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The aim to cover, in a single monograph, patterns and trends in memory across early modern Europe is an ambitious one. Yet if anyone could achieve this it would be Judith Pollmann. This is an ambitious book in its chronological and geographical scope, but is also pioneering in providing a meta-narrative of continuity and change in early modern memory practices.
Since the turn of the millennium it has become increasingly common for general histories of magic and witchcraft to include a section on the phenomenon of magic in the contemporary western world, but the precise relationship between contemporary manifestations of magical belief and their historical antecedents is rarely explored.
This is an extremely ambitious, thought-provoking, challenging and inspiring book.
A view prevails amongst military historians that the soldiers raised and trained on behalf of the monarchs of old-regime Europe compare unfavourably with those who fought for the French Republic.
The emergence of racial classification in conjunction with the Enlightenment Science of Man in the 18th century is a well-known chapter in the history of European ideas. Far less understood are the ways in which this scientific project carried into the 19th and 20th centuries, the investigation of which is Richard McMahon’s purpose in The Races of Europe.
Some monographs feel as if they have slotted themselves – like a puzzle-piece – snugly into the picture presented by our extant historiography. And just like single parts of a complex jig-saw, these works often add brilliantly to the overall image.
This study situates itself in the context of recent efforts to chart the emergence of the historical profession and the development of national historiographical traditions on a comparative basis.
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.
Although ostensibly a book focused on New Orleans, in Slavery’s Metropolis Rashauna Johnson uses the experiences of individuals and groups of African heritage who resided in the city, as well as those who left from, arrived in, and passed through from local and transnational locations to outline a theory of ‘confined cosmopolitanism’.
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.