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Academic Insights for the Thinking World
As with most other countries, the Ukraine we know today—with everything good, bad, and in-between about it—is a result of its history. It shares more than half its borders with Russia, accounting for the two countries’ complicated history.
The young woman who inspired Dumas’s La Dame aux Camélias and Verdi’s Violetta in La traviata conceived at least once in the course of her 23 years. At the time she was in her late teens. During the five years that followed the birth of her baby, between the ages of 17 and 22, she prospered as the leading courtesan of the most glamorous city in Europe. The word ‘courtesan’ is a euphemism for an upper class prostitute, a paid woman who doubled as a trophy exhibit at the theatre and opera.
What would Macbeth be without Lady Macbeth? Or Romeo and Juliet with only Romeo? Yet there’s an enormous disparity between female and male representation in Shakespeare’s play. Few, great female characters deliver as many lines or impressive speeches as their male counterparts. While this may not be surprising considering 16th century society, literature, and theater, data can reveal a wider disparity than previously thought.
We live in a globalized world, but mobility is nothing new. Set on a huge continental stage, By Steppe, Desert and Ocean tells the story how human society evolved across the Eurasian continent from Europe to China.
You might not guess, but the image below celebrating the Second Republic of 1848 was cast at Dijon as a negative vote in the referendum of 1851, which sought approval for the coup d’état that brought Louis-Napoleon (nephew of Napoleon Bonaparte) to power in France.
Representing a broad span of empires, cultures and religions during the sixteenth century, the Bruni and Bruti families exemplify a snapshot of Albania at a time when European and Ottoman histories collided. Only a small piece of the greater story, Noel Malcolm uses the Bruni and Bruti families to paint a panoramic landscape of history that covers the Venetian Empire, the Ottoman Empire, the Papacy, Malta, north Africa, Spain, southern France, Poland and the Holy Roman Empire.
On 22 June 2015, the President of Belarus, Alexander Lukashenko opened a new memorial complex at the site of the former extermination camp Maly Trostenets near Minsk. Between 1941 and 1944, German occupants and their helpers interned and killed up to 206,500 people in this camp and in the nearby forest of Blagovshchina.
Since the 17th century Western thinkers have struggled with the problem of how to stop conflicts over religious differences. Not long ago, we mostly thought that the problem had been solved. Two rather different solutions served widely as paradigms, with many variations. One was the American Separation of Church and State, and the other French laïcité, usually if misleadingly translated as ‘secularism’.
In 1682, the French court moved from Paris to the former royal hunting lodge of Versailles, which had been transformed under the supervision of Louis XIV into Europe’s most splendid palace, one which moreover was set in a stunning park that stretched all the way to the horizon. Versailles established a fashion for palaces surrounded by ample gardens that most major European courts would soon imitate.
Does war cause xenophobia? Or does xenophobia cause war? That’s a “chicken and egg” sort of question. The fact is, fear of “the other” had already prevailed in pre-World War I European society—even in more liberal polities such as Britain—later manifesting itself in various ways throughout the conflict.
Too often, we in Europe and the English-speaking world presume that we have a monopoly on both modernity and its cultural expression as modernism. But this has never been the case. Take, for instance, the case of sixteenth and seventeenth century urbanism in Europe and Asia. One can focus on the different ways in which classical precedent was deployed in Europe, teasing out the distinctions between the early and late Renaissance, not to mention Mannerism and Baroque.
On 27 October 2005, two French youths of Tunisian and Malian descent died of electrocution in a local power station in the Parisian suburb of Clichy-sous-Bois. Police had been patrolling their neighborhood, responding to a reported break-in, and scared that they might be subject to an arbitrary interrogation, the youngsters decided to hide in the nearest available building. Riots immediately broke out in the high-rise suburbs of Paris and in hundreds of neighborhoods across the country.
Amnesia, disguises, and mistaken identities? No, these are not the plot twists of a blockbuster thriller or bestselling page-turner. They are the story of the word culprit. At first glance, the origin of culprit looks simple enough. Mea culpa, culpable,exculpate, and the more obscure inculpate: these words come from the Latin culpa, “fault” or “blame.”
The famous marauders, explorers, traders, and colonists who transformed northern Europe between AD 750 and 1100 continue to hold our fascination. The Vikings are the subject of major new museum exhibitions now circulating in Europe and a popular dramatic television series airing on The History Channel.
My first experience of an academic conference as a biology books editor at Oxford University Press was of sitting in a ballroom in Ottawa in July 2012 listening to 3000 evolutionary biologists chanting ‘I’m a African’ while a rapper danced in front of a projection of Charles Darwin
The French Revolution was one of the most momentous events in world history yet, over 220 years since it took place, many myths abound. Some of the most important and troubling of these myths relate to how a revolution that began with idealistic and humanitarian goals resorted to ‘the Terror’.