As the book has progressed we have drawn conclusions about the use of discourse units by L1 and L2 speakers. In this final chapter we return to consider what the research presented has shown us about the nature of short-text MDA, its strengths, weaknesses and the discoveries it has made possible. We also consider where research of this sort may go next.

Introduction: Ma Zhucai's Transculturalism and Interpellation

This chapter analyses narratives and recent representations of the Ancient Tea Horse Road (ATHR) trader Ma Zhucai (1891–1963), who developed Kalimpong as the headquarters of his business empire as he charted and moved in and within the trade connections between the 1910s and the 1960s from southwest China. The narratives here bifurcate in two separate Mas: the official Chinese patriot Ma Zhucai (the Memorial-Ma) and the Kalimpong-based trader-smuggler Ma Chu Chai to his English-speaking contemporaries (or the IB-Ma). The former representation emanates from an edited volume whose title is best translated as Diqing Literary and Historical Materials, vol. 10: Memorial of the Patriotic Overseas Chinese Leader Ma Zhucai (hereafter Memorial). The latter representation is from the archives of the British Indian colonial state (mainly of the IB) and the postcolonial Indian state along with ethnography done in 2016–2017 in Shangri- La, Yunnan and Kalimpong. The argument that develops in these Memorial representations is a robust picture of an idealised Ma embodied in the Chinese nation, zhonghua minzu, protecting its borderlands. What emerges unfailingly is the icon of an ideologically interpellated Chinese trader who crossed bounteous borders, from Gyalthang, or Shangri-La, in Kham-Yunnan through Lhasa in Tibet to Kalimpong in India, yet remaining loyal to his motherland. Here we critically contextualise Chinese patriotism and nationalism and its concomitant politico-cultural technologies of memorialising by unpacking Ma's 41 years in Kalimpong and the geographic and economic entanglements with a GMD and CCP China.

Gyalthang (Shangri-La), Ma's native place, is located in the easternmost foothills of the Himalaya mountains at around 3,300 meters above sea level, seen from a Chinese perspective as in the ‘northwest corner of present-day Yunnan province in southern Kham. From 1725 until 2001, this area was referred to as Zhongdian in Chinese.’

“Socialist Realism, Socialist Expressionism” examines how Expressionist aesthetics metamorphosed from a radical critique of bourgeois liberalism into full-blown fascism. During his period of involvement with National Socialism, Gottfried Benn treated the Volk as an aesthetic object – as a work of art that could be shaped and refined through direct eugenic interventions. Yet Benn’s staunchest critics on the left did not dismiss his aesthetic definition of the Volk outright. Instead, they appropriated the Volk for a leftist politics. Examining the celebrated Expressionism Debate of 1937–1938, I argue that Marxists like Georg Lukács refrained from a vocabulary of class struggle in order to promote a populist aesthetics that associated the Volk with a distinctly anti-modernist literary mode: the realist novel. Hence the chapter grapples with populist cultural politics from both the radical left and right at the moment when the liberal tradition descending from Kant was reaching its nadir.

This chapter starts with a review of the knowledge about petroleum generation, and its controlling mechanisms and factors. Then it follows with expulsion and its controlling mechanisms and factors. Subsequent discussion focuses on source rock richness and maturity characterization. The main portion of the chapter deals with source rocks in strike-slip terrains and transform margin settings, providing a number of worldwide examples.

The simplest of the continuity theorems considered states that a Baire-measurable function between metric spaces has only a meagre set of discontinuity points. Results on Baire continuity (again, this theme goes back to Banach’s book) are given, for instance the Baire homomorphism theorem states that a Baire homomorphism between normed groups X, Y with X topologically complete is continuous. Another generalization is presented as Banach’s continuous-homomorphism theorem. The coincidence theorems we present derive from Sandro Levi’s 1983 result on the comparison of topologies, to the effect that if one refines the other, they must coincide on a subspace.

Ibn Khaldûn’s life (1332–1406). The plague. How power and society are connected. The theory does not match Western history. It might be more relevant for our time and the times to come.

This chapter starts with the introduction of heat conduction and its controlling parameters. It then describes the control of thermal regimes of transform margins and strike-slip terrains by a number of material parameters such as specific heat capacity, thermal conductivity, thermal diffusivity, and radioactive heat production rate, which, together with their controlling factors, are described individually.

Until 2017, Rohingyas – often dubbed the ‘most persecuted minority in the world’ – making the perilous trek across the border into Bangladesh were predominantly male, as they were not only denied citizenship and legal rights in Myanmar, but they also lacked economic opportunities within the country to support their families and communities (Kojima 2015; Albert 2017). On 25 August 2017, an escalation of violence in Rakhine State in Myanmar – where the Rohingyas largely resided – reached a tipping point, with horrific reports of murder and kidnapping of Rohingya men by Burmese soldiers, forced public nudity and humiliation, and sexual slavery and gang rape by military captivity directed against Rohingya women and girls. These attacks resulted in a humanitarian disaster that forced over 700,000 Rohingyas to flee their native land and seek refuge in the makeshift and overpopulated refugee camps outside of Cox's Bazaar, Bangladesh – specifically the Kutupalong– Balukhali mega-camp (used interchangeably with ‘camp’ or ‘camps’ throughout this book) – making it the largest refugee crisis in the world. Compared with past waves of refugees, there was a drastic increase in the number of women and girls crossing the border into Bangladesh. The concentration of refugees in Bangladesh's refugee camps is amongst the densest in the world, with tarpaulin and bamboo shelters precariously built on sharply sloped hillsides. There are now an estimated over 1 million Rohingya refugees living in the overcrowded and squalid camps, as the influx continued steadily over the subsequent months, with the majority of the camp's residents being women and girls (Ellis-Petersen 2019).

Unlike most debates on forced migration which focus on the larger structural needs of refugees, this book focuses on the lived experiences of Rohingya refugee women. Discussions of power relations and the reproduction of power asymmetries are often neglected in the dominant literature on refugee women's everyday subjectivities. The narratives of Rohingya women's perception of their own lives and the ways in which they negotiate, navigate, contest, and adjust to their surroundings are vital for understanding how these women forge kinship networks and learn to make a life in their new surroundings.

This chapter summarizes the detals of the preceding eight chapters, emphasizing the key role of Caucasus in human (hominin) settlement of Western Eurasia and the connection of the Caucasus to (prehistoric) world events. It also offers some final thoughts about the nature of demographic transitions in prehistory.

If there were a God, what would the right human attitude to God be? The unreflective and generally assumed answer is ‘worship’. But what exactly is worship? What attitude is being mandated by the claim that human beings owe the deity worship? Furthermore, both Judaism and Christianity represent the relationship God desires with human persons as intimate and joyful. But worship is often understood as a recognition of God’s transcendent greatness. Could recognition of one’s distance from God be compatible with joyful closeness to God? In this paper, I explore these questions by examining the understanding of worship given by Aquinas and Calvin. I argue that the answers to these questions not only illuminate the nature of worship but also make a difference to our understanding of the notion of the true self.

A Town Transformed

When I began fieldwork in August 2017 in Cox's Bazaar, Bangladesh, it was not my first trip to the seaside town. I had visited Cox's Bazaar several times over the years, particularly during my childhood on trips to Bangladesh to visit relatives, and I remembered it always having the same rush of tourists flocking the city centre bazaars, with bicycle rickshaws and CNGs (auto-rickshaws) caught in stifling traffic jams and the sounds of holidaymakers partying through the night. In late 2016 and early 2017, I visited the Rohingya refugee camps (located 20 miles outside of Cox's Bazaar town) for the first time as part of a humanitarian project I was helping to organize. At that time, the camps consisted of a small number of refugees – a few thousand – who had fled to Bangladesh from Myanmar at varying periods over the past three decades. Only a handful of humanitarian organizations had set up shop in the centre of town. Nobody had anticipated a sudden influx of over a million people in the months to come.

When I returned to Bangladesh eight months later, in August of that year, the ambience felt starkly different. On the flight from Dhaka to Cox's Bazaar, it was unsettling to find myself as one of the only people of Bangladeshi heritage on a flight that was usually always filled with locals heading to a weekend getaway. This time, the flight was filled with international UN aid workers, NGO staff, and government officials. Driving into Cox's Bazaar from the airport was an even greater shock. Bangladeshi tourists were few and far between, and the streets were now filled with foreigners and humanitarian aid staff eager to ‘see’ firsthand the effects of the recent influx of Rohingyas from Myanmar. I was now one of them. The realization that I too had become a part of this sudden ‘fascination’ with the plight of the Rohingyas, and what that means for the ways we use the marginalized to obtain ‘breaking news’, would trouble me throughout my fieldwork and to this day.