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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.
The bishops in 13th-century England have often received individual historiographical attention as key figures; the likes of Stephen Langton and Peter des Roches as major political actors, or Robert Grosseteste and John Pecham as intellectuals and ecclesiastical administrators.
This study situates itself in the context of recent efforts to chart the emergence of the historical profession and the development of national historiographical traditions on a comparative basis.
One might be forgiven for thinking that British defence policy between the Napoleonic era and the outbreak of the First World War was always geared towards a large, continental commitment.
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’.
The Cold War, understandably, was for a long time viewed through a prism of the confrontation between the Soviet Union, it allies and the United States-led West. Conflicts, even in what used to be termed the Third World, were often described as proxy wars.
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.
Jessica M. Frazier’s Women’s Antiwar Diplomacy During the Vietnam War Era illuminates a consistently overlooked feature of anti-war activism; the transnational exchanges and relationships forged between US women and their Vietnamese counterparts.
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.