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The ancient Greeks first entered the Black Sea before 500 BC, perhaps at first searching for precious metals. Trade flourished as Greek colonies sprang up along the coasts and the Greeks interacted with native barbarian populations. Those relations were shaken by the rise of Rome, when the sea became a place of exile. Even then, however, there was considerable exchange with the populations of the interior, including the Scythians and their successors on the northern steppe.

Mormons believe they are an elect, covenant people. Persecution, rhetoric of chosenness, and physical isolation, all emphasize blessed distinctness. But Mormons also suffer a history and a psychology of alienation, exclusion, and exile. Derided as unchristian and un-American, they have labored for acceptance even as they emphasize difference.

The early sixth century BCE was a time of almost unparalleled crisis for the Jewish people, as successive Babylonian invasions left Judah devastated and Jerusalem in ruins. The book of Ezekiel forms a commentary on these events, and explains in lurid detail how the fall of Jerusalem and subsequent exile are the result of moral failure. The present work demonstrates that many of the book's most distinctive ethical ideas can best be explained as a response to the experience of exile. Ezekiel has always been a controversial figure: his book has provoked strong reactions from its readers, and this is nowhere clearer than in questions of morality. Some commentators have been straightforwardly critical of Ezekiel's ethics, while others have taken a more positive view. This study takes a broad view of the book's moral concerns and priorities by looking at a range of different texts and issues.

Gun control has stirred intense emotions in the war on crime, even though many controls have only a marginal impact on firearms violence. Laws and their enforcement have been influenced most dramatically by assassinations and mass killings rather than by careful study. The first major modern federal gun regulations were approved by Congress in 1968 after the Robert Kennedy and Martin Luther King, Jr., assassinations. The National Rifle Association (NRA) worked hard to ease what it considered overly aggressive enforcement, finally succeeding with a 1986 law known as McClure‐Volkmer. The NRA offended many law enforcement leaders in the process. The combination of police support and a federal executive branch and Congress, both controlled by Democrats, helped enact two major gun control measures in 1993 and 1994: the Brady Act, which required a waiting period for handgun purchasers to enable checks of potential buyers’ records, and a ban on assault‐style weapons blamed in the deaths of police officers and others. Yet “copycat” assault weapons were manufactured, blunting the law's impact. Congress failed to enact proposed laws that would require trigger locks on handguns or to regulate gun shows, where firearms were sold with minimal regulation. The NRA argued for more enforcement of existing antigun laws, pointing to a federal program in Richmond, VA, called ‘Project Exile’.

This chapter outlines several sources of a later rise of popular interest in shamanism. The discussion starts on Siberian regionalist writers and ethnographers, who, in their attempt to shape and underline the unique cultural identity of Siberia, looked into indigenous northern Asian archaic traditions. The focus then shifts to North America's American southwestern regionalists, who worked to ground themselves and their compatriots in soil that was not indigenous to them. Ethnographic books about Native Americans heavily affected the print culture of modern neo-shamanism in the West, so the world of American anthropology is explored and its attempts to capture the traditional cultures of indigenous peoples before their extinction — another project that was informed by German Romantic philosophy — are discussed. The chapter also shows how the shamanism idiom became gradually transplanted from Siberian ethnography to North American ethnology. Finally, a unique group of people — “exiled ethnographers” — is studied.

This chapter turns to Institute for Social Research (or Frankfurt School) member Theodor Adorno as the partial representation of the experience of exile in terms of the ideology of positivism, which had damaged the very category of experience in general. Positivism and empiricism had reduced reality to a prosaic and administered calculus, the effect of which was embodied in the position of the exile when confronted with modernity. Moreover, as Adorno writes, “It is unmistakably clear to the intellectual from abroad that he will have to eradicate himself as an autonomous being if he hopes to achieve anything.” In postwar Germany, his critique of positivism would face new, mostly institutional challenges.

In this afterword, the author reflects on the lessons that he has learned since the publication of the book's first edition in 2004 from the realms of both constitutional scholarship and constitutional law. He highlights some areas where his thinking has developed since the book's original publication in ways that should be of interest to readers. These include individual popular sovereignty and presumed consent, whether the Constitution protected economic liberty, how judges can protect the rights retained by the people without identifying them, the empirical nature of the new originalism, the gravitational force of originalism, and the so-called “Constitution in Exile movement.” The author concludes by rejecting the notion that this book offers a “libertarian” interpretation of the Constitution.

In stark contrast to Ecclesiastes, Isaiah 40-55 provides a dynamic and open-ended picture of creation. This chapter examines certain passages from Second Isaiah that were evidently composed at the end of Israel’s exile in Babylon. The heavens are likened to unfurled fabric, and the ground is the locus of God’s new creation. To herald the exiles’ release, the prophet draws heavily from the example of botanical life. Creation is emergent: like plants bursting from the soil’s crust, salvation “springs forth” from the ground. Creation’s emergent newness is matched by the prophet’s emergent view of God. Drawing from the biological analogy of “symbiosis,” this chapter argues that Isaiah’s rigorously monotheistic view of God is the result of a merging of divine qualities from which God’s identity emerges as the transcendent and consummate creator.

This introductory chapter sets the scene for Staël's hostility to Napoleon, her daring to write despite periodically suffering from the characteristically female ‘anxiety of authorship’, and the split between public and private life that helped define her existence. It describes how her besetting fear of boredom propels her into the chancy existence of the literary, political, and moral dissident, and situates her exile in the context of others — sexual as well as literary. Does Staël connive at the repression of woman or openly challenge it? Why does such an obvious feminist seem to advocate an acceptance of woman's inferior status? Napoleon, often seen as her greatest foe, grudgingly admires her: ‘She'll last’.

The accession of Mary Tudor brought Morison's long service to the crown to an end, and after the failure of Wyatt's rebellion (in which he was implicated), Morison left England for a safe haven abroad. This chapter outlines Morison's itinerary and activities in exile, establishing him as a more significant figure in the Marian exile community than has previously been recognised. His considerable overseas experience had brought him into contact with a range of continental scholars and evangelicals, and these contacts were to prove crucial to his personal choices in exile. Morison was at the heart of the exile community in Strasbourg, where he presided over a pedagogic household that offered shelter to other Englishmen, many of whom were involved in the production of polemics against Mary, as was Morison himself.

This chapter examines the impact of the “Uganda proposal” on Zionist cultural activity in Palestine. The small Zionist Yishuv (prestate community) was deeply divided between supporters and opponents of a British offer of what some understood to be Jewish statehood in East Africa. In the bitter debate that ensued, political‐organizational divisions and personal rivalries fused with ideological discord and divergent visions of Jewish nationhood and the future national culture. Both sides considered their opponents to be exemplars of “exilic” thinking, evidence of Jewish disease, and lack of a healthy national constitution. Ultimately, the chapter argues, the controversy helped to give new form to the discourse of Zionism in Palestine and to the character of the Yishuv's public spaces, as holidays and community celebrations were given the form of a national liturgy.

Halevi’s work is partly a reaction to the deteriorating political and intellectual conditions of the time, the former undermining the Jewish claim to a special covenant with God, and the latter portraying individual religions as mere social contrivances. The Kuzari grounds Jewish claims to special status on their gift for prophecy. In Halevi’s poetry, this status is expressed in themes of competition with Christianity and Islam. (The claim of Israel’s superiority complicated Halevi’s attitude toward Arabic-style Hebrew poetry, which he came to see as debasing the holy tongue; he probably did not, however, vow to abstain from writing poetry.) Halevi wrote extensive poetry dealing with the messianic redemption. But his pilgrimage was not a messianic gesture; rather, it reflects his embrace of quietism, the national counterpart to the theme of trust in God so prominent in his personal poetry. The chapter concludes with three poems that exemplify these themes.

This chapter focuses on the abjurers themselves. The exile system was easier to accept in regions where multiple capital jurisdictions abutted one another, as they did on the continent, and where no one jurisdiction was receiving the whole mass of another jurisdiction's exiles. Some adjurers were caught up in circumstances and were perhaps harmless enough, but many were hardened criminals and opportunists, and all were so down on their luck upon their exile that they were susceptible to engaging in antisocial behavior of the most heinous sort. The discussions cover the abjurers' status and wealth, crimes suspected of the abjurers, and the fate of the abjurers' property.