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                <text>Morgan, Shania</text>
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                <text>&amp;nbsp;
The Parthenon Marbles (‘the Marbles’) extraction from Greece to the United Kingdom in the nineteenth century by Thomas Bruce, 7th Lord of Elgin, where it remains today in the British Museum, has been part of controversial public debate about who possesses lawful title over the Marbles. Greece has made numerous demands for the restitution of this historically and culturally significant piece, yet the United Kingdom has denied these requests and is protected by domestic legislation from returning the Parthenon Marbles. Currently, it appears the most suitable avenue of restitution for Greece is by pursuing legal action under international law. Based on the evidence collected, Greece has a strong claim for restitution, however there are jurisdictional difficulties and the non-binding nature of advisory opinions which will need to be overcome for a successful outcome.&amp;nbsp;</text>
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                <text>https://ojs.unisa.edu.au/index.php/uslr/article/view/1629/1041</text>
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                <text>Copyright (c) 2022 University of South Australia Law Review</text>
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                <text>University of South Australia Law Review; Vol. 4 No. 1 (2022): University of South Australia Law Review</text>
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                <text>2206-1398</text>
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                <text> CAN INTERNATIONAL LAW PROVIDE GREECE WITH A SUITABLE AVENUE FOR THE PARTHENON MARBLES REPATRIATION?</text>
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                <text>This paper examines the brief lifespan (1907–20) of ‘Two Act’ entrenchment, a curious constitutional law idea which emerged in Queensland in the early 1900s. Its origins lay in an argument formulated by Queensland’s then Chief Justice, Pope Cooper, qua defendant in criminal proceedings arising from his refusal to pay income tax on his judicial salary. That argument was that the Constitution Act 1867 (Qld) was a form of ‘fundamental’ or ‘organic’ law which could not be altered by legislation passed in the ordinary way, but which could be changed only by a Two Act legislative process in which the Legislature in Act 1 expressly empowered itself to alter the relevant provision and then in Act 2, again expressly, enacted the relevant alteration. The article considers how it was that an idea which had no textual basis in either Imperial or colonial legislation, for which there was no supportive judicial authority, and which had no precedent in Queensland’s legislative practice, was repeatedly upheld by Queensland’s Supreme Court and Australia’s High Court before being dismissed as wholly without merit by the Privy Council in McCawley v The King; but dismissed in terms which laid the foundation for the Privy Council’s subsequent approval of the proposition (in Trethowan v Attorney-General of New South Wales) that Australia’s State legislatures did indeed possess the legislative competence to enact judicially enforceable entrenchment devices to prevent certain laws being enacted through the ordinary lawmaking process.</text>
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                <text>Copyright (c) 2023 The University of Queensland Law Journal</text>
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                <text>The University of Queensland Law Journal; Forthcoming Articles</text>
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                <text>1839-289X</text>
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                <text>0083-4041</text>
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                <text>constituional law: entrenchment: Queensland</text>
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                <text>'Embarrasing and Even Ridiculous': The Short-Lived Rise and Fall of Chief Justice Pope Cooper's Two Act Entrenchment Thesis in Early 20th Century Queensland</text>
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                <text>Crowe, Jonathan</text>
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                <text>Opposition to collective action on climate change takes at least two forms. Some people deny that climate change is occurring or that it is due to human activity. Others maintain that, even if climate change is occurring, we have no duty to do anything about it because our efforts would be futile. This article rebuts the latter line of argument. I argue that: (1) everyone has a duty to do their share for the global common good, which includes doing one’s part to combat climate change; (2) the idea that taking action against climate change is futile should be treated with caution, because sometimes actions may seem to make no difference to climate change, when really they do; (3) in any event, the duty to do one’s share to combat climate change still applies, even if it is ultimately futile; and (4) this is because not doing one’s share for the common good harms oneself, regardless of whether it makes any difference to the wider outcome.</text>
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                <text>https://journal.law.uq.edu.au/index.php/uqlj/article/view/6033</text>
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                <text>The University of Queensland School of Law</text>
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                <text>Copyright (c) 2021 The University of Queensland Law Journal</text>
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                <text>The University of Queensland Law Journal; Vol. 40 No. 3 (2021): The University of Queensland Law Journal; 477-489</text>
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                <text>1839-289X</text>
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                <text>0083-4041</text>
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                <text>'It Makes No Difference What We Do': Climate Change and the Ethics of Collective Action</text>
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                  <text>Artha Journal of Social Sciences</text>
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                <text>Saumitra, Chakravarty</text>
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                <text>This paper attempts to analyse the de-mythologisation of Indian and particularly Bengali womanhood, that in the author's opinion, is to be found in Satyajit Ray's movies. These myths have been erected by the male ego, the male conscience and the male gaze. Diverse factors have contributed to the build-up of these stereotypes in pre- and post-Independence periods. These factors have been studied during the course of this paper.</text>
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                <text>https://journals.christuniversity.in/index.php/artha/article/view/445</text>
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                <text>Centre for Publications, CHRIST (Deemed to be University), Bangalore</text>
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                <text>https://journals.christuniversity.in/index.php/artha/article/view/445/329</text>
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                <text>Copyright (c) 2016 Artha - Journal of Social Sciences</text>
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                <text>Artha Journal of Social Sciences; Vol. 1 No. 1 (2002): Artha Journal of Social Sciences; 98-111</text>
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                <text>'Manashi' or 'Manushi'- Satyajit Ray's Treatment of Women</text>
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                <text>'Process Theodicy' provides us with&amp;nbsp; a constructive postmodren alternative to the 'tradtional' theodicity ,by redefining the omnipotence of God(one of the elements&amp;nbsp; of the incompatible triad) from a 'metaphysical' consideration of the nature of the world upon which the power is exerted.Unlike the traditional theists,who maintain&amp;nbsp; that all apparent evil is really ,from the utimate perpective ,a means to good ,process theists hold the view that the possibility of genuine evil is rooted in the metaphysical characteristics of the world.</text>
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                <text>'Process Theodicy':A Postmodern Alternative to Problem of Evil</text>
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                <text>This article argues that the Australian Parliament should provide victims of revenge pornography with a victim focused response to enable the fast removal of intimate images from the internet and to mitigate the harm that the ongoing public access to the images can cause. Part I outlines the reasons why revenge pornography has created a new problem for the law. Part II addresses the existing legal remedies and Part III outlines the different approaches that the Australian Parliament could plausibly adopt. It argues that while criminal laws and civil remedies may assist, they do not provide efficient remedies for victims. The article concludes that the Australian Parliament should extend the powers of the Children’s e-Safety Commissioner to deal with adult victims as well as child victims and thereby facilitate the fast removal of revenge pornography from the internet.</text>
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                <text>Zadie Smith’s latest novel, NW, presents a multiverse in chich multiplicity is driven into homogeneization by the forces of those dominant discourses that attempt to suppress the category of the “Other.” This paper focuses on the development of the two female protagonists. Their opposing attitudes towards motherhood, together with their confrontation with their origins, bring to the fore the performativity found in the discourses of gender, sexuality, class, and race. Thus, this paper will explore authenticity and performativity in a contemporary context, where patriarchal and neocolonial discourses still apply.</text>
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                <text>Jointness is a military term, as explained by the Collins Dictionary, which refers to “the cooperation and integration of different branches of the military”. India has the fourth largest military in the world and each operates independently. The cooperation among the three Services is according to the priorities as visualised by each Service, with coordination by the Ministry of Defence (MoD). In April 2017, the three Service Chiefs released the latest Joint Doctrine for the Indian armed forces. It is important to note that the first doctrine was written in 2006 and was a classified version that was not released to the public. The current document has very little depth and would not be able to integrate the various branches of the Indian armed forces. There would be no joint response to a military situation. Currently, there are more than 32 countries with joint Services set-ups.</text>
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                <text>CLAWS Journal; Vol. 12 No. 1 (2019): Summer 2019; 77-85</text>
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                <text>‘Jointness' in the Armed Forces: An Assessment</text>
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                <text>Rassendren, Etienne</text>
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                <text>This article intends to investigate the conjuncture between the birth of an alphabet, the notion of space, the migration of people, the function of belief and religion and the formation of identities. It employs Ulfilas‘ biblical translation and his missioning attitude to comment on the project of Gothic conversion to Christianity and its attendant controversies, particularly that of Arianism. The article explores how spaces become cultural geographies and imbue geo-histories, specifically in the moment of Biblical translations and the travel of people. It also argues that language and spaces cannot escape the cultural-politics of nationality. At the end, it concludes by commenting of the contemporary relevance of the conjuncture above-mentioned.</text>
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                <text>Artha Journal of Social Sciences; Vol. 17 No. 3 (2018): Artha Journal of Social Sciences; 15-35</text>
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                <text>0975-329X</text>
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