After the Civil War, northern Methodists undertook a successful mission to recruit a biracial membership in the South. Their Freedmen's Aid Society played a key role in outreach to African Americans, but when the denomination decided to use Society funds in aid of schools for Southern whites, a national controversy erupted over the refusal of Chattanooga University to admit African Americans. Caught between a principled commitment to racial brotherhood and the pressures of expediency to accommodate a growing white supremacist commitment to segregation, Methodists engaged in an agonized and heated debate over whether schools intended for whites should be allowed to exclude blacks. Divisions within the leadership of the Methodist Episcopal Church caught the attention of the national press and revealed the limits of even the most well-intentioned efforts to advance racial equality in the years after Reconstruction.

In 1917, California's Supreme Court upheld the Eastern Pomo man Ethan Anderson's right to vote. The court recognized that Anderson lived and worked like his white neighbors and, most importantly, did not live in “tribal relations” and was subject to local jurisdiction. But Anderson, his lawyers, the opposing counsel, and the court never denied that he was a member of an Indian community. In fact, local authorities and the federal government had long acknowledged that Indian communities existed in Lake County, and they had both legitimized small Indian community landholdings as the homes of self-sufficient Indian laborers. Now, as Indian citizenship seemed to signal to local and federal authorities more claims on the state, both denied responsibility for those communities. Although citizenship seemed to stand as the categorical opposite of “Indians, not taxed,” Anderson's vindicated voting rights was not an end point of a successful program of assimilation, but one aspect of Indians’ ongoing pursuit of community security through their engagements with local and federal authorities.

This article argues that important antecedents of post-New Deal American liberalism emerged in response to the First Red Scare. As war hysteria gave way to patent antiradicalism, the pervasiveness of peacetime state-sponsored repression undermined progressive confidence in administrative governance and generated support for so-called personal rights. At the same time, the suppression of meaningful labor activity during the early 1920s buttressed conservative confidence in the judiciary and emboldened lawyers and business advocates to oppose state policing of putatively private beliefs. The result was increasing convergence around a new liberalism, defined against “intolerance,” which laid the groundwork for judicial enforcement of free speech and minority rights.

This essay directs attention to the original attraction of those amusements outside the city proper: natural landscapes at the edge of cities in which popular amusements were constructed. Here, the heart of subversive possibility was located where the immutable, uncontrollable natural elements interacted with constructed ones. In the case of Coney Island and similar coastal landscapes, this meant the seashore. The beach broke down manufactured limitations, exposing all beachgoers—particularly women—as the same under the sun. I examine the impact that Coney's seashore had on defining class-bound womanhood. I argue that within the island's liminal confines, the beach's natural elements exposed the fallacy that well-off women were naturally cleaner, both physically and morally, than not just men, but also working-class women. Nature trumped the manufactured to sully both the bodies and, metaphorically, the respectability of the women who flocked to Coney. The farther that women ventured toward the ocean, the more the seascape nullified their differences and democratized its allegedly hygienic visitors. This concept normalized in the early twentieth century as city borderlands, primarily the seashore and mountains, introduced possibilities for more porous gender and class identities in urban areas.

In 1892, H. Seb Doyle, an African American preacher, learned that Democrats sought to lynch him due to his support of Populist Congressman Tom Watson. Was the threat real? This question became the center of a campaign discussion of race, politics, and corruption. Democratic and Populist newspapers’ accounts of this issue reveal the role of the “rhetoric of corruption” in the Georgia Populist Party's campaigns in the 1890s. Ironically, Populists used the same rhetoric Democrats had used against Republicans during Reconstruction. Populists linked Democratic political and economic malfeasance with the racial “corruptions” of miscegenation and “Negro Domination.” Although the Populists attempted to make this link, their insistence on black and white political equality undermined their white supremacist rhetoric, thereby weakening their case. Despite the Populists’ failure, the ultimate result was the same: the Populists came to abandon biracial politics and called for greater disfranchisement, all in the name of reform.

Americans have eaten significant amounts of cottonseed oil since the late nineteenth century. Yet for generations, few Americans have known how often they eat foods made from the cotton plant. Crisco paved the way for this kind of consumer ignorance. Launched by the Procter & Gamble company in 1911, Crisco was a wholly new product: a solid fat made entirely from liquid cottonseed oil, the result of the novel technology of hydrogenation. Responding to tenacious prejudice against cottonseed, Crisco's marketers made consumer ignorance acceptable by promoting the idea that industrial processing was akin to purification and encouraging consumers to put trust in brands rather than to focus on ingredients. The Progressive Era is supposed to be a period when food processing became increasingly transparent, and in some ways it was. But in the wake of the Pure Food legislation of 1906 and in conjunction with an exploding food advertising industry that highlighted factory processing as a unique virtue, American consumers increasingly trusted both government oversight and industrial food production. Cottonseed oil's history is ultimately a story of consumers’ growing confidence in highly processed food and their growing comfort with ignorance about the ingredients that went into it.

This article investigates ideas of race in Gilded Age socialism by analyzing the intellectual production of the leaders of the Socialist Party of America (SLP) from 1876 to 1882. Existing scholarship on socialism and race during the Gilded Age and the Progressive Era rarely addresses socialist conceptions of race prior to 1901 and fails to recognize the centrality of scientific racialism and Darwinism in influencing socialist thought. By positioning American socialism within a transatlantic scenario and reconstructing how the immigrant origins of Gilded Age socialists influenced their perceptions of race, this article argues that scientific racialism and Darwinism competed with color-blind internationalism in shaping the racial policies of the SLP during the Gilded Age. Moreover, a transatlantic investigation of American socialist ideas of race presents a reinterpretation of the early phases of the history of the SLP and addresses its historical legacies. While advocates of scientific racialism and Darwinism determined the racial policies of the SLP in the 1880s, color-blind internationalists abandoned the party and extended their influence beyond organized socialism, especially in the Knights of Labor.

Although the scientific origins of the calorie date back to the 1820s, calorie counting for weight loss only became popular in the late 1910s and 1920s. Placing this development in the broader context of the Progressive Era, this article considers how calorie counting and the reconstitution of food as calories reflected the period's fixation with science, rationalization, and quantification. This article also situates calorie counting within shifting bodily ideals among white women in the 1920s, and the ways in which class and race informed the promotion of the slender body as the feminine ideal. The second half of this article focuses on exchanges between Lulu Hunt Peters, a syndicated newspaper columnist and the author of a best-selling calorie-counting guide, and advice-seeking readers of her column. While Peters presented calorie counting as empowering for dieters and a way for them to seize control over their weight, her calorie-restriction program facilitated a new form of bodily discipline and self-regulation during a period that saw enhanced forms of surveillance in other areas of life.

This essay explores the impact of the First Red Scare on immigrant populations, focusing on the function that detentions, deportations, and attempted deportations occupied within the broader antiradical politics of the period. I assert that deportations were far more than an instrumentalist tactic of the Red Scare, but instead, were part of a much longer trajectory of expanding anti-immigrant enforcement and the postentry social control of foreign-born residents. Antiradical raids during the era have held a prominent place in the scholarly imagination, which has remained overly constrained by the exceptionalist and episodic narratives put forth by its earliest historians. I trace the evolution of scholarship on the Red Scare's temporal boundaries, the motivations for targeting immigrants, and the debates over how radical a rupture this period represented from earlier practices of antiradicalism and anti-immigrant politics. In doing so, I argue that Red Scare deportations must be understood in relationship to the broader deportation practices of the period and the rapid (and more consistent) growth of removals instigated because of racialized criteria of poverty, crime, health, or violations of an ever-stricter border regime.

This essay analyzes white settler formations in the Southern Philippines during the early decades of the twentieth century. Occupied by the United States in the wake of the Spanish-American War, the Muslim-majority regions of Mindanao and the Sulu Archipelago became sites of colonial experimentation and reconfiguration. This led to a brief-but-concerted push by Euro-American fortune seekers to settle the “Muslim South.” Supported by U.S. policy makers and colonial officials, white colonists were drawn to Mindanao-Sulu by visions of permanent settlement and limitless economic opportunity. This analysis contends that settler attempts to build a “white man's country” in the Southern Philippines were shaped by vernaculars and modes of conquest developed on the continental frontier. It interrogates the creation of transoceanic frontier spaces in Mindanao-Sulu and the practical attempts to exploit them, which drew inspiration from diverse sources in the American West and across the colonized globe. In its study of settler fortunes and failures, the essay blurs distinctions between national and imperial peripheries, and contributes to a growing scholarly interest in reassessing the importance of U.S. extraterritorial possessions in the late nineteenth and early twentieth centuries.