Дэвид Олусога0.0 A vital re-examination of a shared history, published to accompany the landmark BBC Two series.
In Black and British, award-winning historian and broadcaster David Olusoga offers readers a rich and revealing exploration of the extraordinarily long relationship between the British Isles and the people of Africa. Drawing on new genetic and genealogical research, original records, expert testimony and contemporary interviews, Black and British reaches back to Roman Britain, the medieval imagination and Shakespeare's Othello.
It reveals that behind the South Sea Bubble was Britain's global slave-trading empire and that much of the great industrial boom of the nineteenth century was built on American slavery. It shows that Black Britons fought at Trafalgar and in the trenches of the First World War. Black British history can be read in stately homes, street names, statues and memorials across Britain and is woven into the cultural and economic histories of the nation.
Unflinching, confronting taboos and revealing hitherto unknown scandals, Olusoga describes how black and white Britons have been intimately entwined for centuries.
Сара Бэйквелл4.5 Paris, near the turn of 1933. Three young friends meet over apricot cocktails at the Bec-de-Gaz bar on the rue Montparnasse. They are Jean-Paul Sartre, Simone de Beauvoir and their friend Raymond Aron, who opens their eyes to a radical new way of thinking. Pointing to his drink, he says, "You can make philosophy out of this cocktail!"
From this moment of inspiration, Sartre will create his own extraordinary philosophy of real, experienced life – of love and desire, of freedom and being, of cafés and waiters, of friendships and revolutionary fervour. It is a philosophy that will enthral Paris and sweep through the world, leaving its mark on post-war liberation movements, from the student uprisings of 1968 to civil rights pioneers.
At the Existentialist Café tells the story of modern existentialism as one of passionate encounters between people, minds and ideas. From the ‘king and queen of existentialism’ – Sartre and de Beauvoir – to their wider circle of friends and adversaries including Albert Camus, Martin Heidegger, Maurice Merleau-Ponty and Iris Murdoch, this book is an enjoyable and original journey through a captivating intellectual movement. Weaving biography and thought, Sarah Bakewell takes us to the heart of a philosophy about life that also changed lives, and that tackled the biggest questions of all: what we are and how we are to live.
Джерри Броттон0.0 In 1570, when it became clear she would never be gathered into the Catholic fold, Elizabeth I was excommunicated by the Pope. On the principle that 'my enemy's enemy is my friend', this marked the beginning of an extraordinary English alignment with the Muslim powers who were fighting Catholic Spain in the Mediterranean, and of cultural, economic and political exchanges with the Islamic world of a depth not again experienced until the modern age. England signed treaties with the Ottoman Porte, received ambassadors from the kings of Morocco and shipped munitions to Marrakesh. By the late 1580s hundreds, perhaps thousands, of Elizabethan merchants, diplomats, sailors, artisans and privateers were plying their trade from Morocco to Persia.
These included the resourceful mercer Anthony Jenkinson who met both Süleyman the Magnificent and the Persian Shah Tahmasp in the 1560s, William Harborne, the Norfolk merchant who became the first English ambassador to the Ottoman court in 1582 and the adventurer Sir Anthony Sherley, who spent much of 1600 at the court of Shah Abbas the Great. The previous year, remarkably, Elizabeth sent the Lancastrian blacksmith Thomas Dallam to the Ottoman capital to play his clockwork organ in front of Sultan Mehmed. The awareness of Islam which these Englishmen brought home found its way into many of the great cultural productions of the day, including most famously Marlowe's Tamburlaine, and Shakespeare's Titus Andronicus and The Merchant of Venice. The year after Dallam's expedition the Moroccan ambassador, Abd al-Wahid bin Mohammed al-Annuri, spent six months in London with his entourage. Shakespeare wrote Othello six months later.
This Orient Isle shows that England's relations with the Muslim world were far more extensive, and often more amicable, than we have appreciated, and that their influence was felt across the political, commercial and domestic landscape of Elizabethan England. It is a startlingly unfamiliar picture of part of our national and international history.
Сьюзан Л. Каррутерс0.0 Waged for a just cause and culminating in total victory, World War II was America’s “good war.” Yet for millions of GIs overseas, the war did not end with Germany and Japan’s surrender. The Good Occupation chronicles America’s transition from wartime combatant to postwar occupier, by exploring the intimate thoughts and feelings of the ordinary servicemen and women who participated―often reluctantly―in the difficult project of rebuilding nations they had so recently worked to destroy.
When the war ended, most of the seven million Americans in uniform longed to return to civilian life. Yet many remained on active duty, becoming the “after-army” tasked with bringing order and justice to societies ravaged by war. Susan Carruthers shows how American soldiers struggled to deal with unprecedented catastrophe among millions of displaced refugees and concentration camp survivors while negotiating the inevitable tensions that arose between victors and the defeated enemy. Drawing on thousands of unpublished letters, diaries, and memoirs, she reveals the stories service personnel told themselves and their loved ones back home in order to make sense of their disorienting and challenging postwar mission.
The picture Carruthers paints is not the one most Americans recognize today. A venture undertaken by soldiers with little appetite for the task has crystallized, in the retelling, into the “good occupation” of national mythology: emblematic of the United States’ role as a bearer of democracy, progress, and prosperity. In real time, however, “winning the peace” proved a perilous business, fraught with temptation and hazard.
Дэн Круикшенк0.0 SHORTLISTED FOR THE HESSELL-TILTMAN HISTORY PRIZE 2017
AN OBSERVER BOOK OF THE YEAR 2016
Religious strife, civil conflict, waves of immigration, the rise and fall of industry, great prosperity and grinding poverty – the handful of streets that constitute modern Spitalfields have witnessed all this and much more.
In Spitalfields, one of Britain's best-loved historians tells the stories of the streets he has lived in for four decades. Starting in Roman times and continuing right up to the present day, Cruickshank explains how Spitalfields' streets evolved, what people have lived there, and what lives they have led. En route, he discovers the tales of the Huguenot weavers who made Spitalfields their own after the Great Fire of London. He recounts the experiences of the first Jewish immigrants. He evokes the slum-ridden courts and alleys of Jack the Ripper's Spitalfields. And he describes the transformation of the Spitalfields he first encountered in the 1970s from a war-damaged collection of semi-derelict houses to the vibrant community it is today.
This is a fascinating evocation of one of London's most distinctive districts. At the same time, it is a history of England in miniature.
Франк Дикёттер0.0 After the economic disaster of the Great Leap Forward that claimed tens of millions of lives from 1958–1962, an aging Mao Zedong launched an ambitious scheme to shore up his reputation and eliminate those he viewed as a threat to his legacy. The stated goal of the Cultural Revolution was to purge the country of bourgeois, capitalistic elements he claimed were threatening genuine communist ideology. Young students formed the Red Guards, vowing to defend the Chairman to the death, but soon rival factions started fighting each other in the streets with semiautomatic weapons in the name of revolutionary purity. As the country descended into chaos, the military intervened, turning China into a garrison state marked by bloody purges that crushed as many as one in fifty people.
The Cultural Revolution: A People's History, 1962–1976 draws for the first time on hundreds of previously classified party documents, from secret police reports to unexpurgated versions of leadership speeches. Frank Dikötter uses this wealth of material to undermine the picture of complete conformity that is often supposed to have characterized the last years of the Mao era. After the army itself fell victim to the Cultural Revolution, ordinary people used the political chaos to resurrect the market and hollow out the party's ideology. In short, they buried Maoism. By showing how economic reform from below was an unintended consequence of a decade of violent purges and entrenched fear, The Cultural Revolution casts China's most tumultuous era in a wholly new light.
Тим Уитмарш5.0 How new is atheism? Although adherents and opponents alike today present it as an invention of the European Enlightenment, when the forces of science and secularism broadly challenged those of faith, disbelief in the gods, in fact, originated in a far more remote past. In Battling the Gods, Tim Whitmarsh journeys into the ancient Mediterranean, a world almost unimaginably different from our own, to recover the stories and voices of those who first refused the divinities.
Homer’s epic poems of human striving, journeying, and passion were ancient Greece’s only “sacred texts,” but no ancient Greek thought twice about questioning or mocking his stories of the gods. Priests were functionaries rather than sources of moral or cosmological wisdom. The absence of centralized religious authority made for an extraordinary variety of perspectives on sacred matters, from the devotional to the atheos, or “godless.” Whitmarsh explores this kaleidoscopic range of ideas about the gods, focusing on the colorful individuals who challenged their existence. Among these were some of the greatest ancient poets and philosophers and writers, as well as the less well known: Diagoras of Melos, perhaps the first self-professed atheist; Democritus, the first materialist; Socrates, executed for rejecting the gods of the Athenian state; Epicurus and his followers, who thought gods could not intervene in human affairs; the brilliantly mischievous satirist Lucian of Samosata.
Before the revolutions of late antiquity, which saw the scriptural religions of Christianity and Islam enforced by imperial might, there were few constraints on belief. Everything changed, however, in the millennium between the appearance of the Homeric poems and Christianity’s establishment as Rome’s state religion in the fourth century AD. As successive Greco-Roman empires grew in size and complexity, and power was increasingly concentrated in central capitals, states sought to impose collective religious adherence, first to cults devoted to individual rulers, and ultimately to monotheism. In this new world, there was no room for outright disbelief: the label “atheist” was used now to demonize anyone who merely disagreed with the orthodoxy—and so it would remain for centuries.
As the twenty-first century shapes up into a time of mass information, but also, paradoxically, of collective amnesia concerning the tangled histories of religions, Whitmarsh provides a bracing antidote to our assumptions about the roots of freethinking. By shining a light on atheism’s first thousand years, Battling the Gods offers a timely reminder that nonbelief has a wealth of tradition of its own, and, indeed, its own heroes.
