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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?

After publishing his first monograph in 2014 on communism in Cyprus, Yiannos Katsourides has backed this up with this book on the emergence of the Greek Cypriot nationalist right. While the former looked at communism until the formation of AKEL in 1942, this latest work extends the period of focus until the end of the British colonial period.

Empires throughout world history have more often than not seen themselves as part of some cosmic grand narrative, set on earth to enact the will of the god or gods, spiritual or secular, they claim to serve. The Carolingian Empire was no exception.

It is difficult to believe now that generations of scholars in the 20th century argued with insistence that the indigenous cultures of the Americas were destroyed by European imperial expansion.

In 1833, after centuries of resistance and rebellion by enslaved people, decades of popularly-mobilized antislavery protests, and years of economic struggle on colonial plantations, England’s Parliament initiated the process of slave emancipation in the British Empire.

One might be forgiven for thinking that British defence policy between the Napoleonic era and the outbreak of the First World War was always geared towards a large, continental commitment.