In his seminal Ford Lecture in 1953, K. B. McFarlane argued that the 'real politics' of the later medieval period were inherent in the 'daily personal relations' between king and magnates.
The clash between radicalism and loyalism in the early industrial revolution period created the basic progressive-conservative political divide that was to structure British politics until the fall of communism.
In terms of its published historiography, the Southwest of 15th-century England remains one of the few grey, if not blank, areas on the map. Although several doctoral theses have been written on parts of the region since the late 1970s, what has been published takes mostly article form and is consequently comparatively narrow in focus.
Since the late 19th century Japan has been in a constant state of geographical flux that shows no sign of abating even today.
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.
Hitherto, the historiography of ‘city-states’ has in general not been comparative, preferring to focus on one city, or one region, rather than taking a European perspective.
In Malay Kingship in Kedah: Religion, Trade, and Society, Maziar Mozaffari Falarti offers a fascinating contribution to the study of local history and political models in Southeast Asia.
Joseph Chamberlain exercises more interest among historians than any other politician who did not either hold one of the major offices of state or introduce a major legislative reform. He has been the subject of numerous biographies and monographs.
It is acceptable to like bishops again. Perhaps this change in the historiographical weather (would it be too much to label it an ‘episcopal turn’?) is not so much a result of the opening up of new sources, but a reflection of academics’ own positions in the wider world. The 1970s and 1980s fixed us with a standard of bishops as intolerant heresy hunters and seekers-out of deviancy.