The figure of the devadasi, or ‘temple-woman’, who entertained Hindu gods at festivals, hardly needs an introduction. Because of her supposed sexual availability, the devadasi became a potent and notorious symbol of the corruption of Hindu society.
Dan Healey's study of same-sex love in revolutionary Russia is an impressively argued, well documented examination of one of the most 'obscure' 'blank spots' in Russian history. A radical revision of the 'myth of a universal, natural, and timeless Russian or Soviet heterosexuality' (p.
As the first densely researched and vividly argued social history of Soviet women workers in the 1930s, Goldman’s monograph fills a long-standing gap in the existing historiography. Until the early 1990s, due to the lack of access to archives in the former Soviet Union, researchers were completely dependent on published sources, such as journals, newspapers, memoirs, and monographs.
This is the third book on Russian women of the late nineteenth and early twentieth century collectively authored by Jane McDermid and Anna Hillyar of Southampton University.
In this innovative and interesting study, Antoinette Burton raises questions and extends the parameters of discussion in relation to a number of key issues that concern the relationship between women, the home and colonial modernity in twentieth century colonial India.
The issues and themes concerning the state and its rulers have until quite recently dominated the historiography of Mughal India. While some scholars argue for the centralized character of the Mughal state, others have pointed out its contested and negotiated nature. More recent scholars have come up with studies that underline the fluidity of the state.
The interaction between western men's and native women's sexuality makes the human body central to the articulation of colonial/imperial ideologies. Setting her study in eighteenth-century British India, Ghosh emphasises a pan-imperial understanding of body, and the role of race, gender and sexuality in empire-building in the early modern period.
Historians with an interest in personal and public memory know a great deal about the challenges entailed in attempting to document the affective contours of past and present lives.
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.