The Introduction provides a theoretical and conceptual framework of the book by defining ecological disequilibrium and slow violence. It also provides a historiographical discussion on collective violence against Armenians in the late Ottoman Empire.

This chapter presents best practices for building comprehensive strategies to prevent sexual violence victimization and perpetration on college campuses. The chapter begins by reviewing the history of legislation that has evolved to not only support but require prevention programming on publicly funded campuses. While this legislation set the stage to ensure prevention programming on campuses, building prevention strategies that are comprehensive and inclusive is a challenge. The literature on the necessary elements making up a comprehensive strategy is presented. The remainder of the chapter reviews what the field has learned that promotes building such strategies. Using the application of the public health model (Mercy et al., 2003), the chapter discusses navigating successful team building, using data to assess campus needs, engaging in strategy selection, evaluating strategies, disseminating strategies that work, and promoting inclusive practices in the process.

Chapter 7 deals with the violence unfolding at the local level and with the cobreros’ extrajudicial forms of mobilization in tandem with legal actions. Here the story of legal action merges with one of extrajudicial actions such as fugitivity and more violent action and shows how judicial and extrajudicial actions were entangled with each other. Cosme’s letters from Madrid also provided legitimacy to the cobreros’ extrajudicial actions by directly informing the community that the king’s edicts favored their freedom. Factoring into the escalating threat of violence and political conflict on the ground was the broader Atlantic context of revolution in Saint Domingue and war with the British during the 1790s. Imperial designs in this period seem to conflict with colonial ones in a triangulation of conflict that included the cobreros’ actions.

The introduction sets forth the theoretical framework of the book by defining the two main lenses through which the material is viewed: scholarly masculinity and clerical masculinity. In doing so, it clarifies their relationship to other types of masculinities and highlights the role of animals in gender formation. This chapter also situates the book in its broader historiographical context, within both Byzantine and Western medieval Studies.

The eighth chapter begins with the question of why monumental epic came to be written again after a period of neglect; it suggests that the epyllion provided a way forward. After a history of republican epics after Ennius, Vergil’s Aeneid and Ovid’s Metamorphoses form the primary subjects of this chapter. Coverage focuses on what was innovative about them, language, plot, historical contexts, and style, and compares them to one another.

Violence and time are elements shaping the lives of children. For children, time is something that to a large part is placed in the future, while to adults, it is placed in the past; still, it is within this time that violence directed toward children occurs because they are children, often with the purpose of shaping their personhood and controlling them. To be able to speak freely about how time and violence socially construct the self-identity as a child is an important act of resistance against the use of violence constructing childhood but also an important form of protection. To fight violence, the child rights discourse must move beyond the child’s rights to be heard to also take seriously the right to freedom of speech.

Medical practitioners have a statutory duty to notify the coroner, where the doctor suspects a ‘notifiable cause’ of death and where one considers a death ‘suspicious’, the police must also be informed immediately. This chapter explores the duties of the medical examiner and the duty of the coroner to investigate.

Abstract: Chapter 4 tells stories of mischievous, naughty and fierce boys and girls, prompting us to rethink gendered moralities and how they are learned in childhood. Systematic behavioral analyses reveal gendered patterns in children’s moral experience, for example, boys initiate physical aggression, dominance and swearing more than girls, but girls assert themselves in more subtle ways, such as through tattling and scolding. I further explore how children’s learning of authority, aggression, boyhood, and violence is shaped by their family life as well as the larger historical trends. The chapter also examines how young girls understand their own situations and defend themselves. Despite the entrenched son-preference in this community, little girls are far from passive or submissive. To honor Arthur Wolf’s legacy on marriage and adoption and offer new insights on young girls’ emotional experience, which was not addressed in Wolf’s previous works, I present the case of an adopted daughter: an “unruly” girl who defies parental commands, asserts her own will, and negotiates love-hate relationships with different family members.

This chapter rethinks Indigenous bodies and remains as unstable sources of scientific knowledge during a period of great violence and settler expansion: the late nineteenth-century incursions into Indigenous lands in Southern Argentina. Rodriguez compares the experiences of two prominent anthropologists, one an outsider (the German Rudolf Virchow) and one an insider-outsider (Argentine scientist Francisco P. Moreno) to show how their methods both overlapped and diverged based on their positionality. Rodriguez reads the scientists’ reports of their own emotive states as well as their interpretation of Indigenous peoples’ against the grain, revealing that underneath the authoritative scientific conclusions lay uncertainty and unease.

This epilogue reexamines select themes – return migration and transnational lives, estrangement from “home,” racism, and the inclusion of Turks in European society – applying the arguments put forth in the previous chapters to more recent developments. After the fall of the Berlin Wall in 1989 and German reunification in 1990, there was an explosion of racist violence that recalled the racism of the 1980s and reverberated throughout Germany and Turkey. The 1983 remigration law had its own echoes in a 1990 GDR law that incentivized the departure of unemployed foreign contract workers. In the new millennium, paying unwanted foreigners to leave became standard practice for dealing with asylum seekers – in Germany and a united Europe. Over time, Germans transposed the call “Turks out!” onto a new Muslim enemy: Syrian asylum seekers. For its part, Turkey’s turn to authoritarianism under Recep Tayyip Erdoğan has strained Turkey’s relations with Germany and the diaspora. These developments come with profound implications – regarding citizenship, political participation, and national identity – for the approximately 3 million Turks who live in Germany today, and for the hundreds of thousands who have returned.

The final chapter considers tensions between beliefs in the “healthy,” salvific character of crusading and anxieties about the morality of violence. It argues that, finding their origins in events that took place during the First Crusade, these tensions became especially acute in late medieval crusade culture, crystallizing in works by John Gower, John Wyclif, and Michel Pintoin, among others, and complexly articulated in The Siege of Jerusalem and Richard Coeur de Lion. The chapter reads these romances alongside literary and historical responses to the Christian conquest of Jerusalem in 1099, pogroms against Europe’s Jewish communities, and acts of cannibalism perpetrated by crusaders at the siege of Ma‘arra in 1098. The Siege of Jerusalem, Richard Coeur de Lion, and authors who wrote about these events deployed similar representational strategies to raise questions about the corruptive potential and human costs of holy war.