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As we approach the 20th anniversary of the seizure of power by the current Ethiopian government – the Ethiopian People’s Revolutionary Democratic Front (EPRDF) – a government which has shown itself ever more determined to monopolise power indefinitely, it is increasingly apposite to examine the roots of political modernity in Ethiopia.
Beatrice Webb wrote in her first volume of autobiography, My Apprenticeship, that the age in which she grew up was dominated by two ‘idols of the mind’, namely a belief in scientific method and ‘the consciousness of a new motive; the transference of the emotion of self-sacrificing service from God to man’ (quoted p. 249). Auguste Comte was the prophet of both of these idols.
Now that the dust has settled on the presidential race, it’s easier to assess Simon Schama’s ambitious project of last autumn: The American Future: A History. The book (and the accompanying television series) departs from his previous work in several ways.
Companions and handbooks to various periods or problems of history are currently all the rage. This one is the 37th in its own publisher’s series, which ranges from the whole sweep of a continent’s or a nation’s history (such as Latin America, or Japan) to much more restricted periods or problems of current scholarly interest.
“Justice being taken away, then, what are kingdoms but great robberies?” – Augustine, City of God, IV.4.
Anglo-Jewish history is a growing and arguably important field within the mainstream of British history, although probably much more for what never happened than for what did. The Jews were present in numbers in Medieval England, as money-lenders and tax collectors. The violent and tragic history of this community, and their expulsion in 1290, are well-known.
On the occasion of his famous address commemorating the abolition of slavery in the British West Indies, delivered in Concord on August 1, 1844, Ralph Waldo Emerson highlighted America’s avoidance of slavery’s implications.
Fighting for the Cross introduces the subject of crusading by exploring the experiences and ideas of individual crusaders travelling to the Holy Land between 1095 and 1291.
Like most practitioners in global history, Pamela Kyle Crossley, in What is Global History, engages this simple yet profoundly provocative question: ‘how to tell a story without a centre?’ In a smallish, 120-page treat of the question, Crossley provides a gripping overview of the field, along with its genealogy, trends and possibilities.