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Hal Lindsey & Carlson's, 1970 book, The Late Great Planet Earth, was the best-selling non-fiction book of the 1970s. In it, using the eschatology of premillennial dispensationalism commonly believed by American evangelicals, he conflates biblical prophecy with current geopolitical conflicts. He exploits the uncertainty of the nuclear age, civil rights movement, and 'wars and rumours of wars' in Asia by giving readers a certain explanation: Christ will soon return. Within his book, Lindsey provides two maps depicting his narrative for the battle of Armageddon. The maps are devoid of borders, and only show troop movement via thick black arrows. This article focuses on these arrows and their geopolitical function. The article argues, beyond symbolizing mobility, that arrows on maps also symbolize future anticipatory cartographic temporalities. It is theorized that Lindsey's arrows potentiate and help actualize a narrow geopolitical future.

Background Empowerment for people with dementia (PWD) is not well defined within the research literature and we feel that this is an important area for development. It is important to seek, consult, and co-produce such a definition with PWD who are more actively involved in their communities post diagnosis (e.g. no longer the ‘long goodbye’). This study seeks to combine academic literature review methods with participatory/co-production methods in order to address this gap. We feel this approach also adds to developing methodologies in the field of co-production and user involvement. Methods We use a unique approach toward a definition of empowerment for PWD. Phase 1 - A scoping review of medical/health, social care and social policy-based databases to identify any previous literature that may have defined empowerment exclusively for PWD. Based on this literature, we collected a list of terms relating to empowerment for PWD. Phase 2 – Using empowerment key terms set on cards formulated from Phase 1 across three co-production workshops, academic team members, and nine members of Dementia NI (an organisation founded and led by people with dementia) we reviewed the findings of this search and co-produced an agreed definition they felt best described empowerment for them. Results Phase 1 and 2 led to a definition of empowerment relevant to PWD. This shared understanding of empowerment was defined by PWD as ‘A confidence building process whereby PWD are respected, have a voice and are heard, are involved in making decisions about their lives and have the opportunity to create change through access to appropriate resources’. Conclusions The strength of this research lies in addressing the current confusion and arbitrariness of empowerment within the context of dementia. This coproduced work also provides evidence for not only the possibility, but also the added value of involving PWD in research in terms of unique insights afforded by their lived experiences.

In this introduction to a special section on the future for research on the topic of religion and geopolitics, some terminological, theoretical, methodological and analytical possibilities are set out. A distinction is drawn between 'religious geopolitics' and the 'geopolitics of religion'. Research published thus far on this intersection has limited thematic and topical scope. I further this critique by suggesting new theoretical and methodological possibilities by pointing out the poverty of thinking in the dualistic terms, religion/secular. I conclude this introduction by providing four analytical approaches to the intersection between religion and geopolitics. The essays in this special section are attempts to present future coherence to this growing literature but also illustrate the many divergent possibilities.

Over the last quarter-century, evangelicalism has become an important social and political force in modern America. Here, new voices in the field are brought together with leading scholars such as William E. Connolly, Michael Barkun, Simon Dalby, and Paul Boyer to produce a timely examination of the spatial dimensions of the movement, offering useful and compelling insights on the intersection between politics and religion. This comprehensive study discusses evangelicalism in its different forms, from the moderates to the would-be theocrats who, in anticipation of the Rapture, seek to impose their interpretations of the Bible upon American foreign policy. The result is a unique appraisal of the movement and its geopolitical visions, and the wider impact of these on America and the world at large.

The current, and penultimate dispensation, known as the Church Age, will be followed by the Rapture-that moment when all true believing Christians (evangelicals, in their canon) are sucked into the sky to watch Armageddon from their auditorium seats in Heaven. Since the establishment of Israel in 1948, dispensationalists have believed that the prophetic wheels have been greased and God's prophetic hand has once again entered world history. [...]crucially, there is a strong move from pre-Tribulation Rapture to post-Tribulation Rapture (that is, the Rapture happens after the seven-year Tribulation period that culminates in Armageddon).13 This eschatological revision means that Christians too must suffer with Jews as the Antichrist mounts his war against humanity. According to a 2013 Pew Research poll, 46 percent of white American evangelicals and only 31 percent of American Jews believe the United States needs to be more supportive of Israel.43 A Bloomberg poll found that almost 60 percent of evangelicals say the United States should support Israel even if its interests diverge with U.S. interests.44 Some U.S. Christian Zionists think that U.S. foreign policy challenging God's morally superior Israel will have direct divine consequences. Built into their religion is the veneration for the nation ofJewish Israelis. Because they are Christian first and American second, their veneration and support for Israel usurps their veneration for the United States in issues of foreign policy.

The introduction of Protestantism into the Middle East by American missionaries in the nineteenth century met with limited success while the responses and internalizations of local converts proved incredibly diverse. The two resultant theological descendants are Palestinian Christian Zionists and Palestinian Liberation Theologists. The article provides a short history of these two movements and highlights influential voices through interviews and media analysis. This article argues that hybrid religious identifications with nation and place has transcended, in some cases, political struggle for territory.

American Christian Zionists have increasingly become powerful actors in the Israel and Palestine conflict. This, I argue, is motivated by their aspirations for Christ's return upon the apocalypse and increasingly a national relationship with Jews who they envision being on their side in the biblical fight between good and evil. I show that Christian Zionists co-construct the landscapes of their pilgrimage through performance and performative as a sign of both the apocalypse and their own territorial identities. Part of the Christian Zionist pilgrimage itinerary is to witness and perform what they believe is Israel and Palestine preparing for the Apocalypse. Landscapes—envisioned from panorama look-outs, art, and maps—are crucial sites in the production of their Apocalyptic narrative. Because evangelicals are skeptical of Catholic, Orthodox, and Anglican holy sites and idols, they often reject claims to authenticity of places where Jesus is said to have died, walked, or risen. Landscapes offer an abstract and distanced look at the 'Holy Land.' Through the production of the these landscapes and their identities, they have also come to include Israeli Jews as participants in their eschatological imaginations. In the process, we see performances of what I have termed a 'Judeo-Evangelical nationalism,' a term that sharpens the focus on movements often broadly described as the 'Judeo-Christian tradition' or the too inclusive 'Christian Zionism.' Drawing from a diverse set of multi-disciplinary sources, I have argued that through pilgrimage American Christian Zionists have come to Israel and Palestine to see landscapes of the future, and through this process, have imagined the(ir) future as a foreign country. Using multi-modal research methods, including ethnography and discourse analysis, I lived and read with Christian Zionist pilgrims in Israel and Palestine for over a year between 2007–2010. I use three empirical sites to make these arguments. The first site was the border of the Gaza Strip, specifically the city of Sderot which was one of the hardest hit by qassam rockets. Before, during, and after the Gaza War of 2008–2009, Sderot and its surrounding landscape became a pilgrimage site and therefore a religious site as it was performed as an event portending the apocalypse. Watching the war from landscapes overlooking the Gaza Strip, Christian Zionists attempted to discursively dispossess the Gazans of their land through the colonial practice of terra nullius (empty land). Gaza was therefore interpreted as God's land and the demise of the Palestinians of Gaza was made inevitable. The second empirical site was Tel Megiddo (also known as Armageddon). Unlike other forms of battlefield tourism, Megiddo is performed not as a place of a past heritage where heroes fought, blood was shed, and battles were won and lost, but rather as a battlefield of the future where the forces of good and evil will meet in the last battle to conquer the earth. The Judeo-Evangelical nationalism is performed here in the future tense by imagining through the Jezreel landscape that extends from Tel Megiddo's base of heroes who will fight, blood that will be shed, and a battle that will be won. The Jezreel valley has been performed along side its apocalyptic future as having fulfilled the Jewish prophecy of making the \"Land Bloom.\" The valley's agricultural success after Jewish immigration is interpreted both as justifying Jewish claims to territory and also as having fulfilled part of the apocalyptic prophecy that Jews will return to Israel and once again make it flourish. The third and last empirical section is written from the popular pilgrimage lookout site of the Mount of Olives. From the Mount of Olives, pilgrims look towards a future in which the Third Temple will replace the Dome of the Rock, paving the way for Christ's millennial rule. Pilgrims around the Haram al-Sharif/Temple Mount learn and participate in archaeological excavations of Israelite periods. This serves three functions: (1) to perform a Jewish continuity to the past that justifies present and future territorial claims; and (2) to dispossess Palestinians of their land under the auspices of \"excavation\" sites—especially in Silwan or what (Christian) Zionists call the \"City of David\"—and (3) most importantly, to ready the area for the arrival of the Third Temple. Here the Judeo-Evangelical nationalism is performed not just at the borders of the state, but is also produced through particular materialities like artifacts. These materialities impact the landscape by making some sites religious through performative definition. One example of the use of these material for national purposes is the adoption of the Garden Tomb as the site of Christ's resurrection in opposition to the Church of Holy Sepulcher.

This chapter justifies including religion within political geography research agendas that are not only about fundamentalist and millennial forms of religion. The everyday lives of religious movements and the more mundane forms of religions also influence the politics of space. Their inclusion creates a sustained discourse in political geography that takes religion seriously, not merely epiphenomenally. The chapter samples religious topics that should be important for political geographers today, spanning current theoretical and thematic interests from mobilities to affect. Given that most research to date focuses on religious geopolitics and geopolitics of religion, it provides definitions, analytics, and conceptualizations to frame the literature. The last section is devoted to religious nationalism, outlining the pitfalls, possibilities, and futures for research.

My interest in geography has aided me significantly in my study of prophecy. Bible prophecy involves many different nations and places. Knowing the historical locations of these places and their modern counterparts is indispensable in understanding the outline of end time events and places.