The feverish speculation in tulip bulbs which reached a peak in February 1637, together with the crash that followed, is one of the more notorious episodes in 17th-century Dutch history.
This book is the result of a bold and innovative research project funded between 1999 and 2002 by the then Arts and Humanities Research Board, with further funds provided subsequently by a number of scholarly institutions. The preface further acknowledges the support of a glittering array of scholars, not least Geoffrey Parker who read through the entire draft.
Unequivocally, until today the vast majority of the academic works on the history of the abolition of the transatlantic slave trade have focused on the British side of the story.
In Thomas Cannon’s 1749 pamphlet Ancient and Modern Pederasty Investigated and Exemplify’d, the author recounts a chance meeting with a ‘too polish’d Pederast’ who, ‘attack’d upon the Head, that his Desire was unnatural, thus wrestled in Argument; Unnatural Desire is a Contradiction in Terms; downright Nonsense.
The intellectual historian Martin Jay once championed the cause of ‘ocular-eccentricity’ as an alternative mode of visual engagement.(1) The term, of course, was a play on ‘ocularcentricity’, the concept that the rational power of the eye had come to dominate the nature and scope of our interactions.
Leif Jerram’s Germany’s Other Modernity: Munich and the Making of Metropolis, 1895–1930 is a rich and welcome contribution to the urban history of modern Germany, a field which has, for some time now, been dominated by studies on Berlin and Hamburg. Berlin has, as Jerram puts it with little exaggeration, acquired ‘totemic status’ (p.
Sandra Cavallo’s Artisans of the Body in Early Modern Italy will appeal to scholars interested in the social history of medicine for more than one reason.
This is the first book in English to examine the reception, in both the west and the east of Germany between 1945 and 1955, of the returning POWs released from Soviet captivity. With commendable clarity, it seeks to understand this reception within the context of the political, social, and cultural discourses prevalent at the time.
It has often been observed that the greatest legacy of the Paris Commune of 1871 was its myth. In its short duration the Commune failed to transform Paris in any lasting way – even its supreme gesture of repudiation of the military traditions of the French past, the toppling of the Vendôme column, was to be reversed.
Whether or not Michael Maas is right that ‘many excellent studies of Justinian and his age’ exist (p.