Within southern US newspapers, the Indian Uprising of 1857 was reported and read across a global colour line, which posited the superiority of whiteness against the “darker races,” thereby developing a framework through which white Southerners could amplify their own internal fears about the possibility of slave rebellion. News printed in southern newspapers about the events in India can be seen through a lens of the South's racial hierarchy and can also be analysed as part of a wider global system of nineteenth-century white supremacy. Despite Anglophobia and fear of abolitionists, southern enslavers could also find it within themselves to support the British when it came to the maintenance of a global hierarchy of whiteness. The news from India could be read as a form of contextual substitution, in which southern slaveholders could see perceived racial parallels between themselves and the British in India, and between the “darker races” of the world, whether that was the enslaved African American or the Indian Sepoy.

Black Power and existentialism were mutually reinforcing movements in the late 1960s. Stokely Carmichael used French existentialism to shape some Black Power principles, which demonstrated existentialism's continued relevance to racial equality. Existentialism reinforced values, such as moral purpose and self-definition, which supported positive appraisals of Black Power revolt on campuses. Carmichael's adoption of French existentialism illuminates transnational influences on Black Power dating to the 1940s, as well as how important French existentialist texts amplified Black perspectives. The meeting of French existentialism and Black Power assisted increased representation of Black perspectives on campuses, and popular awareness that representation was as important as desegregation to equality.

Since the 1990s, the Pro-Life Alliance of Gays and Lesbians (PLAGAL) has positioned sexual minorities and fetuses as alike in struggle. The lesbian, gay, and bisexual members of this relatively small organization argued that tolerance and inclusivity of their positionality were strategically beneficial to both the gay rights and antiabortion movements. Ultimately, PLAGAL failed to convince many of the “legitimacy” of their campaigns, and was repeatedly expelled from both right-to-life rallies and Pride marches. This notwithstanding, PLAGAL organizing reveals much about (the limits of) identity politics and the relationship of different social and political movements in this turbulent decade.

The Christian cartoonist E. J. Pace (1880–1946) began his career during the fundamentalist–modernist controversy of the 1920s. Pace often reacted against liberal evangelicalism, or modernism, in his cartoons, and Islam appeared alongside it on several occasions. This article discusses for the first time Pace's Islam-inspired cartoons. It explores the socioreligious contexts of their creation and the theological reasons why Pace used them as a tool with which to attack modernism and its perceived threat to America's souls. Pace may have cartooned Islam to bolster fundamentalist evangelicalism, but his cartoons also create moments of unintended unity that remain culturally relevant today.

This essay uses BBS Productions’ Drive, He Said (1971) to consider how New Hollywood cinema and a cluster of campus revolt films contributed to activist critiques of American sport during the Vietnam era. Drive, He Said conceptualized a “pukey jock,” an athlete who was ambivalent about sport's stereotypical embodiment of establishmentarian values. In doing so, it created a template for the emergence of a new kind of politicized athlete that emerged in the 1970s.

While the bulk of the study of the burgeoning movement to (re)name streets for Martin Luther King Jr. (MLK) has predominantly been centered on the creation of a new geography of commemoration honoring the leader's legacy and philosophy, little work has explicitly addressed the spatial motivations undergirding Black communities’ insistence on quickening the pace of such a process. This study strives to bring this point further by proposing to analyze the growing phenomenon of street naming for King in terms of Black communities’ relentless determination to challenge and reformulate the long-established practices shaping the MLK toponymic streetscape, especially in the southern part of the United States. On a deeper level, the paper reveals that Black communities and leaders use the spatial commemoration of King as a conduit for the acquisition of a more equitable share of and control over the urban landscape with their white counterparts. The politics of street naming thus lays bare the history and legacy of racial segregation in the South, the unfinished journey of the march for socio-spatial justice, and the rising power of Black communities.

This paper examines the ways the Colonies in the American streaming service Hulu's The Handmaid's Tale utilize western myth to reimagine the American West as an entirely female space. Relying on popular understandings of the significance of the mythic West, traditional conceptions of the West as masculine, and the narrative function of the western, it argues that the Colonies offer regeneration and renewal for the women whose agency has been stripped in the hypergendered oppressive nation of Gilead. By reinstilling a sense of power and freedom in the women sent there, the Colonies operate much like the West of the imagination, allowing these women to escape the confines of Gilead and the chance to both return to their authentic selves and foresee a better world.

This paper analyzes the 2003 Iraq War's origins through the lens of orientalism and within the history of liberal empire. It argues that Edward Said correctly contended that an orientalist emphasis on essential difference helped justify the war. However, Said overlooked how liberal assertions of universal values also served as a basis for empire in this case and how many opponents of the war also drew on orientalist ideas. Simultaneously, opponents of the Iraq War often used orientalist binaries and stereotypes in their arguments for restraint. It concludes that in using cultural lenses in policy analysis, scholars should pay close attention to shifting contexts and appreciate the multidirectional potentialities of cultural factors for policy.

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.

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 virtual special issue is the outcome of a project entitled Women and JAS, which was launched by the coeditors of the Journal of American Studies in October 2019 to document the involvement of women in the journal's day-to-day business from its inception in 1956 as the Bulletin of the British Association for American Studies. The project arises out of – and will hopefully contribute to – larger conversations about the progression of women scholars in academia. While the UK and US higher-education contexts (the contexts most pertinent to this discussion) differ, there are notable similarities in terms of the relationship between gender and career advancement. Both witness attrition of women from academia as they progress from undergraduate studies to PhD and beyond; both see disproportionate numbers of women scholars employed in precarious, part-time and/or teaching-only roles; both see a very low proportion of women in senior professorial roles; fewer women in both locations apply for (and are, therefore, awarded) major grants. In the UK, specifically, recent conversations around gender inequality in higher education have revolved around issues (and initiatives) such as the gender pay gap, Athena SWAN, sexual harassment and the effects of nondisclosure agreements (NDAs), caring responsibilities and affective labour.