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Amy Froide’s book is an excellent addition to the work on early modern women done by researchers such as Amy Louise Erickson. In fact, it was Amy Erickson who first drew my attention to this book even before I was asked to review it. It does not disappoint. Amy Erickson, Ann Carlos, Larry Neal, Anne Murphy and others have shown that women were a part of the Financial Revolution.
It is becoming increasingly clear that our understanding of the Mughal Empire, and early modern empires in general, is benefiting greatly from work dedicated to overcoming preconceptions of power, authority and imperial culture.
Although most Americans take pride in being ‘a nation of immigrants’ (a slogan apparently popularized by John F. Kennedy), the process of immigration causes perennial controversy in the United States. That is true even in New York City, which would not exist without it, and which stars in many historical narratives of it.
As Professor Gunn observes in his foreword, this book has been a long time coming: first mooted in fact in 1985 (a very suitable date). This has had two significant consequences which I shall discuss sequentially.
I imagine that in recent years John Witte, the series editor of the Cambridge Studies in Law and Christianity, frequently crossed paths with the author of the monograph under review here. Both of them work as faculty at Emory University in Atlanta and are senior members of Emory’s Center for the Study of Law and Religion, with Witte serving as its current director.
Imagine the surprise of Henry Rowe Schoolcraft when, on a humid July day in 1846, he picked up a copy of the Albany Argus, a New York state Democratic Party newspaper, only to learn that he had been murdered. The paper carried an obituary which reported that Schoolcraft had been shot in Sault Ste. Marie, Michigan by a ‘half breed’ named John Tanner.
Good reference books on the history of alcohol remain few and far between, despite increased interest in the area in the last 20 years.
Carlos Eire’s Reformations aims to provide a readership of ‘beginners and nonspecialists’ (p. xii) with an introduction to European history between 1450 and 1650. Eire narrows down this immense task by concentrating his narrative on the history of religion.
As suggested by its subtitle, Nicole Reinhardt's fine new book undertakes a double mission. On the one hand, this is a study of a specific practice and the men who participated in it.
Shlomo Sand is no stranger to controversy.