The image of the Belgian Workers' Party as a solid party unchallenged by ethnic tensions and united around a common Belgianness does not stand up to historical scrutiny. Using the key concepts of imagined communities, ethnies, mythomoteur,and oppositional patriotism, this article argues that despite its undeniable integration into the political, social and economic structures of the Belgian nation-state, the BWP was ethnically divided between Flemish and Walloon socialists in the period 1885–1914.

Economists and historians have identified the period between 1870 and 1914 as one marked by the movement of capital and labor across the globe at unprecedented speed. The accompanying spread of the gold standard and industrial techniques contained volatile and ambiguous implications for workers everywhere. Industrial engineers made new machinery and industrial techniques the measure of human effort. The plight of workers in South Africa's deep-level gold mines in the era following the Anglo-Boer War of 1899–1902 provides a powerful example of just how lethal the new benchmarks of human effort could be. When by 1904 close to 50,000 Africans refused to return to the mines, mining policy began to coalesce around solving the “labor shortage” problem and dramatically reducing working costs. Engineers, especially American engineers, rapidly gained the confidence of the companies that had made large investments in the deep-level mines of the Far East Rand by bringing more than 60,000 indentured Chinese workers to the mines to make up for the postwar shortfall in unskilled labor in late 1904. But the dangerous working conditions that drove African workers away from many of the deep-level mines persisted. Three years later, in 1907, their persistence provoked a bitter strike by white drill-men.

After fulfilling the position since 1987, Marcel van der Linden stepped down as executive editor of the International Review of Social History in July 2007. Over the past two decades the Review has developed into one of the leading journals in the field of international, and increasingly global, social history. For anyone who has kept track of the journal in this period, the contribution Marcel van der Linden has made to the journal's development will be clear. He remains involved with the Review in a different role. From February 2008 onward, he will be the permanent Chair of the journal's Editorial Committee, and as such will continue to be engaged in the development of the journal.

In the introduction to this volume, the author explains why social historians should study the relationship between humour and social protest in the past. The following questions are of interest. Under what conditions did laughter serve the cause of the protesters? How did humour strengthen social protest? And to what degree has humour been an effective tool for contentious social movements? Recent developments in the field of social movement theory regarding framing, collective identity, and emotions are combined with insights from humorology. A short account of the individual contributions follow: they range from the Zapatistas in Mexico to Vietnamese garment workers, from sixteenth-century Augsburg to Madrid and Stockholm in the 1990s. The findings point, above all, to the power of humour in the framing of political protest. Humour was used in quite different political opportunity structures, from open democratic societies to harsh repressive regimes. Often, humour furthered the development of the collective identity of a social movement, whereas in several cases humour acted as a powerful communication tool, serving as a true “weapon of the weak”.

This paper examines the consumer movement in Malaysia, especially the Consumers' Association of Penang and the Federation of Malaysian Consumer Associations. It traces their history from the late 1960s, through a period of rapid social and economic change associated with the New Economic Policy of the 1970s and 1980s. Partly because of the absence of other NGOs in Malaysia (due to government clampdowns on civil society), consumer groups were able to take a prominent position and to develop socio-political campaigns on behalf of the poor and the disadvantaged. This proved an inspiration to consumer organizing globally, especially in the developed world, but it is not clear that consumerism as a social movement can be sustained. Since the mid-1980s, other NGOs have emerged, eclipsing the influence of consumerism, and promoting a human rights agenda which has overtaken the politics of consumption as the dominant oppositional rhetoric of non-governmental groups.

Many historical studies, some of them comparative, have explored the foundations of welfare states and the birth of unemployment policies in Europe in the late nineteenth century. Nearly all have focused on political debate at national level. This paper bases its analysis on labour market reforms initiated in Strasbourg and Liverpool in the decades preceding World War I. It explores how bona fide unemployed workers, the proper clients of official help, were distinguished from the mass of the poor and indigent. The labour market had to be defined and organized before policies for the unemployed could be put in place. The object is to demonstrate not only how this was done, but also how different perceptions of social justice and economic efficiency influenced both the process and the outcomes of public interventions, in this instance undermining attempts to transfer specific policies from one country to another.

This article historicizes the making of a fur coat in post-1940 Canada, exploring the social relationships and forms of labour that made the fur coat possible: skinning, sewing, and selling. Focusing especially on women's labour, the author examines the significance of Aboriginal women's work, often unwaged, and seldom recognized in many fur-trade sources, as well as the way in which racial constructions of Aboriginal women intersected with the appropriation of their labour. The wage labour of women in a manufacturing sector dominated by eastern European Jewish immigrants, and by a masculine hierarchy of skill, as well as working women's protests and unionization, are also examined, as is retail selling labour in large and small stores. An exploration of these forms of labour, with a focus on gender, provides insights into discussions about the body and working-class history. While many feminist works have emphasized the cultural and discursive in their explorations of fur, the author argues for a theoretical perspective that fuses a feminist critique of race and gender hierarchies with a materialist understanding of labour, class, and alienation. While embracing a feminist scepticism about the existence of a “natural” body, she argues for the need to avoid the dematerialized body of much postmodern theory in explorations of the body and working-class history.

This article argues that the literature on social movements and globalization has not paid sufficient attention to the way in which political actors who act globally try to overcome the social, cultural, and political distances that separate them. It introduces the concept of global framing to give focus to the discursive processes central to such “distance bridging”. In particular, it emphasizes how symbols and emotions are crucial in the framing of distance. Empirically, it discusses how the considerable global resonance created by the Zapatistas in Mexico is facilitated by a framing strategy, carried out mainly by the movement's spokesman, Subcomandante Marcos, in which humour, imperfection, and symbols play a decisive role.

Analyses of anarchism emphasizing cyclical patterns of advances and retreats inadequately explain how anarchism sustained itself over time. They foster a picture of powerlessness before repression and cyclical reappearances as if by spontaneous germination, thus lending themselves to interpretations, such as Hobsbawm's millenarianism, that identify discontinuity, spontaneism, and lack of organization as features of anarchism, and ultimately supporting charges of ineffectiveness and irrationalism. A narrow framework of analysis of national scope is responsible for such explanatory inadequacy. This article illustrates the transnational dimension of Italian anarchism, by analysing its presence in the United States and worldwide, with special emphasis on the anarchist press. A transnational analysis reveals new forms of integration, continuity, and organization, based on the mobility of militants, resources, and ideas across the Atlantic Ocean and Mediterranean Sea. In times of repression, seeming entrances and exits of anarchism on the Italian stage often corresponded to shifts of initiative across the Italian border. Transnationalism was a built-in characteristic that supported insurrectionary tactics by enhancing the opaqueness of their preparation. Together, insurrectionism, organizational opaqueness, and transnationalism help providing an alternative to the advance-and-retreat pattern of explanation.

The prevailing image of twentieth-century English “youth” is as a triumphal signifier of affluent leisure consumption. By contrast, this article demonstrates the importance of young working-class people's economic role as wage-earners in the mid-twentieth century. This shaped their treatment by the family and the state and the life histories of the adults they became. Juveniles were crucial breadwinners in interwar working-class households. However, the consequences of high unemployment among adult males helped redefine youth as a period of state protection and leisure in the post-1945 decades. Nevertheless, personal affluence remained limited, and young people's economic responsibilities high, until at least the mid-1950s. The history of twentieth-century youth is best understood as one in which young working-class people's fortunes were closely linked to their family's circumstances and their importance as a supply of cheap labour. Social class thus formed, and was formed by, the experience and memory of being young.

Prior to the introduction of equal wages for Aboriginal Australians in 1968, it was not unusual for Aboriginal workers in the Northern Territory to be paid in kind: in basic food, clothing, and tobacco. Some workers received a few shillings a week, but even this wage could be withheld completely or placed in a trust fund. In keeping with a supposedly humanitarian protectionist ethos, clothing was encouraged as a substitute for cash wages. But in practice employers rarely equated clothing with wages. Within the exploitative colonial context of Northern Territory few employers believed that any form of payment was owed to Aboriginal workers. This paper explores the perspectives of pastoralists, employers of domestic servants, and the army, considering how clothing primarily catered for the employers' needs. Aboriginal workers and indeed most government officials had the expectation that Aboriginal people would be given clothes as a form of remuneration but in practice this was rarely the case.

During the first two decades of the twentieth century, a mass culture of popular radicalism – consisting of various socialist, industrial unionist, anarchist, Progressive, feminist, black radical and other movements – arose to challenge the legitimacy of corporate capitalism in the United States. This article considers the role of radical cartoonists in propagandizing for, and forging unity within, this culture of popular radicalism. By articulating a common set of anti-capitalist values and providing a recognizable series of icons and enemies, radical cartoonists worked to generate a class politics of laugher that was at once entertaining and didactic. Through a discussion of the works of Art Young for The Masses, Ryan Walker's cartoons for the socialist newspaper, Appeal to Reason, and the proletarian humor of Joe Hill and the IWW, this article argues that radical cartooning did not merely provide comic relief for the movements, but was an active force in framing socialist ideology and goals in a revolutionary age.

“[T]he question really comes to this”, the Lord Chief Justice, Lord Ellenborough proclaimed during a labour trial before the King's Bench in 1817, “whether the master or the servant is to have the superior authority” (pp. 59–60). The draconian punishment imposed on the accused “servants” by England's highest-ranking judge left no doubts as to his beliefs concerning the answer to this question.

The role of professions in the development of advanced industrial societies has long been recognized – for example, by Harold Perkin. However, the focus has been on the higher professions. Other professions have usually been dealt with as imperfect variants, with Etzioni, typically, referring to nurses, schoolteachers, and social workers as “semi-professions”. However, by conceptualizing such professions as social formations in their own right, as ladders of social mobility, and in terms of their permanent social and professional insecurity, it is possible to create a different picture both of their internal dynamics and broader influence. Members of such groups fostered types of social and political activity that became a recognisable feature of developed societies. Moreover, an appreciation of the distinctive ideational and professional contribution of insecure professions can offer a perspective on a number of the major concerns of social historians. The argument is illustrated by reference to the development of such professions mainly in England and Scotland.

Migration history has made some major leaps forward in the last fifteen years or so. An important contribution was Leslie Page Moch's Moving Europeans, published in 1992, in which she weaves the latest insights in migration history into the general social and economic history of western Europe. Using Charles Tilly's typology of migration patterns and his ideas on the process of proletarianization since the sixteenth century, Moch skilfully integrates the experience of human mobility in the history of urbanization, labour relations, (proto)industrialization, demography, family history, and gender relations. Her state-of-the-art overview has been very influential, not least because it fundamentally criticizes the modernization paradigm of Wilbur Zelinsky and others, who assumed that only in the nineteenth century, as a result of industrialization and urbanization, migration became a significant phenomenon. Instead, she convincingly argues that migration was a structural aspect of human life. Since then many new studies have proved her point and refined her model.

Few men have shaken the world like Karl Marx. His death, almost unnoticed, was followed by echoes of fame in such a short period of time that few comparisons could be found in history. His name was soon on the lips of the workers of Detroit and Chicago, as on those of the first Indian socialists in Calcutta. His image formed the background of the congress of the Bolsheviks in Moscow after the revolution. His thought inspired the programmes and statutes of all the political and union organizations of the workers' movement, from Europe to Shanghai.

Between 1969 and 1975, in Turin, a social movement with migrants from southern Italy as its protagonists addressed the issues of working conditions in the automobile plants, and housing and living standards in the city's overcrowded working-class neighbourhoods. Southern migrants, from different regions and speaking sometimes mutually incomprehensible dialects, forged a collective identity as Meridionali – “southerners” – and claimed recognition as fully fledged citizens of Turin's industrial society. This identity-building was captured in the making through the satirical cartoons featuring Gasparazzo, the character of a southern worker at FIAT who struggled daily with the alienation of work, the arrogance of supervisors, the repression enforced by the police, and, back in the south, the backwardness of the social system. Although the publication of Gasparazzo ended abruptly in 1972 the qualities of the cartoon character continued to resonate in succeeding years. As militancy waned and the social movement started to crumble, Gasparazzo came to symbolize the nostalgic model of a working-class hero rather than any actual southerner in the plant.

The history of migration is the history of human connections. Migration, then, is a powerful element in world history precisely because it identifies points of contact among peoples and nations and thus provides a deeper understanding of the human experience than institutional or diplomatic perspectives. Here, I seek to connect the global history of migration to family systems, demographic patterns and gender relations – those most intimate connections that bring life to our analyses of the past. A global perspective on historical migrations offers a fascinating challenge to the Europeanist, familiar with the rhythms of European migration and the social and economic systems that gave rise to them. In response to Adam McKeown's observations about Asia in world migrations, I focus on Chinese family and gender relations.