This article investigates indigenous light as an element in the conceptualization of photography as a ‘Greek’ art from the mid-nineteenth to the first decades of the twentieth century. Key moments linking photography, writing through light, with the light of Greece will be discussed: from the mid-nineteenth-century debate about the alleged ‘Greek’ origins of photography to the thematization of light and gazing at the Greek landscape in the writings of Periklis Yannopoulos and, eventually, to interwar photographic projects bringing together contemporary scenery with antique material relics.

In September 1857, extracts from letters written in Gwalior and Agra, India, by an elite British “lady,” Wilhelmina “Minnie” Murray (1834–1912), were published as part of the “correspondence” sections of The Times's coverage of the 1857–58 Indian Rebellion. Through the letters she documented her escape from Gwalior to Agra. She described encounters with the maharajah and “fanatic” “ghazis,” and her experience navigating inversions of racial and class hierarchies at the Agra and Gwalior forts, as a displaced fugitive. Someone (unknown) designated these letters as “publishable,” and they became part of early interpretations of the “mutiny” in the imperial news sphere. Comparing the original copies with their various printed copies, and with texts written by the rest of her Gwalior-Agra cohort, indicates how knowledge of the uprisings was disseminated through the ways in which letters were circulated, repurposed, edited, and sometimes censored. As this article maps, the letters shaped British understandings and public imagination of India, the East India Company's response to the “imperial crisis,” and the events of the Rebellion itself. It contends that reconstructing deeper genealogies of intertextual narratives about empire in this way renders personal correspondents, and often, imperializing women, formative to the early discursive terrain and meaning/memory-making surrounding mid-century colonial conflict.

The archaeological settlements of the Early Neolithic Urfa region in Türkiye have garnered academic and public interest since the 1990s due to their large-scale stone architecture and rich iconography, particularly featuring phallic imagery. While mainstream narratives suggest a male-centred society in the region, feminist and queer theory approach such interpretations with a critical eye. By challenging traditional ‘male-centred society’ narratives through the lens of queer and feminist theories, this study offers a critique of existing methodologies that fail to historicize archaeological data. By recontextualizing the phallic iconography through the lens of sexuality, this study proposes a new interpretation: the phallus was not a symbol of male power, but an agent facilitating spiritual transcendence, enabling ecstatic experiences and serving as a conduit between the material and spiritual realms.

Beginning in the late 1990s, a debate emerged whether Edmund Burke might be read as a significant critic of empire because of his impeachment of Warren Hastings. The debate that ensued, I argue in this article, revealed ambiguities and paradoxes in the category of anti-imperialism. Rather than imperialism and anti-imperialism representing a clean binary, anti-imperial projects, events, and figures may embody the very sorts of politics that many disciplinary debates about anti-imperialism wish to critique. Foregrounding “anti-imperialism” in the history of political thought, I conclude, may obfuscate as much as it illuminates—even when examining the twentieth-century experience of decolonization.

Within this paper, glocalization is presented to explain the heterogeneity of the Uruk Expansion/Phenomenon, a process which saw extensive interactions and cultural integration across Mesopotamia during the fourth millennium bce, characterized by the spread of southern Mesopotamian material culture and cultural practices. Through close examination of archaeological data from the Adhaim-Sirwan Drainage Basin, southern Iraqi Kurdistan, a region which is emerging as a focus of intense culture-contact during the Uruk Phenomenon, I contend that a glocalized perspective of this phenomenon better illuminates its regional nuances and complexities, as well as the interactions between local and Uruk communities within the Adhaim-Sirwan. By employing a glocalizing framework, this paper demonstrates that cultural interactions led to varied adaptations of the Uruk Phenomenon and illustrates the dynamic interplay between global influences and local responses. Ultimately, this paper advocates for a nuanced understanding of the Uruk Phenomenon, highlighting its regional variability and the importance of local agency in shaping cultural outcomes, thereby framing it as a distinctly glocalized process rather than an expression of globalization.

The recent resurgence of exclusionary nationalism across the advanced capitalist world has caused historical scholarship on neoliberalism to reorient itself. Previous accounts of neoliberalism proved inadequate to theorize the hegemonic crisis that neoliberalism has been thrust into, prematurely rushing to declare neoliberalism dead. The task is to offer an interpretation of resurgent nationalism that can account for points of tension with hegemonic neoliberalism without underestimating the ways it lives on in the present. This essay critically reviews three books that offer distinct interpretations of neoliberalism’s enduring hegemonic crisis. If Melinda Cooper and Tehila Sasson’s respective works provide new critical perspectives on the history and present of neoliberal ideas, Jennifer Burns’s study offers an insider’s perspective on the pressures that neoliberalism is under from the nationalist right.

Edible goods are not usually considered suitable for archiving. This short article introduces an unconventional archive of images relating to design, book, costume, and performance history. Each image in this archive depicts an intricately decorated biscuit (cookie) set inspired by historical artifacts or styles. I began making these biscuits during the pandemic as a way of engaging with material culture while traditional archives and museums were closed, and I now perform this work as a form of close reading. I also collaborate with heritage organizations to make biscuit sets that share collection items with online audiences. This work has contributed to my own research process while celebrating the collections of a broad range of British archives.

Built in Gif-sur-Yvette in the 1950s, the phytotron of the Centre national de la recherche scientifique provided plant physiologists with a set of enclosed growth rooms in which several climatic constituents of the environment could be simultaneously and separately controlled. This article examines the polyvalence of the French phytotron to explore the economic and political entanglements of experimental reasoning in mid-twentieth-century plant physiology. As Gif scientists embraced phytotrons as a means for developing an ‘experimental bioclimatology’, not only did they introduce into the laboratory an understanding of climate as a complex of agents likely to affect plant life, but also they sought to map scientific findings on productive pursuits during a period of intense agricultural modernization. The horticultural and agronomic applications envisaged were aimed at the timing of climate-sensitive biological events, but also at the expansion of productive areas within and outside metropolitan France, particularly in the context of late colonial and international dry-land development agendas. This case study of phytotronists’ agricultural imagination highlights a techno-scientific conception of climate steeped in biology, tied to the limits and potential of plant life in time and space, and regarded as either a deficiency to be corrected or a resource to be harnessed.

Agricultural exports influence ecological outcomes by promoting sustainable farming and eco-friendly technologies, aligning with international standards, and contributing to decarbonization and environmental sustainability. Türkiye has seen considerable growth in agricultural exports, but this rapid expansion raises concerns about its environmental consequences, especially regarding carbon emissions and overall ecological sustainability. This article investigates the impact of agricultural exports on environmental sustainability within the context of trade liberalization policies during Türkiye’s export-oriented agricultural expansion from 1990 to 2015, utilizing the autoregressive distributed lag (ARDL) bounds testing approach. The findings demonstrate that agricultural exports significantly reduce environmental degradation over the long term. This is further validated by the Conditional Error Correction (CEC) model, which confirms that agricultural exports enhance ecological quality by lowering carbon emissions. Additionally, renewable energy consumption supports environmental sustainability by reducing carbon emissions. This research contributes to the existing body of knowledge by presenting empirical evidence on the interplay between agricultural exports and environmental sustainability in Türkiye. This article suggests that policymakers focus on an export-oriented agricultural extension strategy to address environmental challenges. Such a strategy should be aligned with the United Nations Sustainable Development Goals (SDGs) and integrate agricultural exports as a key component of Türkiye’s long-term environmental sustainability plan.

Migration is an established topic in archaeology, approached by researchers in multiple ways. We argue, however, that new ways of thinking are needed to understand migration in new ways in relation to new results coming from ancient DNA studies and other archaeometric analysis. We apply a transdisciplinary approach and engage with (critical) migration studies, critical heritage studies and archaeology to unwrap essential theoretical aspects of migration. Based on our results, we propose a conceptual/theoretical framework as our contribution to migration studies in archaeology.

The Late Neolithic and Early Bronze Age (c. 2900–1600 bc) of Central Europe are characterized by burial practices that strongly differentiate between men and women through body placement and orientation in the grave, as well as through grave goods. The osteological sex estimation of the individuals from the cemeteries of Franzhausen I and Gemeinlebarn F corresponds to the gender expressed in the funerary practice in 98 per cent of cases. In this study, we investigate the remaining minority by applying ultra-high-performance liquid chromatography–high-resolution mass spectrometry (UHPLC-HRMS) to identify sex-specific peptides in the dental enamel of 34 individuals, for which the published osteological sex estimation did not fit the gendered burial practice. The results reveal sex estimation and transcription errors, demonstrating that the chromosomal sex of the individuals usually aligns with the gendered burial treatment. We found burials with internally inconsistent gendered patterns (‘mixed-message burials’), but there is no evidence to suggest that a biologically male individual was deliberately buried as a woman or a biologically female individual was buried as a man.

This article examines the complex dynamics between the intelligentsia and the broader population in the formation of national identity by looking at a case of intra-societal conflict. The article focuses on Western Belarus – the northern portion of the Polish-Soviet frontier in the interwar period – which was historically influenced by Polish, Belarusian, Lithuanian and Ukrainian cultures. In this region, the Belarusian intelligentsia's efforts to promote national enlightenment were initially met with scepticism and even hostility from the broader population. The discrepancy between the intelligentsia's self-perceived role as the nation's vanguard and society's apathy towards issues related to national identity led to internal conflict. Drawing upon Belarusian and Polish archival collections, the Belarusian interwar press and oral history interviews, the article offers an alternative understanding of the challenges associated with the process of nation-building in Eastern Europe in highlighting the often overlooked perspectives of the ordinary people who were at the centre of these intellectual endeavours.

After the two world wars, numerous Germans were forcibly removed or fled their homelands in eastern Europe, resettling in Germany. In both postwar periods, the Weimar Republic and the Federal Republic of Germany established compensation systems to indemnify the material losses and damages suffered by these refugees: the Gewaltschädengesetze (Violent Damages Laws) of 1921 and the Lastenausgleichsgesetz (Equalization of Burdens Law) of 1952. The article offers a unique comparative insight into the functioning of the two compensation mechanisms, examining six cases of applicants (or their heirs) who lost their homes twice in their lives and applied for compensation twice: first after the end of the First World War and then following the Second World War. The diachronic comparison reveals the complex nature of German national belonging, the persistence of the term Volksgemeinschaft in modern German history, and the role of class status in the context of compensation after both wars.