#social-history — Public Fediverse posts

Battle of The Beanfield

There are certain moments in modern British history that seem to sit just beyond the edge of official memory. Events that everybody vaguely remembers, yet somehow never quite make it into the comfortable national story we tell ourselves.

The Battle of Orgreave is one. The miners’ strike is another. The poll tax riots. Hillsborough. Brixton. They linger in photographs, old television footage and the memories of those who were there, carrying the uncomfortable reminder that Britain is not always as civilised, measured and orderly as it likes to imagine itself to be.

The Battle of the Beanfield belongs firmly in that category.

Forty years on, it remains one of the most controversial policing operations in modern British history. More than 1,300 police officers confronted a convoy of around 600 New Age Travellers attempting to reach Stonehenge on 1 June 1985. By the end of the day, dozens of people had been injured, hundreds had been arrested and an entire way of life had effectively been marked for destruction.

What happened in that Hampshire beanfield has never been the subject of a full public inquiry. Yet for many people who witnessed the decline of Britain’s traditional industries during the Thatcher years, the images remain painfully familiar.

I grew up in Yorkshire through the 1970s, 1980s and 1990s. I watched pit villages hollow out. I watched steelworks close. I watched communities that had existed for generations suddenly find themselves described as obstacles to progress. There was a language that emerged during those years. Certain groups became “the problem”. Miners. Trade unionists. Travellers. Alternative communities. Anyone who stood outside the increasingly rigid idea of what Britain was supposed to become.

That is one reason the Battle of the Beanfield still matters.

To understand the confrontation itself, we first need to understand the strange, colourful and often misunderstood world that produced it.

The Stonehenge Free Festival began in 1974. It emerged from the wider countercultural movements of the late 1960s and early 1970s, combining music, environmentalism, spiritual exploration, political activism and communal living. Over the following decade it grew steadily, becoming one of the largest free gatherings in Britain. By the early 1980s thousands of people travelled to Stonehenge each summer to celebrate the solstice. The festival attracted an eclectic mix of punks, bikers, druids, musicians, environmental campaigners, anarchists, hippies and families living on the road.

The people who became known as the Peace Convoy were not a single organisation. They were a loose collection of travellers, festival-goers and alternative communities who spent much of the year moving between free festivals, protest camps and temporary settlements. Some were escaping unemployment. Some rejected consumer culture. Others simply wanted a different way of living. Many travelled in converted buses, coaches, ambulances and vans that doubled as homes.

To their supporters they represented freedom, creativity and resistance to conformity.

To their critics they represented disorder.

By 1984 tensions were reaching breaking point. The Stonehenge festival had become enormous. Estimates suggested attendance reached around 100,000 people. Concerns were raised about damage to the archaeological landscape, litter, unauthorised trading and open drug use. English Heritage, which had recently taken over management of the site, came under increasing pressure to act. Local authorities and police forces were equally determined that the gathering should not continue in its existing form. A High Court injunction was obtained to prevent the 1985 festival from taking place. The state had drawn a line.

On the morning of 1 June 1985, the Peace Convoy left Savernake Forest and began moving towards Stonehenge. Around 140 vehicles carried approximately 600 people. Many were families. Children were travelling alongside adults who had spent years living on the road. They knew there would be police opposition. Few appear to have anticipated what was waiting for them.

Police had prepared extensively.

The miners’ strike had ended only months earlier. During that bitter industrial conflict police forces had developed new methods of coordination, rapid deployment and large-scale public order operations. Senior officers later openly acknowledged that lessons learned during the strike had informed preparations for dealing with the travellers.

A four-mile exclusion zone had been established around Stonehenge. Roadblocks were prepared. Officers from multiple forces were assembled. Some estimates place police numbers at around 1,300. Others suggest even higher figures by the end of the operation.

The convoy encountered its first major roadblock near Shipton Bellinger, several miles from Stonehenge. According to police accounts, some traveller vehicles attempted to push through the blockade and rammed police vehicles. Travellers and independent witnesses tell a very different story. They describe a convoy seeking negotiation before finding itself trapped and surrounded.

Whatever happened during those first moments, the situation rapidly escalated.As vehicles attempted to leave the road and move into adjacent fields, police began smashing windows and making arrests. The convoy became scattered across farmland. Families were separated. Children became lost in the confusion. What followed would become one of the most infamous confrontations in modern British policing.

Television footage remains difficult to watch even now.

Officers in riot gear strike vehicle windows with truncheons. People are dragged from buses and vans. Terrified children can be seen inside shattered vehicles. Journalists and witnesses described police hitting men and women indiscriminately. Several accounts alleged pregnant women and individuals carrying babies were assaulted during the operation. Numerous vehicles that functioned as homes were systematically damaged.

The Earl of Cardigan, whose family owned Savernake Forest and who had followed the convoy on a motorcycle, later provided testimony that proved deeply damaging to official police narratives. He described officers rushing vehicles with drawn truncheons, shouting at occupants and creating scenes of intimidation and violence that contradicted many early police claims.

Journalists present that day reported similar concerns.

ITN footage captured scenes that shocked many viewers. Photographer Alan Lodge later described the event as an ambush rather than a battle. Others argued the very name “Battle of the Beanfield” created a misleading impression of two evenly matched sides. One side possessed riot shields, command structures, communications systems and overwhelming numerical superiority. The other consisted largely of civilians living in vehicles.

By the end of the operation, 537 people had been arrested. It remains one of the largest mass arrests of civilians in modern British history. Most of the charges eventually collapsed or were dismissed.

That fact alone raises uncomfortable questions.

If hundreds of supposedly dangerous lawbreakers had been lawfully apprehended while carrying out serious criminal acts, one might expect hundreds of successful prosecutions to follow. Instead, much of the legal case simply evaporated.

Years later, travellers successfully pursued civil actions against Wiltshire Police. Damages were awarded for wrongful arrest, false imprisonment and property damage. One police sergeant was convicted of actual bodily harm arising from the events of that day.

Yet despite these outcomes, there has never been a full public inquiry.

Perhaps that is because the Battle of the Beanfield was about more than Stonehenge.

Looking back now, it feels impossible to separate it from the wider atmosphere of Britain in the mid-1980s. This was a country being transformed at extraordinary speed. Traditional industries were disappearing. Unemployment was soaring in many regions. Entire communities were fighting for survival. Alternative lifestyles increasingly found themselves portrayed as threats to public order rather than expressions of individual freedom.

For many people in mining and industrial areas, there is a recognisable pattern.

First comes the language.

A group is described as troublesome, outdated or undesirable.

Then comes the media narrative.

Then comes the justification.

Then comes the force.

That does not mean every traveller was a saint, any more than every miner was. Human beings are messy. Large gatherings bring problems. Some attendees at the Stonehenge festivals undoubtedly caused damage. Some individuals within the traveller movement undoubtedly committed crimes. A serious historical assessment has to acknowledge that reality. The archaeological concerns surrounding Stonehenge were genuine. Local residents had legitimate complaints. Authorities were entitled to seek solutions.

But none of that explains the scale of what happened on 1 June 1985.

The images of smashed homes, frightened children and riot police advancing across fields continue to disturb because they seem wildly disproportionate. They suggest a state determined not merely to enforce an injunction but to send a message.

And the message was received.

The traveller movement never fully recovered.

Legislation introduced during the following years increasingly restricted nomadic lifestyles and unauthorised gatherings. The Public Order Act 1986 and later the Criminal Justice and Public Order Act 1994 created new powers that made life significantly harder for travellers, free festivals and eventually the emerging rave culture.

In many ways the Beanfield became a blueprint. The same language used against travellers would later be applied to ravers, squatters, protesters and environmental activists. Alternative communities were increasingly framed not as citizens exercising freedoms but as public order problems requiring management.

Yet the legacy of the Beanfield refuses to disappear.

Songs were written about it. The Levellers turned it into a folk-punk anthem that introduced a new generation to the story. Hawkwind referenced it. Writers, filmmakers and activists kept returning to it. Every summer solstice the memory resurfaces among those who remember what happened.

Perhaps that is because the Battle of the Beanfield sits at the crossroads of so many larger questions.

Who gets to occupy public space?

Who decides what constitutes a legitimate way of living?

How much power should the state possess when dealing with communities that reject mainstream norms?

And perhaps most importantly of all, what happens when governments begin to see certain groups not as citizens but as enemies?

Forty years later those questions feel remarkably current.

The travellers who set out for Stonehenge in 1985 were not trying to overthrow the government. They were trying to reach a festival. They were trying to celebrate a solstice. They were trying, in their own eccentric and imperfect way, to live differently.

Many paid a heavy price for that.

For those of us who grew up watching pits close, furnaces go cold and communities written off as inconvenient relics of the past, the Beanfield feels like part of the same story. Different people. Different landscape. Different politics perhaps. But the same underlying lesson.

When power decides a group no longer belongs, it rarely begins with dialogue.

It begins with exclusion.

Then comes the roadblock.

Further Reading

Andy Worthington, The Battle of the Beanfield

Christopher Chippindale, Stoned Henge: Events and Issues at the Summer Solstice, 1985

Emma Hallett, BBC News, Summer Solstice: How the Stonehenge Battles Faded

Tony Thompson, The Observer, Twenty Years After, Mystery Still Clouds Battle of the Beanfield

English Heritage, Stonehenge 1977–85: A Dig in Time and a Confrontation

Copyright © Mysterious Times 2026. All rights reserved. This article may not be reproduced, distributed or transmitted in any form without prior written permission from Mysterious Times, except in the case of brief quotations used for review, criticism or scholarly reference.

Battle of The Beanfield

There are certain moments in modern British history that seem to sit just beyond the edge of official memory. Events that everybody vaguely remembers, yet somehow never quite make it into the comfortable national story we tell ourselves.

The Battle of Orgreave is one. The miners’ strike is another. The poll tax riots. Hillsborough. Brixton. They linger in photographs, old television footage and the memories of those who were there, carrying the uncomfortable reminder that Britain is not always as civilised, measured and orderly as it likes to imagine itself to be.

The Battle of the Beanfield belongs firmly in that category.

Forty years on, it remains one of the most controversial policing operations in modern British history. More than 1,300 police officers confronted a convoy of around 600 New Age Travellers attempting to reach Stonehenge on 1 June 1985. By the end of the day, dozens of people had been injured, hundreds had been arrested and an entire way of life had effectively been marked for destruction.

What happened in that Hampshire beanfield has never been the subject of a full public inquiry. Yet for many people who witnessed the decline of Britain’s traditional industries during the Thatcher years, the images remain painfully familiar.

I grew up in Yorkshire through the 1970s, 1980s and 1990s. I watched pit villages hollow out. I watched steelworks close. I watched communities that had existed for generations suddenly find themselves described as obstacles to progress. There was a language that emerged during those years. Certain groups became “the problem”. Miners. Trade unionists. Travellers. Alternative communities. Anyone who stood outside the increasingly rigid idea of what Britain was supposed to become.

That is one reason the Battle of the Beanfield still matters.

To understand the confrontation itself, we first need to understand the strange, colourful and often misunderstood world that produced it.

The Stonehenge Free Festival began in 1974. It emerged from the wider countercultural movements of the late 1960s and early 1970s, combining music, environmentalism, spiritual exploration, political activism and communal living. Over the following decade it grew steadily, becoming one of the largest free gatherings in Britain. By the early 1980s thousands of people travelled to Stonehenge each summer to celebrate the solstice. The festival attracted an eclectic mix of punks, bikers, druids, musicians, environmental campaigners, anarchists, hippies and families living on the road.

The people who became known as the Peace Convoy were not a single organisation. They were a loose collection of travellers, festival-goers and alternative communities who spent much of the year moving between free festivals, protest camps and temporary settlements. Some were escaping unemployment. Some rejected consumer culture. Others simply wanted a different way of living. Many travelled in converted buses, coaches, ambulances and vans that doubled as homes.

To their supporters they represented freedom, creativity and resistance to conformity.

To their critics they represented disorder.

By 1984 tensions were reaching breaking point. The Stonehenge festival had become enormous. Estimates suggested attendance reached around 100,000 people. Concerns were raised about damage to the archaeological landscape, litter, unauthorised trading and open drug use. English Heritage, which had recently taken over management of the site, came under increasing pressure to act. Local authorities and police forces were equally determined that the gathering should not continue in its existing form. A High Court injunction was obtained to prevent the 1985 festival from taking place. The state had drawn a line.

On the morning of 1 June 1985, the Peace Convoy left Savernake Forest and began moving towards Stonehenge. Around 140 vehicles carried approximately 600 people. Many were families. Children were travelling alongside adults who had spent years living on the road. They knew there would be police opposition. Few appear to have anticipated what was waiting for them.

Police had prepared extensively.

The miners’ strike had ended only months earlier. During that bitter industrial conflict police forces had developed new methods of coordination, rapid deployment and large-scale public order operations. Senior officers later openly acknowledged that lessons learned during the strike had informed preparations for dealing with the travellers.

A four-mile exclusion zone had been established around Stonehenge. Roadblocks were prepared. Officers from multiple forces were assembled. Some estimates place police numbers at around 1,300. Others suggest even higher figures by the end of the operation.

The convoy encountered its first major roadblock near Shipton Bellinger, several miles from Stonehenge. According to police accounts, some traveller vehicles attempted to push through the blockade and rammed police vehicles. Travellers and independent witnesses tell a very different story. They describe a convoy seeking negotiation before finding itself trapped and surrounded.

Whatever happened during those first moments, the situation rapidly escalated.As vehicles attempted to leave the road and move into adjacent fields, police began smashing windows and making arrests. The convoy became scattered across farmland. Families were separated. Children became lost in the confusion. What followed would become one of the most infamous confrontations in modern British policing.

Television footage remains difficult to watch even now.

Officers in riot gear strike vehicle windows with truncheons. People are dragged from buses and vans. Terrified children can be seen inside shattered vehicles. Journalists and witnesses described police hitting men and women indiscriminately. Several accounts alleged pregnant women and individuals carrying babies were assaulted during the operation. Numerous vehicles that functioned as homes were systematically damaged.

The Earl of Cardigan, whose family owned Savernake Forest and who had followed the convoy on a motorcycle, later provided testimony that proved deeply damaging to official police narratives. He described officers rushing vehicles with drawn truncheons, shouting at occupants and creating scenes of intimidation and violence that contradicted many early police claims.

Journalists present that day reported similar concerns.

ITN footage captured scenes that shocked many viewers. Photographer Alan Lodge later described the event as an ambush rather than a battle. Others argued the very name “Battle of the Beanfield” created a misleading impression of two evenly matched sides. One side possessed riot shields, command structures, communications systems and overwhelming numerical superiority. The other consisted largely of civilians living in vehicles.

By the end of the operation, 537 people had been arrested. It remains one of the largest mass arrests of civilians in modern British history. Most of the charges eventually collapsed or were dismissed.

That fact alone raises uncomfortable questions.

If hundreds of supposedly dangerous lawbreakers had been lawfully apprehended while carrying out serious criminal acts, one might expect hundreds of successful prosecutions to follow. Instead, much of the legal case simply evaporated.

Years later, travellers successfully pursued civil actions against Wiltshire Police. Damages were awarded for wrongful arrest, false imprisonment and property damage. One police sergeant was convicted of actual bodily harm arising from the events of that day.

Yet despite these outcomes, there has never been a full public inquiry.

Perhaps that is because the Battle of the Beanfield was about more than Stonehenge.

Looking back now, it feels impossible to separate it from the wider atmosphere of Britain in the mid-1980s. This was a country being transformed at extraordinary speed. Traditional industries were disappearing. Unemployment was soaring in many regions. Entire communities were fighting for survival. Alternative lifestyles increasingly found themselves portrayed as threats to public order rather than expressions of individual freedom.

For many people in mining and industrial areas, there is a recognisable pattern.

First comes the language.

A group is described as troublesome, outdated or undesirable.

Then comes the media narrative.

Then comes the justification.

Then comes the force.

That does not mean every traveller was a saint, any more than every miner was. Human beings are messy. Large gatherings bring problems. Some attendees at the Stonehenge festivals undoubtedly caused damage. Some individuals within the traveller movement undoubtedly committed crimes. A serious historical assessment has to acknowledge that reality. The archaeological concerns surrounding Stonehenge were genuine. Local residents had legitimate complaints. Authorities were entitled to seek solutions.

But none of that explains the scale of what happened on 1 June 1985.

The images of smashed homes, frightened children and riot police advancing across fields continue to disturb because they seem wildly disproportionate. They suggest a state determined not merely to enforce an injunction but to send a message.

And the message was received.

The traveller movement never fully recovered.

Legislation introduced during the following years increasingly restricted nomadic lifestyles and unauthorised gatherings. The Public Order Act 1986 and later the Criminal Justice and Public Order Act 1994 created new powers that made life significantly harder for travellers, free festivals and eventually the emerging rave culture.

In many ways the Beanfield became a blueprint. The same language used against travellers would later be applied to ravers, squatters, protesters and environmental activists. Alternative communities were increasingly framed not as citizens exercising freedoms but as public order problems requiring management.

Yet the legacy of the Beanfield refuses to disappear.

Songs were written about it. The Levellers turned it into a folk-punk anthem that introduced a new generation to the story. Hawkwind referenced it. Writers, filmmakers and activists kept returning to it. Every summer solstice the memory resurfaces among those who remember what happened.

Perhaps that is because the Battle of the Beanfield sits at the crossroads of so many larger questions.

Who gets to occupy public space?

Who decides what constitutes a legitimate way of living?

How much power should the state possess when dealing with communities that reject mainstream norms?

And perhaps most importantly of all, what happens when governments begin to see certain groups not as citizens but as enemies?

Forty years later those questions feel remarkably current.

The travellers who set out for Stonehenge in 1985 were not trying to overthrow the government. They were trying to reach a festival. They were trying to celebrate a solstice. They were trying, in their own eccentric and imperfect way, to live differently.

Many paid a heavy price for that.

For those of us who grew up watching pits close, furnaces go cold and communities written off as inconvenient relics of the past, the Beanfield feels like part of the same story. Different people. Different landscape. Different politics perhaps. But the same underlying lesson.

When power decides a group no longer belongs, it rarely begins with dialogue.

It begins with exclusion.

Then comes the roadblock.

Further Reading

Andy Worthington, The Battle of the Beanfield

Christopher Chippindale, Stoned Henge: Events and Issues at the Summer Solstice, 1985

Emma Hallett, BBC News, Summer Solstice: How the Stonehenge Battles Faded

Tony Thompson, The Observer, Twenty Years After, Mystery Still Clouds Battle of the Beanfield

English Heritage, Stonehenge 1977–85: A Dig in Time and a Confrontation

Copyright © Mysterious Times 2026. All rights reserved. This article may not be reproduced, distributed or transmitted in any form without prior written permission from Mysterious Times, except in the case of brief quotations used for review, criticism or scholarly reference.

"In #Children of the #American #Jewish #Ghetto: Stories of Struggle and Achievement from 1881 through World War I, #ChaimRosenberg has produced a fascinating social #history. It is also a #referencebook recounting the lives and careers of a complete generation of accomplished American #Jews, successful in a wide variety of careers and occupations.

The #historical narrative thread of the volume tells the story of the #Russian Jews who flooded into America at the end of the 19th century, beginning with impoverished #immigrant families living in overcrowded city neighborhoods.

It follows their children into schools, and from there into elite institutions and prominent careers, and, despite the ever-present #antisemitism, emphasizes the next generation’s notable achievements across the whole spectrum of American life.

As a #socialhistory, the #book is a celebration of upward mobility – an inspiring account..."

https://www.jpost.com/diaspora/article-896164

"In #Children of the #American #Jewish #Ghetto: Stories of Struggle and Achievement from 1881 through World War I, #ChaimRosenberg has produced a fascinating social #history. It is also a #referencebook recounting the lives and careers of a complete generation of accomplished American #Jews, successful in a wide variety of careers and occupations.

The #historical narrative thread of the volume tells the story of the #Russian Jews who flooded into America at the end of the 19th century, beginning with impoverished #immigrant families living in overcrowded city neighborhoods.

It follows their children into schools, and from there into elite institutions and prominent careers, and, despite the ever-present #antisemitism, emphasizes the next generation’s notable achievements across the whole spectrum of American life.

As a #socialhistory, the #book is a celebration of upward mobility – an inspiring account..."

https://www.jpost.com/diaspora/article-896164

🆕 Os ecos do #VINCULUM ainda se ouvem na ilha da Madeira: a descoberta, em 2021, do "Tombo I da Igreja de Machico", um documento do século XVI restaurado e estudado pela equipa do projecto, vai ser o mote para uma série de eventos culturais em Machico.

👉 Mais detalhes: https://ihc.fcsh.unl.pt/vinculum-madeira/

#Histodons #SciComm #MedievalHistory #MedievalMarkets #Madeira #Machico #SocialHistory #HistóriaSocial

🆕 Os ecos do #VINCULUM ainda se ouvem na ilha da Madeira: a descoberta, em 2021, do "Tombo I da Igreja de Machico", um documento do século XVI restaurado e estudado pela equipa do projecto, vai ser o mote para uma série de eventos culturais em Machico.

👉 Mais detalhes: https://ihc.fcsh.unl.pt/vinculum-madeira/

#Histodons #SciComm #MedievalHistory #MedievalMarkets #Madeira #Machico #SocialHistory #HistóriaSocial

🧵A somewhat niche thread. Film posters inadvertently photographed by postwar town planners.
I found most in the Manchester Archives+ and Manchester Libraries archives.
#1: Dr. No

#cinema #socialhistory

🧵A somewhat niche thread. Film posters inadvertently photographed by postwar town planners.
I found most in the Manchester Archives+ and Manchester Libraries archives.
#1: Dr. No

#cinema #socialhistory

For some time now I’ve been obsessed with what we call in Poland “chłopomania” - basically… a fascination with peasants? I’ve gotten really into the history of how peasants used to live and who the nobility were. What shocked me the most is how cruel the nobility was toward peasants compared to Western Europe. In many countries serfdom had already disappeared, while here peasants were still enduring the worst humiliations from the nobility. Historians even call it “dispersed tyranny” - that’s how brutal it was. Back then, only someone of noble origin was considered Polish. Peasants weren’t seen as Poles.

I’ve gone so deep into this that I spend time browsing state archive websites looking through scans. If anyone’s interested, I can share more about what I find xP I’m also planning a photography project about the Polish countryside. Now that I have a driver’s license, it’ll be much easier to actually get started.

#history #polishhistory #chlopomania #peasanthistory #socialhistory #genealogy #poland #ruralhistory #photographyproject #documentaryphotography #storytelling #research #culture #photography

For some time now I’ve been obsessed with what we call in Poland “chłopomania” - basically… a fascination with peasants? I’ve gotten really into the history of how peasants used to live and who the nobility were. What shocked me the most is how cruel the nobility was toward peasants compared to Western Europe. In many countries serfdom had already disappeared, while here peasants were still enduring the worst humiliations from the nobility. Historians even call it “dispersed tyranny” - that’s how brutal it was. Back then, only someone of noble origin was considered Polish. Peasants weren’t seen as Poles.

I’ve gone so deep into this that I spend time browsing state archive websites looking through scans. If anyone’s interested, I can share more about what I find xP I’m also planning a photography project about the Polish countryside. Now that I have a driver’s license, it’ll be much easier to actually get started.

#history #polishhistory #chlopomania #peasanthistory #socialhistory #genealogy #poland #ruralhistory #photographyproject #documentaryphotography #storytelling #research #culture #photography

WALES RISING! Up in the hills of Yorkshire and Wales, rebellion stirs. The desperation that led to the Luddite rebellion mybook.to/BreakItDown the Merthyr rising mybook.to/GiveUsThisDay and mybook.to/LetUsPass the Rebecca Riots #protest #socialhistory #Welshhistory

The sociopolitical landscape is frequently redefined by the collective agency of those who utilize protest as a primary communicative tool.

"The Language of the Unheard: How Protests Move the World." For those interested in political science, sociology, and the structural evolution of human rights, this is an excellent resource.

Full article here:
https://www.djoinerbooks.com/language-of-the-unheard-protests-move-world/

#Sociology #DennisJoiner #HumanRights #PoliticalScience #PublicInterest #SocialHistory #ActivismResearch

To mark Anna Dobrowolska’s visit to Lisbon, we are hosting a discussion on her book "Polish Sexual Revolutions: Negotiating Sexuality and Modernity behind the Iron Curtain" at Tigre de Papel. Anita Buhin and Giulia Strippoli will be debating the book with Anna.

ℹ️ https://ihc.fcsh.unl.pt/en/events/polish-sexual-revolutions/

#Histodons #Poland #GenderStudies #Communism #Sexuality #SocialHistory

To mark Anna Dobrowolska’s visit to Lisbon, we are hosting a discussion on her book "Polish Sexual Revolutions: Negotiating Sexuality and Modernity behind the Iron Curtain" at Tigre de Papel. Anita Buhin and Giulia Strippoli will be debating the book with Anna.

ℹ️ https://ihc.fcsh.unl.pt/en/events/polish-sexual-revolutions/

#Histodons #Poland #GenderStudies #Communism #Sexuality #SocialHistory

📙 Assinalando o lançamento da edição impressa de "Escrever vinculações", fruto da investigação do #VINCULUM, Maria de Lurdes Rosa vai apresentar a conferência "Garcia Velez de Castelo Branco: a toga, a pluma e a espada. Um grande autor arronchense do século XVI e a sociedade do seu tempo" em Arronches, no próximo Domingo, 26 de Abril.

ℹ️ https://ihc.fcsh.unl.pt/events/garcia-velez-arronches/

#Histodons #SocialHistory #Entails #HistóriaSocial #HistóriadePortugal #MastoLivros #FediBooks #Arronches

📙 Assinalando o lançamento da edição impressa de "Escrever vinculações", fruto da investigação do #VINCULUM, Maria de Lurdes Rosa vai apresentar a conferência "Garcia Velez de Castelo Branco: a toga, a pluma e a espada. Um grande autor arronchense do século XVI e a sociedade do seu tempo" em Arronches, no próximo Domingo, 26 de Abril.

ℹ️ https://ihc.fcsh.unl.pt/events/garcia-velez-arronches/

#Histodons #SocialHistory #Entails #HistóriaSocial #HistóriadePortugal #MastoLivros #FediBooks #Arronches

WALES RISING! Up in the hills of Yorkshire and Wales, rebellion stirs. The desperation that led to the Luddite rebellion mybook.to/BreakItDown the Merthyr rising mybook.to/GiveUsThisDay and mybook.to/LetUsPass the Rebecca Riots #protest #socialhistory #Welshhistory

📕 O livro "Memórias Dissidentes. Repressão e resistências quotidianas de homossexuais e lésbicas nas ditaduras ibéricas" é o resultado da investigação de doutoramento de Raquel Afonso, cuja investigação foi desenvolvida no IHC.

👉 https://tigrepapel.pt/loja/historia/memorias-dissidentes-repressao-e-resistencias-quotidianas-de-homossexuais-e-lesbicas-nas-ditaduras-ibericas/

#Histodons #Anthropodons #SocialHistory #QueerHistory #LGBTQIA #Dictatorships #IberianPeninsula #Portugal #Spain #España #HistóriaSocial #Ditaduras #Antropologia #MastoLivros

📕 O livro "Memórias Dissidentes. Repressão e resistências quotidianas de homossexuais e lésbicas nas ditaduras ibéricas" é o resultado da investigação de doutoramento de Raquel Afonso, cuja investigação foi desenvolvida no IHC.

👉 https://tigrepapel.pt/loja/historia/memorias-dissidentes-repressao-e-resistencias-quotidianas-de-homossexuais-e-lesbicas-nas-ditaduras-ibericas/

#Histodons #Anthropodons #SocialHistory #QueerHistory #LGBTQIA #Dictatorships #IberianPeninsula #Portugal #Spain #España #HistóriaSocial #Ditaduras #Antropologia #MastoLivros

🆕 Yvette Santos has begun a stint as a Visiting Researcher at the Laboratoire des Études Romanes at Paris 8 University. Until August, the IHC researcher will be moving her research on Portuguese emigration to France.

👉 Find out more at https://ihc.fcsh.unl.pt/en/yvette-santos-paris/

#Histodons #Migrations #PortugueseMigrants #France #SocialHistory #EmigraçãoPortuguesa #HistóriaSocial #França

🆕 Yvette Santos has begun a stint as a Visiting Researcher at the Laboratoire des Études Romanes at Paris 8 University. Until August, the IHC researcher will be moving her research on Portuguese emigration to France.

👉 Find out more at https://ihc.fcsh.unl.pt/en/yvette-santos-paris/

#Histodons #Migrations #PortugueseMigrants #France #SocialHistory #EmigraçãoPortuguesa #HistóriaSocial #França

🗣️ We've opened the #CallForPapers for the international meeting "Between wars and peace: New Perspectives and Challenges of Portuguese Migration (1914-1945)", that seeks to reflect on a variety of subjects related to the history of Portuguese migration during the interwar period.

📍 It will be hosted by the Université Paris 8.

ℹ️ https://ihc.fcsh.unl.pt/en/events/between-wars-peace/

#Histodons #SocialHistory #InterWarPeriod #PortugueseMigrants #Migrations #HistóriaSocial #EmigraçãoPortuguesa #EntreGuerras #CFP

🗣️ We've opened the #CallForPapers for the international meeting "Between wars and peace: New Perspectives and Challenges of Portuguese Migration (1914-1945)", that seeks to reflect on a variety of subjects related to the history of Portuguese migration during the interwar period.

📍 It will be hosted by the Université Paris 8.

ℹ️ https://ihc.fcsh.unl.pt/en/events/between-wars-peace/

#Histodons #SocialHistory #InterWarPeriod #PortugueseMigrants #Migrations #HistóriaSocial #EmigraçãoPortuguesa #EntreGuerras #CFP

Victorian ladies:

https://www.bbc.com/videos/c1532n3v9kwo

#Victorian #history #SocialHistory #OralHistory #1890s

The transition into retirement is a major life milestone that deserves a bit of wit.

I’m sharing a delightful new resource by Marshal Flam: "Funny Retirement Limericks to End Work Life with a Laugh." It is a straightforward, For those who appreciate concise storytelling and a good-natured ribbing of corporate culture.

Full article here:
🔗 https://www.wordlelimericks.com/funny-retirement-limericks/

#Retirement #Limericks #WorkCulture #CreativeWriting #SocialHistory #Author #Writer #Writing #BookS #Blog

🆕 FCSH hosted the closing session of the #VINCULUM project, coordinated by Maria de Lurdes Rosa. The session featured presentations by Vítor Cardoso and Henrique Leitão, both beneficiaries of the European Research Council.

♾️ It was also the moment for the premiere of the documentary ‘VINCULUM: a journey of scientific research’

👉 We tell you much more here: https://ihc.fcsh.unl.pt/en/vinculum-end-beginning/

#Histodons #ERC #EU_funded #ERCCoG #SocialHistory #ModernHistory #Entails #Heritage #Inheritance #SciComm

🆕 FCSH hosted the closing session of the #VINCULUM project, coordinated by Maria de Lurdes Rosa. The session featured presentations by Vítor Cardoso and Henrique Leitão, both beneficiaries of the European Research Council.

♾️ It was also the moment for the premiere of the documentary ‘VINCULUM: a journey of scientific research’

👉 We tell you much more here: https://ihc.fcsh.unl.pt/en/vinculum-end-beginning/

#Histodons #ERC #EU_funded #ERCCoG #SocialHistory #ModernHistory #Entails #Heritage #Inheritance #SciComm

‘The camera is my weapon of choice’: Gordon Parks’ era-defining shots of segregation – and those who defied it https://www.theguardian.com/artanddesign/2026/mar/04/camera-weapon-gordon-parks-shots-segregation-martin-luther-king #Photography #GordonParks #CivilRightsMovement #BlackUsCulture #SocialHistory #ArtAndDesign #Culture #Race #Art #Society #WorldNews

‘The camera is my weapon of choice’: Gordon Parks’ era-defining shots of segregation – and those who defied it https://www.theguardian.com/artanddesign/2026/mar/04/camera-weapon-gordon-parks-shots-segregation-martin-luther-king #Photography #GordonParks #CivilRightsMovement #BlackUsCulture #SocialHistory #ArtAndDesign #Culture #Race #Art #Society #WorldNews

The British Home Revolution Of The 1950s
From austerity to affluence. Witness the total transformation of the British living room as vibrant plastics, the DIY movement, and the arrival of the television turned drab post-war houses into modern hubs of family life.
#1950s #BritishHistory #SocialHistory #MidCenturyModern #HistoryChannel #HomeRevolution
https://www.history-channel.org/the-british-home-revolution-of-the-1950s/

🆕 Anita Buhin travelled to Rimini, where she is currently staying as a Visiting Researcher at the Centre for Advanced Studies of Tourism (CAST) at Università di Bologna.

She is conducting archival, bibliographic and field research for her project ‘Performing Mediterranean Masculinities’.

👉 We tell you more here: https://ihc.fcsh.unl.pt/en/anita-buhin-italy/

#Histodons #Italy #GenderStudies #Tourism #SocialHistory #Masculinities #Itália #EstudosDeGénero #Turismo #Masculinidades #HistóriaSocial

🆕 Anita Buhin travelled to Rimini, where she is currently staying as a Visiting Researcher at the Centre for Advanced Studies of Tourism (CAST) at Università di Bologna.

She is conducting archival, bibliographic and field research for her project ‘Performing Mediterranean Masculinities’.

👉 We tell you more here: https://ihc.fcsh.unl.pt/en/anita-buhin-italy/

#Histodons #Italy #GenderStudies #Tourism #SocialHistory #Masculinities #Itália #EstudosDeGénero #Turismo #Masculinidades #HistóriaSocial

Medieval Elite Diet Did Not Align with Popular Beliefs

New research using science shows that rich and poor people in early medieval England ate more alike than we thought. Local food mattered most.

#MedievalDiet, #EnglandHistory, #FoodScience, #SocialHistory, #Archaeology

https://newsletter.tf/england-diet-rich-poor-2024/

Old stories say rich people ate lots of meat, but new science shows this might not be true for every day. Food available nearby was more important than being rich or poor for what people ate daily.

#MedievalDiet, #EnglandHistory, #FoodScience, #SocialHistory, #Archaeology

https://newsletter.tf/england-diet-rich-poor-2024/

✍️ Está aberta a chamada para artigos do dossier temático "Culturas do Fogo", coordenado por Frederico Ágoas e Miguel Carmo e a ser publicado na Revista de História das Ideias. O dossier pretende focar-se nos quadros culturais, epistémicos e políticos através dos quais o fogo tem sido experienciado, contestado e representado através do tempo.

ℹ️ https://ihc.fcsh.unl.pt/chamada-historiaideias-2026/

#Histodons #CallForPapers #EnvironmentalHistory #SocialHistory #Fire #Wildfires #CulturalHistory #Fogo #Incêndios #FogosPT

✍️ Está aberta a chamada para artigos do dossier temático "Culturas do Fogo", coordenado por Frederico Ágoas e Miguel Carmo e a ser publicado na Revista de História das Ideias. O dossier pretende focar-se nos quadros culturais, epistémicos e políticos através dos quais o fogo tem sido experienciado, contestado e representado através do tempo.

ℹ️ https://ihc.fcsh.unl.pt/chamada-historiaideias-2026/

#Histodons #CallForPapers #EnvironmentalHistory #SocialHistory #Fire #Wildfires #CulturalHistory #Fogo #Incêndios #FogosPT

WALES RISING! Up in the hills of Yorkshire and Wales, rebellion stirs. The desperation that led to the Luddite rebellion mybook.to/BreakItDown the Merthyr rising mybook.to/GiveUsThisDay and mybook.to/LetUsPass the Rebecca Riots #protest #socialhistory #Welshhistory

Sturdy Toilers - Gathering Hay, 1911 - Schwerdtfeger RP Postcard

https://www.ebid.net/uk/for-sale/sturdy-toilers-gathering-hay-1911-schwerdtfeger-rp-postcard-235880591.htm

#Agriculture #SocialHistory

Sturdy Toilers - Gathering Hay, 1911 - Schwerdtfeger RP Postcard

https://www.ebid.net/uk/for-sale/sturdy-toilers-gathering-hay-1911-schwerdtfeger-rp-postcard-235880591.htm

#Agriculture #SocialHistory

#vendredilecture

Daniel Zamora Vargas, De l'égalité à la pauvreté : Une socio-histoire de l'assistance en Belgique (1895-2015).

#books #mastolivre #histoire #histoiresociale #socialhistory #assistance #pauvreté #Bienfaisance #paupérisme #Belgique

#vendredilecture

Daniel Zamora Vargas, De l'égalité à la pauvreté : Une socio-histoire de l'assistance en Belgique (1895-2015).

#books #mastolivre #histoire #histoiresociale #socialhistory #assistance #pauvreté #Bienfaisance #paupérisme #Belgique

📖 @victorpereira is the author of the chapter 'A Portuguese Pavilion at the Cité internationale universitaire de Paris', included in the book 'Managing Global Student Migration in the Twentieth Century', edited by Dzovinar Kévonian and Guillaume Tronchet.

🔓 Available in #OpenAccess: https://doi.org/10.1007/978-3-031-81766-3_10

#Histodons #Migrations #PortugueseEmigrants #France #MigrationHistory #SocialHistory #EmigraçãoPortuguesa #França #HistóriaSocial #Migrantes

📖 @victorpereira is the author of the chapter 'A Portuguese Pavilion at the Cité internationale universitaire de Paris', included in the book 'Managing Global Student Migration in the Twentieth Century', edited by Dzovinar Kévonian and Guillaume Tronchet.

🔓 Available in #OpenAccess: https://doi.org/10.1007/978-3-031-81766-3_10

#Histodons #Migrations #PortugueseEmigrants #France #MigrationHistory #SocialHistory #EmigraçãoPortuguesa #França #HistóriaSocial #Migrantes

⚽️ No dia 13 de Fevereiro, vamos acolher o seminário de investigação "Futebol, Classe e Território: Perspectivas históricas e transformações sócio-espaciais", que pretende estabelecer um diálogo entre diferentes propostas temáticas e metodológicas que se ocupem do futebol de um ponto de vista sócio-histórico.

ENTRADA LIVRE

ℹ️ https://ihc.fcsh.unl.pt/events/futebol-classe-territorio/

#Histodons #SocialHistory #Football #Futebol #HistóriaSocial #SportsHistory #HistóriaDoDesporto

⚠️ Today is the last day to submit applications for the position of Junior Researcher to join the #STEXEU project!

🇩🇪 The researcher will be responsible for the German case study, i.e., conducting historical research on #authoritarianism and the crisis of #democracy in #Germany in the years 1900–1939.

👉 https://ihc.fcsh.unl.pt/en/jr-stexeu-de-2026/

#Histodons #EU_Funded #ERC #ERCStG #EUfunded #Dictatorships #StatesOfException #HistoryJobs #ScienceJobs #PoliticalHistory #SocialHistory #MastoJobs #EUFunded

I created a new portal to my #familyHistory blog entries through a permanent #WhoIsWho page (because my old, much neglected website will be closing down in February) https://proseandpassion.blogspot.com/p/family-history-people.html #genealogy #biography #history #oldphotos #ancestry #socialhistory

📕 Do prefácio de Mafalda Soares da Cunha:
"O livro (...) tem o mérito de apresentar simultaneamente a edição crítica do texto da crónica do grupo familiar fidalgo dos Castelo Branco e as reflexões produzidas por um conjunto de especialistas na história social e cultural entre os séculos XV e os inícios do século XVII".

🔓 A obra resultante do projecto #VINCULUM está disponível em #AcessoAberto: https://doi.org/10.14195/978-989-26-2763-2

#Histodons #OpenAccess #MastoLivros #Vinculações #Inheritance #SocialHistory

🆕 As part of the IHC's efforts to consolidate scientific careers, we are pleased to announce the signing of eleven new permanent contracts.

👉 Read more here: https://ihc.fcsh.unl.pt/en/eleven-permanent-contracts/

#Histodons #ScienceJobs #History #ContemporaryHistory #Migrations #SocialMovements #ModernHistory #Anthropocene #Colonialism #HistoryOfScience #Imperialism #Fascism #Capitalism #SocialHistory #PoliticalHistory #ColonialHistory #EnvironmentalHistory #CulturalHistory

Matt Cook, historiador social e cultural e Visiting Scholar do IHC, vai apresentar uma palestra pública na Casa do Comum no dia 22 de Janeiro.

O título? "Entangled Tales, Liveable Lives: Making Queer History Since the 1960s", uma reflexão em torno da circulação entre memória, arquivo, academia, arte, e espaço público. À palestra, segue-se uma conversa com os artistas Odete e André Murraças.

ENTRADA LIVRE

ℹ️ https://ihc.fcsh.unl.pt/events/entangled-tales-liveable-lives/

#Histodons #SocialHistory #MattCook #LGBTQIA+ #QueerHistory

🆕 We resume our Visiting Scholars programme with a visit from Matt Cook, a distinguished social and cultural historian from the University of Oxford.

🗣️ Matt Cook will give a public lecture on 22 January, focusing on methods, archives and challenges of the social and #CulturalHistory of specific communities, and conduct a workshop on the #HistoryOfEmotions (for PhD students) on 23 January.

👉 https://ihc.fcsh.unl.pt/en/matt-cook-visiting-scholar/

#Histodons #SocialHistory #MattCook #LGBTQIA+ #QueerHistory