History

In July 1894, a year after New Zealand women had gained the national right to vote (the first in the world to do so), their spokesperson Kate Sheppard prepared to address a suffrage rally in London, alongside Sir John Hall, the parliamentary sponsor of the New Zealand suffrage campaign. They took the stage in the vast Queen’s Hall at Westminster to report on their historic fourteen-year struggle. In an age when oratorical skill defined public authority, Sheppard was, unfortunately, not a forceful speaker. She was evidently ill at ease on the platform and her voice ‘scarcely audible’, as historian James Keating reports in Distant Sisters, his meticulous account of Australasian women’s international activism in support of women’s suffrage between 1880 and 1914.

In the wake of the 2017 Uluru Statement from the Heart, truth-telling has gained new currency in Australia. The Statement called for a ‘Makarrata Commission to supervise a process of agreement-making between governments and First Nations and truth-telling about our history’.  Although yet to be fleshed out in any detail, the renewed call for truth-telling has been greeted with enthusiasm by many First Nations peoples and their allies around the continent, who endorse the view that shining the bright light of truth into the darkest recesses of Australian history will contribute to a transformation in Indigenous–settler relations.

Undertaking fieldwork in Iceland, anthropologist Hugh Raffles was combing a beach when he noticed, and became transfixed by, a ‘large rectangular black stone’. So transfixed, in fact, that he decided to take it back to New York. On his return to his car, everything was in chaos. The alarm went off, piercing the tranquil landscape; the ‘door open’ icon flashed, despite all the doors being closed. Raffles began to drive, but the alarm and blinking light were unceasing. So he pulled over, gently placed the stone by the side of the road and drove on in relieved silence. Upon hearing this story, his Icelandic friends laughed knowingly. ‘Everything is alive,’ they said. Later, poring over archival material, Raffles discovered that the coastline on which his brush with the supernatural had occurred was known for causing chaos with ships’ navigational instruments, ‘perhaps because of high levels of magnetite grains in the basalt’.

The invasion of the Soviet Union by Nazi Germany in 1941 caused massive destruction over a huge area. The number of deaths is uncertain, though a figure of around twenty-seven million is now widely accepted. The lives of many more millions were affected – as soldiers, as workers in war-related industries, as civilians in besieged and occupied territories, as refugees – and the experience of hardship and self-sacrifice in what is widely referred to in Russia as the ‘Great Patriotic War’ or the ‘Great Fatherland War’ continues to dominate the Russian historical narrative.

The participation of the International Brigades in the Spanish Civil War, from 1936 to 1939, was a great but overwhelmingly tragic adventure. According to Geoffrey Cox, an enthusiastic young journalist from New Zealand in Madrid at the time, it was ‘the most truly international army the world has seen since the Crusades’. Romance, bravery, and sacrifice were combined with bastardry, suffering, and humiliation, marred by often lazy and amateurish tactics, including the fatal notion that military discipline was a form of ‘class oppression’. Giles Tremlett’s richly documented new account overflows with exhilaration and alcohol, along with sabotage, treachery, and utter disorganisation. Perhaps it was the very failure of this romantic intervention that has encouraged, over the decades, a rose-tinted vision: a history, in effect, written by the losers.

This is a book in the expansive American tradition of long, well-researched historical works on political topics with broad appeal, written in an accessible style for a popular audience. David Nasaw has not previously worked on displaced persons, but he is the author of several big biographies, most recently of political patriarch Joseph P. Kennedy.

It was obvious that Nick Bryant’s insightful new book would be a requiem for American greatness. More revealing is its history of Trumpism, which long predated the man’s presidency.

Kathy Mexted was a teenager when the possibility of becoming a pilot entered her head. The year was 1978, and she was airborne in a plane commanded by her father. The latter turned to his daughter and remarked: ‘If you’d like to learn to fly, I’ll pay for it.’ Nonetheless, it would take twelve years for the author to seriously pursue her piloting ambitions. This delay was due to several factors, not least of which was that flying has long been a ‘male dominated industry’.

‘Half a Jew’s life is consumed by the futile battle with papers,’ wrote Joseph Roth, in The Wandering Jews (1937), his little-known collection of essays written not long before the Holocaust. ‘The struggle for papers, the struggle against papers, is something an Eastern Jew gets free of only if he uses criminal methods to take on society.’ Faced with police demanding to see ‘exotic, improbable papers’, the Eastern Jew who possesses too many troublesome names, inaccurate birthdates, and no proper nationality to speak of is sent packing, ‘again, and again, and again’.

Forty years ago, François Furet outraged the French historical establishment by proclaiming that ‘the French Revolution is over’, launching a blistering critique of the Marxist categories and politics of university historians, many of them still members of the Communist Party he had abandoned in 1959. By the time of the bicentenary in 1989, historians were in bitter dispute over the meaning and legacy of the Revolution. In that year, Patrice Gueniffey completed his doctorate under Furet at the prestigious research school the École des Hautes Études en Sciences Sociales in Paris. He remains at that institution today, Furet’s most famous disciple and a celebrated historian in his own right.