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John V. Nance

Of the fifteen verbal links Wiggins associates with Q1 Hamlet in his catalogue of British Drama, the inclusion of Dido, Queen of Carthage is potentially the most problematic in terms of establishing a 1588–1589 date for the play. This article re-examines the editorial and critical history of the most commonly cited overlap between these two plays – the entirety of ‘Aeneas’s tale to Dido’ – and it provides new evidence that challenges their continued association.

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Aiyana Altrows

Bringing rape stories into popular discussion was a crucial success of the Second Wave Women’s Liberation movement. Popular culture is now inundated with rape stories. However, the repetitive scripts and schemas that dominate these are often informed by neoliberal individualism that is antithetical to feminism. The contradictions that characterize the tensions between feminism and neoliberalism in these texts are typically postfeminist, combining often inconsistent feminist rhetoric with neoliberal ideology. By examining the use of the silent victim script in young adult rape fiction, in this article I argue that most young adult rape fiction presents rape as an individual, pathological defect and a precondition to be managed by girls on an individual basis, rather than an act of violence committed against them.

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Danielle Brady

The struggle to save the Beeliar Wetlands, an urban remnant bushland in Perth, Western Australia, demonstrates elements of both urban social and urban environmental movements. At the end of 2016, 30 years of objection to the continuation of the Roe Highway development (Roe 8) culminated in months of intense protest leading up to a state election and a cessation of work in 2017. During the long-running campaign, protestors fought to preserve high-conservation-value bushland that was contained in the planned road reserve. At the heart of this dispute were competing spatial uses. This article will analyze four protest actions from the dispute using Henri Lefebvre’s concept of the production of space, and will demonstrate that the practices of protest gave those fighting to preserve Roe 8 the agency to reinscribe meaning to the natural uses of the Beeliar Wetlands over and against the uses privileged by the state.

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‘To Be, or Not To Be’

Hamlet Q1, Q2 and Montaigne

Saul Frampton

The differences between the second quarto (1604–1605) version of Hamlet’s soliloquy beginning ‘To be, or not to be’ and the version contained in the first quarto (1603) have often been used to argue for the authorial integrity of the former and the degenerate nature of the latter. However, recent research has questioned the customary primacy between these two texts, arguing instead that Q2 revises and expands Q1. This article will attempt to substantiate this interpretation by showing that Shakespeare’s revision of ‘To be, or not to be’ is inspired by Montaigne’s essay ‘By diuerse meanes men come vnto a like end’, translated by John Florio and published in 1603. Shakespeare’s indebtedness to Montaigne has been noted before, most notably in The Tempest. But it is significant that possibly Shakespeare’s first direct encounter with Montaigne is inspired by the very first three pages of Montaigne’s Essays.

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Catherine Vanner

In this article, I join a conversation about the definition and value of the term transnational girlhood. After surveying the fields of transnationalism, transnational feminism, and girlhood studies, I reflect on the representation of girls who act or are discussed as transnational figures. I critique the use of the term, analyze movements that connect girls across borders, and close by identifying four features of transnational girlhood: cross-border connections based on girls’ localized lived experiences; intersectional analysis that prioritizes the voices of girls from the Global South who, traditionally, have had fewer opportunities to speak than their Global North counterparts; recognition of girls’ agency and the structural constraints, including global structures such as colonialism, international development, and transnational capitalism, in which they operate; and a global agenda for change.

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Laurie Johnson

Study of the Q1 Hamlet (1603) has been characterised by analysis of its degree of similarity to the Q2 and Folio versions. Detailed consideration of the unique lines in Q1 – that is, lines for which there is no analogue in Q2 or F – has been ignored, with discussion of Q1 focusing instead on whether it ‘cuts’ or ‘remembers’ any lines from Q2 or F. This article demonstrates the consistent presence of a key image – the heart – in association with the character of Corambis in unique Q1 lines. This consistency means that whichever model of transmission one accepts, some account is needed of the prospect that unique lines were either cut or added systematically in conjunction with the change of name of the King’s counsellor.

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Alessandro Pelizzon and Jade Kennedy

In the past two decades, “Welcome to Country” and “Acknowledgment of Country” practices have become commonplace at the commencement of most public events throughout Australia, and it is highly unusual to participate in a public event where some words of acknowledgment of the traditional owners and custodians of the locale are omitted. This article traces the origins of such practices while identifying the semantic, political, and conceptual differences between them. It articulates how precolonial protocols of encounter among distinct groups and individuals inform “Welcome to Country” practices, attesting to the ontological and epistemological continuity of the latter in relation to the former. It explores recent trends in the public understanding and positioning of both “Welcome to Country” and “Acknowledgment of Country” speeches and events, contextualizing their emerging positioning within the fabric of Australian settler colonial relations, particularly in the context of contemporary discourses on Aboriginal sovereignty and the constitutional recognition of Aboriginal and Torres Strait Islanders.

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Rory Loughnane

W.W. Greg first identified the dumb show in Hamlet as problematic: if Claudius sees the dumb show, which replicates his murder of Old Hamlet in mime, then why does he not react until much later? Many explanations have been offered, and this article responds to (in title and argument) John Dover Wilson’s influential account in What Happens in Hamlet (1935) which inspired much further debate. First discussing the anomalous nature of the dumb show in Hamlet, before turning to the different versions of the dumb show as they appear in the three substantive texts of Hamlet, this article considers the nature and content of the information supplied by dumb shows and the critical arguments that can be developed from these slippery inset performances.

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Catherine E. Clark

This article looks at two seemingly disparate events: Georges Pompidou’s 1973 presidential visit to the People’s Republic of China (PRC) and the filming and release of Jean Yanne’s blockbuster comedy Les Chinois à Paris (1974). Both produced flawed visions of Franco-Chinese relations. During Pompidou’s visit, officials and the press attempted to demonstrate that France enjoyed warmer relations with the PRC than any other Western nation. Yanne’s film parodied the French fad for Maoism by imagining the People’s Liberation Army invading and occupying Paris. His film caused an uproar in the press and sparked official Chinese protest. The article ultimately argues that the two events were deeply related, part of a wave of popular and official interest in China in the early 1970s that extended well beyond the well-known stories of student and intellectual Maoists. This interest paved the way for Franco-Chinese relations as we know them today.

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Achieving the Ordinary

Everyday Peace and the Other in Bosnian Mixed-Ethnicity Families

Keziah Conrad

In Bosnia, 20 years aft er a war of ethnic cleansing, mixed-ethnicity families swim against the stream of nationalist separatism that insists all Bosnians should be neatly sorted into ethnic categories. When asked about their experiences, however, mixed families in Sarajevo during fieldwork from 2011 to 2012 repeatedly insisted that they were just “ordinary,” “normal” families. In this article, I look closely at an ordinary evening in the life of one such family, examining how they achieve this atmosphere of everydayness within which ordinary kin relationships are sustained despite the volatility of diff erences in ethnic and religious affi liation. Using a conversation analytic approach and building on the work of ordinary ethics theorists, I argue that the sense of being an ordinary family is an accomplishment constituted through active intersubjective work.