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The logic we rely on every day to help us communicate and make decisions can also reinforce injustice. Logic is often treated as a neutral arena for reasoning, but that supposed neutrality can fail to include everyone on fair terms. When certain ways of thinking are dismissed as incoherent reasoning, logic itself can become a tool of exclusion, supporting patterns of oppression, silencing voices, and erasing people. Drawing on lessons from feminist, queer, and post-colonial theory, A Logician’s Code of Conduct challenges us to listen more carefully to those who have been pushed to the margins of social and intellectual life – not just public voices, but people in our workplaces, communities, and families. Instead of demanding that people continually defend their deeply held beliefs, logic can be a flexible and revisable framework that adapts to multiple perspectives. Patrick Girard outlines a code of conduct to make logic more just: be transparent about assumptions, negotiate standards suited to each context, and recognize others as coherent reasoners. Logic, Girard argues, can both liberate and connect us, creating spaces of inquiry that are not only neutral but also equitable. In clear, accessible prose and free of formal symbolism, A Logician’s Code of Conduct is a bold and original contribution to logic and social philosophy. Girard demonstrates that logic is not an abstract discipline reserved for philosophers, but a practical resource we all use every day – and one we can learn to apply more fairly and effectively.

Awash in a sea of rum describes the years between the 1670s and the 1830s in the colonies that would later become Canada. Millions of litres of the sugar-based liquor were imported every year to supply a comparatively small population of colonists and Indigenous people. Why rum, and why so muc? um was cheap and plentiful. Intimately connected to the West Indian slave plantation complex, rum shipped to early Canada and around the Atlantic World was part of the early modern expansion of intercontinental trade known as the first globalization. Canada in the Age of Rum shows what happened to the vast quantities that came to Canadian shores. Rum was especially important to workers in the early Canadian staples industries. Fishermen and fur-trade voyageurs drank rum in massive quantities, supplied on credit and at grossly inflated prices by their employers, an arrangement that served to claw back wages and ensure the profitability of enterprises that would not have been viable otherwise. Traders deliberately sought to get hunting peoples hooked on rum in order to ensure a steady supply of pelts – alcohol was not so much a commodity for sale as it was a gift used to induce hunters to conform to the ways of the capitalist economy. However, Indigenous people drank rum in their own ways and for their own reasons; and when drinking became a serious social problem, they organized to resist it. The story ends in the 1830s when the combined effects of the temperance movement and the rise of whisky led to a sharp decline in rum consumption. This brilliant history follows the thread of a single commodity from West Indian plantations to Newfoundland, Quebec, and the west, revealing rum as a critical lubricant of the social life of early Canada and its particular version of early capitalism.

Eastern Poland’s inclusion in the Soviet Union through the 1939 Molotov–Ribbentrop Pact initiated the local Ukrainian population’s long and bloody resistance to Soviet rule. Even after the end of the Second World War, the Organization of Ukrainian Nationalists (OUN) and the Ukrainian Insurgent Army (UPA) persisted in their fight for an independent Ukrainian state. The continued confrontations between the Ukrainian underground and the Soviet security service lasted until the late 1950s. While existing scholarship has focussed on the political aspects of this conflict, women’s participation in opposing Sovietization is largely ignored. Women in the Ukrainian Underground foregrounds women’s experience in the resistance movement during the conflict with the Soviet secret service between 1944 and 1954. Olena Petrenko describes various methods and waves of women’s mobilization in the OUN and the UPA, and examines women’s role as agents in the underground struggle. The book also considers female sexuality as an instrument of power and gendered experiences of violence. Petrenko’s examination of archival records challenges stereotypes of female insurgents as bloodthirsty, easily compromised, or unthinking subordinates and considers women’s representation in film and literature. Changes in memorialization practices demonstrate how the perception of women’s activities in the nationalist underground has been shaped by competing historical views – in the USSR, among Ukrainian exiles, in post-Soviet Ukraine, and in Russia. Drawing on both Soviet and underground documents, as well as oral histories, Women in the Ukrainian Underground depicts the fates of the individual women involved in fighting communism.