James Dickerson should be commended for tracing the theme of American concentration camps through from the 17th to the 21st century. It is all too easy to slip into the comfortable approach of examining events in isolation, when they are in fact but one more example of how a nation has failed to learn from the mistakes of its past.
What was killing the girls of the Casa della Pietà? This is the question which recurs throughout Nicholas Terpstra’s study of the Pietà, a Florentine charitable shelter for orphaned and abandoned girls. According to Terpstra, the Pietà was ‘the most unsafe place in Florence for a girl to live’ (p.
Chocolate, writes Emma Robertson in the introduction to her monograph, ‘has been invested with specific cultural meanings which are in part connected to … conditions of production’ (p. 3). At the heart of this study is a challenge to existing histories:
In May 1995 Alain Corbin organised a conference on the history of the barricade, quite a novel departure at that time. Being asked to focus exclusively on one part of the insurrectionary process intrigued those of us invited to contribute.
In the wake of Douglass North’s theories on institutions and economic growth, the last two decades have seen various kinds of medieval and early modern institutions increasingly regarded as factors aiding in, rather than obstructing, the transformative processes that eventually led to modern industrial capitalism in the 19th century.
While the term ‘radical’ is an effective hook for his readers, its use in Andrew Bradstock’s Radical Religion in Cromwell’s England is in some ways problematic. In the introduction the author sets out his awareness of this fact, and the pressing need to identify criteria by which ‘radical’ may be determined, but sidesteps precisely defining the term himself.
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’.
When a late-medieval or Tudor historian is asked to compare and contrast a historical novel with a scholarly book that both take as their subject Thomas Cromwell, and the latter work has been written by the late G R Elton, the inevitable disclaimer becomes compulsory unless that historian has spent several decades inhabiting a historiographically-isolated cave during the rise and fall of t
In his New Year’s address for 2012 the British Prime Minister sought to rally a demoralized people saddled with debts, recession, and unemployment in the face of a continuing policy of wholesale transfer of assets from public to private, by reminding them of the forthcoming Olympic Games and the Queen’s Jubilee.
Michel Foucault famously asserted that sexual identity was a modern invention, remarking, ‘The sodomite had been a temporary aberration; the homosexual was now a species’.(1) For Foucault, the vocabulary and specificity of modern sexual identity were largely formulated under the impetus of 19th-century sexology.