The scholarship on the intellectual, religious and political history of early modern England presents a large use of terms such as ‘orthodox’, ‘deist’, ‘atheist’, ‘radical’, and their respective ‘isms’.
Why are so many West Indians who were born in the first half of the 20th century so enamoured with Britain, British culture and its monarchy, even in the early 21st century?
‘I am what you would call a Fallen Woman, but I assure you I did not fall – I was pushed’ (Faber, p. 336).
Historians have not been kind to Tejanos—at least until the present generation. Many have marginalized or maligned them to diminish their importance in Texas history, or to rewrite Texas history to emphasize Anglo achievements.
It is perhaps less true today than it was a decade ago that ‘an enormous number of early photographs of China lie largely ignored or unknown’, as Regine Thiriez, one of the pioneers of the field who has spent many years collecting and studying scattered and often very small albums, wrote in 1999.(1) During the last two decades the so-called ‘pictorial turn’ in the huma
Texas is in the midst of an identity crisis. Some historians, such as Walter Buenger in Path to a Modern South, argue that Texas has a strong connection to the South. Others, like Glen Ely in his new book Where the West Begins, contend that Texas – especially West Texas – is closely linked to the American West.
Ina Zweiniger-Bargielowska’s new history of the body, health and fitness in Britain is a wide-reaching and detailed study of relevant cultural practices and government policies between the Victorian period and the eve of the Second World War.
The Caversham Project has been a long-running and detailed historical investigation of work and community, social structure, class and gender in the southern suburbs of Dunedin, New Zealand. With a strong, indeed rigorous, quantitative basis the project has generated an impressive list of books, essays and working papers over the last 20 years.
Over the past generation of scholarship, the history of consumption and material culture has emerged as a rich subfield of European history.
And whenever we abuse that reason, and act beneath the character and dignity of a rational creature, we lose the divine image in that respect; we have nothing to denominate us men but outward shape; or, in other words, we become brutes in the shapes of men.(1)