Search Results (114)

Oral narratives play a crucial role in shaping the historical consciousness of Indigenous communities in Northeast India, where history writing is a relatively recent phenomenon. Among the Mizos, Nagas, Khasis, Kuki-Chins, and other Indigenous tribes of Northeast India, including the Bodos, the Garos, the Dimasas, or the Karbis of Assam, much of what is considered written history emerged during British colonial rule. Native historians later continued it in postcolonial India. However, written history, especially when based on fragmented colonial records, includes interpretive gaps. In such contexts, oral traditions provide complementary, and frequently, more authoritative frameworks rooted in cultural memory and collective transmission. Oral narratives, including ritual poetry, folk songs, myths, and folktales, serve as vital mediums for reconstructing the past. Scholars such as Jan Vansina view oral narratives as essential for understanding the histories of societies without written records, while Paul Thompson sees them as both a discovery and a recovery of cultural memory. Romila Thapar argues that narratives become indicative of perspectives and conditions in societies of the past, functioning as a palimpsest with multiple layers of meaning accruing over generations as they are recreated or reiterated over time. The folk narratives of the Mizos and Angami Nagas not only recount their origins and historical migrations, but also map significant geographical and cultural landmarks, such as Khezakheno and Lungterok in Nagaland, Rounglevaisuo in Manipur, and Chhinlung or Rih Dil on the Mizoram–Myanmar border. These narratives constitute a cultural understanding of the past, aligning with Greg Dening’s concept of “public knowledge of the past,” which is “culturally shared.” Additionally, as Linda Tuhiwai Smith posits, such stories, as embodiments of the past, and of socio-cultural practices of communities, create spaces of resistance and reappropriation of Indigenous identities even as they reiterate the marginalization of these communities. This paper deploys these ideas to examine how oral narratives can be used to decolonize grand narratives of history, enabling Indigenous peoples, such as the Mizos and the Angamis in North East India, to reaffirm their positionalities within the postcolonial nation. Full article

This article examines the intersecting forces of gender, class, and education in early twentieth-century Britain through a feminist reading of Pip Williams’ historical novel The Bookbinder of Jericho. Centering on the fictional character Peggy Jones—a working-class young woman employed in the Oxford University Press bindery—the study explores how women’s intellectual ambitions were constrained by economic hardship, institutional gatekeeping, and patriarchal social norms. By integrating close literary analysis with historical research on women bookbinders, educational reform, and the impact of World War I, the paper reveals how the novel functions as both a narrative of personal development and a broader critique of systemic exclusion. Drawing on the genre of the female Bildungsroman, the article argues that Peggy’s journey—from bindery worker to aspiring scholar—mirrors the real struggles of working-class women who sought education and recognition in a male-dominated society. It also highlights the significance of female solidarity, especially among those who served as volunteers, caregivers, and community organizers during wartime. Through the symbolic geography of Oxford and its working-class district of Jericho, the novel foregrounds the spatial and social divides that shaped women’s lives and labor. Ultimately, this study shows how The Bookbinder of Jericho offers not only a fictional portrait of one woman’s aspirations but also a feminist intervention that recovers and reinterprets the overlooked histories of British women workers. The novel becomes a literary space for reclaiming agency, articulating resistance, and criticizing the gendered boundaries of knowledge, work, and belonging. Full article

On 8 September 2022, Queen Elizabeth II, the United Kingdom’s longest-serving monarch, died at Balmoral, aged 96. She had reigned for 70 years. The death of Queen Elizabeth II was met with mixed reactions worldwide. On the one hand, some mourners wanted to pay their last respects to the longest-ruling monarch in the world. On the other hand, disgruntled people wanted to remember and narrate the Queen’s legacy, including her role in British colonialism. The debates opened up conversations, questioning the British Royal Family’s relevance in today’s world, particularly in light of its largely unrevised colonial history. On X, debates were rife and played out much more fiercely. In this paper, the author undertakes a digital ethnography analysis of how Black Twitter worldwide received and responded to the death of Queen Elizabeth. The study found that Black Twitter reacted to the Queen’s death by (1) resisting respectability politics; (2) resisting the erasure of Black history in Britain and beyond; (3) educating Black people about their history. The study argues that Black Twitter is an essential digital space for people worldwide to mobilize and form racial identity politics. Full article

In the 2017 Danzy Senna novel, New People, the mixed-race protagonist is described as a white ‘passing’ mixed-race woman who interprets the death of her adopted Black mother as a symbol of the death of her Black identity. The book’s themes parallel ongoing multiracial political debates that explore the extent to which mixed-race people with proximity to whiteness perceive individual agency in identity negotiations. This paper examines how mixed-race people in Britain discuss the experience of loss and separation, thereby demonstrating how loss and separation interact with their sense of self. Employing a content and thematic analysis of 19 stories from the British-based organisation Mixedracefaces, my findings show that the mixed-race respondents saw their racially marginalised family members as critical connections to their own. Thus, a process of identity de/construction was instigated when they experienced a loss that perpetuated and/or challenged monoracism. I argue that we must disrupt oppressive monoracial paradigms of ‘race’ that uphold monoracial whiteness and prevent mixed-race identity agency. Through mixed-race counterstories, we can reveal further generational histories of struggles, resistance, love, and refusal in Britain. I intentionally provide a safe space for the millions of mixed people looking for connection through this experience. Full article

This article examines the narrative of migration that circulates among Oshwal Jains today. It does so by closely analyzing a varied corpus of memory-writing, including autobiographies, family histories, community histories, memoirs, and social media discussing the settlement of Oshwal Jains from British India in East Africa between 1890 and 1950, and their subsequent onward migration from the late 1960s to the early 1980s. This article first presents a brief historical overview of South Asians in East Africa, and pieces together a picture of how and where Oshwal and non-Oshwal Jains featured within this colonial history. Operationalizing concepts from the field of memory studies, it then discusses which stories and memories are shared, and shows how they combine to form and sustain a community-affirming rags-to-riches narrative. Although the materials in the corpus can certainly help fill in some of the under-researched aspects of South Asian cultural history in East Africa, the narrative(s) of migration they present, with their telling tropes and silences, are indicative of dynamics and developments within the contemporary Oshwal Jain community. Therefore, by way of conclusion, the article interrogates the timing and intergenerational dynamics of the recent surge in memory sharing and memory writing by Oshwals settled around the globe. Full article

This study reconstructs the agricultural landscape of the southern coastal plain of late Ottoman and British Mandatory Palestine (today southwestern Israel) utilizing late 19th and early 20th century cartographic materials and aerial photographs. Immense human effort and ingenuity were required to maintain sustainable agricultural on the fringes of the desert. Given today’s increasingly severe climate crisis, the lessons drawn from these historical agricultural practices have particular resonance. The agricultural land use described in this work extended into the coastal dunes of the region where the shallow water table was exploited to create complex agricultural systems that enabled the growth of citrus trees, grapes, and other crops for export and trade. Aerial photos and maps reveal the critical aspects of this region’s neglected agricultural history. The stability and resilience of these systems, some of which are still in existence 76 years or more after they were abandoned, as seen in the survey conducted for this study, point to the importance of understanding and preserving this chapter of the region’s agricultural heritage. The unique varieties of fruit trees adapted to the local climate of the western Negev still have significant economic value and are threatened with extinction from rapid urban encroachment. The remnants of this tradition serve as historical testimony of a bygone agricultural era which was replaced by mechanized monoculture. The discussion centers on the ways n which the study of heritage agriculture in rapidly changing areas can contribute to the broader field of historical geography by reconstructing landscapes that preserve the knowledge and societal patterns of behavior of past communities for future generations. Full article

This paper uses the example of negatively racialised refugees from the African continent to reiterate the racialised nature of migrant and refugee experiences in Australia. This is a context that remains deeply influenced by a violent history of British colonisation and racist migration laws, including the restrictive White Australia Policy (1901–1973). Drawing on the authors’ research and personal experiences of working with, and navigating, the Australian resettlement system this article examines the racialised violences inherent in expectations of ‘integration’ for (former) African refugees in a settler colonial country. This paper proffers a principle level re-imagining of refugee resettlement in Australia that challenges patriarchal white sovereignty. It proposes a meaningful consideration of resettlement practices that are community-led, localised, relational and that recognise the agency of refugees who settle in Australia. This paper disrupts dominant tropes of refugees as perpetually vulnerable and deficit, by centering the agency, needs and expectations of a good life as it is lived in community, rather than dictated by the state. Full article

In this article, I argue that Eurafricans’ invisibility in Zambia’s national census, history, and social framework is an echo of colonial whiteness stemming from the destructive legacy of illegitimacy perpetuated by British officials in Northern Rhodesia (present-day Zambia) during the colonial era (1924–64), which continues to the present day. This is evidenced by the absence of Eurafricans in the Zambia national censuses. This contribution calls for the British government to apologise to the Eurafrican community for the legacy of illegitimacy and intergenerational racial trauma it bestowed on the community. Zambia’s tribal ‘ethnic’ and ‘linguistics’ census classification options prevent a comprehensive understanding of Zambia’s multi-racial history and the development of a hybrid space that embraces a ‘mixed-race’ Eurafrican (of European and African heritage) Zambian identity. Through an autoethnographic account of my Eurafrican uncle Aaron Milner, I reflect on Zambian Eurafricans’ historical racial positioning as ‘inferior interlopers’, which has contributed to their obscurity in Zambia’s national history and census. However, my reflection goes beyond Milner’s story in Zambia. It is my entryway to highlight how race and colonial whiteness interconnected and underpinned racial ideology in the wider British Empire, and to draw attention to its echoes in various contemporary sociopolitical contexts, including census terminology in Australia and Zambia and Western nations’ anti-Black immigration policies. Full article

Background and Objectives: The current study aimed to compare the effectiveness of the Lung Imaging Reporting and Data System (Lung-RADS) Version 2022 and the British Thoracic Society (BTS) guidelines in differentiating lung metastases from de novo primary lung cancer on CT scans in patients without prior cancer diagnosis. Materials and Methods: This retrospective study included 196 patients who underwent chest CT scans between 2015 and 2022 without a known history of cancer but with detected pulmonary nodules. CT images characterized nodules based on size, number, location, margins, attenuation, and growth patterns. Nodules were classified according to Lung-RADS Version 2022 and BTS guidelines. Statistical analyses compared the sensitivity and specificity of Lung-RADS and BTS guidelines in distinguishing metastases from primary lung cancer. Subgroup analyses were conducted based on nodule characteristics. Results: Of the 196 patients, 148 (75.5%) had de novo primary lung cancer, and 48 (24.5%) had lung metastases from occult primary tumors. Lung-RADS Version 2022 demonstrated higher specificity than BTS guidelines (87.2% vs. 72.3%, p < 0.001) while maintaining similar sensitivity (91.7% vs. 93.8%, p = 0.68) in differentiating lung metastases from primary lung cancer. Lung metastases were more likely to present with multiple nodules (81.3% vs. 18.2%, p < 0.001), lower lobe distribution (58.3% vs. 28.4%, p < 0.001), and smooth margins (70.8% vs. 20.3%, p < 0.001), whereas primary lung cancers were associated with solitary nodules, upper lobe location, and spiculated margins. Conclusions: Lung-RADS Version 2022 provides higher specificity than the BTS guidelines in differentiating lung metastases from primary lung cancer on CT scans in patients without prior cancer diagnosis. Recognizing characteristic imaging features can improve diagnostic accuracy and guide appropriate management. Full article

The initial development of Nicosia’s historical urban texture, reflecting the rich cultural heritage of various civilisations that have shaped the history of Cyprus, can be traced back to the Lusignan period (1191–1489). This urban framework continued to evolve through subsequent eras, including the Venetian (1489–1570), Ottoman (1571–1878), British (1878–1960), and Republic of Cyprus (1960–…) periods, as well as more recent developments. As a result, Nicosia has transformed into an open-air museum, encapsulating the architectural and cultural imprints of its diverse historical influences. Greek Orthodox Churches, significant among the island’s historical monuments, continue to function today while preserving their distinctive architectural features, serving as enduring symbols of Christianity in Cyprus. The Chrysaliniotissa Church, a notable example within the Walled City of Nicosia, stands out from other churches due to its origins dating back to the Lusignan period of Cyprus and its unique architectural characteristics. In this paper, qualitative research methods were used based on a literature review for the necessary theoretical information and on-site field studies on the architectural features of the church. This paper aims to examine the Chrysaliniotissa Church, highlighting its architectural features shaped by the influences of various historical periods. Additionally, this paper seeks to underscore the significance of this cultural heritage site in contributing to the sustainability of Nicosia’s historical urban texture. Full article

Recent scholarship on religion and energy highlights the religious attachments some groups of people form with fossil fuels that have served to facilitate their extraction and use in building socially and economically stratified worlds. This scholarship foregrounds the business owners, managers, scientists, inventors, industrial spokespersons, and other panegyrists of the beneficent, civilizing power of coal and oil. However, little research to date has examined the religious attachments formed with fossil fuels by those who mined them, labored with machines powered by them, and lived in places that were diminished to extract, burn, and waste them. This article builds on the work of Andreas Malm and Terra Schwerin Rowe to examine these “critical carbon theologies”. It focuses in particular on the theological themes in popular literature produced by the nineteenth-century British Chartist movement—the first great social movement led by those who experienced in their bodies, communities, and environments the traumas that accompanied the introduction of fossil fuels as a motive power. These Chartist activist-theologians condemned coal power as a demonic force in history and envisioned a way to exorcize an industrializing society of its demons. This article uncovers and evaluates the largely overlooked theological dimensions of this movement and applies them toward a consideration of the ethics of energy transition today. Full article

The Bir el-Umdan cistern, a prominent archaeological site in the Judean Desert, is one of the largest and best preserved water systems in the region. Hewn in chalk, the cistern area measures 114 m² and has a ~700 m³ volume. Two massive columns, each with a base diameter of 2.5 m, support the ceiling within the cistern’s interior. This impressive structure is estimated to date back to the Hellenistic to Late Antiquity periods based on its architectural characteristics. Historical records indicate that the cistern was documented on 19th-century maps but disappeared from the 1935 and 1943 British Mandate maps. Its reappearance on the 1967 Survey of Israel map includes an upstream road disconnecting the cistern from its natural drainage basin. Despite its renovation in the 2010s, the cistern’s water supply remains limited due to its reduced catchment area, which now constitutes only 25% of its original size. Runoff coefficients calculated for the cistern’s drainage basin are relatively low (1.4% to 8.1%) compared to other desert regions. We analyzed the 21st-century runoff coefficient and recurrence interval over the original drainage basin (0.12 km²) to estimate the water volumes in antiquity. Our analysis suggests that using an 8.1% runoff coefficient, the estimated water volume is 806 m³, implying a cistern overflow every 6–7 years. A more conservative estimate using a 5% runoff coefficient yields a water volume of 500 m³ and a 15-year recurrence interval. Sediment analysis reveals that silt particles dominate the sediment accumulated in the cistern and its upstream sedimentation basins. The consistent grain size distribution throughout the system indicates rapid water flow during flood events. Reconstructing the sedimentation history is challenging due to potential maintenance and possible dredging and cleaning operations. Full article

Literature on African urbanism has generally lacked insight into the significant roles of hunters and fishers as city founders. This has resulted in a knowledge gap regarding the cultural foundation of the cities that could enhance policy frameworks for sustainable urban governance. This article examines corollaries related to the complementarities of hunting and urbanism with case studies from the ethno-linguistic Yoruba region in southwestern Nigeria. Through qualitative methodologies involving ethnography and the (oral) history of landscapes of hunting from the pre-colonial and (British) colonial periods, as well as tracing the current cultural significance of hunting in selected Yoruba cities, the article reveals data that identify hunters and fishers as city founders. It shows that hunting, as a lived heritage, continues to be interlaced with cultural urban practices and Yoruba cosmology and that within this cultural imagery and belief, hunters remain key actors in nature conservation, contributing to socio-cultural capital, economic sustainability, and urban security structures. The article concludes with recommendations for strategies to reconnect with these value systems in rapidly westernizing urban Africa. These reconnections include the re-sacralization of desacralized landscapes of hunting, revival of cultural ideologies, decolonization from occidental conceptions, and re-definition of urbanism and place-making in light of African perspectives despite globalization. In doing so, the article contributes to a deeper understanding of the interconnections between the environmental and societal components of sustainability theory, agenda, and practice in urban contexts; underscores the societal value of lived heritage, cultural heritage, and cultural capital within the growing literature on urban social sustainability; and sheds more light on southern geographies within the social sustainability discourse, a field of study that still disproportionately reflects the global northwest. Full article

“We sent women first” could well describe Australian Baptist mission history. Australian Baptist State associations were formed in the crucible of 19th-century history, shaped by divisive issues of their British Baptist heritage and the colonial influences as each pursued an independent identity. Mission work in Bengal, India, inspired by William Carey, the BMS and BZA traditions, was the common factor, and in the six independent Australian Baptist Missionary Societies, women were sent first, starting with two from South Australia in 1882. The first man (also from South Australia) joined eleven of these women for their first ‘Convention’ in 1887. Full article

Since prehistoric times, indigenous residents of southwest British Columbia, Canada, collected water-worn nephrite specimens from the gravel bars along the Fraser River, using the stone for the manufacture of tools that were widely traded with other tribes. Allochthonous nephrite occurs in another geologic setting. Late Pleistocene continental glaciers transported nephrite and many other rock types from western Canada to northwest Washington State, producing extensive sediment deposits that border the Salish Sea coast in Whatcom and Island Counties, Washington. This material was little utilized by indigenous residents, but “black jade” specimens are prized by modern collectors. The depositional history and mineralogy of this material has received little attention. X-ray diffraction and SEM/EDS analyses indicate that the Salish Sea “black jade” is a form of impure nephrite that probably originated from metamorphism of a mafic igneous parent material (metabasite). The texture consists of prismatic amphibole crystals (ferro-actinolite) set in a matrix rich in plagioclase feldspar. Pyrite inclusions are locally present. A second material, sometimes erroneously labelled “muttonfat jade” by amateur collectors, consists of an intermixture of quartz and sillimanite. Full article