I approach this paper as a prehistorian whose research has been primarily in areas with little or no surviving evidence for prehistoric fields, so that my only close encounter with field systems has been at Kilmashogue and other sites in the uplands just to the south of Dublin (figure 1 shows the location of the main areas and sites in Ireland mentioned in the text). These are certainly fixed in space but unfortunately are as yet floating in time (Cooney, 1985). But this personal predicament is in fact central to the problems approached in this paper: that while there is increasing evidence for prehistoric field systems in Ireland, they are frequently perceived as occurring in the archaeological record only in certain areas; that the relationship between them and other aspects of the archaeological record is not always clear; and that there are major problems in dating these field systems.

My second introductory point is to comment that the sequence of the title is deliberate. The significance of field systems must be seen in the context of what would have been the contemporary cultural landscape and land use, and the various interpretations which have been made of these. The occurrence of field systems has major implications for the way we view the human impact on the environment and use of the land during the Neolithic period in Ireland (4,000 – 2,500 BC).

This article examines coastal defence in East Norfolk between the late eighteenth and early twentieth centuries. From 1802 until 1932 sea defence between Happisburgh and Winterton was the responsibility of the Commissioners of Sewers for the Eastern Hundreds of Norfolk, more commonly known as the Sea Breach Commission (SBC). This article explores the geographies of authority shaping sea defence, with the SBC a body whose relationship to the local and national state could be uneasy. The article outlines the SBC’s nineteenth-century roles and routines, and examines its relationship to outside expertise, including its early hiring of geologist William Smith. The article reviews challenges to the SBC’s authority following late nineteenth-century flood events, details its early twentieth-century routines, and examines disputes over development on the sandhills. The article details the SBC’s dealings with an emerging national ‘nature state’, around issues such as coastal erosion and land drainage, matters which led to the SBC’s demise following the 1930 Land Drainage Act. The article concludes by considering the SBC’s contemporary resonance in a time of challenges to the role of the nature state, and anxieties over coastal defence.

The publication of The Art and Mystery of Historical Archaeology, a festschrift in honour of James Deetz, makes a useful starting point for assessing the remarkable development of American historical archaeology over the last four decades. The discipline of ‘historical archaeology’ is the New World equivalent of British post-medieval archaeology. It is the study of the material culture of colonial and industrial America. Unlike its highly marginalised British counterpart, the discipline has seen an enormous growth in America over the last two decades, reflected in the creation of numerous posts both in universities and public-sector archaeology. This article seeks firstly to discuss some of the main contributions to the festchrift and areas of promise for future research. Secondly it will assess the relevance of some recent contributions on the history of consumption to Deetz's concept of the ‘Georgian world view’ and the notion of radical change in eighteenth-century material culture.

This paper draws on and forms part of the growing body of literature which examines critically the relationships between landscape and Englishness in the first half of the twentieth century. In particular this paper develops our understanding of the moral geographies of outdoor recreation and the popular discovery of rural England. It also shows how national identity itself was seen to be threatened by first, the alteration of the English landscape to accommodate new kinds of visitors, and second, by the apparent inability of those visitors to enjoy the English countryside in an appropriate way. These issues are explored through the variety of ways in which the Cotswolds were being discovered and encountered in the first half of the twentieth century. This was occurring at a time when rural England more generally was being ‘discovered’, explored, constructed and re-created both physically and in print through non fictional rural writing, guide books and topographical works. Discovering the Cotswolds and England was a deeply contested activity fraught with tensions and paradoxes which were themselves informed by ideas of class and culture.

In 1850, The Yorkshireman, a radical newspaper, offered the following analysis of York's annual Martinmas Hiring Fair:

Martinmas Fair … is an evil which increases crime, causes the profligate waste of money, adds greatly to the already large number of inmates within the walls of our House of Correction, and so increases the City expenses by their maintenance and the necessary increase of the police force to preserve the public from robbery, without conferring a benefit on the public in any way.

This article examines the role of particular ideas of the countryside in unemployment relief schemes. While interwar thinking on the countryside has received attention, it has not been examined in the specific context of unemployment relief. This article uses four case studies from North East England, namely the Team Valley Trading Estate (Gateshead), Hamsterley Forest Instructional Centre (Durham), Swarland model village (Northumberland) and Heartbreak Hill (Cleveland). All four projects took different approaches to the unemployment problem, but all used some form of rural rhetoric. The ways in which the projects deployed images of the countryside creatively recombined a wide range of ideas to suit their needs rather than being rigidly confined by particular schools of thought.

In the introduction to his practical manual on the organisation of friendly societies published in 1851 J.H. James writes:

The character of a nation may be pretty well ascertained from the general features of its public institutions. When these are directed to the morals, social and intellectual training of the human mind, and to the privilege of a cultivation of religious principles we may be sure of the existence of that high degree of buoyancy and healthiness of mental vigour, accompanied by great physical energy not to be found in any other condition of society.

In an area characterised by livestock farming, the auction mart had a pivotal role, both economically and culturally, and was crucial to the continued success of the community and the businesses of the area. Although made up from the surrounding farming community, the community of the auction mart was separate and different, if only on a temporary basis, with its own physical and social boundaries, cultural norms, and traditions, which had a significant effect on the personal identities of those who counted themselves as members. This article explores the auction mart community, its links to a wider farming network, and its influence on rural ideas about masculine identity, through an oral history study of the Lower Wharfedale area. This offers a window onto a community and a culture which has received very little academic attention due to its closed nature. The article concludes that the auction mart regulars constituted a community within the farming community, in which the theme of trust ran through every interaction, linking the everyday activity of the mart space to wider debates about the meaning of masculinity, transitions and ritual, social networks, and the nature of community.

‘How came I to be his property? What right has he in me, but such as a thief may plead to stolen goods?’ cried Pamela, the virtuous servant maid of Richardson's novel. Pamela was written in 1740, but the assumption that masters had sexual rights over their servants cast a long shadow. The questions Pamela raises about powerlessness and ‘worth’ are crucial to understanding the plight of female servants in the nineteenth century. This study examines why servants were particularly vulnerable to sexual harassment, the consequences of sexual abuse for victims and offenders, and underlying male attitudes which affected both the incidence of assaults and the justice meted out by the courts.

This article explores the development of the Council for the Preservation of Rural England's (CPRE) policy response to the increasing demands for rural land by the armed forces and other war effort-related government departments prior to and during the Second World War. The CPRE was supportive of Britain's war effort, but nevertheless throughout the war sought to remain an effective advocate for the preservation of the rural landscape – a landscape that was regularly evoked by state propaganda to stimulate the population's support for the war effort, yet was subject to alteration and degradation by that very effort. The result was a generally private campaign of lobbying characterised by opposition to some war effort-related proposals for rural land use, acquiescence to others, and consistent efforts to seek to ensure that requisitioned land was returned to its prewar use. Central to the CPRE's capacity to influence was a consultative mechanism created by Prime Minister Neville Chamberlain in 1938, which established the CPRE as a stakeholder that government ministries were required to consult with over their proposed use of land in rural areas for airfields, training camps, war industry, and other purposes. The immediate postwar legacy of this work, both for the CPRE and the rural landscape, is also examined. This article therefore contributes, albeit from a tangential perspective, to the growing historiography on the militarisation of landscapes, defined by Coates et al. as ‘sites that have been fully or partially mobilised for military purposes’.2

This article examines the role of manorial courts in early modern Lancashire in the regulation of mobility through order making in relation to inmates. The period under consideration is c. 1550–c. 1660. Four aspects of their operation are considered: the volume of court business dealing with issues of mobility, the quality of court orders regulating it, the place of the manor court in the topography of local governance and aspects of continuity and change in the courts’ functioning in the period. Manorial courts are shown to be active and innovative constituents of the local administrative landscape, exercising a role wider than merely the imposition of seigneurial interest and control.

How to Write the History of a Parish (1905) by John Charles Cox is a famous early modern history of the parish-state. Yet its author had an eclectic and radical political career in Midlands' life long before he became famous as an historian of English rural life. Today, Cox's radical activities are in fact an important historical prism. His neglected career demonstrates how a strong personality could bring about genuine political change in agricultural life. Cox always focused on the need to fight for the socio-economic and political rights of the labouring poor. At the same time, he was committed to historical research and record collecting, especially that of the vestry in which the poor found a voice. In so doing, he personifies how the boundaries between private interest and public service, the domestic and the political, were sometimes navigated with personal intensity in rural England during the later nineteenth century.

In the agricultural township of Rigton, ten miles north of Leeds, three-quarters of labouring households had recourse to poor relief at some stage between 1815 and 1861. The chronology of this microhistory straddles the end of the French Wars, the Sturges Bourne reforms, and, due to the existence of the country's largest Gilbert Unions, the region's laggardly application of the Poor Law Amendment Act. It seeks, by source linkage, to establish the contexts of labour, welfare and the life cycle within a northern community, and place the poor and their experiences of, and strategies against, poverty within that community. A demographic overview introduces the contexts of labouring families' lives, whilst a commentary on expositions of biographical reconstitutions of two generations of a labouring family, forms a major part of this exploration. This argues that whilst relationships with, and mitigation against, poverty were fluid and complex, as the century progressed labouring families had a decreasing interface with the Poor Law, and adopted and developed new economic strategies to add to their portfolio of makeshifts.1

The extent of the handmade lace industry in the nineteenth century is difficult to estimate. Most lacemakers were not given an occupation in the census. For instance, Belleek (in county Fermanagh) was one of the centres of handmade lace in Ireland. Of the fifty-one women active in the Belleek lace and sprigging class in January 1911, fifty-six per cent were given no occupation in the 1911 census manuscripts and four per cent were given occupations other than lacemaker. In Ireland, it is clear that the census statistics do not include the tens of thousands of women making lace for the home industries societies examined in this article. The statistics for lacemaking in England, Wales and Scotland (given in table one) are confused by the fact that no distinction is made between hand and machine-made lace.

William Cobbett was, during his own lifetime, a highly controversial figure who often found it necessary to defend himself against supposed misrepresentation. His historical persona remains no less controversial. The complexities of Cobbett's career and character have supported a variety of interpretations, and many writers this century have felt the need to define ‘the real Cobbett’. Modern misrepresentations have arisen less from false stories invented to damn him than from the misleading emphases employed to praise him, with both Left and Right seeking in their different ways to appropriate what they see as his legacy. For conservatives, he has been an essentially timeless figure, standing for Old England and all that may have made such a place great. Writers on the Left have treated him rather as a figure of the past, rationalised to fit into the rise of working-class consciousness and organisation, and divested of some aspects unseemly in an early representative of ‘the cause’. Cobbett has been adopted as an important figure for the Left, but readings based on the assumptions about working-class radicalism held by the modern British Labour movement have often found it necessary to exclude aspects of his writings as inconsistent, or at least idiosyncratic.

From the beginning of time human settlement has depended on water; its proximity being indispensable not only for the development of agriculture but also for the maintenance of stable settlements. The presence of water has promoted the development of civilisations, its absence has undermined their continuity. Getting hold of water has been the source of many confrontations in which at issue was not just the acquisition of more and better territories but nothing less that the community's own survival. The intrinsic social value of water has influenced social structures through the community rules for the distribution of this collective good.

The article presents a trend in rural and small-town architecture, in central Poland, consisting in the reuse of material from river-going vessels. As part of the research, twenty objects (existing and non-extant) were identified that had been constructed using material from wooden vessels that had navigated the Vistula River in the past (nineteenth and twentieth centuries). There was also a reinterpretation of the origin of construction material from a farm building that had been moved in the 1980s from near the Vistula to one of Polish open-air museums. The results indicate that these are probably the last material traces of a boat mill that operated on the Vistula in the late nineteenth century. Also, many preserved millstones embedded in buildings located near the Vistula seem to confirm this conclusion.

In one of the earliest issues of Rural History, Jacqueline Simpson urged students of Popular rural culture to examine local legends that centre upon some specific place, Person or object and which are a focus for local pride. Many of these are well-known tales which have been adapted, often in a humorous way, to local circumstances. Thus the seventy-odd stories of dragon-slaying which she has collected for Britain usually depict a local figure, not St George or a knight errant, as the hero. It is normally difficult, if not impossible, to explain how these tales began. The Dragon of Wantley, however, offers some unusual opportunities for delving into the historical context of a ballad that achieved national fame.

This paper takes as its starting-point different perspectives on the organic movement's history since the 1940s. It identifies the polarised views of those who see a linear continuity in its development and of others who claim that a new generation of ‘counter-urbanites’ in the 1970s introduced an entirely distinct element. Drawing on recorded interviews with several of the leading figures in the seventies generation, the article argues that this generation was not as independent of its forebears as some of its members have claimed. It also throws light on the experiences of those who were inspired by the ‘self-sufficiency’ philosophy of John Seymour. The Steinerian Bio-Dynamic movement is identified as an important thread of continuity, as is the role played by two long-lived organic farmers, Dinah Williams and Mary Langman. While the seventies generation indeed affected the organic movement's direction from the 1970s onward, particularly through the Organic Growers Association, the case for a complete disjunction between different phases of organic history remains inadequate.

I have discussed elsewhere the role of the British Women's Institute Movement within twentieth-century feminism. This paper will take this argument further by focusing on the way in which the W.I. redefined domestic labour as skilled and thus provided scope for rural women to gain status and validation from their involvement in it. First, however, I want to propose a different perception of the Women's Institute Movement from the more common idea of ‘Jam and Jerusalem’ popular in the 1990s, and describe its activities for those unfamiliar with the Movement.