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In recent decades historians, postcolonial theorists and feminist scholars have demonstrated how, in a variety of geographical settings, gendered stereotypes supported the conquest and domination of overseas territories by European colonial regimes.
In The Ethnographic State: France and the Invention of Moroccan Islam, Edmund Burke does the important work of historicizing colonial-era research on Morocco and Moroccans.
Carlos Eire’s Reformations aims to provide a readership of ‘beginners and nonspecialists’ (p. xii) with an introduction to European history between 1450 and 1650. Eire narrows down this immense task by concentrating his narrative on the history of religion.
For many of us, the ongoing carnage in Syria is a self-evident humanitarian crisis. We do not need to be convinced that the children drowning at sea, the women and men, young and old, begging for entry into any country that will accept them are worthy of our help.
The indisputably Catholic dimension of the Fête de la Fédération, that patriotic thanksgiving for the first anniversary of the Revolution held in most towns and villages across France but with its focus in a specially built amphitheatre in Paris, is quite well-known; much less so are the religious celebrations held across Poland on 3 May 1792 to commemorate the first anniversary of the
Child of the Enlightenment is a captivating book: charming, moving, and richly informative, it melds the intimate and distant, weaving together bodies, emotions and minds, Enlightenment ideas and philosophy, and revolutionary politics.
NB. This review has been translated from the Spanish by Natalie Sobrevilla.
This book aims to explore manifestations of messianic ideas in Russian intellectual thought and to consider their impact on state policies and their popular resonance. Peter Duncan defines messianism as 'the proposition or belief that a given group is in some way chosen for a purpose.
Paul Kliber Monod has written an ambitious and very welcome book, which seeks to investigate the relationship between Christianity and kingship across the whole of Christian Europe in the 'long' seventeenth century from 1589 to 1715. This is certa inly a brave enterprise, calling as it does for a working knowledge of several languages and the strikingly diverse histories of many countries.
In April 1616 Hugo Grotius, in his capacity as head of a delegation from the States of Holland to the Amsterdam city council, treated, or subjected, the council to what Jonathan Israel in his 'The Dutch Republic.