The ILO seized on the reference to ‘forced labour’ in the definition of human trafficking in the UN protocol to carve out a prominent role as a key knowledge producer in the global antislavery governance network. This chapter describes how the ILO’s Forced Labour Convention treats consent as the mark of free labour. Despite this narrow understanding, it argues that, by diagnosing forced labour as a problem resulting from the failure of labour market regulation, the ILO’s prescription extends well beyond unfree labour. It also explains how the traditional territorial format of the ILO’s governance authority, which is rooted in a national sovereignty, makes it difficult to regulate forced labour associated with international migration and global supply chains. The ILO’s biggest challenge: to persuade the employers’ organisation, which along with states and trade unions are the ILO’s constituents, to agree to a convention to govern global supply chains.

The chapter describes the development history and controlling dynamics of strike-slip faulting in various geologic settings, and its transition to continental breakup and the early drifting stage.

Chapter 4 is a detailed description of Neurath’s adaptation to British life and professional re-establishment, mainly in the field of visual education. The Isotype Institute was established in Oxford, and this method was rapidly taken up by documentarist Paul Rotha for use in films for the Ministry of Information. The Neuraths also collaborated in producing books of ‘soft propaganda’ about Britain and its allies, and made a pioneering visualization of the Beveridge Plan of social insurance. Neurath attempted to reconstruct a scholarly environment for himself, and was keen to embrace the English language. He was much in demand as a lecturer and consultant, speaking ‘broken English fluently’. He was supportive of fellow émigrés but wary of Austrian exile politics. Inadvertently, he came into contact with some people later revealed to have been Soviet spies.

The book comes in three parts. In Part I I set out the full extent of incarnational theology, in terms of abundance, relationship, transfiguration and blessing. I explain seven ways in which my account seeks to correct the ways conventional theology departs from a truly theocentric approach. This is a story about God (rather than us). It is a story about Jesus (rather than overcoming sin and death). It is a story of abundance (not deficit). It is a story of God’s sovereignty (not rules God must obey). It is a story about Jesus from the beginning (not just from the annunciation). It is a story of flourishing (not inhibition). It is a story in which God’s means and ends are identical.

The two worlds of Bengal and Malaya were connected through language, religion, maritime trade and colonial administration. In addition to being a trade route, the Bay of Bengal carried flows of migrants, information, ideas, cultural practices, pilgrims and soldiers over the centuries. However, this tie between the two worlds became more direct and extensive as British bureaucratic control spread over the Malay Peninsula from Calcutta, creating opportunities in various capacities for the Bengalis. By exploring the cultural contexts of migration, and the routes and nodal points of bonding with the Malay world, this chapter examines the administrative web that cemented existing flows of people, commodities and cultural practices from Bengal.

Linguistic and Cultural Links

The linguistic connection between Bengal and Malaya dates back to the early Christian era. In the Malay Archipelago and mainland Southeast Asia, Austroasiatic languages are widely spoken, which are also used throughout some parts of India, Bangladesh, Nepal and the southern borders of China. Hindu and Buddhist preachers from the Indian subcontinent, including Bengal, spread their beliefs in Southeast Asia in Sanskrit and Pali, leading to Indian linguistic influences in the region. The influence of Bangla, in particular, can be seen through the use of a pre-Nāgarī script. Srivijaya, a Buddhist thalassocratic empire based on the island of Sumatra, also had religious, cultural and trade links with the Buddhist Pala dynasty of Bengal.

The Malay language has borrowed many Sanskrit words. The Bangla script and the Sanskrit language are found in the Sejarah Melayu (Figure 1.1). Lanman suggests that Sanskrit influenced not only the Malay vocabulary but also ideas. About 45 per cent of the total Bangla lexicon is composed of naturally modified Sanskrit words and corrupted forms of Sanskrit. Similarly, there are many Sanskrit loanwords in the Bahasa Melayu. Although Bangla belongs to the Indo-European languages family, while Malay belongs to the Malayo-Polynesian/Austronesian family, many common Sanskrit loanwords can be found in classic Malay and Bangla. Both languages have borrowed a good number of standard Arabic and Persian words (Tables 1.1 and 1.2).

One of the earliest references to Bengal in Malay texts is in Raja Culan's Misa Melayu (The Mass of Malay), dating back to the second half of the eighteenth century. It mentions that a British captain had come from Bengal.

The introduction outlines the major themes of the book and its scope and rationale. It explains briefly the origins of the book and its relationship to the companion volume by the historian David Fitzpatrick, The Americanisation of Ireland: Migration and Settlement 1841–1925 (2020). The chapter sets out the volume’s use of the term Americanisation and the value of applying this framework for examining Irish society in the decades after the Great Famine. It considers the question of race and the multicultural American identity and briefly discusses the scholarship on whiteness and Irish identity. Returned migration is a key aspect of the influence of the United States of America on Irish culture and the chapter provides information on the extent and exceptionalism of Ireland’s returned migration trends. The chapter includes a survey of the international and Irish historiography of the phenomenon and of Ireland’s relationship to America. It concludes by outlining the structure of the book, emphasising the thematic and interdisciplinary approach.

Group-norms are vector-space norms but with the scalars restricted to units (invertibles), ±1. The Birkhoff–Kakutani theorem (a first-countable Hausdorff topological group has a right-invariant metric) we view as a normability theorem rather than a metrization theorem, a relative of Kolmogorov’s normability theorem for topological vector spaces (the condition for whose normability is that the origin have a convex bounded neighbourhood). The groups here need not be abelian, so one has left-sided and right-sided versions. Proved here is the Analytic Baire Theorem: if a normed group contains an (either-sided) non-meagre analytic set, it is Baire, separable and (modulo a meagre set) itself analytic. Other results here include the ‘Analytic Shift Theorem’ and the ‘Squared Pettis Theorem’, category relatives of the Steinhaus Difference Theorem.