The intention of this book is to ‘retell’ the history of the Middle East through ‘the medium of individuals’ (p. 18). But not any individuals, only those in the ‘Middle East kingmaking business’ (p. 158). None of the thirteen men, ten British and three American, and two women, both British, who feature most prominently in this nicely produced volume ‘attained the summit of national power’ (p.
David Cesarani’s stylish book unravels the often sordid details of what might at first seem a relatively minor incident in the decline and collapse of British rule in Palestine.
As the editor notes in his introduction to this collection, the events of 2001 and after have created intense interest in the Crusades and the conflict between Christianity and Islam and the West in the Middle Ages. A wealth of publications has appeared from popular histories to detailed articles in academic journals.
‘I am the Lord thy God, mighty, jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me: And showing mercy unto thousands to them that love me, and keep my commandments’ (Ex. 20:5–6). Medieval crusaders, argues Susanna A.
Jan Guillou is a well-known Swedish author, journalist and political commentator.
The word ‘hostage’ might immediately bring to mind hostile situations: the entrapment of a wealthy businessman’s daughter in exchange for money, a terrorist incident (1) or a manifestation of domestic abuse.(2) However, the meaning of hostageship has undergone many transformations over time, some of which are brought under the microscope Profe
In comparison with the many recently published one-volume histories of the crusade movement, Malcolm Barber has undertaken a relatively modest task: a history of the crusader states from the time of the First Crusade (1096–1109) to the end of the Third (1187–92).
It is interesting that well into the 21st century two books written by Turkish authors belonging to the historiography of the Armenian Genocide should be so vastly different in argument.
The last century and a half of Ottoman history was marked by forced displacement into the empire on a huge scale. Between the Russian conquest of the Crimea in 1783 and the second Balkan war in 1913, five to seven million Muslims entered the Ottoman domains. Some were already subjects of the Sultan, leaving – or expelled from – areas that had broken away from the empire under Christian rule.
Early in his single-term presidency, Jimmy Carter dismissed as ‘just semantics’ a flap that arose after he extemporaneously echoed Israel’s position that any peace settlement with its neighbours required ‘defensible borders’.(1) In fact, as his aides quickly clarified, Carter had actually meant a return to Israel’s pre-1967 borders with minor adjustments for s