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 masterful monograph, Alice Rio revisits one of the central questions in the historiography of early medieval Western Europe: how did the transition from slavery to serfdom take place?
On 25 March 1911, a fire broke out on the eighth floor of the Asch Building in Greenwich Village, New York, and quickly began to spread. This floor, as well as the ninth and tenth, housed the Triangle Waist Company, a sweat shop producing ladies’ blouses.
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?
Amelia Bonea has presented a timely book that combines the mechanisms of technology and news making in critically meaningful ways to present the production of printed news as contingent, variable and even accidental.
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 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.
Empires throughout world history have more often than not seen themselves as part of some cosmic grand narrative, set on earth to enact the will of the god or gods, spiritual or secular, they claim to serve. The Carolingian Empire was no exception.
Samuel Marsden was a Yorkshireman of humble origins (as his detractors liked to point out). After a brief spell at Cambridge, in 1793 he was appointed the second official Anglican chaplain in the recently established convict colony of New South Wales. In 1814, he took the Gospel to New Zealand.
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’.