I first came into contact with Jo Laycock’s Imagining Armenia when I received the Manchester University Press catalogue and found it listed on the page after my book.
What is a ‘Companion’ for?
Historical and anthropological encounters between culture and capital are conventionally staged in India, as elsewhere in Asia and parts of Europe such as Italy, as encounters between relationships and practices defined as cultural, and some set of definitional meanings, logics, institutions, and practices associated with capitalism and the market.
ProQuest Historical Newspapers has been in existence for a decade. The version under review includes runs of 30 newspapers, predominantly from the United States, spanning the years 1764–2005 and totalling some 27 million pages.
It is perhaps less true today than it was a decade ago that ‘an enormous number of early photographs of China lie largely ignored or unknown’, as Regine Thiriez, one of the pioneers of the field who has spent many years collecting and studying scattered and often very small albums, wrote in 1999.(1) During the last two decades the so-called ‘pictorial turn’ in the huma
In September of 1934, an incredulous (or perhaps simply amused) Dutch official wrote from Batavia to his mentor in Leiden telling of the most incredible journey made by a family of Sundanese from West Java.
The subject of sati – more commonly known to Anglophone readers as ‘suttee’, a term which was used by 18th- and 19th-century writers to signify the self-immolation of Hindu widows on the funeral pyres of their husbands (1) – has long been of interest to historians.
Some years ago, in the midst of a conversation about tourism and travelling, a friend from one of Britain’s former colonies remarked how shocked she had been to see ‘white people begging’ during her first trip abroad to Australia.
This book uses the story of one family and its legal battles to uncover relationships between religion, race, gender, identity, and personal law in south India in the first half of the 19th century. Matthew Abrahams was an Indian Roman Catholic of lowly background but increasing wealth.
Although photography was introduced to India soon after its 1839 European invention, it was not until 1857 that the new technology proliferated in the subcontinent. In Zahid R. Chaudhary’s heavily illustrated study, focused on colonial photographic practices following the Sepoy Revolt by Indian recruits (1857–8), this proliferation is central.