In April 1616 Hugo Grotius, in his capacity as head of a delegation from the States of Holland to the Amsterdam city council, treated, or subjected, the council to what Jonathan Israel in his 'The Dutch Republic.
Recent studies in Latin American history have increasingly rejected the periodisation inherited in the traditional historiography. In other words, the notion that the Wars of Independence (c. 1810 - c. 1825) represented a clear break with the colonial past has become both questioned and contested.
Since the 1980s, secularism in India has been a topic of heated contestation. Advocates for a Hindu nation deride what they call ‘pseudo-secularism’, claiming that it privileges Muslim and Christian minorities against the interests of India’s Hindu majority. Religious minorities, however, consistently appeal to India’s secular constitution to secure their rights.
Katherine Luongo introduces her monograph Witchcraft and Colonial Rule in Kenya by discussing the ‘Wabenda trials’ in Elspeth Huxley’s novel Murder at Government House. Set in an imaginary East African colony, the story centered on a woman killed for alleged witchcraft practices.
This is a monumental book, covering 91 noble families and 311 individual noblemen in 17 chapters of 482 pages of text and 89 pages of endnotes. The supporting material includes 19 plates, ten maps, 31 tables, ten figures and six appendices.
Evan Haefeli’s excellent new book, New Netherland and the Dutch Origins of American Religious Liberty, does nothing less than expand and transform our understanding of religious diversity and toleration in colonial Dutch North America.
This review was developed from a discussion on the occasion of the launch of the book, hosted by the 'Rethinking Modern Europe’ seminar in which both author and reviewer participated, together with Professor Benjamin Fortna (University of Arizona).
The history of Bengal has been the focus of a great deal of recent scholarly attention. It has benefitted from waves of topical and methodological interest, but there has long been a need for a comprehensive book on the late colonial period that encompasses revisionist historical perspectives and their conclusions.
Readers of English who want to know more about the experience of the Greek Orthodox Church under Ottoman rule have generally reached for Steven Runciman’s The Great Church in Captivity, first published by Cambridge University Press in 1968.(1) As an introductory guide to the topic, the book has stood up very well over the years but inevitably some aspects of i
Why would a hardened band of foreign jihādi warriors agree to work for a self-proclaimed leader of the Christian world – especially one militantly opposed to Islam, who kept his own Muslim citizens under close surveillance? And why would such a ruler choose to keep that particular type of professional killer in his personal employ?