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I was first introduced to the figure of Hubert Harrison as a history undergraduate attempting to write my final year dissertation on the role of Caribbean intellectuals in the Harlem Renaissance. Arriving in New York from St.
Nuremberg in the later Middle Ages was one of the most prominent cities in central Europe: a free Imperial city, the location of the imperial regalia and the place where Imperial Diets were held, it was also a wealthy centre of economic life, one of the largest cities in German-speaking Europe, and an important manufacturer of many industrial products, in particular weapons.
The ‘great divide’ between the medieval and the early modern is nowhere more apparent than in ‘the history of the book’ – a field of study in which it has been particularly damaging to our understanding of the processes by which books and other texts were manufactured and distributed in the 15th and 16th centuries.
In 1872 the Reverend T. DeWitt Talmage composed an essay entitled ‘After midnight’ in which he put forward the notion that night-time in the city passes through four distinct phases or ‘watches’ (pp. 55–6). Night was not one entity that lasted from dusk until dawn, instead it moved in three hour periods commencing at 6pm.
Bordered by Oxford Street to the North, Regent Street to the West, Charing Cross Road to the East and Leicester Square to the South, the area of Soho can be depicted as an exotic island within the oceanic sprawl of London.
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 May 1995 Alain Corbin organised a conference on the history of the barricade, quite a novel departure at that time. Being asked to focus exclusively on one part of the insurrectionary process intrigued those of us invited to contribute.