Great Britain

Cities of Empire: The British Colonies and the Creation of by Tristram Hunt

By Tristram Hunt

An unique historical past of the main enduring colonial production, the town, explored via ten photos of robust city facilities the British Empire left in its wake

At its top, the British Empire used to be an city civilization of epic proportions, abandoning a community of towns which now stand because the financial and cultural powerhouses of the twenty-first century. In a chain of ten vivid city biographies that extend from the shorelines of Puritan Boston to Dublin, Hong Kong, New Delhi, Liverpool, and past, acclaimed historian Tristram Hunt demonstrates that urbanism is actually the longest enduring of Britain's imperial legacies.

Combining historic scholarship, cultural feedback, and private reportage, Hunt bargains a brand new heritage of empire, excavated from structure and infrastructure, from housing and hospitals, sewers and statues, prisons and palaces. fending off the binary verdict of empire as "good" or "bad," he strains the collaboration of cultures and traditions that produced those influential city facilities, the paintings of a military of directors, officials, entreprenuers, slaves, and renegades. In those ten towns, Hunt exhibits, we additionally see the altering faces of British colonial cost: a haven for non secular dissenters, a profitable slave-trading submit, a middle of world hegemony.

Lively, authoritative, and eye-opening, towns of Empire makes a very important new contribution to the heritage of colonialism.

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Extra resources for Cities of Empire: The British Colonies and the Creation of the Urban World

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E. religious ideas) constitutes a ‘primary evolutionary universal’. As such, religion can be said to be in a state of continuing adaptation, while remaining functionally necessary for the continued maintenance of the cultural aspect of society. Conversely, Robert Merton (1957) suggests that it is self-evident that large sections of society do not subscribe to religious beliefs and practices, therefore it is doubtful whether it is religion per se that is responsible for societal equilibrium. While both Wilson and Parsons see structural differentiation as being implicated in the social transformation of religion, they come to entirely different conclusions.

10 The arguments for and against rational choice theory have been extensively rehearsed elsewhere (Elster, 1989; Craib, 1992; Abell, 1996) but the increasing association with exchange theory and network analysis that rational choice theory represents (Abell, 1996) has proved influential in some quarters. Stark and Bainbridge, and fellow travellers such as Iannaconne, do not see pluralism and the marketing of religion under the remit of consumer preference as either a new phenomenon or inimical to religious traditionalism.

This process is not religion-specific but societal and can be seen as a process of increasing institutional differentiation leading to the deprivileging of the authority of all institutions or as a process of the disembedding and realignment of 40 Secularization in Western Societies institutions. At the cultural level, ascriptive loyalties are replaced by voluntary associations, as increasing complexity and differentiation leads to the fragmentation of knowledge systems and their reconstitution in conditions of pluralism.

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