The difference in the relative bargaining power of musicians and their corporate partners not only has consequences for the negotiation and formation phase of the contract, but also for its performance, consisting of the exploitation of protected content and the ensuing remuneration. Unfair situations may arise in both respects. This chapter analyses to what extent the legal framework intervenes – and should intervene. First, it reviews exploitation obligations, both in terms of the existence and scope of a duty to exploit and the possible limitations to the content of exploitation activities. Subsequently, the requirement of ‘fair’ remuneration, the available tools for ex post contract adjustment and legislative measures seeking to enhance transparency in the music value chain are scrutinised. The chapter then moves on the performance stage of contracts in secondary relationships, before making a case for a harmonised residual remuneration right for digital exploitation, and concluding.

During the Trump presidency in the United States of America, the social media network Twitter (now known as X) became a new, unofficial media channel through which the former president issued many political statements and informed the public about planned activities and new decisions. At the same time, however, he also continued to use this venue for more personal information, most frequently somehow connected to his office, for example on the size of his ‘nuclear button’ in comparison to that assumed to be the North Korean leader’s one after a news report. This type of communication was until then unknown as a general communication strategy at least for most public officials. Press conferences and bulletins were the typical means of informing the public and professionally interested parties about the standpoints of the government, its actions and its plans. Also, government information was typically delivered in a rather neutral and down-to-earth tone and was carefully drafted and revised, rather than being spur-of-the-moment ideas frequently dismissing other ideas using direct, sometimes offensive language. It is obvious that the statements of the president of a leading nation and the largest democracy in the world will attract attention. However, the Twitter postings under the Trump presidency attracted more attention than the usual; Trump’s tweets reached millions of followers and generated countless clicks. The criminal proceedings and the impeachment process following the storming of the Capitol in January 2021 were based on the realization and consequently the recognition of the impact of those communicative acts on Trump’s followers.

Wedderburn’s final pamphlet, Address to the Lord Brougham and Vaux, contributed to the early nineteenth-century political “war of representation” about whether Black people in the West Indies would be willing to work for wages after emancipation. Although seeming to reiterate the proslavery claim that enslaved people in the West Indies had better living conditions than European wage laborers, Wedderburn’s vision of dwelling on the land outlined a nuanced, speculative decolonial future. The Conclusion finally argues that narratives of the Romantic revolutionary age should include Black abolitionist geographies, a revolution cultivated on common land with pigs, pumpkins, and yams.

Chapter 3, ‘God on Earth’, argues that, for John, Jesus’s body is the place where one may see God. It opens with John’s association of Jesus with the tabernacle and the temple, the most comprehensive descriptions of Jesus’s flesh and body in the Gospel, and asks whether one can read Jesus’s body as the literal ‘house of God.’ Evidence for this reading comes from an overview of Israelite and Early Jewish theologies that portray a God who can be in two places at once. John evidences a corresponding understanding of God’s dual presence in his association of the flesh and body of Jesus with the tabernacle and temple and in the Farewell Discourse. The chapter concludes that God can be on earth in Jesus’s body as well as in heaven.

This chapter analyses the indirect judicial application of the Convention on the Rights of the Child (the Convention) in Australia, which is a federal state of dualist tradition. The chapter demonstrates the vulnerability of the Convention in a system of parliamentary supremacy where the Convention is not legislatively incorporated and where the Parliament can make laws contrary to it. In this context, the traditional methods of engaging with the Convention have yielded limited results where there was tension with the domestic law, but were more impactful when there was convergence between the two sets of norms, as seen in the family law context. The Convention is also weakened by the absence of a federal human rights statute. The case study of the application of the Convention by the Supreme Court of Victoria shows that human rights statutes that contain child-specific provisions facilitate the judicial application of the Convention. The chapter also illustrates the creativity of the courts, which occasionally engaged with the Convention in sui generis ways, not explicitly acknowledged as formal methods of engagement.

The female and male characters of Esther and Judith exhibit various effects of feminization or masculinization. Esther and Mordecai begin in traditional female and male zones but change over the novella. Judith plays a hyper-masculinized role, but the Ammonite general Achior takes on a feminized role while converting to Judaism. The Rewritten Scripture texts – Jubilees, Biblical Antiquities, Temple Scroll, and Reworked Pentateuch – are somewhat less dramatic in their rendering of women characters.