Most medievalists would be able to cite an example of the close parallels in symbolic thinking about the city and world in the Middle Ages, whether along the lines of ideas of Rome as caput mundi or Augustine’s Two cities.
If one looks today at a satellite image of Manama (1), the capital city of Bahrain, the picture of the extended urban conurbation which covers both the north of the main island and the little island which faces it (Muharraq, the former capital of the emirate in the 19th century) is rather different from the ‘Islands of Paradise’ featured in the Sumerian Gilgamesh epic
In this book, Frank Mort, who holds a Chair in Cultural Histories at the University of Manchester, continues the work begun in Cultures of Consumption: Commerce, Masculinities and Social Space in Late Twentieth-Century Britain and in Dangerous Sexualities: Medico-Moral Politics in England since 1830.(1) This volume presents a cultural history of Londo
The ‘shock city’ of the 18th century , London was always interesting to onlookers, but between 1763 and 1776 it was particularly interesting. It was the capital city of one of the most successful Great Powers, one that had just emerged the winner in the war with France.
Metropolitan underworlds, where the illicit and illegal rub up against the grime and extreme poverty of those at the bottom of society, have always fascinated contemporaries and later audiences. This is particularly true of the Victorian underworld in London.
What was killing the girls of the Casa della Pietà? This is the question which recurs throughout Nicholas Terpstra’s study of the Pietà, a Florentine charitable shelter for orphaned and abandoned girls. According to Terpstra, the Pietà was ‘the most unsafe place in Florence for a girl to live’ (p.
In May 1995 Alain Corbin organised a conference on the history of the barricade, quite a novel departure at that time. Being asked to focus exclusively on one part of the insurrectionary process intrigued those of us invited to contribute.
Leif Jerram has written Streetlife to encourage historians to reconsider and reflect upon the manner in which they construct narratives of modern history and the agency they attribute to traditional sources of events.
Over the past generation of scholarship, the history of consumption and material culture has emerged as a rich subfield of European history.
When Pero Tafur visited Bruges in 1438 he had a keen eye for the material wealth of the town and the splendor in which its citizens seemed to indulge. In his famous travel diary he noted that ‘without doubt, the goddess of luxury has great power here, but it is not a place for poor men, who would be badly received here.