Browse all Reviews
In January 1988, hundreds of people gathered in Cardiff for a rally organised by ‘Wales Against Clause 28’. Held aloft ‘were signs identifying the places the mainly lesbian and gay marchers had lived and where they were from to disprove the popular notion that “there were no gays in Wales”.’ (p.
In the preface of Catholic Nuns and Sisters in a Secular Age, Carmen M. Mangion admits ‘this was not a book I wanted to write. This was a book I thought should be written’ (p.xi).
Research on immigration to Britain at the turn of the 20th century largely conforms to historiographical conventions which privilege the nation state as a framework for investigation and which adhere to narrative chronologies relevant to nations. These conventions, Ewence contends, eclipse much from view which does not easily fit into such established categories.
Since the turn of the millennium it has become increasingly common for general histories of magic and witchcraft to include a section on the phenomenon of magic in the contemporary western world, but the precise relationship between contemporary manifestations of magical belief and their historical antecedents is rarely explored.
Donald Hankey was – and has remained – one of the most enigmatic personalities to feature in the narrative of the Great War.
It is a rare thing for a reviewer to read a book which on its own terms, in its content and argument, leaves nothing open to serious criticism. Professor Diarmaid Ferriter’s Ambiguous Republic: Ireland in the 1970s is one such book.
Chocolate, writes Emma Robertson in the introduction to her monograph, ‘has been invested with specific cultural meanings which are in part connected to … conditions of production’ (p. 3). At the heart of this study is a challenge to existing histories: