Anna Letitia Barbauld's ‘To Mr. Barbauld,with a Map of the Land of Matrimony’ and the History of Sentimental Cartography

Anna Letitia Barbauld's poem ‘To Mr. Barbauld, with a Map of the Land of Matrimony’ (1775; 1825) and its illustrated companion piece, ‘A New Map of the Land of Matrimony, Drawn from the Latest Surveys’, first published anonymously by Joseph Johnson in 1772 but attributable to Barbauld, show their creator playing in original ways with courtly and libertine variants of the map of love and marriage: a genre of allegorical and sentimental map tracing its provenance to ‘La Carte de tendre’ or ‘The Map of the Country of Tenderness’, conceived by Madeleine de Scudéry for inclusion in her multi-volume prose romance Clélie (1654–61) and given illustrated form by François Chauveau. Taken together, map and drawing indirectly serve to illuminate Barbauld's complicated position within Enlightenment feminism and invite new insights into her relationship with the canonical male Romantics, reaffirming her status as a key transitional figure between Neoclassicism and Romanticism in the contribution she makes to the historical debate over the relationship between different arts (and, more specifically, to the historical debate over the relationship between the visual and verbal arts).     

Macrofossil evidence of early sporophyte stages of a new genus of water fern Tecaropteris (Ceratopteridoideae: Pteridaceae) from the Paleogene Redbank Plains Formation,southeast Queensland,Australia

Rozefelds, A.C., Dettmann, M.E., Clifford, H.T. & Lewis, D., August 2015. Macrofossil evidence of early sporophyte stages of a new genus of water fern Tecaropteris (Ceratopteridoideae: Pteridaceae) from the Paleogene Redbank Plains Formation, southeast Queensland, Australia. Alcheringa 39,. ISSN 0311-5518.

Water fern foliage is described from the Paleogene Redbank Plains Formation at Dinmore in southeast Queensland. The material, which is based upon leaf impressions, records early sporophyte growth stages. The specimens occur at discrete levels in clay pits at Dinmore, and the different leaf stages present suggest that they represent colonies of young submerged plants, mats of floating leaves, or a mixed assemblage of both. The leaf material closely matches the range of variation evident in young sporophytes of Ceratopteris Brongn., but in the complete absence of Cenozoic fossils of the spore genus Magnastriatites Germeraad, Hopping & Muller emend. Dettmann & Clifford from mainland Australia, which are the fossil spores of this genus, it is referred to a new genus, Tecaropteris. The record of ceratopterid-like ferns adds significantly to our limited knowledge of Cenozoic freshwater plants from Australia. The geoheritage significance of sites, such as Dinmore, is discussed briefly.

Andrew C. Rozefelds [andrew.rozefelds@qm.qld.gov.au], Queensland Museum GPO Box 3300, South Brisbane, 4101, Queensland, Australia and School of Earth Sciences, University of Queensland, St Lucia, 4072, Queensland, Australia; Mary Dettmann [mary.dettmann@qm.qld.gov.au], H. Trevor Clifford [trevor.clifford@qm.qld.gov.au] and Debra Lewis [debra.lewis@qm.qld.gov.au], Queensland Museum, GPO Box 3300, South Brisbane, 4101, Queensland, Australia.     

A love story: for ‘Buddy System’ research in the academy

This article makes a case for a ‘buddy system’ approach to research and scholarship, or a kind of ‘caring with’ our colleagues, as feminist praxis and as an intentional, politicized response to the neoliberalization of the academy. Through autoethnographic writing on our travels together into farmed animal auction yards, we explain the buddy system as a mode of caring, solidarity, and love that differs from collaborative research, focused as it is on caring for and about our colleagues and their research even (or especially) when we have no direct stakes in the research being conducted. We contribute to three feminist conversations with this approach: feminist care ethics in geography; emotional geographies; and critical perspectives on the neoliberalization of the academy. We advocate the buddy system as an extension of feminist care ethics, enriching how feminists think about ‘doing’ research. We draw on feminist geographies of emotion and our own emotions (grief especially) experienced while witnessing processes of nonhuman animal commodification to politicize the act of researching and to develop a more caring way of inhabiting the academy. This is particularly important, we argue, in the context of deepening neoliberal logics that turn the academy into a place where care and love become radical acts of resistance and transformation.     

Disability Consciousness on the Frontlines of Urban Struggle

Drug wars, austerity and gentrification are interwoven social relations in many North American urban centres and are typically met with organising of varying degrees of militancy. Loïc Wacquant characterises many of these sites as highly stigmatised, associated with violence and pathology. In Toronto's downtown east end (DEE), one such stigmatised urban space, disabled activists are far from unfortunate casualties. They tend to refer to the DEE as an “urban battleground”, where disabled people politicise and challenge the DEE's pathology and stigma by linking into emerging radical disability politics across the global North and by developing localised revolutionary disability consciousness. Drawing on oral stories, zines and blogs of disabled activists and workers in Toronto's DEE, this article uses Rachel Gorman's dialectic of disability/disablement to analyse the emergence of revolutionary disability consciousness and the centrality of disabled people on the frontlines of anti‐gentrification and harm reduction organising in Toronto's DEE.     

Marriage as a Marker of Secular Inclusion? Oral History and Lesbian and Gay Narratives on Marriage in Contemporary Australia

Same‐sex marriage has been one of the most widely discussed social issues in contemporary Australia for some time. In late 2017, after holding a contentious national postal survey that year, the Australia government introduced legislation allowing same‐sex couples to marry. This article draws on a major national lesbian and gay oral history project conducted in partnership with the National Library of Australia between 2012 and 2015, when discussions of same‐sex marriage were becoming increasingly widespread. It investigates the way interview subjects incorporated marriage into their narratives. In doing so, it highlights how understandings of marriage — both amongst lesbian and gay people and heterosexual people — have shifted and evolved over time. While some subjects saw marriage as a somewhat outdated, religious, and patriarchal concept, many others invested personal significance in the institution, arguing that allowing gay men and lesbians access to marriage would be a strong symbol of social progress and equality in a secular society. We conclude with one young interviewee who had managed to reconcile his faith with his sexuality and desire for marriage equality.