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In 1833, after centuries of resistance and rebellion by enslaved people, decades of popularly-mobilized antislavery protests, and years of economic struggle on colonial plantations, England’s Parliament initiated the process of slave emancipation in the British Empire.

One might be forgiven for thinking that British defence policy between the Napoleonic era and the outbreak of the First World War was always geared towards a large, continental commitment.

Samuel Marsden was a Yorkshireman of humble origins (as his detractors liked to point out). After a brief spell at Cambridge, in 1793 he was appointed the second official Anglican chaplain in the recently established convict colony of New South Wales. In 1814, he took the Gospel to New Zealand.

In The Ethnographic State: France and the Invention of Moroccan Islam, Edmund Burke does the important work of historicizing colonial-era research on Morocco and Moroccans.

Amelia Bonea has presented a timely book that combines the mechanisms of technology and news making in critically meaningful ways to present the production of printed news as contingent, variable and even accidental.

In this history of representations and knowledge formation Sanjay Subrahmanyam turns a historian’s gaze to the problems both implicitly and explicitly embedded in all histories of the early modern and modern world: why did Europeans represent and construct India and by extension, the non-European world in the ways that they did? Why and how did these constructs evolve?

Russia’s tsars ruled over more Muslims than any other empire in the world.