This paper is an empirical and theoretical analysis of buggery charges brought against men in New South Wales in the period 1788—1838. Drawing on a previously unexamined archive, it shows that an irregular pattern of charges in the first forty years of colonization was displaced by a dramatic increase in buggery charges in the period 1828–1838, and a move towards charging accused persons capitally; that the genesis of most complaints was community, rather than official, surveillance; and that throughout the entire period witnesses were far from circumspect in their evidence of unspeakable acts. The paper then argues that the upswing in charges post-1828 was only partly related to the introduction of the Offences Against the Person Act 1828 and its lower evidentiary threshold for proof of buggery. More important, it suggests, was the acute moralism of NSW society in the 1820s and 1830s, generated in part by John Thomas Bigge's 1822 Report into the State of the Colony of New South Wales. The move towards capital charges, however, does appear to bear some relationship to the changes in the Offences Act. The final part of the paper connects social anxiety over buggery to the 1837–38 Molesworth Inquiry into Transportation and the eventual cessation of convict transportation to NSW in 1840.

This article reviews recent developments in scholarship on gastronationalism, or more broadly, food and nationalism. It finds while the concept of gastronationalism per se has not been rigorously developed, scholarship of food and nationalism in general has been developing fast. A major development in the study of gastronationalism is the introduction of the everyday nationhood/banal nationalism perspective, which in turn diverts the focus away from the state’s intervention, a point emphasized by Michaela DeSoucey. The review of the field suggests that a renewed focus on the role of food in the interaction between state actors and international organizations would further refine the concept of gastronationalism. As for the study of food and nationalism, efforts to integrate findings from existing case studies to produce an overall understanding of society are needed.

Maarten Prak's Citizens without Nations merits praise for what he has added to our understanding of early modern and modern European history. He presents persuasive arguments and evidence for how variations among early modern European cities and their citizens together with subsequent variations among relations between cities and state shaped the modern relations between European national states and their citizens. Prak also extends the concept of citizenship to China and the Ottoman Empire where neither the ideological, nor the institutional features of European citizenship existed by discussing Chinese and Ottoman urban social, economic, and political practices that in early modern Europe relate to citizenship. Such a move makes invisible the early modern ideological and institutional foundations of the Chinese and Ottoman practices he recounts. It additionally creates the problem of determining how, if at all, what he calls Chinese and Ottoman citizenship mattered to nineteenth-century Chinese and Ottoman subjects as they encountered for the first time Western notions of citizenship. In order to write global history, we need more studies of Chinese, Ottoman, and other histories, which explain the changing political architecture of relations between people and those who ruled them to complement what Maarten Prak's fine study of citizens without nations gives us for European history.

In Citizens without Nations, I argued that national histories have overlooked a large and significant range of citizenship practices that can be found in towns and cities across the pre-modern world. These practices related to local politics (elections, consultations), to economic activities (guilds), to social policies (poor relief), and to military defence (civic militias). This rejoinder addresses three issues raised by critics Jack Goldstone, Katherine Lynch, and R. Bin Wong in relation to my book on urban citizenship in Europe, Asia, and the Americas: ideas, including religion, nations, and economic growth. All three have a lot to do with the implications of global comparisons. Ideas and nations have taken distinct forms in the various world regions. Foregrounding them makes comparisons more difficult. Urban contexts, on the other hand, can be more easily compared. Economic development was introduced in the book as a benchmark to see if and how citizenship arrangements might have impacted prosperity. The economic numbers are, however, still fragile for the pre-industrial era. Therefore, they will have to be supplemented with qualitative studies, which are slowly but surely emerging also outside Europe.

The collapse of the Soviet Union set Russia’s ruling elites the challenge of nation-building: while “Russians” had to be imagined as a political community on behalf of which the newly established Russian state was ruled, their national history needed to be narrated. Crucial for this enterprise was interpreting the Soviet past. Although the latter was used for political purposes by both Boris Yeltsin (who attempted to break with it) and Vladimir Putin (who established continuity with it), a politically usable interpretation of the Russian Revolutions was never found. Such is the consensus that emerged in 2017. Challenging this consensus, I argue that a specific interpretation of the Revolutions—nested within a narrative that covers Russia’s history from Kievan Rus to the contemporary Russian Federation—has been developed in Russia. Turning Russia’s politically problematic past into a politically usable one, this interpretation is (re)produced through the project Russia—My History. As Russia—My History (initially developed within the Russian Orthodox Church) is becoming a part of state-sponsored efforts to forge an “official” vision of Russian history, the interpretation of the Revolutions (re)produced through it is growing in influence in present-day Russia.

The role of women as mineworkers and as household workers has been erased. Here, we challenge the masculinity associated with the mines, taking a longer-term and a global labour history perspective. We foreground the importance of women as mineworkers in different parts of the world since the early modern period and analyse the changes introduced in coal mining in the nineteenth and early twentieth century, the masculinization and mechanization, and the growing importance of women in contemporary artisanal and small-scale mining. The effect of protective laws and the exclusion of women from underground tasks was to restrict women's work more to the household, which played a pivotal role in mining communities but is insufficiently recognized. This process of “de-labourization” of women's work was closely connected with the distinction between productive and unproductive labour. This introductory article therefore centres on the important work carried out in the household by women and children. Finally, we present the three articles in this Special Theme and discuss how each of them is in dialogue with the topics addressed here. Many thanks also to Marie-José Spreeuwenberg for her invaluable engagement.

This paper proposes a new interpretation of non-cooperative games that shows why the unilateralism of best-reply reasoning fails to capture the mutuality of strategic interdependence. Drawing on an intersubjective approach to theorizing individual agency in shared context, including a non-individualistic model of common belief without infinite regress, the paper develops a general model of a 2 × 2 simultaneous one-shot non-cooperative game and applies it to games including Hi-Lo, Stag Hunt, Prisoners’ Dilemma, Chicken, BoS and Matching Pennies. Results include High as the rational choice in Hi-Lo, and Cooperate as a possible rational choice in the Prisoners’ Dilemma.

This review introduces the broad themes and methods of Maarten Prak's Citizens without Nations and focuses on the author's portrait of actual practices of citizenship in early modern cities of Europe. It highlights the strengths of Prak's study in formidable archival work and broad comparative reading. It points out the central place of practices of poor relief to the building of urban networks of citizenship, drawing out the importance of women in participating in these informal yet critical practices of citizenship. Taking the relationship between provisioning for the poor and community building seriously, and building on Prak's view of Britain's relatively smooth transition from early modern to modern practices of citizenship, the essay speculates on whether England's unusual nationwide poor law (born in the early modern period and exemplifying ideals of citizenship usually associated with “urban republicanism”) played its own critical role in the rise of an integrated nation there.

Maarten Prak argues that urban citizen associations remained vigorous in the West from the Middle Ages through the Industrial Revolution, and that their support for commercial activity helped bring about that Revolution. That is half correct. During the two thousand years from 300 BC to 1750 AD, numerous societies had similar peaks of urbanization, commercial activity, and per capita income (often approaching, but never exceeding, a “peak pre-industrial income” level of roughly $1,900 in 1990 international dollars.) Vigorous urban societies produced repeated episodes of comparably high incomes, not ever-escalating levels of GDP/capita. What produced the breakthrough of the Industrial Revolution was a particular manifestation of urban citizenship that occurred only in Great Britain – the victory of Parliament over royal authority creating exceptional religious and intellectual freedom and institutionalized pluralism. This was not common to urbanized, commercial societies except in rare periods; only in Britain did urban associations and culture blend with scientific culture, producing a broad surge of scientific and technical activity that overcame the prior limits on organic societies.

This article uses Jeff Astley's concept of ordinary theology (Jeff Astley, Ordinary Theology: Looking, Listening and Learning in Theology (Aldershot: Ashgate, 2002)) to examine and interpret listening experiences from nineteenth-century Methodist sources. It argues that the participatory experiences of singing together with fellow believers were crucial to the development and sustenance of personal faith, and that believers shared accounts of such experiences in ways that they knew would be understood by their readers as indicative of the depth and sincerity of their spirituality. It further contends that the widely recognized importance of hymnody in Methodism demands attention to its practice as well its content, and that while the lyrics of hymns set out Methodist theology and doctrine, the participative experience of communal singing was itself invested with meaning and value by many lay Methodists. Ordinary theology provides a framework through which common features of these accounts are identified and discussed, emphasizing the importance of various forms of life writing in understanding the ways in which religious practice shaped the lives and interactions of individual believers. The article also explores differences between different types of published and unpublished life writing. While examples are drawn from different branches of nineteenth-century Methodism, it is argued that hymnody's potential for creating spiritually intense experiences was commonly recognized and affirmed across them. This article contributes to the wider discussion of the significance of listening experiences by emphasizing music's vital role in the construction and communication of meaning between individuals on matters of deeply personal value.

Daily rhythms enable organisms to adapt to daily fluctuations in environmental factors. Do organisms still exhibit 24-h rhythms when living in habitats without obvious daily cycles in external signals? To answer this question, we measured the heart rates of six Adélie penguin (Pygoscelis adeliae) chicks on Inexpressible Island during the polar day between 15 and 21 January 2019. Averaged heart rates were between 186 and 233 beats/min for individual chicks. Both fast Fourier transformation and autocorrelation were employed to assess the daily rhythmicity. Based on fast Fourier transformation, a significant contribution of daily rhythm in heart rate variation was found only in one individual. Small effect size of significant autocorrelation coefficients was found in two individuals, while there was no significant autocorrelation coefficient for 24-h time lag in four other individuals. In summary, no prevailing daily rhythm of heart rate was found in these Adélie penguin chicks. We propose that the lack of daily rhythm in Adélie penguin chicks could be an adaptation to the local environment in the polar regions, but that the adaptive value thereof remains to be investigated.

The paucity of the extant written record left by the Third Franklin Expedition (1845−1848) has presented challenges to the efforts of generations of searchers and scholars. Additionally, it has underscored the reliance of Western culture on written records when establishing narratives and understanding events. This paper explores the sparse written records of the expedition in the context of their contextualisation over the years within an ersatz Franklin archive which includes a variety of discourses and documentary intents. By situating the Franklin records within an archival context, it is possible to reconsider these materials as part of a collection while also examining the ways in which they stand on their own by virtue of the (sometimes unknowable) circumstances of their creation, circulation, and preservation. Combining this archival approach with Derrida’s notion of hauntology, this paper analyses the written records of the Third Franklin Expedition as an ephemeral, and ultimately inscrutable, representation of a vanished expedition.

Mountain birch forests in the northern areas of Sápmi, the Saami homeland, serve as pastures for semi-domesticated reindeer. Recent reindeer management of the area has, to date, proceeded with little involvement of reindeer herders or their knowledge. To get more in-depth understanding of recent changes, we present together herders’ knowledge and scientific knowledge concerning the impacts of herbivory and climate change on mountain birch forests in three Saami communities in Norway and in Finland. Most of the herders interviewed reported changes in weather during the preceding decades. Herders agreed that the canopy and understorey of mountain birch forests have changed. The observed transformations in the quality of pastures have increased the financial costs of reindeer husbandry. Our study demonstrates that herders have practical knowledge of the present state and recent changes of birch forests, and of the responses of reindeer caused by these. This knowledge generally coincides with scientific knowledge. We call for better integration of knowledge systems and a better protocol for co-production of knowledge as it relates to more adaptive future reindeer management regimes. Such integration will facilitate understanding of cultural adaptation within rapidly changing social-ecological systems in which sustainable reindeer husbandry continues to be an important livelihood.

The spread of the progressive from dynamic to stative verbs started in the seventeenth century, and slowed down in the late twentieth century. The present study investigates recent change in the use of stative progressives in conversational British English from the early 1990s to the early 2010s. The analysis focuses on a total of 100 stative verb lemmata in the spoken, demographic sections of the original and new British National Corpus, restricted to a variable context where a progressive could potentially occur. Results indicate that overall, stative progressives have not become more frequent in the last twenty years, and that the group of stative verbs is highly heterogeneous. However, particular verbs, such as expect and think, do indeed combine more frequently with the progressive now, which could be the cause of the popular impression of the continuing spread of stative progressives. In addition to a frequency-based analysis, a distinctive collexeme analysis offers a more fine-grained analysis of the collostructional preferences of individual verb lemmata and semantic classes of stative verbs. This analysis reveals that the stative verbs are heterogenous and that the lemmata most distinctly associated with the progressive belong to the group of stance verbs.

Based on two syntactically annotated corpora, and within the theoretical tradition of dependency grammar, the current study investigates the quantitative differences and similarities between written and spoken French. Our findings support the assumption that spoken and written French are two realizations of one language that do not differ in the syntactic categories, but in the frequency of these categories, and also in their organization in sentence. The subjects in spoken French are mostly pronouns, whereas in written French the subjects are mostly nouns and pronouns. Spoken and written French share many syntactic relations, but with different frequencies. For instance, dislocations are more diverse and frequent in spoken French. Spoken French and written French differ in the word order of vocative nominal phrases. Finally, written French is slightly more difficult to process than spoken French.