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The greatest indictment of the hard-driving slave system in the 18th-century British Caribbean was that the enslaved population never achieved natural population increase (except briefly in Barbados but only by 1810). Abolitionists seized on the failure of slave populations to thrive as a sign that slavery was immoral.
David Brundage’s Irish Nationalists in America employs no sleight of hand in its title. It is a short, well-crafted new survey of Irish nationalists in the United States from the late 18th century to the close of the 20th that is more than the sum of its parts.
In the latest of our occasional Reviews in History podcast series, Jordan Landes talks to Joanna Cohen about her new book and the role and nature of the consumer in the US throughout the nineteenth century.
Joanna Cohen is a Senior Lecturer in American History at Queen Mary University of London.
In Geoffrey Chaucer’s The Canon’s Yeoman’s Prologue and Tale, the phrase ‘ignotum per ignocius’ is used in connection with the so-called ‘sliding science’ at which the would-be alchemists of the tale labour so diligently.(1) The phrase means to explain the unknown by the more unknown.
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.
Secret intelligence, to borrow the often used cliché by Sir Alexander Cadogan, has been regarded as the ‘missing dimension’ of Britain’s diplomatic and political history. This phrase certainly describes the near absence of the subject from academia even into the 1990s when the first batches of intelligence-related material made it into the public domain.
‘No Christian man whatsoever is free from the obedience of the commandments which are called moral’. This is the clear instruction given in the seventh of the 39 Articles, but it seems to completely contradict the message of the 11th: ‘We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, and not for our own works or deservings’.
Roaring flames, thousands of uniformed men, political speeches demanding a union of Germany and Austria, and an enthusiastic and cheering crowd of Germans and Austrians assembled together listening to the words ‘For us Germans in Austria, a powerful impulse prevails to return once again to the Reich’ is how Erin Hochman evocatively introduces readers to her book (p. 1).
Media, with alarming regularity, reports nuclear threats from North Korea and President Trump’s rhetorical belligerency; Russian and Chinese irredentism conflicts in the Middle East and Afghanistan, across the Sahel region of Africa and Yemen; not to forget the asymmentry of terrorism. Is there any consolation to be had in philosophy for the cultural phenomenon of war?
Edited volumes serve an important purpose: when executed correctly, they help consolidate a body of scholarship, encourage dialogue between the volume’s contributors and set an agenda for future research. The historical study of trauma has been well-catered for in this respect by Traumatic Pasts, edited by Mark S.