In 1992, the National Gallery of Art in Washington, D.C., sponsored a special exhibition to mark 1492, the five hundredth anniversary of the Discovery of America. Reflecting the times in the 1990s, the exhibition tried to show the essential equality of all cultures around the globe at the end of the fifteenth century.
Tony Hopkins, whose magnum opus, co-authored with Peter Cain, occupies the commanding heights for the interpretation of British Imperialism 1688-2000, has become evangelical for the reform of curricula in higher education to encourage historians and their students to engage seriously with globalisation - the leitmotif of our times.
Like many another Roundhead, George Downing had a problem when Charles II returned in 1660, not least because he had been inconveniently prominent in urging Oliver Cromwell to become king. Luckily there was a way out. In 1638 the Downing family had decamped to Massachusetts, where young George had become the second person to graduate from Harvard.
Like most practitioners in global history, Pamela Kyle Crossley, in What is Global History, engages this simple yet profoundly provocative question: ‘how to tell a story without a centre?’ In a smallish, 120-page treat of the question, Crossley provides a gripping overview of the field, along with its genealogy, trends and possibilities.
The New Imperial Histories Reader is part of a series of history readers aimed at the undergraduate/ postgraduate market that have been published by Routledge over the past decade.
Exile has long been central to our understanding of certain Early Modern topics. The flight of English Protestants, and then Catholics, to the Continent in the 16th century, or the exodus of Huguenots (many to England and Ireland) after the Revocation of the Edict of Nantes in the 17th, are perhaps the best known examples to UK audiences.
Media, with alarming regularity, reports nuclear threats from North Korea and President Trump’s rhetorical belligerency; Russian and Chinese irredentism conflicts in the Middle East and Afghanistan, across the Sahel region of Africa and Yemen; not to forget the asymmentry of terrorism. Is there any consolation to be had in philosophy for the cultural phenomenon of war?