[This corrects the article DOI: 10.1016/j.jhg.2023.02.005.][This corrects the article DOI: 10.1016/j.jhg.2023.02.006.].

Firewood played an indispensable role in European socio-economic systems from prehistory until the nineteenth century. Recent research has shown that in European temperate lowlands the most important management form to produce firewood was coppicing. In spite of the growing body of research on traditional woodland management, there remain large gaps in knowledge. Detailed studies of individual sites or smaller areas have provided a wealth of information on the methods of medieval coppicing, and at such sites the long-term effects of coppicing on vegetation structure and composition have also been examined. However, little is known about the distribution and extent of coppicing at the landscape scale, and forming a coherent picture of the spatial extent rather than the management details of coppicing in larger regions remains a challenge. This paper investigates the distribution and extent of coppice management in Moravia (eastern Czech Republic, ca. 22,300 km) in the Late Middle Ages. We created an extensive database of written sources that contained information on the presence of coppice woods at the parish level. Subsequently we used the MAXENT algorithm to create a model of the distribution of coppicing over the entire area. With the help of wood production and consumption estimates, we also calculated the minimum area of managed woodland for the study period. Results show that coppicing was predominant in the lowlands and often occurred at higher elevations as well, where neither natural conditions nor tree species composition were favourable. The paper also highlights the potential of spatial models based on archival data for historical landscape reconstructions.

This paper focuses on the conversion of disused burial grounds and cemeteries into gardens and playgrounds in East London from around the 1880s through to the end of the century. In addition to providing further empirical depth, especially relating to the work of philanthropic organisations such as the Metropolitan Public Gardens Association, the article brings into the foreground debates regarding the importance of such spaces to the promotion of the physical and moral health of the urban poor. Of particular note here is the recognition that ideas about the virtuous properties of open, green space were central to the success of attempts at social amelioration. In addition to identifying the importance of such ideas to the discourse of urban sanitary reformers, the paper considers the significance of less virtuous spaces to it; notably here, the street. Building on Driver's work on 'moral environmentalism' and Osborne and Rose's on 'ethicohygienic space,' this paper goes on to explore the significance of habit to the establishing of what Brabazon called 'healtheries' in late-Victorian East London.

The proliferation of general and specialist hospitals, lunatic asylums, and workhouse infirmaries in the nineteenth century challenged the popular perception of the home as a suitable site of health care. Amidst the emergence of yet another type of institution, the tuberculosis sanatorium, tuberculosis control in the Edwardian period was re-sited and re-scaled to accommodate what might be termed a 'preventive therapy' of domestic space. Three interlinked perspectives demonstrate why and how this happened. First, I explore the role of the national and local state in legitimating domestic space as a scale and a site for the regulation of tuberculosis patients and prevention of the disease. Second, I investigate how tuberculosis self-help manuals promoted a technology of the self that was founded largely on the principles of sanatorium therapy but was necessarily reconfigured to reflect the social relations of domestic space. Third, I assess the marketing of consumer goods to the domiciled tuberculosis sufferer through the pages of the . It is suggested that a common tubercular 'language' of material consumption was fashioned in order to normalise the accumulation of possessions for use in the home. These arguments are situated in relation to recent historical research on material culture and identity at the turn of the twentieth century, which has stressed the cultivation of individuality and that the right sort of possessions appropriately arranged in domestic space signified well-regulated morality.