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In Britain today, alcohol is a topic of concern to the government, media, and academics alike. The papers tell of ‘Binge Britain’, and academics inform us that there is a new kind of drinking and intoxication that attracts young people to our city centres.
Historical and anthropological encounters between culture and capital are conventionally staged in India, as elsewhere in Asia and parts of Europe such as Italy, as encounters between relationships and practices defined as cultural, and some set of definitional meanings, logics, institutions, and practices associated with capitalism and the market.
What is a ‘Companion’ for?
In 1994 I published a now widely cited and highly regarded volume entitled Immigration, Ethnicity and Racism in Britain, 1815–1914 (1), which, at the time, faced critical comment.
The later 16th century in Italy was a period of 'mental stagnation' wrote G. R. Elton.(1) This highly questionable statement apparently set in motion the entire research project from which the present group of essays emerged (p. 76, n. 64); they contest its validity.
Stephen Mileson’s book is very timely, representing the first comprehensive study of medieval parks at a time when academic interest in aristocratic identity, social landscapes, hunting culture and environmental exploitation is blossoming.
I first came into contact with Jo Laycock’s Imagining Armenia when I received the Manchester University Press catalogue and found it listed on the page after my book.
Whose culture, and more specifically whose objects, are the central questions in these two very different books. In modern Western legal systems, objects can have only one owner, though that owner may be a corporate or collective body. But what does it mean for a state or nation or community to own an object, and what should we make of claims to hold objects in trust for all humanity?
It is most unusual for a historian to go into print in the introduction to their latest book and to wonder aloud whether it should ever have seen the light of day. Joanne Ferraro has a point. This study of early modern Italy enters territory in which any historian would wish to tread carefully.
Of late, the Virgin Mary has become somewhat fashionable in academic circles. This prominence reflects her long-lasting cultural influence as an international historic and spiritual figure.