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2016, A Cultural History of Climate Change
In A Cultural History of Climate Change (Routledge) Eds. Bristow, T & Ford, T. This chapter investigates the emergence of the Anthropocene by considering some of the dynamics between European cultural values and natural history in early modernity, and their relations with climate change. In particular, it seeks to disentangle the ways in which certain social processes that emerged in the long seventeenth century from 1550-1750 not only exacerbated global climate change, but also provided a robust foundation for ecocriticial responses to the advance of global climate change in the twenty-first century.
In Wefer, G., W. Berger and E. Jansen (Eds): Climate and history in the North Atlantic realms. Springer Verlag, 17-23, 2002
In this essay we show that the notion of anthropogenic climate change is not novel. Concerns over transformations of the Earth’s climate by human activities have been expressed since the 18th century Enlightenment and earlier. It Is reasonable, therefore, to speak of a „history of anthropogenic climate changes“. Most of the instances were not „real“. But all cases were associated with the perception of significant discontinuities and in most instances the perceived change was seen as a threat to society. We briefly discuss the possible implications of this „history“ for the functioning of the scientific community in the present debate.
In this essay we show that the notion of anthropogenic climate change is not novel. Concerns over transformations of the Earth's climate by human activities have been expressed since the 18 th century Enlightenment and earlier. It Is reasonable, therefore, to speak of a "history of anthropogenic climate changes". Most of the instances were not "real". But all cases were associated with the perception of significant discontinuities and in most instances the perceived change was seen as a threat to society. We briefly discuss the possible implications of this "history" for the functioning of the scientific community in the present debate.
Geografiska Annaler: Series A, …, 2006
Culture unbound, 2019
Can grain crops be increased? The issue was heatedly debated in 18th century Denmark-Norway, both for patriotic and economic reasons. The historian Ger-hard Schøning (1722-80) answered affirmatively. Chopping down much of the forests that covered Norway would change the climate radically for the better. As a consequence of the warmer weather, the fertility of the soil would improve. Crops would increase, and new and even more delicate types of plants could be introduced. Schøning's argument was nearly entirely built on examples from Greek and Roman history, cited to demonstrate that since classical times, this kind of changes had already taken place in other parts of Europe. Climate interested a number of 18 th century writers. It was not only a part of geotheory, but also included in theories about the history of society, law and culture as well as in medical thought. Ideas about a human-made climate change similar to Schøning's can be found in texts by e.g. Hume and Buffon. The argument relied on a quantity of examples, as well as on the uncontested exemplarity of classical literature itself. Schøning's examples represent both series and ideals. The cases he cites are numerous (serial) instantiations of the same general mechanism: The effect of human interventions in nature.
Pauline Goul and Philip Usher (eds), Early Modern Ecologies: Beyond English Ecocriticism (Amsterdam University Press), 2020
[Final accepted version before publication] This essay examines French Renaissance “climate theories” as a privileged locus for rethinking the relationship between “nature” and “culture” in a dynamic and non-dualistic way (B. Latour). Climate theories, first advanced in ancient Greece by authors such as Hippocrates and Aristotle, were widely invoked in the Renaissance to explain temperamental differences among individuals as well as cultural and ethnic differences among human collectives. While scholars often bring such theories together under the umbrella term of “climatic determinism”, this article argues that Renaissance climate theories are in fact predominantly anti-deterministic, as they acknowledge the possibility for humans to shield themselves from climate’s influence in a variety of ways, including diet, music, and a liberal education. Far from postulating an absolute power of “nature” over “culture”, Renaissance climate theories draw attention to the peculiar “epistemic space” (lieu epistémique, J.-B. Fressoz) in-between nature and culture, as they seek to illuminate the mutually-constitutive interactions between the two. Thus, climate theories also shed light on the radical embeddedness of humans in nature, helping us to evisage man not as “external to nature” and standing in a relation of “domination or opposition” to it, but as deeply inscribed in natural processes (C. Larrère). Building on foundational scholarship by Bruno Latour and others, this essay proposes an analysis of some better- and lesser-known examples of French Renaissance climate theories (e.g. Louis Le Roy, Jean Bodin, Nicolas Abraham de La Framboisière) in order to reflect on what the “environmental reflexivity” of early modern societies can bring to a new “integrated ecology” of nature and human culture (J.-B. Fressoz, C. Larrère).
American Historical Review, 2019
Atmosphere
The book Climate and Society in Europe: The Last Thousand Years, through an appropriate interdisciplinary approach, identifies and analyses the nexus between past and present climatic variability (opening also a window on the future) but also its impact on environmental contexts, on historical events and on the becoming of European societies in the last millennium. This relevant publication is a must not only for scholars but also for any reader who is interested in the study of climate and its history and is curious to find out how much climate change has had an impact on the history of human societies in Europe. Climate and Society in Europe: The Last Thousand Years, written by two of the leading climate scientists in Europe, achieves an advanced goal through an innovative methodological approach, harmoniously managing to connect the historical climate sciences with the natural climate sciences, thus obtaining new and significant insights into both branches of knowledge. The autho...
2020
Nirgends sonst in der lateinischen mittelalterlichen Welt lebten Muslime so lange unter christlicher Herrschaft wie auf der iberischen Halbinsel. Während ihre rechtliche und soziale Situation intensiv erforscht wird, ist das religiöse Leben bisher noch wenig beachtet. Die dichte Quellenlage erlaubt jedoch Antworten auf die Frage, ob sich unter der christlichen Oberherrschaft spezifische religiöse Formen entwickelten. Dies wird am Beispiel des Pilgerwesens und der Märtyrerverehrung an Einzelbeispielen gezeigt, die gleichwohl zusammenbetrachtet und in den Kontext gestellt größere Linien sichtbar machen. Dazu gehört eine eigene muslimische religiöse Landschaft mit eigenen Infrastrukturen und deren Veränderungen nach dem Konzil von Vienne im Jahr 1311. Der zunehmende Druck auf Muslime im 14. Jahrhundert führte darüber hinaus zu religiösen Radikalisierungen, die zugleich Parallelen mit christlichen Strömungen aufweisen und so auf die religiöse Verflochtenheit und die historische Interdependenz im Mittelmeerraum über die religiösen Grenzen hinweg verweisen.
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