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Jonathan Scott, Professor of History at the University of Auckland, in his recent book, How the Old World Ended (2019), has provided an intellectual bridge between the early modern period and the modern world, which was born out of the Industrial Revolution.
Environmental history is one of the most dynamic, innovative, and though-provoking areas of current academic enquiry, and the connection between environmental change, imperialism, and expanding global economies has recently received increased scholarly attention. Building on the foundational works of historians such as William Cronon, Co
John J. Navin offers a new account of the first half century of settlement in the colony of South Carolina, which he characterizes as The Grim Years.
There is no more exemplary figurehead for the history of legal culture than the late Christopher W. Brooks. As the editors of this volume observe, by the time of his death in 2014 Brooks ‘had established a firm reputation as the most important and influential historian of law and society in early modern England’ (p. 1).
In this concise monograph, Rachel Feinstein explores the centrality of sexual violence against enslaved women in the formation of white gendered identities. Using a variety of theoretical lenses, including intersectionality and systemic racism theory, Feinstein places racist sexual violence into its broader context, tracing the legacies of such violence in today’s behaviour and discourse.
It is an ambitious book that would try to cover the Conquest of Mexico, the rise and fall of the country’s hacienda system, the emergence of the Virgen de Guadalupe, the intricacies of Emiliano Zapata’s role in the Mexican Revolution, and the exodus of women from rural regions in the mid-1960s to look for work as ‘household help’ in the nation’s fast-growing capital city.
It is difficult to believe now that generations of scholars in the 20th century argued with insistence that the indigenous cultures of the Americas were destroyed by European imperial expansion.
Many years ago, J. H. Overton drew a fine line between Non-Jurors on the one hand and Jacobites on the other. The former, according to Overton, were ‘in no active sense of the term Jacobites’ because they were ‘content to live peacefully and quietly without a thought of disturbing the present government’.
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.