This article scrutinizes public contestations over Black history during 1963's Emancipation Centennial. Specifically, it investigates how the Kennedy administration censored the historian John Hope Franklin's drafts for the chief commemorative effort Freedom to the Free, a history of civil rights since 1863. Reflecting the hubris of mid-twentieth-century racial liberalism, these edits excised white supremacy from American history, instead celebrating a confining definition of racial progress that prioritized Black equalization, adjustment, and incorporation into a deracialized liberal nationhood. The censoring of Franklin's dissident Americanism therefore highlights how racial liberalism simultaneously promoted and suppressed Black history, historians, and public figures more generally.

During the 1930s and 1940s, a group of right-wing intellectuals, sparked by the New Deal, mounted a sustained critique of American democracy and inherited democratic principles. Believing that the progressive democratization of the state had resulted in a decadent, inefficient and morally coarse society, they attacked democracy as the root cause of the nation's problems. Examining the reactionary conservative, libertarian and fascist critiques of democracy, this article suggests that each borrowed ideas from the other, and that their beliefs in autocratic rule or a broadly countermajoritarian politics have not been adequately studied by scholars.

This article examines the rhizomatic approach to political organizing developed by the Asian American Political Alliance (AAPA). AAPA, founded in 1968 in Berkeley, CA, is an organization of historical significance, having introduced the term “Asian American” to signify a new political identity and developed the first pan-Asian nationwide social movement. Yet the scholarly treatment of AAPA has been rather cursory. This article is one of the the most extensively researched studies of AAPA. In three parts, it examines AAPA's (a) rhizomatic approach to political organizing, (b) model of collective leadership, and (c) community-centered pedagogy. First, the article conceptualizes AAPA's rhizomatic mode, which fostered the decentralized, interconnected participation of many people. AAPA prioritized a participatory model that also created space for women to have influence. Second, examining AAPA's activities shows an approach to community-based organizing that affirmed the knowledge produced by ordinary people gained through their lived experiences. Third, the article explores the importance of relationship building and rhizomatic networks in AAPA's growth across the nation. While not exclusive of vertical structures, AAPA's focus on egalitarian, collaborative organizing infused the national movement and helped to make collective leadership a hallmark of the broader Asian American movement.

During World War II, Germany and the United States fought it out on the battlefields, but once the Allies were victorious, American attention quickly turned to the playing fields. Despite recent enmity, in the spirit of amity GIs quickly started recreational games with German youngsters. This seemingly natural development was at odds with both American expectations of the Germans and vice versa. Reeducation of Germany, and especially its Nazi-indoctrinated youth, was viewed as essential to peace, and the army, through sports, became perhaps unlikely early reeducators. This article outlines sports’ inherent Americanness, this impromptu playing, and its relationship to the formal army program of youth activities.

Recent research on the far right has remained surprisingly silent on the question of capitalism. This article takes another approach. It suggests that we must understand the far right emerging out of the economic: out of the dynamics of capitalism itself. It does so through an intellectual portrait of the financial journalist Peter Brimelow, one of the most influential proponents of far-right nativist politics and a self-described “godfather of the Alt Right.” It follows his passage from financial journalist to anti-immigrant firebrand through his encounters with neoliberal luminaries Peter Bauer, Julian Simon, and Milton Friedman. Rather than for an ethnostate, I argue Brimelow is best seen as making the case for an “ethno-economy,” with immigration determined by a racialized hierarchy of human capital.

This article traces a speculative and critical engagement with histories of health care disparity and medical exploitation shared across fictions by Ralph Ellison and Toni Morrison, and the artwork of Ellen Gallagher. It argues that insistent returns to racialized experimentation and scientific modes of looking form a significant interrogation of a wider set of US promises and attritions. Specifically, it asks how postwar African American culture takes up scopic questions to address dominant accounts of progress and the modern, both via reference to visual orders and technologies, and via formal choices regarding iteration, perspective and scale.

From the early 1960s to the early 1990s, a range of concerns about “brainwashing” in youth reeducation programs obfuscated professional and political discourse, influencing key outcomes that shaped the development of the troubled-teen industry in the United States. The most significant historical developments related to this controversy involved three different youth programs. In response to accusations of “brainwashing,” program executives created elaborate counterarguments and public-relations campaigns. Instead of working to address inherent risks associated with therapeutic reeducation, the brainwashing label obscured the potential for harm and enabled an unethical teen program industry.

This article examines the constructions of Black “degeneracy” through which white Americans rationalized Jim Crow terror. Ruminations on African Americans’ supposed downward trajectory, I argue, drew relational meaning from a range of colonial discourses. Claims that African Americans were deteriorating outside the bonds of enslavement were articulated within wider transnational imperialist discourses circulating in this period that imagined that the world's savage peoples were destined to recede in the march of civilization. Here, I examine white Americans’ narratives of African American degeneration through two other imagined hemispheric encounters between white civilization and savagery. In the article's first half, I consider images of Haiti employed in cultural and political texts to signify the durability of innate Black savagery and the apocalyptic potential of Black freedom. In the second half, I consider discourses of Black degeneration in freedom alongside the genocidal construction of the “vanishing Indian.” I focus on two memorial projects: the 1931 monument to the Faithful Slave erected in Harpers Ferry and the never-completed National American Indian Memorial, for which ground was broken in 1913 at Fort Wadsworth.

Around the world, Indigenous people are preparing for futures of climate uncertainty and resource shortages. Indigenous communities are looking to the past and seeking guidance from their traditions – diverse systems of knowledge that change over time – so that they and future generations might nurture connections to the “deep time” of geological and human histories. In this essay we examine how the Wangan and Jagalingou Family Council in Australia and the Agua Caliente Band of Cahuilla Indians in the United States have taken long-term views on ecological sustainability and sovereignty. We focus on these two Indigenous communities on opposite sides of the Pacific Ocean because they are among the highest-profile battles over ancient groundwater in the past decade. Set against a backdrop of global settler state interference and exploitative economic practices, both cases reveal how the concept of kinscapes – or a shared sense of relatedness to interconnected ecosystems, histories, and places (or nodes) of belonging – can sharpen our understanding of environmental stewardship and its importance to Indigenous sovereignty. Whereas mining corporations and settler governments continue to make decisions with short- to medium-term objectives in mind, Wangan and Jagalingou and Agua Caliente leaders have used legal battles over groundwater to underscore their spiritual and physical connectedness with local environments. Like Indigenous communities around the world, the Wangan and Jagalingou Family Council and the Agua Caliente Band of Cahuilla Indians are making ontological choices by asserting their sovereignty through environmental stewardship.

Thomas D. Rice's Otello Burlesque represents the first full performance to link Shakespearean burlesque with blackface minstrelsy on the early American stages. This disturbing milestone has its origins in a pressing need, on Rice's part, to expand the range of his signature persona, the “original Jim Crow.” Rice developed his script during an extended hiatus, following a successful tour of England. Although it generally is regarded as a loose adaptation of Maurice Dowling's 1834 Othello Travestie, I argue that Rice took care to blend Dowling with Shakespeare. This combination recasts Jim Crow as a grotesque persona, which disrupts Shakespearean burlesque as much as it does blackface minstrelsy. Accordingly, the play dwells on Othello's anguish, but displaces that anguish in an atmosphere of chaos. In turning to performance history, I argue that the play was regarded as a momentary sensation, whose novelty wore off almost as quickly as it appeared. Subsequent revivals suggest that producers went to some trouble to maintain interest among audiences. In its treatment of racial difference as “fun,” Otello Burlesque draws attention to a culture of distraction, where the term is understood as civil conflict and as the momentary diversions that draw public attention away from it.

An overlooked advertisement, entitled “An Incident at the South” (1849), calls attention to Ellen Craft's Spanish masquerade during her 1848 escape from American slavery. The author underscores her masculine costume, feigning disability, running to sea, and “a darkness of complexion that betokened Spanish extraction.” Despite contemporary criticism, the advertisement asserts Spanish-ness in the production history of Ellen's escape; thus the essay considers a reinterpretation of Ellen's transnational masquerades by reexamining the advertisement (1849) and in relation to her portrait (1850) and slave narrative (1860). Of emphasis is a history of hemisphere conflict – over land, at the borderlands, and at sea – during Anglo-American expansion, Spanish/Mexican displacement, and antebellum enslavement. Ellen's story is also contextualized with rising literary traditions of the mid-nineteenth century.

This article considers how the archive, particularly material produced by children, destabilizes the boundaries between the domestic and the foreign, citizenship and empire. Through its analysis of a wave of educational reform in the United States during the 1930s, which encouraged global citizenship among the young, it demonstrates how children not typically associated with global citizenship – those from both rural and working-class backgrounds – engaged with the imperial messages embedded in global education of the period.

In 1969, a group of activists in the Netherlands formed the Solidariteitscomité met de Black Panthers, or Black Panther Solidarity Committee, intended to support the Black Panther Party through a platform of public education, fund-raising, and political protest. Their efforts were part of a broader campaign for European solidarity launched by the African Americans themselves earlier that year. This article is the first to explore how Dutch activists understood their transatlantic partnership with the Black Panthers, arguing that their solidarity served not only to support the party but also to challenge American imperialism and Dutch colonialism in new ways.

Between 1895 and 1916, a Conference on International Arbitration met annually at Lake Mohonk, New York, seeking to implement arbitration as a substitute for war. This article considers the aims, effects, and limitations of these conferences, including the problematic assumptions underpinning their apparent progressivism. The belief that an enlightened public opinion would play a decisive role in advancing arbitration will be interrogated, as will the conviction that the Mohonk group provided a mouthpiece for an emergent “international mind.” The article shows how these conferences evoked a “global” public opinion that was simultaneously (and paradoxically) expansive, exclusionary, forcible, and manipulable. It reveals too how American conceptions of internationalism took shape, anticipating aspects of Wilsonianism.

Through adopting a history-of-emotions framework, this article explores romantic love within Black enslaved communities of the antebellum and early postbellum South. Whilst several historians have already explored the emotion of love in enslaved emotional communities, there is a growing understanding by scholars of the history of emotions that emotions, including love, are not always adequately historicized, and have perhaps been taken at face or written value. In some contrast to previous historical scholarship, this article argues that the love, as expressed and experienced within Black enslaved communities, was complex, contentious, and far from monolithic.

In the shadow of the Cuban Revolution, American Baptist preacher Billy Graham and US President John F. Kennedy barnstormed South America through overlapping tours in 1961 and 1962. Kennedy's presidency has often been presented as an intermission in the drama of evangelical political power, but grassroots activism provides new angles for analysis at the intersection of the US and Latin America. While claiming an apolitical stance, Graham worked alongside the US State Department, planting spiritual seeds on the tilled ground of foreign policy. Graham – and Protestant leaders orbiting him – curated acts of violence, painting a picture of persecution for a watching public. This narrative employed violence to draw lines of worldwide spiritual affiliation and political obligation. US evangelicals placed themselves as custodians of America's most sacred values at home and abroad, responsible for upholding democratic values, including religious tolerance, the rule of law, and anticommunism. Graham's tactics created an entangled relationship with Kennedy, where Graham arose as a metaphorical matador, fighting for persecuted Christians. Here, American evangelicals could flex their growing political muscle, while operating as an imagined religious minority community. Narratives, discourses, and representations of violence circulated transnationally and acquired differing meanings depending on the political interests of those mobilizing them.

This article examines Leonard Freed's 1980 Police Work, a photobook that documents the activities of the New York City Police Department from 1973 to 1979. It contextualizes the photobook within this liminal decade after the fullness of the civil rights movement and before the rise of austerity politics. The photobook, I argue, produces a visual repertoire of policing that resolves the crisis of legitimacy faced by the NYPD during this decade, remaking the meaning of the police in the public imaginary from an agent of state warfare into an institution of state welfare. Far from simply creating photographs of policing as community care, Police Work engages in a process by which police violence is visually recoded as police benevolence. The visual politics of the family are central to this process by which we are made not to see police brutality, even when it is placed vividly on display. Ultimately, I show how, even as the camera moves between public and private, Police Work produces an ideology of separate spheres in which the expansion of policing can find its rationalization. Ultimately, this article reveals Police Work as a site through which to examine the intimate, yet often disavowed, entanglements between the domestic and the carceral.

This paper offers close textual readings of poems from James Weldon Johnson's 1927 collection, God's Trombones, uncovering in Johnson's language resonant clues to his thought. In contrast to his disaffected novel The Autobiography of an Ex-colored Man (1912), Johnson's sermon–poems, through reengagement with the folkways of traditional African American worship, forge out a more potent creative space. As hybrid works, they diminish the gap between text and speech, and demand careful and lively ways of reading. My argument situates Johnson's practice in the contexts of sound recording, ragtime, and programmes for African American uplift at the turn of the century.

This article explores the effect of Doom Town, a civil defense experiment conducted at Nevada Test Site in March 1953 and May 1955, on American attitudes toward the atom. Initially conceived by the Federal Civil Defense Administration (FCDA) as a means to progress knowledge and understanding of how to survive nuclear attack, the creation and destruction of two “Survival Towns” in the Nevadan desert instead accelerated national anxieties. My article looks at how local and national media negatively framed the two experiments, and how the public responded, with two specific images of Doom Town undermining public confidence in the atom: the ruined city (or homegrown Hiroshima) and the projected death of the American nuclear family.

The article introduces the approach of a critical ability history by analyzing Progressive Era diet advice. It shows how calorie counting reframed health as an ability resulting from individuals’ responsible self-conduct. At that time, novel understandings of bodies and health, techniques of measuring them, and hopes of improving them in the name of eugenics and industrial capitalism suggested that bodies and health were malleable and that it was the duty of individual citizens to care for and shape them. As such, health as ability became a terrain of exclusion as well as of struggles for citizenship recognition.