Historians are held hostage by the sources that are available to them, and for that reason, the historiography of medieval towns is dominated by research on thirteenth-, fourteenth- or fifteenth-century case-studies. In preceding centuries, literacy was largely the monopoly of ecclesiastical milieus, who were often hostile or simply not interested in describing the urban settlements which then emerged all over Europe. An interesting exception, however, is the Breton town of Redon, which took shape around an abbey that was established in 832 with support of the Carolingian Emperor Louis the Pious. By navigating the unusually extensive set of Carolingian cartularies of this abbey, as well as the available cartographic and archaeological evidence, Julien Bachelier has developed an incisive sketch of the development of a town in the shadow of the Carolingian abbey in the eleventh and twelfth centuries (‘Une ville abbatiale bretonne. Redon du IXe au XIVe siècle’, Histoire Urbaine, 48 (2017), 133–54). This case-study confirms once again that the urbanization of medieval Europe was more than a side-effect of the rebirth of long-distance trade as the canonical Pirenne thesis would have it. The Redon case provides a valuable contribution to the revisionist perspective that stresses the importance of local demand from abbeys, episcopal palaces and castles as a stimulus for urban development (see esp. the seminal work of A. Verhulst, The Rise of Cities in North-West Europe (Cambridge, 1999)).

The practice of obeah, a term used to refer to a variety of African derived spiritual practices, remains proscribed in at least fourteen countries or territories in the Anglophone Caribbean today. This article examines the historical development of these laws and the significance of the continued prohibition of obeah. Although obeah laws were initially modeled on British statutes banning vagrancy and witchcraft, and were passed during a period when it was common for nations in the Western Hemisphere to prohibit the practice of African diaspora faiths, these statutes stand in stark contrast to the religious freedoms guaranteed in other parts of the Atlantic world in the twenty-first century. Obeah laws proscribe the mere performance of certain spiritual rituals, while other countries modified their policies in the mid-twentieth century to require evidence of intentional fraud and financial gain to convict occult practitioners. This article links the continued proscription of obeah to nineteenth century assertions that African peoples were animists and fetishists, as well as to long-standing hierarchies in the Western world placing theistic religions above those centered on spirit conjuring, divination, and the manipulation of supernatural forces.

The history of maritime activity in polar regions is highly dynamic. It is the record of the fortunes of men and machines driven before the winds of economic and social change, scientific discovery, technological development and world events. This paper describes the career of the Norwegian Arctic sealer Brategg during the six decades from its construction in 1932 to its destruction in 1994. Although a record of a single vessel, Brategg’s story, involving investment and bankruptcy, war service, shipwreck, and innovation and renovation in both Arctic and Antarctic waters, also serves as a model of the changing times and fortunes of the Norwegian polar fleet as a whole across the twentieth century.

Most scholarship on the military history of precolonial Africa focuses on state-level conflict, drawing on examples such as the Asante, Buganda, Zulu, and Kongo kingdoms. The current article instead examines connections between warfare and political history in the politically fragmented setting of nineteenth-century Busoga, Uganda, where a small geographical region hosted more than fifty micro-kingdoms competing as peer polities. Using sources that include a rich corpus of oral traditions and early archival documents, this article offers a reconstruction of military practices and ideologies alongside political histories of important Busoga kingdoms during the long nineteenth century. The article argues that routine political destabilization caused by competition between royal leaders, combined with shifting interests of commoner soldiers, continuously reconstituted a multi-polar power structure throughout the region. This approach moves beyond assessing the role of warfare in state formation to ask how military conflict could be a creative force in small-scale politics as well.