'Geography is about maps, History about chaps': a tired cliché, of course, though it tells us something about the ways in which disciplinary boundaries were constructed during the relatively recent past. Few historians today would make such a facile claim, if only because of the absurdity of the notion that only 'chaps' make history.
Oh, East is East, and West is West,and never the twain shall meet,
Till Earth and Sky stand presently at God’s great Judgment Seat
But there is neither East nor West, Border,nor Breed, nor Birth
When two strong men stand face to face,though they come from the ends of the earth.
The appearance of a paperback version of an important book first published in 1995 is most welcome as it will make it more readily available. Equally, it is not easy to review such a work. The scholarly reviews that appeared noting its contents do not require emendation, because the book has not been rewritten.
On 25 July 2001 Phoolan Devi was shot dead outside her home. Best known in the west through Shekhar Kapur's 1994 film Bandit Queen, Phoolan Devi's life had been remarkable. Born of low-caste, at the age of 11 she had been exchanged in marriage for a cow. Following beatings by her much older husband, she made her way home, but was regarded as a disgrace by her family.
Gender in History is a timely publication. The field of gender history is reaching maturity in two senses. Firstly, numerous studies have been published about the impact of gender at various times and places. Professor Merry Wiesner-Hanks draws on this wealth of scholarship and her own research to provide a welcome overview of gender in global history from prehistory to date.
The work under review here owes its genesis to the Open University course of the same title, for which it is the core text. As such, it consists of ten interlinked essays, specially commissioned, on the broad theme of the dynamics of difference within and between world religious traditions.
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.
The first principle of understanding history, I was taught, is to sympathize with the historical actors, to immerse oneself in their context and perspective.(1) Otherwise, history becomes a fabricated reconstruction – more about the writer's ideology than the events of the past.
At the conclusion of her history of Marian devotion, Mother of God, Miri Rubin states, ‘For in woman’s capacity to act as a generous host, to contain a body in her body, there is an act of tremendous hospitality’ (p. 424).
‘Heritage should not be confused with history. History seeks to convince by truth … Heritage exaggerates and omits, candidly admits and frankly forgets, and thrives on ignorance and error’.(1) David Lowenthal’s remarks on the difference between these two enterprises go a long way to explain why historians have had a rather negative view of public historical practices.