In recent years, the emergence of both the spatial and spectral turns has meant a more intense focus on the importance of space in supernatural narratives, especially within modern, industrialized cities. Less has been said, however, about the importance of understanding the affective resonances of space in early modern tales. This article examines tales of ghost sightings in London and Southwark that appeared in print. It argues that these hauntings created affective topographies that had both individual and communal resonances. In turn, the article explores how these emotional responses contributed to conceptions of space, community and neighbourhood in early modern London. As such, it demonstrates how paying attention to supernatural narratives can reveal a hidden geography of the city, one that is shaped by supernatural storytelling, emotions and close conceptions of community.

The naming of cityscapes has never been a disinterested or straightforward affair. This article, which introduces the special issue on multifunctional urban toponymy in the Romanov Empire, opens by providing an overview of recent developments in critical place-name studies and bringing this field into dialogue with the historiography of the empire. It then delineates the main waves of toponymic changes in the empire from the eighteenth to the early twentieth century, and proposes a typology of the main categories of imperial toponyms used for (re)naming. Our main argument is that place names performed a wider array of functions, beyond just orientational and ideological, and were also used to gain socio-economic capital and enhance the social desirability and economic value of urban areas. Having introduced the contributions to the special issue, the article then outlines several avenues for future research.

In 1963, Martin Luther King, Jr. wrote Letter from Birmingham Jail in response to white clergy members who had urged him to cease demonstrating against segregation laws, follow the standards of law and order, and pursue change through official governmental channels. These remonstrations mirror arguments invoked to delegitimize dissent and provide support for legal but immoral governmental policies such as American slavery, Nazi atrocities, and apartheid. At the heart of religious justifications for such arguments is Romans 13:1–7, which endorses human government as God ordained but can be interpreted to require unqualified obedience to law. It is also the go to passage used by Christians to describe the role and authority of police officers in their law enforcement capacity. The way Romans 13 has often been interpreted and applied, however, is exegetically and theologically problematic. Most importantly, the passage is not describing the role of individual police officers as is often argued, but rather the operation of human government as an institution. This flawed starting point has led to a cascade of other interpretive errors, which include describing police officers as agents of God’s wrath and delegitimizing dissent against unjust laws. It also promotes some of the most pernicious features of American law enforcement, including the alienating idea of police as the thin blue line, the we-they mentality that demeans those being policed, the use of warrior to describe the policing role, the militarization of law enforcement, and the systemic racism that plagues U.S. policing. In this article, the author offers a more exegetically and theologically accurate reading of Romans 13, with very different implications for role of law enforcement, and gestures toward a much-needed Christian theology of policing.

This essay traces the rise of ginseng as a crucial commodity in the Qing Dynasty, focusing on its integration into the empire’s administrative and economic structures. Central to this transformation was Pierre Jartoux’s influential identification of ginseng, which reoriented its trade from inland markets to maritime routes. This shift not only enhanced its global circulation but also broadened its accessibility to diverse consumers. The essay speaks to multiple fields of study. It contributes to global commodity history by highlighting how ginseng’s changing trade routes shaped early modern commerce. It also emphasizes the entangled nature of cultural and economic exchanges across regions. Additionally, it advances scholarship in the history of medicine by examining how ginseng’s therapeutic uses and meanings developed as it moved across different social and geographic contexts.

Erected in 1502, the two Tangut dhāraṇī pillars in Baoding, Hebei, are the latest datable Tangut materials known to history. Scholars have generally focused almost exclusively on their recency, however, overlooking the historical contexts of their erection. Meanwhile, historians have long sought to understand the patterns of local societies in northern China following the fall of the Northern Song, yet the histories of minor ethnic groups, like the Tanguts, remain underexplored. By contextualizing the pillars within their historical setting, this study seeks to improve understanding of the material and offer a new perspective on the local history of post-Jin northern China. The article has three main parts, concerning 1) the historical information the pillars’ inscriptions provide; 2) the religious practice of the Tangut community and its historical origin; and 3) the varied social status of the pillars’ patrons and the power dynamics they reflect.

In this article, I explore the history of Bokaro Steel City – a planned industrial settlement conceived in the 1960s in the Indian state of Jharkhand as part of India’s post-Independence modernization programme. Drawing on ethnographic fieldwork and archival materials, I demonstrate the unique socially inclusive approach of tackling social inequalities, focusing specifically on how planners approached social reproduction. By foregrounding the distinctiveness of Bokaro’s urban design, I argue for a re-evaluation of modernist urbanities, delinking them from the exclusively Eastern European monotowns or Western superblocks and demonstrating how Indian planners adapted modernist ideas to meet their local objectives.

This article concerns a ‘craze’ for the tango that dominated Paris from 1911 to 1914. The dance floor of the amusement park Magic-City was one of the most elite venues in the city, and a significant site of the transformations to tango culture that took place. The Parisian tango, as exemplified by music composed by Magic-City affiliates René André and Camille de Rhynal, fit into specifically French notions of cosmopolitanism and aligned the dance with the idealized urban woman, referred to in advertisements, fiction, and the press as la Parisienne. At venues such as Magic-City, the tango was shaped into a form that suited middle- and upper-class French urban life and is reflective of ‘cosmopolitan modernity’, a concept borrowed from cultural theorist Mica Nava.

This article addresses cinematic remediations of literary works treating the Allied occupation of Naples: Liliana Cavani’s La pelle (1981) and Francesco Patierno’s Naples’44 (2016). Taking a memory studies approach, it surveys the corpus of cultural representations of the occupation and asks what the remediations studied contribute to the Italian cultural memory of the occupation. Analysis focuses on the diverse strategies deployed by the films to reshape the cultural memory of the occupation for their respective audiences. I argue that where Cavani’s remediation seeks to construct a feminist counter-memory of the Allied occupation, Patierno’s film betrays a contradictory impulse to both revive and lay the cultural memory to rest. I close by asking how successful the two films are in becoming meaningful ‘media of cultural memory’ (Erll 2010, 390) and what that may tell us about the place of the Allied occupation in Italian cultural memory at distinct historical junctures.