Reflections: Communism in a Single Country?

Tannu TuvaWe continue our series of staff reflections on various issues from a transnational historical perspective. Dr Tomasz Kamusella FRHistS, is a Reader in Modern History. He is the author of the extensive monograph The Politics of Language and Nationalism in Modern Central Europe (Palgrave 2009).

There is a unique value in leisurely leafing through various historical atlases and old geographical atlases, as sometimes, an unexpected leaps up to your face. It happened to me some years ago, when I was enjoying the third volume (entitled Neuzeit, or ‘Modernity’) of the Grosser Historischer Weltatlas (1957), edited by Josef Engel for the Bayerischer Schulbuch-Verlag in Munich, West Germany. On the map depicting the world in 1926 (pp 180-1), I spotted, marked in distinctive blue, the polity of Tannu Tuva, squeezed between the Soviet Union and Mongolia. It does not feature on any maps of the postwar period, which is worrying, as one tends to believe that states the size of Greece should not disappear without anyone noticing. Leaving no trail of protests. Without a whimper.

But I may be wrong. Who cares about the 600 odd polities of the Holy Roman Empire or the same amount of these in the British Raj India. Human attention to detail is fickle in the West, unless changes brush off directly on the very West: as reflected in statements delivered by its politicians, and reported in newspapers of wide circulation.

Having spotted Tannu-Tuva I could not let it go. Most Western textbooks of history when commenting on the interwar period, tend to brand the Soviet Union the ‘sole communist state’ on the globe’s face then, making the distinction sound as a blemish. But contrary to this piece of received knowledge, between the two World Wars, three communist states existed; apart from the aforementioned Soviet Union, also Mongolia and our forgotten Tannu-Tuva.

Where is it now? An explanation lies in the law of unexpected parallels. During the First World War, Montenegro was a member of the Allied camp. The Allies won this war, and duly, Montenegro was erased from the map by the Serbia-led Kingdom of Serbs, Croats and Slovenes. The Montenegrins did not even make it into the novel kingdom’s name.

When victory means demise, the story is similar in the case of Tannu-Tuva. The Tuvans valiantly offered to assist the Allies by sending the country’s army to fight alongside the Red Army against the Wehrmacht. From the Tuvan capital of Kyzyl (or ‘Red’ in the Turkic language of Tuvan) the state’s gold reserves were despatched to Moscow for bolstering the Allied war effort. And again, the Allies won the war, but Tannu-Tuva was gone. In 1944 the polity was annexed by the Soviet Union. No one batted an eyelid in the West. Jstor offers four or five short English-language articles on the history of Tannu-Tuva, but not a single one on the history of this essentially interwar polity. Not a single monograph has been devoted to it yet.

The topic is for grabs, and may yet transform a PhD student who gazes the direction of Tannu-Tuva a famous historian of the short-lived nation-state. A risk worth taking, because disappeared states have a tendency to pop back up onto the political map of the world. The case of Montenegro shows that it is far from impossible.

March 14, 2014

Image from Wikimedia Commons

Reflections: Does Israel Intend to Follow Central Europe’s Sad Example?

We continue our series of staff reflections on various issues from a transnational historical perspective. Dr Tomasz Kamusella FRHistS, is a Reader in Modern History. He is the author of the extensive monograph The Politics of Language and Nationalism in Modern Central Europe (Palgrave 2009).

Knesset Building I have spent the last two decades studying the rise and implementation of the idea of ethnolinguistic nationalism across Central Europe, or the home region of the majority of the world’s Jews for over a millennium until the Holocaust. The gradual establishment of Serbia, Greece, Montenegro, Italy, Romania, Germany and Bulgaria as ethnolinguistic nation-states during the 19th century was followed after World War I by the enshrining of the ethnolinguistic nation-state as the sole legitimate model of statehood in Central Europe. It meant the destruction of the polyglot, multiethnic and polyconfessional empires: Austria-Hungary and the Ottoman Empire, and also the detaching of similarly multiethnic borderland areas from Germany and the Russian Empire (soon overhauled into the Soviet Union in 1922). In their place the brand-new ethnolinguistic nation-states were founded, namely Finland, Estonia, Latvia, Lithuania, Poland, Czechoslovakia, Hungary, Yugoslavia and Albania, together with only briefly independent Belarus and Ukraine that were soon annexed by Bolshevik Russia.

Ethnolinguistic nationalism defines all the speakers of a language as a ‘proper’ nation. In turn, the territory compactly inhabited by the speakers of this language should be made into such an ethnolinguistically defined nation’s nation-state. The language now dubbed as ‘national’ is elevated to the rank of the nation-state’s sole official language. Ideally, no other languages should be allowed in official use and education, and the national language should not be shared with any other state or nation. These onerous conditions of ‘proper’ ethnolinguistic national statehood were successfully implemented across interwar Central Europe, much to the exclusion of speakers of languages other than the national one, but especially to the exclusion of Jews, even if they happened to speak a given national language. Interwar anti-Semitism, hand in hand with ethnolinguistic nationalism, additionally precluded assimilation of Jews, due to their ‘foreign’ religion, which – in line with the ‘science of race’ (Rassenkunde) and its application in the form of ‘racial hygiene’ (Rassenhygiene) – was construed as the biologized marker of the ‘Jewish race,’ and as such the ‘undeniable proof’ of their ‘irreducible Semitic racial foreignness.’

The noted interwar German-language writer Joseph Roth’s entire oeuvre mourns the loss of his patria, Austria-Hungary. In his novels and stories it represented a multiethnic and tolerant lost Central Europe where speakers of a variety of languages professing a plethora of languages could find a safe haven. He despaired of the exchange of the mansion of such open and accepting polities for the narrow cabins of exclusivist nation-states of the ethnolinguistic kind. Roth and many other intellectuals of Jewish origin hoped that in the then international language of German – spoken from Alsace to Moscow and from Helsinki to Trieste – they might find a new spiritual home, vaguely reminiscent of Austria-Hungary. A vain hope indeed it turned out to be in this novel as Central Europe was divided among ideologically monolingual nation-states, suspicious of any ‘racial’ foreignness that might be concealed by ‘crypto-Jews’ in their assimilation to the national language.

Numerous minorities speaking ‘wrong languages,’ including Jews, survived in interwar Central Europe’s nation-states, suffering indignities of discrimination visited at them by the regimes that rapidly abandoned democracy in favour of authoritarianism, and then totalitarianism. The tragic watershed of World War II demolished the last legal and moral constraints toward building ‘truly homogenous’ nation-states. Others had to disappear or to be disappeared. Between the early 1930s and the 1950s, genocide (infamously known as the ‘final solution’) and ethnic cleansing (euphemistically called ‘population transfer’) became the norm of social and political engineering in the bloodlands of Central Europe. Borders were moved and ‘foreign’ populations expelled to ‘their’ nation-states or exterminated. The result was a new Central Europe of ethnolinguistically homogenous nation-states, with almost no minorities left.

Likewise, despite the false dawn of communism in the Soviet bloc countries, there was no place left for Jews in postwar Central Europe, as poignantly symbolized by their late expulsion from Poland in 1968. Most Holocaust Jewish survivors departed for the United States and Israel. In the former state, as in Austria-Hungary, there is no official or national language, so one can speak and write in public and private what one wants and what one is comfortable with. Israel retained most laws of the British Mandate of Palestine, which was officially trilingual, in Arabic, English and Hebrew. Although English was struck from the pedestal of official language in independent Israel, informally it retains this position, thanks to the constant inflow of Jews from English-speaking states. A quarter of a century ago, when the Soviet bloc disappeared and the Soviet Union broke up, numerous Jews left the social and political disaster zone for Israel. In doing so they added Russian to English as another informal language of import among Israel’s Jews.

Meanwhile ethnolinguistic nationalism was again at work. Bilingual Czechoslovakia was divided into the monolingual nation-states of the Czech Republic and Slovakia. The post-Soviet polities in Europe quickly dropped Russian and other minority languages in order to reinvent themselves as ‘proper’ monolingual nation-states in conformity with Central Europe’s ethnolinguistic nationalism. And when Yugoslavia splintered, its language of Serbo-Croatian splintered as well, so that each successor nation-states would be endowed with its own specific national language unshared with anyone else.

Talking to my students in Scotland about these processes in my module on ethnolinguistic nationalism in Central Europe, I note that prior to World War II, Central Europe was home to the world’s sole group of ethnolinguistic nation-states. Each basked in official monolingualism brandishing its specific and unshared language. A similar group of ethnolinguistic nation-states emerged in the course of decolonization in Southeast Asia. But there is no ethnolinguistic nation-state of this type anywhere else outside Eurasia, be it in Africa or the Americas. Some pointed out that Israel – with its interwar ‘language wars’ when proponents of Hebrew persecuted supporters of Yiddish – could be defined as an ethnolinguistic nation-state. I agreed to a degree, but emphasized the fact that Israel is officially bilingual. I also added that this skewing toward ethnolinguistic nationalism should not surprise, as most of Israel’s Jews stem from or are descendants of Jews from Central Europe where the ideology of ethnolinguistic nationalism was invented.

Having said that, I proposed to my students that Israel would not endorse the appealing, but in essence poisonous, lure of ethnolinguistic nationalism, because so many of its Jewish inhabitants came from the emphatically non-ethnolinguistic United States. Furthermore, the robust democracy enshrined in the Israeli legal and political system would have prevented such an occurrence. On the other hand, with the big bang eastward enlargement of the European Union (EU) in 2004, the holy grail of ethnolinguistic homogeneity in Central Europe’s nation-states is undermined by the use of the EU’s 24 official languages and the millions-strong migration waves from one member state to another. For instance, over one million Poles in the UK and Ireland have already become bilingual, though state and municipal offices, alongside the NHS, do provide them with printed and oral information in Polish when requested. This is an anathema and a death blow to the authoritarian dream of ethnolinguistically homogenous national statehood.

But now it appears I was wrong. The Jewish nation-state bill under deliberation in the Knesset provides for making Israel a monolingual ethnolinguistic national polity, to the exclusion of Arabic-speakers. But it appears that being a Hebrew-speaker would not be enough, either. Like in interwar or communist Poland where a Polish-speaking Jew could never be a ‘true Pole,’ according to the aforementioned bill, neither could a Hebrew-speaker of another religion but Judaism be a ‘proper Israeli.’ Perhaps this ethnolinguistic and ethnoreligious exclusion will be also extended to non-practising and secular Jews, and to Jews who converted to other religions. What would then happen to these ‘half-Israelis’ and ‘tolerated non-Israelis’ (Arabic-speakers), what is awaiting them in the future?

The history of ethnolinguistic nationalism in Central Europe provides a useful clue. The ethnolinguistic nation-state as the sole model of legitimate statehood in the region was enshrined almost a century ago. I do not believe in numerology, but it is quite an eerie coincidence that a hundred years later Israel should consider entering the ideological path which Central Europe trod during the bloody 20th century. It fills me with foreboding the more, as the bill is offered on the centenary of the outbreak of the Great War that erased Austria-Hungary and the Ottoman Empire from the map. In these multiethnic empires many Jews found true home for many generations. In the successor nation-states they found themselves to be homeless, unwanted, excluded, discriminated, expelled and exterminated. Would anyone seriously wish a repeat of this Central European history in the Middle East?

Those who may answer ‘yes,’ seem to join with Vladimir Putin. On the centenary of World War I that severed the western borderlands of the Russian Empire, he embarked on the dangerous policy of regaining them. In March of this year (2014) Russia annexed the Ukrainian region of Crimea and now is clandestinely stoking up and supporting the secessionist war in eastern Ukraine. His justification of the decisions is couched in purely ethnolinguistic terms. Most of the population in the aforementioned areas speak Russian, so according to him they are Russians. (To my knowledge no English politician seriously claims that Scots, Canadians or Americans must be English, because they speak the English language.) Following this line of thinking, Mr Putin proposes that it gives Russia the right to intervene and even annex all the territories compactly inhabited by Russian-speakers. Obviously, within the boundaries of the former Soviet Union or the so-called ‘near-abroad,’ but the logic could be easily extended to Israel with its 1.5 million Russian-speakers. This April the Russian Duma passed a law that recognizes each native Russian-speaker as a Russian and opens an easy path for them to obtaining Russian citizenship.

This law is strangely similar in its logic to the Jewish nation-state bill. Both idolize language and identity at the expense of democracy, inclusiveness and openness. History may be a great teacher, but apparently not in this case. Despite libraries full of books and websites clogged with information on discrimination, authoritarianism, totalitarianism, concentration camps and genocide in the 20th-century Europe, both Israel and Russia seem to have decided to give ethnolinguistic nationalism another try, this time in the 21st century. I pray this sad conclusion is wrong.

Cill Rìmhinn / Saunt Aundraes / St Andrews
November 28, 2014

In Practice: Kelsey Jackson Williams

The Baltic in 1539.  Olaus Magnus draws his world

The Baltic in 1539. Olaus Magnus draws his world

The following is the first in a series of postings in which our institute members ask themselves “What does transnational and global history mean for my own research?”. Our first posting is by Kelsey Jackson Williams, now a British Academy Postdoctoral Fellow based at St Andrews.

Why transnational history? My background is in the intellectual history of early modern Britain and as I write this I’ve recently begun a new book project which focuses on antiquaries in Enlightenment Scotland. On the face of it, that doesn’t sound very transnational at all. To make things worse my graduate degrees are in English Literature, a discipline which by its very nature tends more often than not to rigorously reaffirm the existence of linguistic and national boundaries. So why transnational history?

Because anything else would be a tremendous distortion of the people and issues I study. The antiquaries I’m currently investigating were not living isolated in Scotland – quite the reverse. From their vantage point on the north-eastern coast they were entangled in sea routes which stretched to France, the Low Countries, Denmark, Sweden, the Baltic coast of the German lands, and as far as Reval or Ingermanland at one extreme or Italy and the Levant at the other.[1] Positioned as they were, they found themselves participating in an intellectual culture which does not map onto national borders, then or now. Even something as basic as their university education challenges the assumption, so often made, that early modern Scotland was insular, peripheral, or otherwise cut off from the rest of the world: Robert Sibbald (1641-1722) studied in Leiden, George Mackenzie (1669-1725) in Oxford, another George Mackenzie (1638-1691) in Bourges, John Paul Jameson (1659-1700) in Rome, Thomas Innes (1662-1744) in Paris, Patrick Abercromby (c.1671-post 1735) in Douai. The list goes on. And as for what they read? Sibbald is a good example because we have a relatively complete catalogue of his library. Randomly sampling it I see books published in Würzburg, Raków, Rotterdam, Paris, Messina, Geneva, Treviso, etc. In this light, thinking transnationally seems like the sensible thing to do.

I’m still figuring out how to go about this – transcending nationalist assumptions is easier said than done. What I have learned, though, is that looking past the preconceptions of older literature (say, Scots were backward, isolated, and only cared about Scotland) can reveal remarkable, untapped riches (say, a 25,000 volume library, now in Bavaria, which was assembled by a community of Scottish scholar-monks at Ratisbon throughout the early modern period).[2] I’ve also become increasingly convinced that maps are incredibly powerful hermeneutic tools. Like the beautiful 1539 carta marina drawn by the Swedish scholar Olaus Magnus (printed, however, in Venice) and pictured here, all it takes is a different envisioning of space to make you think, “hold on – what if the relations between x and y were actually this?” Thinking about space and how the real and imagined spatial contours of the early modern world affected scholars continues to be vital to my research.

So for me, the answer to the question of “why transnational history?” or “why spatial history?” is quite simply: it opens new avenues of research, it makes me think about my subject in new ways, and it makes me reach beyond older nationalist assumptions to begin to recover the rich, strange, and thoroughly transnational world of early modern scholarship.

Andreapolis / Cill Rìmhinn / St Andrews
October 2014

[1] Reval being the German for the city we now know by its Estonian name of Tallinn.  Ingermanland (in Swedish) at the far eastern end of the Baltic was Ingeri to the Estonians, Inkeri to the Finns, or Ингрия to the Russians. The Ingrian noble family Pistohlkors believed they were descended from a younger son of the Scotts of Craighall (an easy drive from Dundee).

[2] Ratisbon being the English and Scots name (at least until recently).  It’s Regensburg in German, Ratisbonne in French.

Image, Carta Marina, public domain on WikiCommons.

Reflections: Where Is Austerlitz?

213307074_ba92925c22_z This is the first what will be many more substantive posts to come on the research and reflections of institute faculty and postgraduate students on matters related to transnational, global, and spatial history. Our first posting is by Dr. Tomasz Kamusella, our historian of central and east European history.

Who has not heard of the Battle of Austerlitz? In this ‘battle of the three emperors,’ in 1805, Napoleon humbled the Russian Tsar and the Austrian Emperor (who then also headed the still existing Holy Roman Empire). The victory was concluded by the Treaty of Pressburg, signed by France and the Austrian Empire, thus establishing ‘peace and amity’ between the two polities.

But where is Austerlitz or Pressburg?; the latter name also spelled ‘Presbourg’ in French and ‘Preβburg’ in German.

Many of my students and colleagues immediately associate the battle’s name with the Gare d’Austerlitz, or the eponymous railway station in Paris. But they are quick to add that this station, built in 1840, probably was only named after the famous battlefield. Good thinking. More rarely, someone would identify this battle with the Dutch town of Austerlitz, near Zeist in the Province of Utrecht. But going ad fonts quickly yields the information that this Dutch Austerlitz was founded only in 1806 by King Louis Napoleon Bonaparte of Holland, and named so in honor of his brother, Emperor Napoleon’s, victory at Austerlitz. Further settlements bearing the battle’s name you can visit in the US states of New York and Kentucky, founded there in 1818 and 1884, respectively.

The timeline of the Napoleonic Wars, dotted with epic stand-offs, is well known, down to the very positions of the troops in every major battle. Clerks following each army did a good job of recording the events for posterity in praise of the victor and to condemn the defeated. Propaganda and spin-doctoring, dubbed as ‘news,’ have been with us since the beginnings of the modern age.

After a moment of vacillation, a student or colleague tends to propose that Austerlitz must be a town somewhere in Austria, usually forgetting that today’s Austria is a mere tiny corner of the former Austrian Empire that used to extend from Milano (today in Italy) to Lemberg, now Lviv in western Ukraine. A quick check on the map falsifies this hunch in no time. Austerlitz as a town almost never features on maps in historical atlases, because it was and still is too small to be sensibly and legibly included on the political map of Europe.

When you drive across Moravia in the eastern half of the Czech Republic, on the highway D1, about 15 kilometers north of the Moravian capital of Brno (nowadays, the second largest Czech city and the seat of the Czech Supreme Court), you will not fail to notice the gigantic cannon that invites visitors to Slavkov u Brna, near which the Napoleonic battle took place when this town was officially known in German as Austerlitz. Its Slavic (Czech, Moravian) name was Slavkov, but this Slavic form resurfaced in official documents only after 1882, when Moravian (Slavic) became coofficial with German in Austria-Hungary’s Crownland of Moravia.

Rather small even today, with the population of 6,200, nevertheless Slavkov u Brna, as the original Austerlitz, continues to be the largest of all the Austerlitzes in the world.

What then about Pressburg? Following the Sixteenth-century partition of the Kingdom of Hungary, when the Ottomans seized most of this realm, including its historical capital of Buda, the Hungarian capital was moved northward to Pressburg. In Slavic, the city was known as Preszporek or Prešporok, while Hungarian-speakers dubbed it Pozsony. After the founding of Austria-Hungary in 1867, Pressburg was officially renamed Pozsony. It was already a provincial backwater again, because in 1783 the Hungarian capital had been moved back to Buda (that following the 1873 union with Pest became the well-known city of Budapest). Unfortunately, History with the capital ‘H’ caught up with Pozsony / Pressburg / Prešporok in 1919, when the Czech troops overran Upper Hungary, making it into Slovakia within the boundaries of Czechoslovakia. The city was renamed ‘Bratislava,’ and elevated to the status of the Slovak capital. It enjoys this distinction to this day.

What is a moral of this story? Perhaps it is that the researcher of the past should take care to avoid the pitfall of anachronism by remembering well that not only borders change but languages, too. Furthermore, both are less durable than actual towns and geographical features named and renamed in a variety of languages and encircled by the snakes of shifting frontiers.

The story is not over yet. Two years ago, after boarding an airplane at Endinburgh Airport, midair, I was surprised by the pilot’s announcement that the flight was bound for Rock-Law, a city of which I had never heard. I nervously checked my ticket; it said that we should be flying to Wrocław in Poland, not this Rock-Law. But soon it transpired that ‘Rock-Law’ was a free-style anglicization of the pronunciation of the city’s name, because the pilot failed to check up how it is really pronounced. Try saying /vroh-tswah-f/ to the delight of your Polish-speaking friends. They also make an effort not to pronounce Brighton in the Polish way that would result in /brick htohn/.

CC licensed image ‘Stones‘ commemorating the Battle of Austerlitz by Jesse.

Reading Group Meeting

The first meeting of the Transnational & Spatial History reading group will be held on 23 October. The theme for our reading group this year will be Spatial history and we will be looking at a number of texts from history and other disciplines that have helped shape emerging approaches in this area. Each meeting will open with a presentation on a text with a summary of the main arguments, additional comments and discussion questions raised by a second participant, followed by a discussion with all participants.

23 October, 2014
5-6:30pm in St Katharine’s Lodge 1.10

Text:
Moretti, Franco. Atlas of the European Novel, 1800-1900. Verso, 1999.

Presentation: Konrad M. Lawson
Comments and Questions: Bernhard Struck

We will have additional reading group meetings on the following dates:

November 20 – 5-6:30pm St Katharine’s 1.10
February 12 – TBD
March 5 – TBD
April 9 – TBD

Flying University of Transnational Humanities – “Globalization East”

The next session of the innovative Flying University of Transnational Humanities (FUTH) will be held in June of 2014 at The University of Pittsburgh with the theme “Globalization East.” Please find the details of the call for proposals and more about FUTH below. We can also look forward to the summer of 2015, when FUTH will join forces with GRAINES (Graduate Interdisiplinary Network for European Studies) to convene a summer school session here at St Andrews.

Flying University of Transnational Humanities (FUTH): “Globalization East”

June 23-26, 2014, University of Pittsburgh
Co-sponsors: World History Center, Global Studies Center, Humanities Center

Each year beginning in 2010, the Flying University of Transnational Humanities (FUTH) has gathered graduate students and young scholars in the humanities and social sciences for a summer school centering on presentations by leading scholars and sharing of information and perspectives by all present. The Flying University of Transnational Humanities, based at Hanyang University, Seoul, was brought into existence through the energies of Professor Jie-Hyun Lim, director of the Research Institute for Comparative History and Culture.

During the week of June 23-26, the University of Pittsburgh will host the 2014 FUTH meeting, on “Globalization & Health: East and West.” The summer school will address globalization in its socio-cultural and health dimensions. It centers on “the East” – the various regions of Asia – in two ways. First, it focuses on the nature and impact of globalization and health in the East, present and past, tracing the nature of globalization in the region of densest population. Second, it focuses on the impact of Eastern processes of globalization and health on other regions in the world, notably Europe, the Americas, and Africa.

The program is to include lectures, discussions, and panels of papers presented by participants. Distinguished speakers include Edmund Burke III (Univ. Cal-Santa Cruz),  Rila Mukherjee (Hyderabad Univ.), Naoki Sakai (Cornell Univ.), Joanna Waley-Cohen (New York Univ.-Shanghai), James L.A. Webb (Colby College), Christine Yano (Univ. of Hawai’i), and others TBA. FUTH 2014 will include up to 40 participants from around the world. Conference facilities, including food and lodging, are on the university campus.

We invite applications from graduate students and junior scholars in all disciplines. Prospective participants should send proposals that include a title, a 500-word abstract, a short (2-page) CV, and names of two referees to worldhis@pitt.edu by March 31, 2014.  Proposals should include a clear topic and may include methods, temporal organization, and reference to any links between the proposal and broader global, historical, and especially interdisciplinary approaches and questions. Participants will be selected for paper presentations or as discussants in transdisciplinary workshops.


Call for Proposals: Mapping and Visualising Transnational (Hi)Stories. Connecting History, Space and Digital Tools

We are delighted to announce a workshop to be held here at St Andrews in June, 2014. It will combine short presentations on papers,  collaborative writing groups to further develop submitted papers as well as a morning of sessions that introduce specific skills and approaches to spatial history. Please find more details below.

Centre for Transnational History in collaboration with GRAINES
Mapping and Visualising Transnational (Hi)Stories. Connecting History, Space and Digital Tools 

Venue: 8-10 June 2014, School of History, St Andrews
Convenors: Bernhard Struck, Konrad Lawson
Submission date for papers and workshop proposals: 10 January 2014

Download Call for Proposals

Continue reading

Reading Group First Meeting

Last week the first session of our Where is Transnational History? reading group was held. Exploring the variety of historical approaches that attempt to conceptualise space, especially in a transnational context, our reading also introduced us to the world of network visualisation with an essay by Lothar Krempel, and the exciting work being done at the Spatial History Project at Stanford University through an article by Richard White.

Our discussion focused on understanding the different ways space is defined, and employed in historical scholarship, ranging from the analysis of historical maps, the study of evolving trade and flows of all kind, the deconstruction of spatial categories and representations throughout history, and the symbolic importance of representational space. As we shared our own interests in the study of spatial history it quickly became clear that our varying topics and questions call for differing tools and forms of analysis, whether they depend primarily on close readings and interpretation or have a greater need for historical data and geographic analysis. Our reading will continue and we also agreed to plan for a more skills-based session on map-making and basic GIS for interested members in a future meeting.