The history of nakedness deserves a serious history. For organised nudism or ‘naturism’ was a conscious movement initiated by Europeans at the end of the 19th century that has exerted a significant influence over society and politics in the wider world. This book is not that serious academic history. In one respect its aim is much more ambitious.
How should we live? Roman Krznaric, in The Wonderbox: Curious Histories of How to Live, tackles a question as old as civilization itself from a position more fundamental than philosophy, religion or psychology offer on their own. This position is historical.
Firing off ideas and arguments in all directions, Jussi Parikka’s What is Media Archaeology? is an exciting and excitable contribution to cultural theory. The book begins by outlining the strands of historical and cultural enquiry, as well as the artistic practices, that currently constitute what he terms ‘media archaeology’.
David Nirenberg’s Anti-Judaism: The Western Tradition is an impressive scholarly accomplishment that matches a dauntingly large subject matter with a vast vault of personal knowledge. At 474 pages and 13 chapters covering more than 3000 years, it is thorough without being exhaustive.
At first sight this looks like another of those increasingly common commodity books, some of which are intended to be global in scope, and which include studies of chocolate, sugar, cod, salt and many others (digestible or not!). As Riello points out, commodities are a good way to tell a global story since many of them have been traded throughout the world for centuries.
When you walk in to the Propaganda: Power and Persuasion Exhibition at the British Library you are told that ‘propaganda is used to fight wars and combat disease, build unity and create division’. You then walk through a guard of honour of black mannequins that offer different definitions of the word ‘propaganda’.
In Kimono: A Modern History, textile historian Terry Satsuki Milhaupt encourages her readers to ‘reflect deeply and broadly on what the kimono has meant at various points in its long history’ (p. 287). In this ambitious project, she identifies ‘modern’ with the period from the 1850s onwards.
A stitch up is a devious act that someone does to someone else. It may involve putting a person or organization, perhaps, in a position where they will be blamed for something they did not do or it might mean manipulating a situation, in unseen ways, to one’s own advantage.
The history of emotions, a rocket taking off according to Jan Plamper, seems to be screaming ‘know thyself!’ at psychology in all its various forms, but most specifically at neuroscience. The development of a hard science of emotions has involved, with every step ‘forward’, the forgetting of the previous step.
Exile has long been central to our understanding of certain Early Modern topics. The flight of English Protestants, and then Catholics, to the Continent in the 16th century, or the exodus of Huguenots (many to England and Ireland) after the Revocation of the Edict of Nantes in the 17th, are perhaps the best known examples to UK audiences.