their losses. Finally William Beinart, a historian and advisor to the South African government, outlines some of the practical difficulties of land reform in that country.

Caught in the grip of savage religious war, fear of sorcery and the devil, and a deepening crisis of epistemological uncertainty, the intellectual climate of late Renaissance France (c. 1550-1610) was one of the most haunted in European history. Although existing studies of this climate have been attentive to the extensive body of writing on witchcraft and demons, they have had little to say of its ghosts. Combining techniques of literary criticism, intellectualhistory, and the history of the book, this study examines a large and hitherto unexplored corpus of ghost stories in late Renaissance French writing. These are shown to have arisen in a range of contexts far broader than was previously thought: whether in Protestant polemic against the doctrine ofpurgatory, humanist discussions of friendship, the growing ethnographic consciousness of New World ghost beliefs, or courtroom wrangles over haunted property. Chesters describes how, over the course of this period, we also begin to see emerge characteristics recognisable from modern ghost tales: the setting of the ''haunted house'', the eroticised ghost, or the embodied revenant. Taking in prominent literary figures including Rabelais, Ronsard, Montaigne, d''Aubigné, as well as forgottendemonological tracts and sensationalist pamphlets, Ghost Stories in Late Renaissance France sheds new light on the beliefs, fears, and desires of a period on the threshold of modernity. It will be of interest to any scholar or student working in the field of early modern European history, literature orthought.

Indigenous peoples and governments, industrialists and ecologists all use - or have at some stage to confront - the language of land rights. That language raises as many questions as it answers. Rights of the land or rights to the land? Rights of the individual or rights of the community? Even accepting that such rights exist, how to arbitrate between competing claims to land? Spanning as they do a wide range of intellectual territory, and their spheres of interest or activity ranging geographically from the Niger Delta to Papua New Guinea, from Quebec to the Eastern Cape, the contributors to this volume move across a range of different, and at times contradictory, approaches to land rights. Marilyn Strathern explores the divergent anthropologies of land, specifically regarding the equation of land and property. Cree lawyer and spokesman Romeo Saganash and Frank Brennan, an Australian lawyer and priest, explore the legal framework for land claims. The UN's International Decade of the Rights of Indigenous People recently ended in the failure of negotiating govemnents to accommodate, within international law, a 'collective' right to land. It is only by acknowledging this collective right to self-determination, both argue, that governments can come to terms with their indigenous populations and their own colonial past. Against the pleas of Brennan and Saganash, the Kenyan Richard Leakey, whose own history and politics is indissociable from that past, questions the whole notion of 'indigeneity'. The campaigner Ken Wiwa speaks too of the difficulties of redressing historical injusticeis, especially in a region - the Niger Delta - where the indigenous Ogoni have no written record of their losses. Finally William Beinart, a historian and advisor to the South African government, outlines some of the practical difficulties of land reform in that country.

Caught in the grip of savage religious war, fear of sorcery and the devil, and a deepening crisis of epistemological uncertainty, the intellectual climate of late Renaissance France (c. 1550-1610) was one of the most haunted in European history. Although existing studies of this climate have been attentive to the extensive body of writing on witchcraft and demons, they have had little to say of its ghosts. Combining techniques of literary criticism, intellectual history, and the history of the book, this study examines a large and hitherto unexplored corpus of ghost stories in late Renaissance French writing. These are shown to have arisen in a range of contexts far broader than was previously thought: whether in Protestant polemic against the doctrine of purgatory, humanist discussions of friendship, the growing ethnographic consciousness of New World ghost beliefs, or courtroom wrangles over haunted property. Chesters describes how, over the course of this period, we also begin to see emerge characteristics recognisable from modern ghost tales: the setting of the 'haunted house', the eroticised ghost, or the embodied revenant. Taking in prominent literary figures including Rabelais, Ronsard, Montaigne, d'Aubigné, as well as forgotten demonological tracts and sensationalist pamphlets, Ghost Stories in Late Renaissance France sheds new light on the beliefs, fears, and desires of a period on the threshold of modernity. It will be of interest to any scholar or student working in the field of early modern European history, literature or thought.

This book investigates how writers and readers of Renaissance literature deployed ‘kinesic intelligence’, a combination of pre-reflective bodily response and reflective interpretation. Through analyses of authors including Petrarch, Rabelais, and Shakespeare, the book explores how embodied cognition, historical context, and literary style interact to generate and shape responses to texts. It suggests that what was reborn in the Renaissance was partly a critical sense of the capacities and complexities of bodily movement. The linguistic ingenuity of humanism set bodies in motion in complex and paradoxical ways. Writers engaged anew with the embodied grounding of language, prompting readers to deploy sensorimotor attunement. Actors shaped their bodies according to kinesic intelligence molded by theatrical experience and skill, provoking audiences to respond to their most subtle movements. An approach grounded in kinesic intelligence enables us to re-examine metaphor, rhetoric, ethics, gender, and violence. The book will appeal to scholars and students of English, French, and Italian Renaissance literature and to researchers in the cognitive humanities, cognitive sciences, and theatre studies.