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Robin Usher’s Protestant Dublin sets out its stall from the beginning: it is a study of symbolic and iconographic landscape of Dublin, the essential purpose of which is to explore ‘how the physical environment conveyed meanings relating [sic] to institutional authority’ (p. 3).
Writing some thirty years ago, Brian Bond noted that ‘strictly speaking, total war is just as much a myth as total victory or total peace’.(1) Undoubtedly, too, some wars – even world wars – were more total than others. If in the First World War civilians suffered indirectly from shortages, separations, blockade, etc., it was still the solders that did most of the dying.
Hitherto, the historiography of ‘city-states’ has in general not been comparative, preferring to focus on one city, or one region, rather than taking a European perspective.
At least three factors go towards explaining why the destruction of Spanish cities during the Civil War (1936–9) and the subsequent reconstruction efforts have long been overlooked and under-studied.
The main theme of this book is Soviet urban planning and architecture in Central Asia between 1930 and 1966. It seeks to explain how Russian Bolsheviks wanted to transform the city of Tashkent into a model Soviet city, with impressive public buildings worthy of the new political order, and adequate housing projects for the city’s proletariat.
Britain’s role in the refugee crisis created by the rise of fascism has been examined from many angles, and not always critically. Early works did little more than extol British humanitarianism and celebrate refugee successes.
When Pero Tafur visited Bruges in 1438 he had a keen eye for the material wealth of the town and the splendor in which its citizens seemed to indulge. In his famous travel diary he noted that ‘without doubt, the goddess of luxury has great power here, but it is not a place for poor men, who would be badly received here.
Over the past generation of scholarship, the history of consumption and material culture has emerged as a rich subfield of European history.
Leif Jerram has written Streetlife to encourage historians to reconsider and reflect upon the manner in which they construct narratives of modern history and the agency they attribute to traditional sources of events.
In the wake of Douglass North’s theories on institutions and economic growth, the last two decades have seen various kinds of medieval and early modern institutions increasingly regarded as factors aiding in, rather than obstructing, the transformative processes that eventually led to modern industrial capitalism in the 19th century.