David Brundage’s Irish Nationalists in America employs no sleight of hand in its title. It is a short, well-crafted new survey of Irish nationalists in the United States from the late 18th century to the close of the 20th that is more than the sum of its parts.
Jane Lead and the Philadelphian Society are not particularly well known figures to most scholars of late 17th- and early 18th-century religion. Born in 1624, Lead experienced a spiritual awakening aged 16. On Christmas Day 1640, while her family danced and celebrated, she was overwhelmed with a ‘beam of Godly light’ and a gentle inner voice offering spiritual guidance.
Leisure, Travel and Mass Culture – The History of Tourism is an online archive of tourism resources, curated by Adam Matthew Digital. The site is beautifully presented and easy to access for users. Like all good tourism attractions, it is welcoming to visitors, who will be curious to explore its enticing content.
Sean Wilentz has become our generation’s foremost historian as public intellectual, positioning himself as a blend of Arthur M. Schlesinger, Jr. and Richard Hofstadter, the historical giants of the mid-20th-century era of consensus. Wilentz, however, lives in what another thoughtful historian, Daniel T. Rodgers, has called an ‘age of fracture’.
Here is a textbook that lives up to the best ideals of the genre. The Long Sixties promises us ‘a brief narrative history of the 1960s – a quick trip, as it were, through a momentous decade’ [p. vi].
Dwight D. Eisenhower, famous military leader turned reluctant, moderate president, is not the first name that springs to mind when thinking of politicians who harnessed the power of advertising and celebrity culture in their successful electoral campaigns.
Although most Americans take pride in being ‘a nation of immigrants’ (a slogan apparently popularized by John F. Kennedy), the process of immigration causes perennial controversy in the United States. That is true even in New York City, which would not exist without it, and which stars in many historical narratives of it.
Naturalistic and atheistic worldviews have a long history in Western philosophy, but there was no identifiable culture of atheism within Europe until the 18th century. Prior to then, the number of genuine atheists in European countries was probably very small.
Americans have a deep-rooted fascination with family sagas.
About 40 years ago, the field of US intellectual history entered a period of self-doubt about the rigor of its methods, about the narrowness of its archive and its interests, even about the ontological gravity of the subjects it treated.