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Volume III uncovers the radical transformations of European cities from 1850 to the twenty-first century. The volume explores how modern developments in urban environments, socio-cultural dynamics, the relation between work and leisure, and governance have transformed urban life. It highlights these complex processes across different regions, showcasing the latest scholarship and current challenges in the field. The first half provides an overview on the urban development of European regions in the West, North, Centre, East-Southeast and South, and the interconnectedness of European urbanism with the Americas and Africa. The second half explores major themes in European urban history, from the conceptualisation of cities, their built fabric and environment, to the continuities, rhythms and changes in their social, political, economic and cultural histories. Using transborder, transregional and transdisciplinary approaches to discern traits that characterise modern and contemporary European urbanism, the volume invites readers to reconsider major paradigms of European urban history.
Chapter 8 – Our Transforming World – discusses the general conclusions from the book's exploration of stories of societal transformation across the world. In particular, it focuses on the governability of transformations, the system boundaries, the tempo of transformations and the drivers of change, such as technology, political economy, learning, narratives and perspective change. Finally, the chapter points at the interconnectedness of personal, political and practical transformations.
Corpses as victims of war, enslavement, famine, and disease haunted the early South. As three peoples (red, white, and black) came together in the early South, two forms of death took a prominent place on the landscape: scalpings and beheadings. Both beheadings and scalpings targeted the head as a site of spiritual and cultural significance, and both relied on the corporeal materiality of the head for its power. Real-life dismemberment, particularly scalpings and beheadings, were also often used to symbolize political transformations. Although death concluded the victim's corporeal life, however, the corpse, in the form of a scalp with hair, retained the victim's spiritual being. To Native Americans, apparently, it was the hair and not the flesh that mattered, and this was because hair was central to the scalp's animation as a living specter. Europeans were familiar with the symbolism and practice of destroying identity through bodily mutilation.
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