Drawing lines in the sea : the laws that govern traffic on the world’s oceans can be as difficult to shape as water

Since World War II, however, the term has increasingly referred to law enforcement operations, as a means to enforce trade sanctions, to prevent the movement of weapons of mass destruction (WMDs), and particularly in the Caribbean Sea, to prevent the smuggling of illicit drugs. Such ambiguity should allow flexibility when deciding whom should be targeted, as well as allowing states with veto powers in the UN Security Council, which may legitimately ship nuclear weapons and materials, to avoid being targeted as long as they do not export WMDs to rogue states or non-state groups or individuals.2 The ISPS Code was created under the auspices of the International Maritime Organization (IMO) and is part of the 1974 Safety of Life at Sea Convention (SOLAS) concerning the safety of merchant ships.

Other people's country : law, water, entitlement

This issue of Settler Colonial Studies comes out of a long-term collaboration between the guest editors which began, in earnest, with a panel on the theme of ‘Other People’s Country: Law, Water, Entitlement’ at the Cultural Studies Association of Australasia conference held at the University of Sydney in December 2012. The panel’s topic was drawn from our own work on encounters between settler and indigenous ‘laws’ over specific waters, including Lake Omapere in the Hokianga district of Aotearoa/New Zealand, Lake Okanagan in British Columbia, Canada, Lake Cayuga in upper New York State, and the Wenlock, Archer, Stewart and Lockhart rivers in far north Queensland, Australia.1 Further, the conference’s provocative title (Materialities: Economies, Empiricism, & Things) corresponded to our own interest in thinking through the entangled objects of law – legislation, policies, institutions, treaties and so on – that ‘govern’ waters and that make bodies of water ‘lawful’ within these settler colonial sites today. Informed by the theoretical interventions of cosmopolitics and political ecology, each opening up new approaches to questions of politics and ‘the political’, we were interested in attempting to locate these insights within material settler colonial ‘places’ rather than abstract structures of domination. A claim to water is not simply a claim to a resource. It is a claim to knowledge and to the constitution of place and therefore, in the terms of Isabelle Stengers, to the continued constitution of the past, present and future of a ‘real world’.