Forty years after his death, much of Nehru’s world has been lost, its certainties eroded, its structures demolished. The European empires which Nehru challenged have long since disappeared.
Duncan Bell’s book comes with an intriguing picture on its front cover: Gustave Doré’s famous 1860 depiction of a New Zealander perched on a broken arch of London Bridge sketching the ruins of St Paul’s and its environs. The image, derived from an essay by Thomas Babington Macaulay, captures much of the Victorian premonition and anxiety about empire.
Eslanda Goode Robeson has lived under the shadow of her superstar singer, actor, and political pioneer husband, Paul Robeson for decades. However, Eslanda, known as Essie, was a dedicated activist intellectual, prolific writer, powerful orator, and world traveller.
Tracing the path of an Australian Aboriginal political activist through four decades of early 20th–century Europe must surely have been a challenging and often surprising task.
For many of us, the ongoing carnage in Syria is a self-evident humanitarian crisis. We do not need to be convinced that the children drowning at sea, the women and men, young and old, begging for entry into any country that will accept them are worthy of our help.
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.
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.