Throughout history, humans have been affected by the natural environment, but they have also been agents of environmental change. Historians are now providing fascinating insights into the relations between humans and their environments in the past. This website explores the ways in which people have interacted with their environments in the past. Read more >>
Quayside of the River Tyne with the Bridges connecting Newcastle and Gateshead. Source: Wikimedia Commons
Rivers are at the heart of defining the identity and lifestyle of many cities around the world, and that is nowhere stronger than in Newcastle on Tyne in the Northeast of England on the banks of the River Tyne. The people who live on the banks of the Tyne are fiercely proud of their river. Once the river was an industrial powerhouse of the British Empire, and by the 1880s the Port of Tyne exported the most coal in the world, and the river was amongst the world’s largest shipbuilding and ship-repairing centres.
There has been much consideration of how the River Tyne has shaped Tyneside and Tynesiders, but very little appreciation of the enormous extent to which people have shaped the river. To bear out this invisible history of the river, historian Leona Skelton, a Post-Doctoral Research Assistant at the University of Bristol, has worked on a research project that challenges us to think from a river’s perspective and to include in our river histories the flow pathways which rivers ‘wanted’ to follow, regardless of the changes that humans have forged upon the river. On episode 69 of the Exploring Environmental History Podcast Leona challenges us to look at a river as an historical actor with its own agency.
Leona’s Research was part of the British Arts and Humanities Research Council funded environmental history initiative “The Power and the Water: Connecting Pasts with Futures”, that focuses on environmental connectivities that have emerged in Britain since industrialisation.
Further reading and resources Archer, D., Tyne and Tide: A Celebration of the River Tyne (Ovingham: Daryan Press, 2003)
Chaplin, M., Tyne View: A Walk around the Port of Tyne (2012).
Charlton, B., Upper North Tynedale: A Northumbrian Valley and its People (Northumbrian Water, 1987).
Cioc, Mark, and ebrary Academic Complete. The Rhine: An Eco-biography, 1815-2000 (Seattle: University of Washington Press, 2002).
Levine, D., and Wrightson, K., The Making of an Industrial Society: Whickham, 1560-1765 (Oxford: Oxford University Press, 1991)
Mah, A., ‘Memory, Uncertainty and Industrial Ruination: Walker Riverside, Newcastle on Tyne’, International Journal of Urban and Regional Research, vol. 34, no. 2 (2010), pp. 398-413
Marshall, M., Tyne Waters: A river and its salmon (London: H F & G Witherby, 1992)
Rennison, R., Water to Tyneside: A History of the Newcastle and Gateshead Water Company (Newcastle: Newcastle & Gateshead Water Company, 1979)
In 1928 the arboretum was established on land that was given by Peter Waite (1834-1922), pastoralist and benefactor, to the University of Adelaide. Over time the collection of the arboretum evolved into a valuable resource for teaching, research and a bank of genetic plant and tree material. The collection has been meticulously documented and in the 1980s the handwritten system cards were transferred into a computer database. Continue reading
Thomas Cole’sThe Oxbow (1836). The New England landscape that inspired Calvinist and Puritan ideals about landscape, a scientific world view and moral notions about use of the land. Source: Wikimedia Commons.
Ever since Lynn White’s 1967 essay on “The Historical Roots of Our Ecologic Crisis”, it is common to read in many publications that Christianity is both too anthropocentric and not much concerned with the protection of nature and the environment. Subsequently the environmental movement has developed along very secular lines using science to underpin their arguments for the protection of nature and the environment. For religion there seems no place amongst modern environmentalists. But in in the late 19th century and early 20th century this was quite different and early American conservationists were often deeply religious but had no difficulties in combining this with new scientific ideas about nature. A recent book entitled Inherit the Holy Mountain: Religion and the Rise of American Environmentalism shows that religion provided early environmentalists both with deeply embedded moral and cultural ways of viewing the natural world which provided them with the direction, and tone for the environmental causes they advocated. It reveals how religious upbringing left its distinctive imprint on the life, work, and activism of a wide range of environmental figures such as George Perkins Marsh, John Muir, Theodore Roosevelt, Rachel Carson, E. O. Wilson, and others.
This podcast episode explores the history of conservation and religion in America with Mark Stoll, Associate Professor of History at Texas Tech University, in Lubbock, Texas. He is the author of Inherit the Holy Mountain.
Mark Stoll, “Rachel Carson: The Presbyterian Genesis of a Nature Writer,” in: Nicolaas Rupke, ed., Eminent Lives in Twentieth-Century Science and Religion, 2nd rev. and much exp. ed. (New York: Peter Lang, 2009)
Mark Stoll, “Creating Ecology: Protestants and the Moral Community of Creation,” in: David M. Lodge and Christopher S. Hamlin, eds., Religion and the New Ecology: Environmental Responsibility in a World in Flux (Notre Dame: University of Notre Dame Press, 2006)
When most people think of national parks they think of famous examples such as Yellow Stone and Yosemite in the United States or the Serengeti in Tanzania. These parks are large in scale with an emphasis on wild life conservation and the preservation of scenic landscapes.1 Human activity and presence is restricted and regulated and people are mainly visitors. This does not imply that the nature in these places has been untouched by humans. In Yosemite for example there was farming in the past and the management of he park is far from passive. The question is not wether untouched nature is good and anthropocentric influence on natural systems is less desirable.2 The question is wether we would like to protect nature for the sake of nature or for the benefit of ourselves and other species. It is a question of grades of human interference and impact not one of untouched nature.
In recent years discussions of how to protect nature has been intensified with the debate surrounding the rewilding of landscapes outside of these national parks and some have propose to give more space to nature and restrict human activity.3 A new take on this debate will come from famous biologist E.O. Wilson in a forthcoming book which proposes to set half of the land surface of the earth apart for wildlife. Unlike some others his take on rewilding is anthropocentric and he does not want exclude people from nature but regards them as an integral part of it.4 This sounds all quite novel but the reality is that in many countries nature conservation and human activity have never been separated like in Yosemite or the Serengeti. Continue reading