Historical Geography

The historicity of Hezekiah's reforms is a hotly debated topic, and as the historical credibility of the biblical texts gradually eroded, so the reliance on archaeological data increased. Drawing on the highresolution excavations of a large residency at Tel 'Eton, this article presents evidence for cult-related changes at the site. During the building's first phase, a large standing stone was erected in the largest and one of the innermost rooms of the building. It was positioned so that it was visible to anyone standing at the entrance to the structure and in most of the courtyard. At some point before the end of the 8th century BCE, the standing stone was laid down and "concealed" within a stone platform that was built around it. The article reviews this concealment within the broader cultic landscape of 8th-century BCE Judah, and its possible association with Hezekiah's reform. The information from Tel 'Eton not only provides an additional example of cultic changes in the 8th century BCE, but also underscores a relatively under-researched type of setting-that of domestic cult-which could hold the key to the debate over the religious history of Judah.

Στις σελίδες του Ευρασιατικά Β ένα αρκετά μεγάλο μέρος των κειμένων των χειρογράφων ΜΠΤ 176 και του αντίγραφού του, Suppl. Grec 1042, γίνεται προσβάσιμο στους αναγνώστες και ερευνητές. Ταυτόχρονα συνεχίζεται ο σχολιασμός τους, με έμφαση σε εκείνα τα κείμενα που αναφέρονται στην πρώιμη Κίνα των Qing, στην Μαντζουρία και το Πεκίνο.

This article focuses on one of the most significant episodes of religious persecution in early 20th-century Iran and an important precursor to the social tensions that contributed to the Constitutional Revolution.  The author argues that anti-Bahá’í agitation was encouraged by certain Shiʿi clerics and local political actors, while government officials were either ineffective, complicit, or inconsistent in their response. The violence began in Spring of 1903 and escalated during June and July.  Bahá’í homes and businesses were looted and many Bahais were beaten, imprisoned or killed.  Some killings were carried out publicly and with extreme brutality.  Eventually, the pressure from the central government helped bring the violence under control.

Lj. Vasiljević, Rudarenje i eksploatacija lekovitih izvora u širem okruženju Senjskog Rudnika posmatrani kroz prizmu arheoloških nalaza, Tematski zbornik nacionalnog značaja Uloga rudarstva u industrijalizaciji i modernizaciji Srbije u 19. i 20. veku, JP PEU Resavica RMU „Rembas”, Senjski Rudnik 2024, 10‒16.

During the Ottoman-Safavid wars that resumed at the beginning of the
17th century, the Safavid ruler Shah Abbas I returned a certain part of the
Safavid lands captured by the Ottomans, including Nakhchivan, in 1603. The
sultan's government did not want to give up the Safavid lands that it had
captured at the end of the 16th century. In 1605, he again sent a large army
under the leadership of Sardar Sinan Pasha to attack the Safavid lands. At this
time, Shah Abbas I forcibly relocated the population of the area located in the
northwest, on the border with the Ottoman state, mainly on the left bank of
the Araz River, to the central provinces of the country, burning and destroying
the settlements in that area. As a result, this process, which has earned the
name of the "Great Exile" in historiography due to its scale, not only displaced
the population living in the exiled places from the regions they were residents
of for a certain period of time, but also degraded the cultural and economic
life of these regions and slowed down their development.

In the article it is dealt with the historical geography of Zangezur, one of the ancient
regions of Azerbaijan, at the beginning of the XVI-XVIII centuries. It is noted that Eastern
Zangezur, which today is a part of the lands of Azerbaijan, and Western Zangezur, which
remains in the territory of the present Republic of Armenia, were part of a number of
beylarbeyliks, which were the administrative territorial units of Azerbaijan during the
Safavids period.
It became clear from the researches that during the mentioned period, the territory of
the Zangezur region was part of not only one administrative territorial unit of the Safavids
state, but several. According to a number of historical sources, especially the Tazkirat al-
Muluk work of the beginning of the 18th century, its territory was part of the Safavids state
of Azerbaijan at different times in the Ganja-Karabagh, Chukhursad and Azerbaijan
beylarbeys. These beylarbeys were divided into administrative territorial units - mahals,
mahals into districts, districts into villages, etc.

Questo lavoro di HGIS (Historical Geographic Information System) vuole dare una dimensione uniforme e una lettura complessiva dell'intero processo, così complesso e contradditorio, delle stragi naziste, fasciste e nazi-fasciste sul territorio italiano durante i venti mesi della Repubblica Sociale Italiana. La ricerca, infatti, fonda insieme geografia e storia, usando la visualizzazione spaziale, intrecciandola alla dimensione temporale. Allo stesso tempo analizza il ruolo dei perpetuatori, scorporando l'azione dei fascisti da quella dei nazisti, e delle vittime. Il risultato che ne emerge è il ruolo non solo ancillare, ma spesso distinto e autonomo delle bande e squadre fasciste rispetto ai nazisti, nell'azione stragista lungo i venti mesi della RSI.

Innovation and adaptability can flourish during periods of prolonged seclusion and separation. This paper explores the intersections of isolation, innovation, and connectivity through the winter house tradition, an occasionally derided but necessary practice for many early modern settlers in Newfoundland and Labrador. Discussions are woven around themes of architecture, resource extraction, provisioning strategies, consumption, reuse/repair, leisure, and knowledge transfer. The archaeological remains from winter house sites form the basis of these discussions but are episodically intertwined with the writings of Edward Wix, who, in 1835, chronicled his journey across parts of the island of Newfoundland between winter and early summer.

The name of the region is unstable in its own manuscript tradition: Κυρρηστική stands beside the readings Κυρριστική and Κυριστική, forms the reference tradition classifies as mistakes made by the scribes. The witnesses behind the name attest different things. Polybius attests a people under arms. Strabo attests a description whose acropolis is Gindarus and whose stated extent runs to the territory of Antioch. Ptolemy attests a heading over a city list. Pliny corroborates in Latin through an edited tradition. None of these supplies the bounded district that modern reference works present. This note separates the categories of evidence contributing to the modern conception of Cyrrhestica and identifies the stages through which they were consolidated: ancient testimony, editorial intervention, nineteenth-century synthesis, gazetteer stabilization, and canonization in the modern reference tradition. It does not propose an alternative geography.

The article discusses the history of the Garakilsa district, one of the ancient settlements of Azerbaijan
in the 16th-18th centuries. It is noted that the name of Garakilsa, one of the regions of Western
Azerbaijan, which was captured by Armenians with the support of Bolshevik Russia in the early 20th
century, was changed to Sisyan in 1940 with the efforts of Armenians.
During the Safavid period, Garakilsa was part of the administrative territorial unit of the Nakhchivan
country, which was first subordinate to the Azerbaijan Beylerbeyi, then to the Chukhursad
Beylerbeyi. At that time, Garakilsa was one of the border regions in the north-east of the Nakhchivan
country.
From the research conducted on a number of historical sources, in particular, on the «The summary
register of the Iravan eyalet», “The detailed register of the Iravan province” prepared by the
Ottoman ruling circles at the end of the 16th century, and the “The Detailed Regiсter on the sanjak of
Nakhchivan” from the beginning of the 18th century, it became known that at the end of the 16th
century and the beginning of the 17th century, 32 villages and 3 hamlets were subordinate to the
Garakilsa district, and in the 20s of the 18th century, 41 villages and 1 yaylag. Due to the impact of
the Ottoman-Safavid wars, the population of 26 out of 32 villages of the Garakilsa district was forced
to leave their places of residence at the end of the 16th century. At that time, the population of the
villages of Tulus (Dulus), Ankleberd, Akhlatiyan, Julha, where only non-Muslims (Armenians) lived,
the village of Pirnagut, where the population was mixed, that is, Turks and Armenians, and the village
of Garakilsa, where the Turks lived (a total of 6 villages) did not leave their places. However, in the
20s of the 18th century, out of 41 villages of the Garakilsa district, 13 were Muslim, 15 were non-
Muslim, 5 were mixed, and 8 were empty. At that time, only non-Muslims lived in the villages of
Ortagir, Pirnagut, Uz, Sheki, Kivas, Balak, Shalat, and Pul, where only Muslims lived at the end of
the 16th century.
Thus, the Armenians living in the territory of the present Sisian (Garakilsa) region, taking advantage
of the Ottoman-Safavid wars that took place in the country on sectarian grounds since the
Safavids period, and gaining influence with the rulers of both sides, began to settle here, as in a
number of other Azerbaijani lands, and in the 20s of the 20th century they succeeded in capturing
these places.

В статье проводится комплексный анализ социально психологических особенностей армянской этнической идентичности и механизмов её формирования на уровне коллективного сознания. На основе исторических источников, различных научных подходов и этнопсихологической теории исследуется роль коллективной памяти, стереотипов и идеологических представлений в структуре этнической идентичности. Особое внимание уделяется интерпретации исторических событий, избирательному сохранению памяти и влиянию социально-психологических представлений на формирование коллективного сознания.Результаты показывают, что отдельные компоненты армянского коллективного сознания приобретают устойчивость через различную интерпретацию исторических травм, выборочное закрепление событий в памяти и укрепление социально-психологических представлений. Эти процессы оказывают влияние на механизмы этнического самосознания, а также на формирование моделей поведения и восприятия в отношениях с другими этносами. В статье подчеркивается важность учета этнопсихологических факторов для более объективного научного понимания межэтнических отношений.

Study examines the theoretical and methodological foundations for establishing a network of biosphere reserves in the Carpathian region, taking into account the basin-based approach. It analyses the current state of the Carpathian biosphere reserve (BR) network and their functional roles in accordance with the provisions of the UNESCO’s Man and the Biosphere Programme. Particular attention is paid to the basin-based approach as a tool for the spatial planning of the BR network, which allows for the integration of nature conservation activities with water resource management. The BR network is examined in the context of two approaches to the formation of ecological networks such as the concepts of ecological stability and landscape ecological infrastructure. It has
been established that biosphere reserves function as key areas of the ecological network primarily as «information nodes» with a high level of biodiversity, and also partially encompass «natural-geographical
windows» – high-altitude areas and the headwater basins of major rivers. It has been found that only within the boundaries of certain BRs are the catchment complexes containing the headwaters of the main Carpathian rivers protected, whilst a significant proportion of important «natural-geographical windows» remain outside the protected areas. The feasibility of establishing new BRs within such areas has been substantiated. In the
Ukrainian Carpathians, these are the headwaters of the Dnister, Siret and Prut.

Évezredek óta különböző kulturális hatások érik az Európa és Ázsia határán élő grúz népet. Az a fajta békés fejlődés, amikor a társadalmi-gazdasági viszonyok harmonikusan alakulnak, csak a legutóbbi másfél évtizedben indult meg. Ez-más ágazatok mellett-a turizmusra, mint a természeti és kulturális erőforrások használójára is kedvező hatással van. Bár az országnak még nem volt lehetősége alaposan kitanulni a turizmus mesterségét, a kedvező természeti adottságok és a különleges kultúrtörténeti értékek megfelelő alapot jelentenek ahhoz, hogy sokkal sikeresebben hasznosítsák ezeket az erőforrásokat. A világ azon részeihez képest, ahol a turizmus már hosszú ideje jól szervezetten működik, itt még nem okozott helyrehozhatatlan károkat az emberekben a globalizáció. Azonban a gyors mennyiségi növekedéssel elkezdett elveszni az egyediség, a különlegesség egy része, miközben a minőség emelkedése csak igen lassan tapasztalható a szálláshelyeken és más turisztikai szolgáltatóknál. A tanulmány azt mutatja be, a vallási kulturális örökség milyen alapot jelent az országban a turizmus további fejlődése szempontjából.

Staré stromy patria k najvýraznejším a zároveň najnenápadnejším prvkom našej krajiny. Po stáročia pretrvávajú na tom istom mieste a zaznamenávajú premeny prostredia, klímy i spoločnosti. Ich letokruhy
uchovávajú informácie o periódach sucha, povodniach či požiaroch,
kým ich koruny a dutiny poskytujú útočisko nespočetnému množstvu
organizmov. Staré stromy tak nepredstavujú len botanické objekty, ale
komplexné ekologické systémy – živé archívy biodiverzity, v ktorých
sa prelínajú príbehy prírody a človeka.

Old trees are among the most distinctive yet unnoticeable elements of our landscape. For centuries, they have endured in the same place, recording changes in the environment, climate, and society. Their growth rings preserve information about periods of drought, floods, or fires, while their crowns and cavities provide refuge for countless organisms. Thus, old trees represent not just botanical objects, but complex ecological systems – living archives of biodiversity where the stories of nature and humans intertwine.

A chronological reference chart mapping the major empires and polities of the Near and Middle East across 4,400 years, from early Dynastic Sumer to the Sasanian Empire. Seven regional groups are represented — Mesopotamia & Babylonia, Egypt, Iran & Central Asia, Anatolia & the Levant, Indus & South Asia, Hellenistic & successor states, and Steppe & nomadic powers — displayed as overlapping bands to show contemporaneous powers and transitions. Compiled from primary scholarly sources as a personal research tool for independent study of ancient Eurasian history.

Anadolu’da çok eski devirlerden beri pek çok çekirge istilası yaşanmıştır. Görenlerin kara bulutlar gibi gökyüzünü kararttığını söylediği çekirge sürüleri, ortaya çıktıkları yerlerde bütün ekinleri kısa sürede tüketmiştir. Söz konusu istilaların etkisi Anadolu halkı üzerinde çok ağır olmuştur. Geçimini topraktan sağlayan köylünün ekinleri, istila senelerinde mahvolmuş, üretim- deki azalmayla birlikte ülke genelinde yaşanan iaşe sıkıntısı, özellikle I. Dünya Savaşı yıllarında daha da vahim bir hal alarak iaşe buhranına dönüşmüştür. Köylü halk, çekirge felaketini kıtlıkla eşdeğer tutmuştur.

Makale, Prof. Zerrin Günal’ın tanımıyla “Tarih’e Unutturulan Topraklar” hakkındadır. “Yanlış Tarihî Haritalar” adlı makale
üzerine Zerrin Hoca, 16.04.2026; “Tarih'e Unutturulan Topraklar” diye bir mesaj gönderdi. Aynı gün Hocam, “Tarih’e unutturulan
mı, tarihte unutturulan mı, affedersiniz anlayamadım, izah eder misiniz? Şöyle cevap verdi: Winston Churchill şöyle demiş;
"Tarih'i galipler yazar". Bu doğru bir söz. O aklıma geldi. Yâni, Küçük Asya diye tarif edip, bu toprakların tarihini yazmaya soyunan
özellikle 19.yy Batılı [kendilerince daha o zaman bile galip olanlar] tarihçilerin veya bunların yardımcısı arkeologların biçimlendirip
yazdıkları üzerinden gidersek, bilerek veya bilmeyerek Tarih'e unuttururuz. Başka bir deyişle tarih, insanoğlu için galiplerin
istediği gibi şekillendirmesiyle oluşan aslında hem iyi, hem de tehlikeli bir araçtır. Bu yüzden "Tarih'e Unutturulan Topraklar"
dedim. Nitekim gayet iyi bilinmelidir ki; “Geçmiş tahmin edilemezdir”, tıpkı geleceğin tahmin edilemez olduğu gibi. Bu yüzden
günümüzde geçmişi bilimsel dediğimiz araştırma metodlarıyla belgelere, kaynaklara dayandırarak sentezlemeye çalışırız. Bu
noktada uğraş veren Tarihçi dediğimiz araştırmacı, kendi edinimleri ve bir nevi elbiseleriyle karar verir; bu ne kadar doğrudur?
Geçmişin Tarih yazıcıları dedikleri, duydukları veya birbirlerinden kopyaladıkları ile ve o günlerdeki otoriteye bağımlı iken ne
kadar doğru yazabilmişlerdir? Ya da yanlışları nelerdir? Hangi politik amaçlarla geçmişi ters yüz etmişler, kendi elbiseleriyle
yorumlamışlardır? Bu yüzden Tarih herşeyi kapsamaz; anlatamaz. Buna bizler karar veririz ve halka sunarız. Onların nasıl
görmesini, algılamasını istiyorsak Tarih’i öyle yazarız. Bu noktada aslolan şudur: “Dünyada iyiliğin artması kısmen tarihe
geçmemiş eylemlere bağlıdır. Üzerimizdeki etkileri reddedilemez olan bu eylemleri, inançla gizli bir yaşam süren ve sonunda
kabirleri ziyaret edilmeyen insanlara borçluyuzdur”. Bu sözler de George Eliot takma adlı bir İngiliz kadın yazar Mary Anne
Evans’a aittir. Gördüğümüz gibi her devirde şartlar ne öngörüyorsa isimler, yer adları, belgeler dahi değişime uğrar. Tıpkı,
savaş meydanında mağlup olan bir komutanın “zafer kazandık” diye merkeze telgraf çektirmesine şaşıran askere; “Bu telgrafı
Tarih’e çekiyorum” demesi gibi. 
Bu düşüncelerin peykinde; Zerrin Hocaya teşekkürle “Tarih’e Unutturulan Topraklar” adlı Anadolu Tarihi’nin merkezindeki
Kemer Boğazı bölgesine izdüşümü yapmayı uygun buldum. Benim çalışmalarım, Tarih’ten daha çok Tarihî Coğrafya olduğu için
Hocanın dediği gibi tarihçi, keyfine göre hareket edemez; ederse, gün gelir; şimdi benim yaptığım gibi gerçek ortaya çıkar. Zira
Tarihî Coğrafya, zaman [t] ve mekân [x, y, z] boyutlarıyla dört boyutlu bir matematik ilim dalıdır. Makalede olayları, isimleri ve
yer adlarını usûl olarak, en eskiden günümüze doğru vermeye çalıştım.

Makalenin amacı, tarihî metinlerdeki bazı çelişkilerin sebebini açıklamaktadır. Bunlar içinde 1098 baharında Doukas’ın
izlediği yolun daha uzun olmasına rağmen daha kısa denilmesi. Antalya valisi Philokales’in, Balıkesir-Edremit ve Alaşehir’e
gelmesi; Ulubat yanı, Lampe ovasındaki Türkler üzerine birlikler göndermesi. Çivril-Işıklı ve Ulubat yanı olmak üzere iki Lampe
icat edilmesi. Kappadokia valisi Hasan Gazi’nin İzmir ve Nimfea üzerine gönderdiği birlikler ile Efes üzerine gönderdiği birlikleri,
“Anna karıştırıyor” denilmesi. Homeros, Kilikyalılar Truva’ya komşudur derken, tarihçinin Homeros yanlış bilgi veriyor demesi.
İmparatorun Gelibolu’dan, Skamandros çayı yoluyla, Edremit'te, Thrakesion temasında konuşlanmaya birlikler göndermesi.
Adları üzerinde Yalvaç-Gemen [Kiminas] ile Gelendost-Kötürnek [Kotoiraikia: Akhyraous] köylerinin Balıkesir’de gösterilmesi
vs. gibi çelişkilerin sebebi, yanlış tarihî coğrafya üzerinde çalışmakla ilgilidir. Bu, kenar uzunlukları 10, 12, 23 olan bir üçgenin
açılarını sormaya benzer ki, böyle bir üçgen çizilemeyeceği için açıları da çözülemez. Coğrafyada vukûbulan değişimi ve tarihî
yolları bilmeden, tarihî coğrafya iddiasında bulunmak da böyledir ve tarihteki hataların temel sebebi budur.

Bu makalenin amacı, Kemer Boğazı’ndaki ırmak üzerine kurulan tarihî Yenice Köyü Köprüsü’nün geçmişi hakkında bilgi
vermek ve tarih bilgilerimizi değiştirecek olan köprü ve köprü kitabesinin bir an evvel bulunabilmesi için ilgilileri uyarmaktır. Zira
Isparta DSİ 18. Bölge Müdürlüğü, Eğirdir Gölü’nü besleyebilmek için 21 Eylül 2025 tarihinde ayrılan Eğirdir ve Hoyran gölleri
arasına bir kanal açmayı planlamaktadır. Böyle bir kanalın açılması sırasında göl ve taban çamuru altında kalan köprü ve diğer
tarihî malzemeler bozulabilecektir. O yüzden bu iş, işin ehli olan sualtı arkeologları ve çevreci gözetiminde yapılmalıdır.

This article covers the stories of Malangi (Daku) and Nizam Lohar, two men revered in Punjab as icons of resistance to British authority. Although colonial documents refer to them as criminals, this study contends that such classifications were political rather than objective legal judgements. The British used crime-related terminology to quell local opposition and justify their authority over Punjab. The article demonstrates how colonial practices like land confiscation, the n/lambardari system, punitive taxes, and labelling entire populations as "criminal tribes" disturbed village life and exacerbated inequality. These circumstances prompted many ordinary people to fight colonial rule in everyday ways. The article demonstrates how Punjabi communities remembered Malangi and Nizam Lohar as justice fighters rather than lawbreakers by combining official data with folk music, oral traditions, and popular memories. These shared memories undermined the British narrative of history and maintained alternate notions of fairness and dignity. This study situates Malangi and Nizam Lohar within a larger legacy of local resistance in Punjab, calling for a novel and critical interpretation of colonial archives that have long overlooked the political importance of popular defiance. Akhtar Sandhu highlights a lapse in Punjab historiography, which ignored "culture" while addressing historical events. Historians focused on colonial power, administration, or governance, ignoring folk wisdom, folklore, social trends, and local heroic traditions. To Sandhu, ignoring culture in writing regional history leaves a major gap in Punjab historiography (Sandhu, 2025). Malangi and Nizam were products of Punjab"s society, but this important aspect was overlooked while writing under colonial pressure.