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Ian Tyrrell and Richard Waterhouse belong to a cohort of Australian students who undertook doctoral studies in the United States in the late 1960s and early 1970s. In this article, Waterhouse reflects on their shared experiences and considers the contributions of Tyrrell’s scholarship to Australian historiography. Focusing on his approaches to social and environmental history, Waterhouse demonstrates that Tyrrell’s attention to overturning the well-established notion of US exceptionalism also informed his transnational approach to Australian history. Tyrrell’s work on the Women’s Christian Temperance Union typifies this stance, with Waterhouse offering a close commentary of the antipodean movement’s distinctiveness. After considering Tyrrell’s stance on public engagement, Waterhouse examines Tyrrell’s contributions to Pacific environmental history as both scholarly innovator and advocate. The article concludes with a survey of the new approaches to Australian historiography that Tyrrell’s work has helped to forge.

This essay explores the challenges and opportunities that the Covid-19 pandemic has afforded Israel as it broadens its settler-colonial objectives internally, in Gaza, and elsewhere. In particular, it sheds light on the heightened militaristic and economic approaches taken by Israel to further entrench its siege of Palestinians in Gaza and to export increasingly advanced technologies of surveillance and state control long deployed against the Palestinian people. This investigation thus offers an opportunity to probe settler colonialism’s strategic opportunism in the face of the historic pandemic.

How are refugees responding to protect themselves and others in the midst of the Covid-19 pandemic? How do these responses relate to diverse local, national, and international structures of inequality and marginalization? Drawing on the case of Beddawi camp in North Lebanon, I argue that local responses—such as sharing information via print and social media, raising funds for and preparing iftar baskets during Ramadan, and distributing food and sanitation products to help people practice social distancing—demonstrate how camp residents have worked individually and collectively to find ways to care for Palestinian, Syrian, Iraqi, Kurdish, and Lebanese residents alike, thereby transcending a focus on nationality-based identity markers. However, state, municipal, international, and media reports pointing to Syrian refugees as having imported the virus into Beddawi camp place such local modes of solidarity and mutuality at risk. This article thus highlights the importance of considering how refugee-refugee assistance initiatives relate simultaneously to: the politics of the self and the other, politically produced precarity, and multi-scalar systems that undermine the potential for solidarity in times of overlapping precarities.

The situation of West Bank Palestinians working in Israel has highlighted a number of parallels with the conditions of global labor employed in essential sectors during the Covid-19 pandemic. Under capitalism, the compulsion to work, ostensibly to cultivate life, comes at the risk of being exposed to death, but is preferred over immiseration caused by unemployment. The pandemic has merely amplified existing structural features of such employment. For Palestinian workers, with the risk of infection in Israel being significantly higher, the perilous conditions experienced by Palestinian labor have turned the preservation of life enabled by such employment more firmly into the production of death. The Palestinian Authority (PA), too, faces a conundrum: to balance the economic benefits it derives from Palestinian disposability in the Israeli labor market with public health considerations limiting such employment. This essay argues that the Covid-19 pandemic lays fully bare the necroeconomy produced by the intersection of settler colonialism and capitalism, which also forms the bedrock of the necropolitical order in the West Bank.

This first-person account, written by the partner of a Palestinian prisoner, brings to life detention conditions in Israeli prisons that have been well documented by human rights and other organizations. It highlights the particular dangers these carceral facilities pose to the men, women, and children being held—many in so-called administrative detention, without trial or charge—during the Covid-19 pandemic. Part reportage and part cri de coeur, this testimonial touches on the most immediate and existential aspects of imprisonment for Palestinians in Israeli prisons: poor sanitary conditions and insufficiency of Covid-19 mitigation measures, as well as systemic medical negligence, such as the withholding of medical care at a time of heightened threat and greater vulnerability.

This essay explores representations of Palestinian physicians in the Israeli health-care system during the Covid-19 pandemic and the dynamics that have played out in that system during the public health emergency from the perspective of a Palestinian physician. It argues that the health-care system, an essential pillar and infrastructural foundation of the settler-colonial project, is naively imagined as an apolitical, neutral sphere. As the site of a metaphorical battlefield against Covid-19, it has been window-dressed as an arena for brotherhood between Israeli Palestinians and Jews, and fantasized about as a gateway to political gain or equality for the Palestinian citizens of Israel (PCIs). Throughout the process, settler militarism, settler symbols, and settler domination have continued to be normalized.

Most critics have assumed that the talking beast of Narnia are beasts. A few have interpreted the Chronicles of Narnia as support for animal subordination to humans, since in Genesis, God gives Adam and Eve \"dominion\" over the animals. Such usage is not altogether warranted. Although correspondences can be found between The Magician's Nephew and the first three chapters of Genesis, Lewis does not clearly designate the roles of Adam and Eve in his novel. Two human adults are described as the first king and queen of Narnia, but various characters play the roles of Adam and Eve in the temptation portion of the novel. Here, Graham argues that the Talking Beasts serve as Adam and Eve in the creation narrative. That they do so demonstrates that the Talking Beasts are not \"mere\" animals but are the Narnian equivalent of human beings, evolving in an accelerated evolutionary process similar to the normal-speed evolution Lewis describes for the human species in The Problem of Pain.

Cyr examines Rick Riordan's The Kane Chronicles. The Kane Chronicles employ a similar formula using Ancient Egyptian mythology, The Red Pyramid (2010), The Throne of Fire (2011), and The Serpent's Shadow (2012) follow siblings Carter and Sadie Kane on their quest to deal with troublesome Ancient Egyptian gods and, ultimately, Apophis, chaos itself. In the first book of the series, The Red Pyramid, the teen protagonists discover that they have inherited magic from the Ancient Egyptian pharaohs and can channel the very gods. Similar to the journey in the first Percy Jackson book, Carter and Sadie's discovery leads them across continental America as they hunt the devious red god Set and fulfill fantastic quests linked to American landmarks that have Ancient Egyptian ties. While the formula is comparable, a striking difference can be found in the way the first book of each series incorporates myth into the American landscape. While The Lightning Thief focuses more broadly on major American mid-century landmarks, The Red Pyramid and its sequels are much more specific about \"Egyptian\" settings, with Riordan narrowing in on landmarks that have a clear relationship with Ancient Egypt.

Butchart demonstrates how the literature of growth and development can interdigitate with psychoanalysis meaningfully and examines a book that lies at the crossroads of myth, growth, and mind: Lloyd Alexander's 1967 novel Taran Wanderer. Within the genre of fantasy literature, there is a long tradition of stories written for child readers; this extends back through Lewis, Barrie, Carroll, and beyond. Additionally, fantasy has also been deeply related to and influenced by myth.

Readers aware of Owen Barfield usually associate him with fellow Inklings C.S. Lewis and J.R.R. Tolkien. Though not well known for writing fantasy or fairy tales, Barfield's first published book was The Silver Trumpet in 1925, pre-dating Lewis's and Tolkien's published fantasy, along with five other fairy tales Barfield wrote around this time. While the tales are for a young audience, Barfield did not limit his stories to children. Here, Martin examines Barfield's fairy tales.