Browse all Reviews
The recent celebrations of the 500th anniversary of the beginnings of the European Reformation have launched a steady stream of publications analysing almost every facet of the English Church at the start of the 16th century and beyond.
Historians are good at putting objects in their place. Details about context, manufacture, use, abuse, meaning, significance, decay, and so on are layered so that an object itself becomes a carrier of its moment in history. Putting material back into the fabric of history itself enriches that history.
In 1899 the Straits Chinese physician and community leader Lim Boon Keng made the case that female education was beneficial to the community as a whole: ‘Keep your women in a low, ignorant and servile state, and in time you will become a low, ignorant and servile people – male and female!’ (p.
In theory, ‘ecclesiastical history’ is just a polysyllabic synonym for ‘church history’. In practice, however, it connotes something more precise: the history of the church institutional. Like other forms of institutional history, it has become something of a historiographical backwater – very respectable and much loved backwater, I hasten to note – in the last generation or so.
The renewed focus of many historians on post-Reformation English Catholicism in the last few decades has meant that the expatriate English Catholic community in Continental Europe, which produced and preserved many of the records of the English Catholic community, is often a main source of evidence.
Abraham Lincoln, Theodore Roosevelt, Franklin D. Roosevelt and Lyndon B. Johnson – the subjects of this book on presidential leadership by Doris Kearns Goodwin – are amongst the most studied and written about American presidents.
Asian American studies in which the ‘American’ refers to Latin America have seen a considerable growth in recent years.
In her revised PhD thesis, which was written at the George Mason University, Sheila A. Brennan, combining postal history, philately, and memory studies, reconstructs the cultural history of stamp collecting in the U.S. from the end of the Civil War to 1940 and analyzes how this practice has shaped the issuance of commemorative stamps in this period.
With so many publications on religion in the early modern period it is hard even for the most assiduous reader to keep up with the constant supply of new publications. And yet, there are many reasons why W. B.
‘This book’, writes Jeffrey A. Auerbach in his Introduction to Imperial Boredom, ‘is very much about how people felt’ [his italics]. As such, it takes its place in a growing body of scholarship that explores through individual lives the mind-set that under-pinned the empire project, both individually and on a collective level.