Civil war plagues our times. As David Armitage notes in his brilliant work, Civil Wars: A History in Ideas, the idea of the ‘Long Peace’ after the Second World War is in many ways misleading as intrastate conflict has become far more common than in previous centuries.
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.
The life and writings of Aelred of Rievaulx (1110–67) provide some of the most important material for the study of Cistercian monasticism in 12th-century England, Cistercian teachings and beliefs, and the relationship of the order with other ecclesiastical and secular bodies.
Paradigm shifts in historiography seem to come all at once rather than being spaced evenly along the disciplinary trajectory. The last such shift in writing about slavery and race (including civil rights) in the United States came between the late 1950s and the mid-1970s.
Thomas Jefferson has had a rough few years. Since DNA established beyond a reasonable doubt that he fathered children with his slave Sally Hemings, Jefferson has been pushed into the shadows and forced to watch as his political rivals John Adams and Alexander Hamilton enjoy the limelight.
The disciplinary development of the ‘human sciences’ has attracted extensive scholarly discussion in the last three or four decades.
In what was presumably a formative period for Stefan Collini (born in 1947) in the late 1960s, Perry Anderson published a powerful diatribe against English letters for its imperviousness to the great sweep of 20th-century social thought from Marx through Weber, Durkheim and Pareto onwards.(1) Historians were indentured to facts and sources and an impossible ideal of ac
The Uses of the Bible in Crusader Sources makes an important and timely intervention in the field of crusader studies.
The historiography of 17th-century English republican thought is a largely women-free zone.
‘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’.