Propaganda in Stone: Medieval Style in 17th Century Anglican Churches

It has long been realised that it was not until a long time after it was deployed in secular architecture in England that the Renaissance style was used systematically in English church building. The use of Perpendicular Gothic continued until the middle of the 17th century at least. Among those churches which used Gothic style, however, was smaller number of churches which did not use the Perpendicular version, but deployed motifs going back to the 14th century, notably in window tracery. It is suggested here that these features were included in the building of churches under James I and Charles I and to the 1660s in order to reinforce a particular view that the Anglican Church had a special place within the story of the Reformation in general.     

City with or without God? Features of post-secularism in religious landscape of post-communist Prague

The religious climate caused significant changes over the last few decades which led to intense debates about post-secularism in Western Europe. However, there is particularly a distinct lack of analyses of the features of post-secularism in post-communist cities. The paper draws on the case study of Prague where the religious landscape is in many ways unique in a European context because of its highly secularized society. Nevertheless, Prague also experienced a revival of religious life, which has found expression in the religious landscape (not only) through the emergence of new sacral structures, pluralization of religion and post-secular rapprochement in religious institutions. The paper examines the convergent and contradictory processes shaping the religious and non-religious landscape in Prague and therefore opens the discussion about post-secularism in post-communist context. The results point to the importance of historical, social, and urban development for the new geographies of religion. New areas of research should also draw attention on the new religious movements and alternative spirituality which helps to explain the relationship between sacred and secular phenomena in current European society and space and the re-definition of the minority role of religion in the secular society.     

The coastal landslides of Shetland

Little is known of hard-rock coastal landsliding in Scotland. We identify 128 individual coastal landslides or landslide complexes >50 m wide along the coasts of Shetland. Most are apparently translational slides characterized by headscarps, displaced blocks and/or debris runout, but 13 deep-seated failures with tension cracks up to 200 m inland from cliff crests were also identified. Thirty-one sites exhibit evidence of at least localized recent activity. Landslide distribution is primarily determined by the distribution of coastal cliffs >30 m high, and they are preferentially developed on metasedimentary rocks. Analysis of 16 landslides on Fetlar (NE Shetland) indicates that most are translational dip-slip failures; 3 represent deep-seated failures and several exhibit active frontal erosion attributable to basal sapping by storm waves. As these landslides terminate in shallow water, failure was probably initiated when rising sea level resulted in footslope erosion and upslope propagation of instability, causing downslope displacement of landslide blocks on upper slopes. ¹⁰Be exposure dating of two headscarps yielded ages of 4.8?±?0.2 ka and 4.4?±?0.2 ka, consistent with the onset of footslope erosion as sea level rose. Our results suggest that landslides have played a hitherto undocumented but important role in retreat of cliffed coastlines in Scotland.     

Protecting the citizen body: The commonwealth's role in shaping and defending an ‘Australian’ population

This article traces the activities of the Commonwealth in shaping a population that it felt comfortable with and capable of governing successfully from 1901 to 1962. We argue that the body of desirable Australian citizens was defined negatively by who was to be excluded, in particular ‘aboriginal natives’. This quickly became an area of administrative rather than legislative concern. A close examination of the archival record illuminates the bureaucratic image of the desirable Australian and the modes by which that image was generated. The administrative activities increasingly focused on the ‘hard cases’, particularly those of the so‐called ‘half‐castes’. A narrow reasoning process, propensity to make expedient changes to established practice, and the metaphorical language in which the issue was discussed shaped the administration's thinking on citizenship policy.     

William of Malmesbury and fortuna

The great Benedictine historian William of Malmesbury has divided scholarly interpretation over recent decades. For some, William was a precocious scholarly talent who steered around or subverted the constraining absurdities of the providential orthodoxy. For others, his explicit expressions of faith in God’s providence, despite its often vexatious reverses, betray a sincere piety and reverence for the hidden justice of divine cosmic rationality. These conclusions have relied on flawed assessments of William’s use of the term fortuna, fortune. They adhere to a broader status quo that imagines all medieval thinkers took for granted that fortune’s reverses were inscrutable and inevitable. On the contrary, this article argues that William was concerned with determining the precise causes of fortune, so that he might prescribe ethical advice to prevent its reverses. This has consequences for understanding the ends of twelfth-century historical writing and the development of thought pertaining to individual and collective punishments.