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It is acceptable to like bishops again. Perhaps this change in the historiographical weather (would it be too much to label it an ‘episcopal turn’?) is not so much a result of the opening up of new sources, but a reflection of academics’ own positions in the wider world. The 1970s and 1980s fixed us with a standard of bishops as intolerant heresy hunters and seekers-out of deviancy.
In Malay Kingship in Kedah: Religion, Trade, and Society, Maziar Mozaffari Falarti offers a fascinating contribution to the study of local history and political models in Southeast Asia.
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.
In terms of its published historiography, the Southwest of 15th-century England remains one of the few grey, if not blank, areas on the map. Although several doctoral theses have been written on parts of the region since the late 1970s, what has been published takes mostly article form and is consequently comparatively narrow in focus.
In his seminal Ford Lecture in 1953, K. B. McFarlane argued that the 'real politics' of the later medieval period were inherent in the 'daily personal relations' between king and magnates.