Scholars of modern Jewish life have largely focused on Jews’ position in the nation-states in which they live.
President Obama’s recent visit to Ireland inspired a new wave of interest in the international experiences of formerly enslaved African American Frederick Douglass. He travelled to Britain in 1845 and spent the first few months of his trip gaining support from Irish audiences in Dublin, Cork, Limerick and Belfast, to name a few of the cities he visited.
The main aim of this book is to answer the following question: how does one account for the speed with which the Arab empire was built? The period covered extends from the rise of Islam down to the middle of the eighth century.
Over the past five years, government employee unions have emerged as a fault line in American politics. Following the onset of the Great Recession, elected officials, political pundits, and editorial boards seized on unionized government workers as overpaid and underworked parasites feeding on strained public budgets.
For all historians of this last, most violent, century some concern with matters of war and peace has been unavoidable.
This is a self-consciously old-fashioned treatment of an unaccountably neglected chapter in the history of travel which should be placed alongside such a classic as John Stoye’s English Travelers Abroad, 1604–1667, whose first edition was published as long ago as 1952 rather than more recent treatments by Chloe Chard and Rosemary Sweet.(1) Indeed, one might go
Rather like the ever-rising middle classes, in every decade of modern history British men appear to be in the midst of becoming better fathers.
Within scholarship, at least historical scholarship, there are various genres of books, of greater or lesser interest to those outside the profession. The academic trade book lies at one end, selling by the truckload and paying for yachts and holidays and private schooling.
Over 40 years ago, in the preface to his The Columbian Exchange: Biological and Cultural Consequences of 1492, Alfred Crosby, a key figure among the first generation of environmental historians, emphasized that `Man is a biological entity before he is a Roman Catholic or a capitalist or anything else’ (p. xiii).
As this book begins (p. 1), the author marvels how the art of the Wycliffite Bible, one of the most popular books in late medieval England, has not been studied systematically. The answer lies in the historiography of the Wycliffite Bible. Kennedy suggests that the ‘Shadow of the Reformation’ has created a binary view of Wycliffite Bibles, linking them to heresy and illegality.