My interest in the archaeology of the Scottish Highlands began long before I had any formal training in the subject. Growing up on the eastern fringes of the southern Highlands, close to Loch Lomond, it was not hard stumble across ruined buildings, old field boundaries, and other traces of everyday life in the past. This is especially true if you spend much time, as I have done, climbing the nearby mountains and walking and driving through the various glens that give access into the Highlands. At the time, I had no real understanding of these remains, simply accepting them as being built and old. After studying archaeology for a few years at the University of Glasgow, itself only a short commute from the area where I grew up, I became acutely aware that I still had no real understanding of these - miliar, yet enigmatic, buildings and fields. This and a growing interest in Scotland’s historical archaeology drove me to take several courses on the subject of rural settlement studies. These courses allowed me to place what I now knew to be houses, barns, mills, shieling (transhumance) settlements, rig-and-furrow cultivation, and other related remains in history. Overwhelmingly, they seemed to date from the period of the last 300 years. I also began to understand how they all worked together as component parts of daily rural life in the past.

"Starting with the grim Britain of the Civil War era, with its punishing sense of the body as a corrupt vessel for the soul, Roy Porter charts how, through figures as diverse as Locke, Swift, Johnson, and Gibbon, ideas about medicine, politics, and religion fundamentally changed notions of self. He shows how the Enlightenment (with its explosion or rational thinking and scientific invention of the eighteenth and nineteenth centuries) provided a lens through which we can best see the profound shift from the theocentric, otherwordly, Dark Ages to the modern, earthly, body-centered world we live in today. As man made in God's image gave way to the Enlightenment's notion of the Self-made man, the body moved center stage. Porter writes brilliantly on the ways in which men and women flaunted, decorated, tanned, and dieted themselves: activities that we find familiar but that a Puritan divine would have considered satanic. And he explores how, at the end of the century, the human soul took on a new significance in the works of Godwin, Blake, and Byron."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved

The U.S. Department of Agriculture Economic Research Service (USDA/ERS) maintains four highly related but distinct geographic classification systems to designate areas by the degree to which they are rural. The original urban-rural code scheme was developed by the ERS in the 1970s. Rural America today is very different from the rural America of 1970 described in the first rural classification report. At that time migration to cities and poverty among the people left behind was a central concern. The more rural a residence, the more likely a person was to live in poverty, and this relationship held true regardless of age or race. Since the 1970s the interstate highway system was completed and broadband was developed. Services have become more consolidated into larger centers. Some of the traditional rural industries, farming and mining, have prospered, and there has been rural amenity-based in-migration. Many major structural and economic changes have occurred during this period. These factors have resulted in a quite different rural economy and society since 1970. In April 2015, the Committee on National Statistics convened a workshop to explore the data, estimation, and policy issues for rationalizing the multiple classifications of rural areas currently in use by the Economic Research Service (ERS). Participants aimed to help ERS make decisions regarding the generation of a county rural-urban scale for public use, taking into consideration the changed social and economic environment. This report summarizes the presentations and discussions from the workshop.

The Enlightenment was the age in which the world became modern, challenging tradition in favor of reason, freedom, and critical inquiry. While many aspects of the Enlightenment have been rigorously scrutinized—its origins and motivations, its principal characters and defining features, its legacy and modern relevance—the geographical dimensions of the era have until now largely been ignored. Placing the Enlightenment contends that the Age of Reason was not only a period of pioneering geographical investigation but also an age with spatial dimensions to its content and concerns. Investigating the role space and location played in the creation and reception of Enlightenment ideas, Charles W. J. Withers draws from the fields of art, science, history, geography, politics, and religion to explore the legacies of Enlightenment national identity, navigation, discovery, and knowledge. Ultimately, geography is revealed to be the source of much of the raw material from which philosophers fashioned theories of the human condition. Lavishly illustrated and engagingly written, Placing the Enlightenment will interest Enlightenment specialists from across the disciplines as well as any scholar curious about the role geography has played in the making of the modern world.

The Way of Improvement Leads Home traces the short but fascinating life of Philip Vickers Fithian, one of the most prolific diarists in early America. Born to Presbyterian grain-growers in rural New Jersey, he was never quite satisfied with the agricultural life he seemed destined to inherit. Fithian longed for something more—to improve himself in a revolutionary world that was making upward mobility possible. While Fithian is best known for the diary that he wrote in 1773-74 while working as a tutor at Nomini Hall, the Virginia plantation of Robert Carter, this first full biography moves beyond his experience in the Old Dominion to examine his inner life, his experience in the early American backcountry, his love affair with Elizabeth Beatty, and his role as a Revolutionary War chaplain. From the villages of New Jersey, Fithian was able to participate indirectly in the eighteenth-century republic of letters—a transatlantic intellectual community sustained through sociability, print, and the pursuit of mutual improvement. The republic of letters was above all else a rational republic, with little tolerance for those unable to rid themselves of parochial passions. Participation required a commitment to self-improvement that demanded a belief in the Enlightenment values of human potential and social progress. Although Fithian was deeply committed to these values, he constantly struggled to reconcile his quest for a cosmopolitan life with his love of home. As John Fea argues, it was the people, the religious culture, and the very landscape of his "native sod" that continued to hold Fithian's affections and enabled him to live a life worthy of a man of letters.