In the autumn of 2014, Alabama, with the backing of 72 per cent of its voters, became the seventh state to ban Sharia law. In doing so, it joined Arizona, Kansas, Louisiana, South Dakota, Missouri, and Tennessee in banning ‘foreign laws’.
In this history of representations and knowledge formation Sanjay Subrahmanyam turns a historian’s gaze to the problems both implicitly and explicitly embedded in all histories of the early modern and modern world: why did Europeans represent and construct India and by extension, the non-European world in the ways that they did? Why and how did these constructs evolve?
Since London’s Great Exhibition of 1851, world’s fairs and international expositions have been an important global cultural phenomenon that has defined progress and modernity for hundreds of millions of visitors.
In The Ethnographic State: France and the Invention of Moroccan Islam, Edmund Burke does the important work of historicizing colonial-era research on Morocco and Moroccans.
In Enslaved Women in America: From Colonial Times to Emancipation, Emily West masterfully presents the narrative of women’s lived experiences in slavery through the prism of gender.
Although ostensibly a book focused on New Orleans, in Slavery’s Metropolis Rashauna Johnson uses the experiences of individuals and groups of African heritage who resided in the city, as well as those who left from, arrived in, and passed through from local and transnational locations to outline a theory of ‘confined cosmopolitanism’.
This is an extremely ambitious, thought-provoking, challenging and inspiring book.
Much like the American public, following the Civil Rights Movement of the 1950s and 1960s scholars of United States history have had a complex relationship with blackface minstrelsy. For scholars, as for many Americans, blackface minstrelsy partook in a vibrant and rich vernacular tradition, albeit one that by now most Americans have rightfully grown ashamed of.