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Abstract
The purpose of this article is three-fold: (1) to provide an analysis of autoethnography as a method in policing research; (2) to distinguish between policing as a practice and policing as an institution; and (3) to outline the characteristics of policing as a practice. I deploy an autoethnographic method to identify the characteristics of the practice of city policing in democracies. These characteristics—heroic struggle, edgework, absolute sacrifice, and worldmaking—draw attention to a crucial mismatch between policing as a practice and policing as an institution. I conclude by suggesting ways in which the characteristics of the practice can provide a firm foundation for further research into the contemporary problems of policing as an institution.

Cheryl Jorgensen-Earp's impressive monograph succeeds on at least two levels. First, as intended, it presents a new theory of resistance to military occupation – rhetorical resistance – which is derived from the response to the German occupation of Guernsey during the Second World War and applicable to all situations where there is 'an extreme power differential' (p.238) between occupier and occupied. Second, despite the focus on diaries and interviews, the work places the personal narratives of the islanders in the context of the public events in which they participated, providing a history which is perfectly pitched between individual experiences and the overall political picture. Jorgensen-Earp's approach is 'from the perspective of rhetorical theory' (p.147), but her rigour and clarity meet the highest standards of the analytic tradition of philosophy, and every premise of her argument is supported by solid empirical evidence. As such, the study makes a significant contribution to the ethical issues surrounding collaboration and has implications for both the ethics of war and transitional justice.

The purpose of this symposium is to explore the ways in which literature, broadly construed to include poetry and narrative in a variety of modes of representation, can change the world by providing interventions in justice. Our approach foregrounds the relationship between the activity demanded by some individual literary works and some categories of literary work on the one hand and the way in which those works can make a tangible difference to social reality on the other. We consider three types of active literary engagement: doing philosophy, ideological critique, and necessary rather than contingent performance. Kate Kirkpatrick opens with Kamel Daoud's The Meursault Investigation (2013), reading the narrator as not only a critic of colonial and postcolonial discourse but also a literary exemplar of the search for justice when it is difficult to know to what level of explanation to attribute its absence. Rafe McGregor demonstrates how the final season of Prime Video's The Man in the High Castle (2015–19) makes a radical break from the previous three, exposing the misanthropy at the core of right-wing populism and calling for a fundamentally democratic response from the left. Finally, Karen Simecek argues that poetry in performance has a potentially reparative function for the ethically lonely – the vulnerable, the oppressed, and the persecuted – in society.

The purpose of this article is to argue for the deconstruction rather than the decolonisation of the neocolonial curriculum. Globalisation facilitates the democratisation of higher education, which is now accessible to more people than ever before, but globalisation also facilitates the expansion of the ideological dominance of the Global North over the Global South by means of the neocolonial curriculum. Contemporary attempts to decolonise Global South curricula are proceeding very slowly. We propose an alternative, the deconstruction of the Global North curriculum, i.e. a radical change to the Global North curriculum that exploits the neoliberal imperative to maximise profit in order to undermine the neocolonial curriculum. We use two case studies – Frantz Fanon and Çiğdem Kağitçibaşi – to demonstrate how the deconstruction of the Global North curriculum can be achieved, by the prioritisation of theory and practice that are sensitive to context.