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19th-century America is increasingly seen as a nation coming to terms with central state authority as a mechanism to support its expansionist ambitions.
The bishops in 13th-century England have often received individual historiographical attention as key figures; the likes of Stephen Langton and Peter des Roches as major political actors, or Robert Grosseteste and John Pecham as intellectuals and ecclesiastical administrators.
The life and writings of Aelred of Rievaulx (1110–67) provide some of the most important material for the study of Cistercian monasticism in 12th-century England, Cistercian teachings and beliefs, and the relationship of the order with other ecclesiastical and secular bodies.
Samuel Marsden was a Yorkshireman of humble origins (as his detractors liked to point out). After a brief spell at Cambridge, in 1793 he was appointed the second official Anglican chaplain in the recently established convict colony of New South Wales. In 1814, he took the Gospel to New Zealand.
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.
Empires throughout world history have more often than not seen themselves as part of some cosmic grand narrative, set on earth to enact the will of the god or gods, spiritual or secular, they claim to serve. The Carolingian Empire was no exception.
Naturalistic and atheistic worldviews have a long history in Western philosophy, but there was no identifiable culture of atheism within Europe until the 18th century. Prior to then, the number of genuine atheists in European countries was probably very small.
The medieval English parish was a fiendishly complex organism, whose intricacies become increasingly brain-frazzling as their microscopic analysis advances.
Russia’s tsars ruled over more Muslims than any other empire in the world.