Manchester ‘working men’ approved an address in support of Abraham Lincoln's emancipation policy and the American Union at the Free Trade Hall on 31 December 1862. The US president described their gesture as ‘sublime Christian heroism’ when hopes of restoring the cotton supply and reopening the mills were better served by Confederate recognition. This transatlantic exchange became an integral part of the scholarly traditional interpretation that the British working class frustrated the pro-Confederate designs of the upper classes during the American Civil War. It formed the historiographical orthodoxy until revisionists countered that Lancashire workers advocated Confederate recognition. The Manchester meeting, revisionists claimed, was contrived to give the impression of working-class support for Lincoln which was, in fact, a myth. These two incompatible interpretations simplify and flatten the complexity of an event with local, national, and international ramifications. This article presents the first detailed examination of who organized the Free Trade Hall meeting and why. It moves scholarly understanding of the British public response to the American Civil War beyond its current stasis of ‘traditional’ versus ‘revisionist’ by placing the field in conversation with the recent history of radicalism and ‘class’ in the Victorian era.

Civilization discourse hierarchically ordered nation-states and people of different traits, including race and gender, in the Western modern concept of progress. This civilizational ideology of modern nation-states has underpinned narratives of many historical works, including transnational historical studies. This article showcases the ideas and practices of transnationalism that challenged such civilization discourse and pursued a more egalitarian and mutually interdependent vision of the world at the non-state level. This article does so by focusing on the Brotherhood of the New Life, a mixed-race religious agricultural community in late nineteenth-century rural America, and one of its Japanese members, Arai Ōsui, who joined the community after his defeat in Japan's Boshin Civil War. I argue that this non-state transnational perspective illuminates the Brotherhood members’ endeavour to free gender and race – the key conceptual underpinnings of the ideology of civilization – from this very discourse. This article further reveals, through Ōsui, that the community's egalitarian ethos developed to instigate new, anti-imperialist, and anti-hierarchical thoughts and actions in early twentieth-century Japan, in opposition to the state's imperialist endeavour to progress.

The first two decades of the twentieth century saw the development of a meaningful transnational movement to employ birth strikes in the fight for women's rights. In an Anglo-American context, this movement was intimately tied to the women's suffrage campaign. It was led by a network of suffragists, Neo-Malthusians, and birth control campaigners who shared literary and personal ties which allowed their ideas to criss-cross the Atlantic between 1911 and 1920. Although the transatlantic birth strike was never implemented on a significant scale, explaining its almost total absence within existing historiography, this article uses a gendered intellectual history framework to piece together the ideas behind the movement which, the article argues, disrupt established understanding of Neo-Malthusianism and socialist-feminism within intellectual histories. Support for birth striking was predicated on faith in the power of working-class collective action, scrutiny of the economic exploitation of both productive and ‘reproductive’ workers, and a corresponding mistrust in the efficacy of state involvement with these issues. The birth strikers wove together strands from collectivist, individualist, socialist, and feminist thought, undermining traditional historiographical depictions of binaries between socialism and suffragism and collectivism and individualism in early twentieth-century political thought.

The years between 1890 and 1914 saw several prominent studies from statesmen-administrators comparing British India with the Roman empire. These were not the self-congratulatory comparisons of earlier decades, but serious comparative studies aimed at learning practical lessons from Rome's successes and failures. To gain a clearer picture of the significance of these analogies and how they were used, the Indian Civil Service (ICS) examination papers from the same period are analysed. It is argued that, following a move in 1892 to make the ICS a fully graduate service, the Civil Service commissioners showed a sustained interest in asking candidates to compare India (and the wider British empire) with the empires of Rome and Greece. Rome was considered particularly relevant for the directly ruled parts of the empire, with a focus on provincial administration and frontier defence, while Athens was preferred for questions of colonial federation. In the final section, the spread of subjects and weighting of marks within the examination are considered. It is argued that a series of changes post-1892 were designed to favour candidates who had studied Classics at university enabling them to obtain a higher proportion of the overall marks than those specializing in other subjects.

This article traces the immediate reception of Paine’s Rights of man (Part One) in Germany. It especially focuses on the publication history of the complete translation published in Berlin in 1792, featuring the translator Meta Forkel, her collaborator Georg Forster, and the publisher Christian Friedrich Voß. This reconstruction affords insight into the process of translation as a collaborative enterprise and clearly demonstrates the translator’s agency. When the publisher proved reluctant, publication was dependent on Forkel’s initiative, which highlights the factor of contingency and the willingness to take risks. By detailing the modifications a book might undergo even in the case of a very faithful translation, this article also exemplifies strategies employed in the dissemination of radical works and the adaptation to new cultural and political contexts. Finally, the evidence presented here shows that Paine’s work was considered central by German contemporaries and should be placed alongside the reception of Burke’s in future scholarship on the Revolution debate in Germany.

Eric Hobsbawm's account of the fin de siècle of the late nineteenth and early twentieth centuries, and its post-First World War aftermath, raises the questions of how historians place themselves autobiographically in their histories, and how personal history informs their interpretations. A focus on the fin de siècle reveals Hobsbawm exploring a cultural social democracy as an alternative to the market capitalism that provided the turbulent dynamics tipping towards twentieth-century catastrophe. From the past Hobsbawm offered the people of his present potential alternative models of a more politically harmonious and culturally richer future, a story in which he placed himself. Elements of Hobsbawm's life story emerge in his histories and autobiography, highlighting the personal significance of memory and material objects that Hobsbawm retained – family photos, a school atlas, and his copy of Karl Kraus's Last days of humanity – reflecting an enduring presence of the past that Hobsbawm drew attention to in his work, and helping to shape significant narratives in Hobsbawm's response to the lost realm of fin de siècle Vienna; a ‘twilight zone’, in Hobsbawm's description of that pre-war world, ‘still part of us, but no longer quite within our personal reach’.

This article explores how the late nineteenth-century British historian J. R. Seeley was ‘used’ in Japan. The focal points are three translations of his The expansion of England, published in 1899, 1918, and 1942. By placing each translation in context, I attempt to clarify the ideological moves made by those who produced the translations. In the context of the first translation, Seeley was a historian who offered a vision of Japan's future. In the second context, however, he became a lens through which present-day British policy could be understood. In the third context, he became an unintentional detractor of Britain's past colonial policies in India. Through a comparative examination of these three translations, this article uncovers both the ‘potential’ of Seeley's imperial history, which anglophone reception of his work had not exhausted, and the ‘creative’ aspect of translation, thus contributing to intellectual history on both the local and global levels.

This article investigates clerical child sexual abuse in the first decades of the French Third Republic. Thanks in large part to the difficulty of accessing relevant archival records, we know very little about this crime or how it was investigated by judicial officials. This study addresses this gap by drawing on a rich and untapped collection of correspondence between local prosecutors and the Ministry of Justice in Paris. The files reveal the process for investigating and prosecuting abusive priests, as well as the reverberations within local communities. Though generated by the state rather than the church, they offer an insight as well into the response of ecclesiastical authorities. Finally, they shed light on the relationship between clerical crime and the culture wars pitting French republicans against Catholics, a conflict that was reaching a peak of intensity in this period. What emerges from this study is an appreciation of the personal toll and political impact of clerical sexual abuse, as well as a new perspective on the recent scandals which have engulfed the Catholic church in a range of nations.

This article focuses on the shift toward post-revolutionary politics supported by reform-minded aristocratic clans and their bourgeois allies. Using the example of the Balbo family – one of the leading aristocratic families in Sardinia-Piedmont – I will argue that the quest for stability and pragmatism is crucial to understanding the political, cultural, and ideological reorientations within the noble-bourgeois elites in the first age of global revolutions. Family history is a lens through which it is possible to look afresh at this vital period of social transformations, state expansion, and political modernization. The article explores the Balbos’ family history across generations and genders, not only in the revolutionary and Napoleonic period, but also in the decades after the Congress of Vienna. In doing so, it sheds new light on the course of state-building processes, constitutional reforms, and the formation of a new, composite elite, which would largely dominate European politics until the end of the nineteenth century.

The American publisher Charles Francis Hall had no previous experience with the Arctic before he travelled there in 1860. Yet, Hall transformed himself into an Arctic authority, and was given command of a United States governmental funded expedition in 1870. Hall was only able to undertake his work in the Arctic because of his relationship with Tookoolito and Ipiirvik, a married Inuit couple from Cumberland Sound, and this article examines the structural processes that enabled Hall to rescript their expertise as his own. Tookoolito and Ipiirvik travelled with Hall for over a decade, a relationship where the unequal power-dynamic was continuously transformed and renegotiated in the United States and the Arctic. Drawing on recent historiographical insights on the construction of exploration knowledge in the imperial context, this article interrogates the epistemic and physical violence involved in Hall's erasure of Tookoolito and Ipiirvik's expertise and personhood. In doing so, I highlight the structural function of the erasure of Indigenous knowledge and labour in the production of nineteenth-century European and Euro-American Arctic science, and its enduring influence on the historiography.

While discussion of eugenics and biopolitics during the Third Reich has largely focused upon the regime's most destructive and genocidal policies, this article concentrates on Nazi ‘special schools’ and ‘elite schools’ as a crucial sphere of quasi-eugenic thought and praxis, drawing attention to education as a previously under-researched category of intervention in the history of modern biopolitics. The article also sheds new light on the racialized nature of the Nazi ‘national community’ (the Volksgemeinschaft), and contributes to recent debates on the Third Reich's status as a ‘racial state’ which suggest that the National Socialist regime was driven less by fanatical adherence to racial ideology, and more by a mixture of anthropological and eugenic racism, combined with productivist pragmatism. The two case-studies draw attention to less familiar corners of the National Socialist pedagogical landscape, covering both extremes of the spectrum of biological selection in education, from the negative, eugenic policies applied to supposedly ‘abnormal’ pupils at the so-called ‘special schools’ (Hilfsschulen), to the ‘positive’ biological selection of elite-school applicants at the National Political Education Institutes (Nationalpolitische Erziehungsanstalten, NPEA), the regime's principal training institutions for the future elite of the Third Reich.

This article assesses Indian activist V. K. Krishna Menon's early political thought, formed during his years in Britain prior to Indian independence. It argues that this was more nuanced than has been previously characterized, with a range of influences and foundations. To analyse the formation and evolution of Menon's political thought, it looks at his political actions from this period, which largely fall into three areas; the India League, his engagement with the British Left, and his publishing career. His editorial work is what often tied together these strands of political action and was where his political thought manifested and expressed itself. This article analyses Menon's publishing career from roughly 1928 to 1938, highlighting the engagement of the three strands of his political action, before undertaking a book history of the India League text Condition of India. The article is a continuation of the expansion of book histories of twentieth-century empire, and argues for a reassessment of anti-colonial texts and figures along these lines, whilst also contributing to the growing historiographical trend that seeks to recast modern Indian political thought, as well as the politics of internationalist activists in interwar Britain.

This article looks at four families living in and around the small town of Gatchina, not far from St Petersburg, Russia, in the long nineteenth century. Their family histories are recreated from archival files based in tsarist Russia's system of social estates (soslovie), supplemented by city directories, newspapers, and many other sources. Taken together, the four family histories expand our understanding of tsarist Russia's middle classes in two ways. First, they highlight the role that women played in families as economic actors and as agents of their own destiny. Second, they demonstrate the role that social mobility did and did not play in maintaining families across the long nineteenth century. In addition, they demonstrate some of the ways in which the Russian empire's experience of the nineteenth century differed from a standard Eurocentric narrative, in particular in the way that ‘archaic’ and ‘modern’ worlds existed simultaneously.

This article explores the significance to the Irish land question of a controversial issue in late nineteenth-century international political economy – bimetallism. Bimetallists advocated a monetary system that used gold and silver to define currency value rather than gold alone. Archbishop William Walsh's support for bimetallism is analysed to highlight how Ireland provided a case-study that framed this debate. Walsh believed the gold standard deepened an agrarian crisis that drove the Irish land question. He argued that careful and internationally orchestrated reform of the monetary system offered the means for its resolution. Walsh's bimetallist views marked him out as an original thinker within Irish nationalism, and his views were debated and adopted by monetary reformers across Britain, Europe, and the United States where they featured during the 1896 Presidential Election. Walsh's engagement in monetary politics must also be understood within a tradition of Catholic social teaching in which he positioned himself as a critic of financial capitalism. This article contextualizes the Irish land question within wider debates on the role of silver in the global economy and argues that Walsh's monetary thought reveals him to be a more significant international intellectual than his involvement in Irish politics tends to allow.

In this article I explore the cultural impact of the First World War by analysing the work of libraries and librarians in different settings, from German-occupied Belgium and prisoner-of-war camps to Germany's own public and private libraries. By examining the work of German, Russian, Polish, Ukrainian, and American librarians, the article makes a case for applying the notion of a ‘long’ First World War to cultural and intellectual history. Considering ephemeral and established libraries, along with new types of collections generated by the war itself, the article sheds light on the changes to library work as a result of mobilization, censorship, and the growth of mass readership. While these changes concerned librarians in all belligerent states, German librarians were particularly affected after the burning of the Leuven library during the city's occupation by German forces. This singular event damaged Germany's national reputation and thereby laid the groundwork for a significant politicization of library work all the way to the Second World War. In addition to tracing the importance of librarians for German foreign policy, the article reconstructs how this professional community, whose intellectual formation was ultimately supranational, responded to the First World War.

The 1939 Option Agreement between Italy and Germany concerning South Tyrol was the first population transfer agreement in western European history. Its analysis offers a unique opportunity to shift the focus of the historiography on interwar minority questions from eastern to western Europe, thus challenging the lingering view of eastern Europe as a land of endemic ethnic heterogeneity and conflict. Furthermore, the 1939 Option illuminates a form of ‘consistent ambivalence’ that problematizes dominant analytical frameworks concerning the management of ethnic differences. Italian fascists consistently affirmed the inevitable assimilation, and therefore inclusion, of minorities within the Italian nation, but they also deeply distrusted them. As this ambivalent attitude reached a climax in the 1939 Option, in order to understand fascist behaviour during the implementation of the agreement we need to consider the longer history of fascist attempts to homogenize the new provinces. Three features structured these attempts: a belief that the assimilation of these minorities would be inevitable; the absence of means to carry out radical solutions; and a deep-seated distrust of the minorities. Fascist policy during the Option was simultaneously more ambivalent than the current historiography suggests and more consistent with the regime's interwar homogenization policies.

This article explores a key trope in the history of French colonial Algeria: the idea of the colony as a failure. The focus is on the resettlement of Alsatians and Lorrainers in Algeria in the aftermath of the Franco-Prussian War. What started as a wave of nationalist elan that sought to rebuild the lost provinces in France’s largest colony soon became the object of criticism and controversy, depicted by contemporaries from early on as failure. While this perceived failure was itself a colonial category – the failure to recruit settlers, expulse Algerians, and seize land – it tells us a great deal about the political culture of the colony. How was this resettlement project conceived? What visions of colonization and colonial settlement were projected upon it? And what mechanisms of coercion, dispossession, and violence did different colonial players seek to deploy? Through these questions, this article seeks to demonstrate that the verdict of ‘failure’ by settlers and lobbyists did not emerge in hindsight but was rather the product of the inherent tension between the sheer force that was necessary to seize the land and the metropolitan attempt to establish in the colony a form of unequal yet standardized civilian governance.

This article explores continuities and discontinuities in Polish Catholic discourses on family planning across a time span that tends to be divided in the historiography on Poland and political history in general. The period we analyse begins in 1930, with the pivotal encyclical Casti connubii defining church doctrine on contraception, and ends with the legalization of abortion in 1956, and a state-sponsored family planning campaign the following year. In order to reconstruct Catholic teachings on marriage and family planning we examine advice publications that received official church approval, paying particular attention to their gendered dimensions, the emphasis placed on marriage, and the ‘calendar’ method. Although our research includes three politically and socially distinct periods, we argue that the content of Catholic teachings on family planning in Poland was consistent throughout. We also show that, although there were some distinct national characteristics, the Polish Catholic discourse on family planning resembled to a great extent the developments in other countries, particularly in regard to visions of marriage and sexuality. As we delineate, by engaging in the discussion on family planning, Catholic authors acted as active constructors of modernity, construed in both periods in relation to science and nationalism.

Scholars have often considered twentieth-century sovereignty in colonial contexts as increasingly connected to the modern, territorially bounded state, stimulated by the influence of European rule. Yet there remained more malleable and amorphous sovereign configurations well into the twentieth century. Focusing on the case of Indore, a ‘minor’ state in late colonial central India, this article reveals the ongoing dynamism of ḍakait (‘bandits’) within such configurations. By approaching the state as a disaggregated entity, it captures how such communities held complex reciprocal relationships with local state representatives. These interactions challenge older histories, both in South Asia and beyond, that understand banditry primarily as evidence of state evasion or resistance, rather than reflecting an interlocking web of relational and gradated jurisdictions. By exploring connections between ḍakait and the state at the ‘everyday’ level, this article also takes issue with existing emphases on the wider institutional frameworks that classified such communities as ‘criminal tribes’. Such connections could engender local responses that undercut their ethnographic categorization and complicate postcolonial critiques of the essentialization of caste and ‘tribe’ in South Asia. Reconceptualizing sovereignty ultimately provides us with a compelling analytic tool to reconsider wider scholarly axioms relating to colonial knowledge, marginality, and state–society relations.

In the European tradition, political emotion in the form of individual and collective glory was usually constrained by norms of legitimate political conduct defined by public virtue. This article describes an alternative relationship between glory and political reason by reconstructing the political thought of V. D. Savarkar, the architect of Hindu nationalism. The article argues that the relational concepts of glory and humiliation were at the heart of actualizing ‘Hindu-ness’ or Hindutva as a sovereign political category. The genealogy and development of Hindu nationalism is traced from the formative space of the colonial prison during Savarkar's incarceration from 1911 to 1937, the ideology's subsequent refining and dissemination, to its final form after Partition in 1947. Supplementing Savarkar's political treatises and histories, this article is the first to analyse his poetry as political thought. Together, these writings show how scriptural Hindu concepts like the gunas and prakriti were appropriated to justify a fraught majoritarian unity defined against endogenous shame sanctions and exogenous humiliation. In order to achieve this, political reason was yoked to a perspectivist history enabling Hindu self-overcoming, which was personified by communal heroes who embodied a passionate Hindu will to power.