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The First World War Poetry Digital Archive was launched in late 2008. The site comprises a substantially revamped version of what was previously the Wilfred Owen archive and includes Oxford University’s virtual seminars for teaching literature online series.
It has often been observed that the greatest legacy of the Paris Commune of 1871 was its myth. In its short duration the Commune failed to transform Paris in any lasting way – even its supreme gesture of repudiation of the military traditions of the French past, the toppling of the Vendôme column, was to be reversed.
Sandra Cavallo’s Artisans of the Body in Early Modern Italy will appeal to scholars interested in the social history of medicine for more than one reason.
Leif Jerram’s Germany’s Other Modernity: Munich and the Making of Metropolis, 1895–1930 is a rich and welcome contribution to the urban history of modern Germany, a field which has, for some time now, been dominated by studies on Berlin and Hamburg. Berlin has, as Jerram puts it with little exaggeration, acquired ‘totemic status’ (p.
The intellectual historian Martin Jay once championed the cause of ‘ocular-eccentricity’ as an alternative mode of visual engagement.(1) The term, of course, was a play on ‘ocularcentricity’, the concept that the rational power of the eye had come to dominate the nature and scope of our interactions.
In Thomas Cannon’s 1749 pamphlet Ancient and Modern Pederasty Investigated and Exemplify’d, the author recounts a chance meeting with a ‘too polish’d Pederast’ who, ‘attack’d upon the Head, that his Desire was unnatural, thus wrestled in Argument; Unnatural Desire is a Contradiction in Terms; downright Nonsense.
This book is the result of a bold and innovative research project funded between 1999 and 2002 by the then Arts and Humanities Research Board, with further funds provided subsequently by a number of scholarly institutions. The preface further acknowledges the support of a glittering array of scholars, not least Geoffrey Parker who read through the entire draft.
The feverish speculation in tulip bulbs which reached a peak in February 1637, together with the crash that followed, is one of the more notorious episodes in 17th-century Dutch history.
On the opening page of her new book Privacy and Solitude in the Middle Ages, Diana Webb identifies its driving interests: first, 'in what medieval people regarded as reason or justification for retreating, permanently or temporarily, from the wider society, and secondly in their awareness of their dwelling spaces'.
When I was an undergraduate at the School of Oriental and African Studies (SOAS) in the early 1980s, the School had a motto: knowledge is power. Students of a radical inclination would denounce this explicit evocation of the School's imperial origins, and evidently the criticism took its toll.