2019
DOI: 10.3390/land8020036
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Central Place Theory Reloaded and Revised: Political Economy and Landscape Dynamics in the Longue Durée

Abstract: The aim of this contribution is to introduce the topic of this volume and briefly measure the evolution and applicability of central place theory in previous and contemporary archaeological practice and thought [...]

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Cited by 20 publications
(6 citation statements)
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“…Inappropriately overseen arrive titling prevents nations from finding financial advancement models because without land titling it is difficult to demonstrate comprehensive economic development. Casual land rights, continuous debate, and land grabbing are recognizable issues for networks everywhere [47].…”
Section: Discussionmentioning
confidence: 99%
“…Inappropriately overseen arrive titling prevents nations from finding financial advancement models because without land titling it is difficult to demonstrate comprehensive economic development. Casual land rights, continuous debate, and land grabbing are recognizable issues for networks everywhere [47].…”
Section: Discussionmentioning
confidence: 99%
“…The geography of services is based on Christaller's [24] central place theory, which was later developed by Lösch [25] and criticized by many authors from different viewpoints, such as Vionis and Papantoniu [26]. The theory of central places is based on an imagining of a regular settlement structure which is not disturbed by any natural or political barriers.…”
Section: Literature Reviewmentioning
confidence: 99%
“…The creative making of the sacred landscape in Ayios Iakovos incorporated elements (saint, tree, and snake) that were also characteristic of sacred landscapes in Greater Syria and were, thus, easily recognisable and acceptable by different religious and ethnic groups. The combination of these elements must have contributed to shaping Ayios Iakovos' hierotopic image as a religious "central place" for Christians and Muslims within the much bigger administrative and economic centre of Frankish, Venetian, and Ottoman Nicosia between the fifteenth and seventeenth centuries (Vionis and Papantoniou 2019). Alternatively, to use a term employed by Homi K. Bhabha, Ayios Iakovos was a "Third Space", the meeting ground of religious and cultural alterity, of hegemonic groups and subaltern ones, of symbols that could have been "appropriated, translated, rehistoricized and read anew" (Bhabha 1994, p. 37).…”
Section: Trade Pilgrimage Mobility and Sacred Landscapesmentioning
confidence: 99%