I first came into contact with Jo Laycock’s Imagining Armenia when I received the Manchester University Press catalogue and found it listed on the page after my book.
How do we conceptualise the African diaspora? The forced migration through the slave trade and its impact on the cultures of origin that slaves brought with them to the Americas has constituted an important area of academic research since the pioneering work of Melville Herskovits and Roger Bastide.
A closer look at the rhetoric surrounding the current Ukrainian-Russian conflict reveals it is as much about past as about the present or future. Not only have both sides regularly resorted to historical arguments, turning the past into yet another battleground in a ‘hybrid war’, but outside observers also look to the past in search for answers and explanations.
In The Ethnographic State: France and the Invention of Moroccan Islam, Edmund Burke does the important work of historicizing colonial-era research on Morocco and Moroccans.
In this history of representations and knowledge formation Sanjay Subrahmanyam turns a historian’s gaze to the problems both implicitly and explicitly embedded in all histories of the early modern and modern world: why did Europeans represent and construct India and by extension, the non-European world in the ways that they did? Why and how did these constructs evolve?
How did the world of nation-states come about? What happened to the world of empires that preceded it? How did the transition take place and how inevitable was it? These may seem (and indeed are) old questions.
In Colonial Al-Andalus, Professor Eric Calderwood explores the origin of a claim widely promoted in Moroccan tourism, arts, and literature and finds its roots in Spain’s colonial rhetoric.
In recent decades historians, postcolonial theorists and feminist scholars have demonstrated how, in a variety of geographical settings, gendered stereotypes supported the conquest and domination of overseas territories by European colonial regimes.