Chapter 42 covers the topic of rapid eye movement sleep (REM) sleep behaviour disorder. Through a case vignette with topical MCQs for consolidation of learning, readers are brought through the management of patients with the above disorder from first presentation to subsequent complications of the condition and its treatment. Topics covered include diagnosis, differential diagnoses, restless leg syndrome, stages of sleep.

(1) After the destruction of the Carthaginians,1 Sicily had sixty years of prosperity in every way, but then the Slave War occurred for the following reasons.2 The locals had greatly improved their lives and acquired great wealth, and purchased a large number of slaves. As soon as they were brought in from the slave markets in large groups, marks and brands were placed on their bodies. The young men were used as herdsmen and the others in whatever ways each might be useful. But they were treated harshly in their service, and were provided with scant nourishment and as little clothing as possible. Thus most of them sustained their lives by brigandage, and there was slaughter everywhere, since the brigands were like scattered groups of soldiers.3

This chapter introduces the book Colonialism and the EU Legal Order. It starts by providing a definition of the meaning of colonialism used in the book and a background account of how the European Union has regulated Member States’ colonies from 1957 until today. This introduction then turns to an examination of three broad themes that emerge across the book’s fifteen individual chapters. First, the ways in which this book establishes colonial continuities in EU law. Second, how present EU law can be understood through colonial history. Third, examples of how colonialism casts new light on the theory and concepts of EU law. Lastly, the structure of the book, which is divided into four parts – Law, Actors, Exits, and Futures – based on the case studies used by the authors to examine connections between colonialism and the EU legal order, is introduced.

Jamila Michener (Cornell Political Science) asks how we might rethink access to justice as a political movement, not a legal one. She focuses on the “Civil Gideon” movement as a case study in how breaking the lawyers’ monopoly will require a political movement that sees access-to-legal service as part of a larger system of change. Michener’s contribution both further illuminates the right-to-counsel movement – including its weaknesses and (Michener argues) limited impact – and recontextualizes it, describing an essential role for counsel within broader organizing efforts.

Fossils provide a unique window into how evolution has unfolded. In particular, transitions in the fossil record provide compelling evidence for how major evolutionary changes have happened. One of the most well-known transitions is from fish-like vertebrates to the first land vertebrates – our earliest tetrapod ancestors. (The word tetrapod refers to the groups of vertebrates with four legs, namely mammals, reptiles, and amphibians.) Paleontologists had known that transitional fossils connecting aquatic and terrestrial vertebrates must exist. There were abundant fossils of vertebrates with fins from around 400 mya, and there were abundant fossils of terrestrial tetrapods with limbs from around 350 mya. But key fossils were missing – those that could show details of how the evolutionary crawl onto land had occurred.

Chapter 9 interrogates ways in which violin culture meshed with ideologies of nation, whether the political territory of Britain or any of its constituent countries (England, Ireland, Scotland, and Wales). The first of four case studies analyzes how journalism sustained an imagined sense of a string-playing community across Britain. The second suggests that during World War I violin culture contributed to the idea of a united Britain through efforts to supply stringed instruments to troops for recreational use and an advertising campaign that encouraged the purchase of British-made violins at home. The third section unpacks overlaps and fusions between violin culture and traditional fiddle playing, before discussing how traditional tunes from the Four Nations were appropriated by violin culture for domestic consumption and pedagogical benefit. The final section foregrounds the repertoire of newly composed classical works for string orchestra that were conceived as expressions of national identities. Arguing that this creativity was a by-product of violin culture’s growing vitality, the chapter demonstrates how suited stringed instruments were for raising consciousness of nation(s). (172)

In a small, rectangular dimly lit room, Khatun Shaikh, a female qazi (Islamic judge) in a women's sharia court, lent a patient ear to women who approached her with complaints of marital discord and violence. The sharia court is an alternative dispute resolution forum run by members of the Bharatiya Muslim Mahila Andolan (Indian Muslim Women's Movement, henceforth BMMA), a social movement led by Muslim women aimed at achieving equality and justice in the adjudication of Muslim family law in India. These alternative forums were frequented by women from poor neighbourhoods in Mumbai who did not have the wherewithal to access the formal justice system. As cases of marriage, divorce, maintenance and domestic violence were discussed and debated in these forums, quarrels broke out between the spouses and their relatives. Allegations of abuse and counter-allegations flew thick and fast. In the midst of these heated exchanges between spouses, Shaikh often emphasised the importance of raham (compassion) as an everyday, lived ethical ideal that both the spouses ought to practice. While the disputes revolved around women claiming specific rights during and after the breakdown of their marriage, Shaikh insisted on how both men and women needed to be compassionate. According to Shaikh, one could display compassion in moments of crisis in the marriage by avoiding the use of harsh words, refraining from overt displays of anger and addressing each other respectfully. This practice of compassion thus entailed using the body in specific ways while claiming one's rights. Shaikh construed compassion as a lived ideal that resonated with the teachings of the Quran and the life of the Prophet. The pursuit of this ideal was closely tethered to the realisation of equality (barabari) and justice (insaf) in the domain of the family.

The sharia court emerged as a space of self-making for both the activists of the BMMA and the women visiting the court. Women spoke their mind. They spoke about the violence and injustice in the family. Interactions between activists, lawyers and the women who visited these forums helped in creating a supportive community space for women who faced injustice in their marital homes. On some days, the court room also doubled as a space where activists of the BMMA conducted training sessions on Muslim family law, the Quran and the Constitution for women of the neighbourhood.

Rebecca Haw Allensworth (Vanderbilt Law) argues that the legal services regulatory scheme perversely both over- and under-regulates the legal services marketplace – licensing too few lawyers on the front end and then, on the back end, taking insufficient steps to ensure adequate quality. According to Allensworth, the current system of lawyer regulation bars nonlawyer providers from the system and simultaneously shunts the lowest-quality lawyers into the system’s lower precincts, where the consequences of poor representation are most sharply felt. Allensworth’s lightning bolt of a chapter shows that the challenge of regulatory reform is not just opening the system to new providers but also rethinking how to allocate – and police – the providers already there.

This chapter introduces the hard problem of sensory phenomenal consciousness and the three-part solution, the MOUDD theory, developed in the book.

Chapter 43 covers the topic of dissociative amnesia and dissociative identity disorder. Through a case vignette with topical MCQs for consolidation of learning, readers are brought through the management of patients with the above disorders from first presentation to subsequent complications of the conditions and their treatment. Topics covered include diagnosis, depersonalisation and derealisation, dissociative fugues state.

This chapter discusses some of the mechanisms that the ideologues of the Cuban planter class, grouped at the Sociedad Económica de Amigos del País in the early nineteenth century, used to transform art into a white domain. These ideologues characterized the works of popular Afrodescendant artists as crude and unsophisticated, and institutionalized art education through the Academia de San Alejandro (1818). The Academia excluded applicants of African descent (as well as women) and trained future artists in European styles, sensibilities, and techniques. As a result, we know of only one artist with identified works in nineteenth-century Cuba, Vicente Escobar (1762–1834), who was socially identified as pardo. Escobar came from a privileged sector of Havana’s population of African descent. Members of his family occupied prominent positions in the Pardo Battalions of the Militias and were successful craftsmen who accumulated some wealth, including slaves. It was probably thanks to these family connections that Escobar learned his trade as painter. This may also explain how he managed to acquire formal training at the Academy of San Fernando in Madrid, which he attended in 1784.