Journal of Historical Geography最新文献

From the end of the Napoleonic wars through the First World War, London was made into a historic city that showcased it as the heart of a growing empire. Waves of urban reform produced public spaces, such as Waterloo Place, that were populated with statues of military and imperial heroes involved in Britain's territorial conquests. The result was that London came to be imagined as old, designed in a neoclassical style that could be seen across the empire in cities such as Calcutta, which had been the capital of British India through the nineteenth century. Some statues installed in Calcutta were made in London and displayed at the Royal Academy or elsewhere before they were sent abroad. In spite of the seeming permanence of statues, this essay shows that throughout the nineteenth and early twentieth centuries, statues were moved on multiple occasions to respond to changing political and aesthetic demands.

Between 1936 and 1969, around 1600 kneelers were produced for the new Anglican cathedral at Guildford in Surrey, southern England. This was a major collective devotional artwork, involving hundreds of embroiderers, mostly local women. The project was a distinctive form of community and collective artwork, that complicates established understandings of embroidery, craftwork, femininity and politics. It worked within guidelines for design and materials set by the interior designer Lady Prudence Maufe and her husband Sir Edward Maufe, the cathedral's architect. However, it also allowed for considerable autonomy and self-expression on the part of the volunteers. The kneeler collection has a rich and varied iconography that ranges from expected Christian symbolism to representations of modern technology and nuclear weaponry. What emerged over the length of the project was a complex expression of the worldview of post-war England, and particularly the England and Englishness of the Home Counties. This worldview attempted to combine faith in God with faith in technological progress, and to reconcile internationalism with confidence in British military power. The Guildford kneelers are best understood as a distinctive form of conservative modernity, an attempt to place the changes of the mid twentieth century into longer traditions of Christian worship and Englishness.

This paper explores the production of vernacular geological knowledge about uranium during the Cold War. In particular, it investigates uranium gathering practices in Siberia as a form of geopower exercised where Soviet citizens were encouraged to participate in geological exploration of the ‘bowels of the Earth’ for national benefits. This paper further discusses a novel theorization of the early Soviet understanding of the Anthropocene concept in its relation to the notion of nuclearity as formulated by Soviet scholar Vladimir Vernadsky (1863–1945). Finally, the Soviet nuclear project's legacies are analyzed through indigenous experiences of living near the uranium mine in Siberia. The material used for this research comprised a selected set of youth magazine articles and guidelines issued in the 1930s–1950s by Soviet geological agencies with the aim of promoting vernacular geological practices among Soviet citizens, as well as archival materials and field data collected from geologists and indigenous people in Transbaikalia, eastern Siberia, in 2021. This paper shows that Soviet citizens were a crucial part of the nuclear ideology and, at the same time, were treated as the means of nuclear production because of their ability to search for and extract uranium. It further shows how nuclear discourse in the Soviet Union and modern Russia has been shaped by Vernadsky's ideas about the role of nuclear power in the transformation of society.

This paper deals with the dialectics of settlement continuity and change in Palestine's southern coastal plain during the Mamluk and Early Ottoman periods (1270–1750 CE). Using Ḥamāma, an Arab village in Majdal ‘Asqalān's hinterland as a test-case, the paper introduces a new method of establishing settlement continuity — a major challenge in the study of the historical geography of late medieval and Ottoman Palestine, by showing continual presence of known village lineages. The paper presents an integrative, topic-oriented discussion of Ḥamāma's administration, demography, settlement geography, economy, religion, material culture and daily life, as evidenced by literary and archaeological evidence. The paper argues that nomadic economic and security pressures led to a major process of settlement abandonment around Majdal ‘Asqalān, and the southern coastal plain in general, during the seventeenth to eighteenth centuries. The population of abandoned villages moved to surviving settlements, while the lands of abandoned settlements continued to be cultivated by neighboring villages.

By the end of the Second World War, the Svalbard barnacle goose population had dwindled to a couple of hundred birds. Flying in from the Arctic to spend the winters on the Solway Firth (the estuary that separates England from Scotland), they were a favourite target of wildfowlers in the area. Since then, a ban on shooting and the Solway goose management scheme that pays farmers to maintain a goose friendly habitat has seen the barnacle goose numbers increase. Today, an uneasy truce has formed between conservationists, farmers and wildfowlers who have different and often conflicting interests in the goose. Adding to that is the Solway's rich military history: once host to huge munitions factories during the First and Second World Wars, this now derelict military infrastructure curates the tidal landscape through awkward access zones, barbed wire fences and secretive burial sites. In this article I argue that the military infrastructure of the Solway, particularly that of the explosive propellants produced in the factories, have left resonances that not only inflect the land itself, but also the trajectory of the barnacle goose. Explosive propellants are used in different ways by the goose's stakeholders: cannon nets by conservationists, bird bangers by farmers, and explosive shot by wildfowlers. Yet this is a dynamic situation that must account for goose agencies and complex entanglements of human, nonhuman, and technology: an explosive landscape that arranges goose life along the flyway.