This essay traces the diffusion of pigs and the introduction of new practices of pig husbandry in East Asia and the Pacific, with particular attention to the cases of Hawaii, Okinawa, and Japan. Countering the trend in animal history to emphasize environmental and genetic factors, it demonstrates that discourses of property, sovereignty, freedom, and slavery, brought to the region with modern imperialism, played a decisive role in shaping relationships between people and domesticated animals. The essay concludes that global diffusion of capitalist forms of animal husbandry depended on a process of disembedding animals from earlier social roles. This process took different forms in different places. It was in part ecological and in part economic, but must be understood first in the context of the movement of political ideas.

Refugee history at present lacks a conceptual framework, notwithstanding the proliferation of recent contributions that contribute to enlarging the field. Our article seeks to advance refugee history by drawing upon extensive research into historical case studies and proposing the framework of refugeedom. Refugeedom takes proper account of the states and other actors that defined the ‘refugee’ as a category and sought to manage refugees as figures of concern, but it also insists upon the need to consider refugees as an active and assertive historical presence in situations of crisis and constraint. It offers a promising approach for analysing episodes and sites of mass population displacement from the perspectives of governments, intergovernmental and non-governmental organizations. Crucially, refugeedom incorporates the experiences of refugees and how they narrated displacement. Finally, the article outlines a direction for global history by drawing attention to past episodes of displacement in ways that capture not only its global scale, but also the multiple relationships and practices of refugeedom.

Decolonization and the expansion of international organizations in the twentieth century are crucial developments in modern global history, yet scholars have seldom closely studied their impact on one another. While decolonization is often presented as the ‘success story’ of international organizations, these bodies have also been condemned as instruments of neocolonialism. This introduction and special issue moves beyond this binary and investigates the multifaceted roles that international organizations have played in decolonizing countries and how the dissolution of European empires has in turn affected the development of international organizations. International organizations were neither straightforward tools of empire or neocolonialism, nor natural instruments for ‘Third World’ liberation. Rather, the contributions collected here underline a history of decolonization that defies any teleological framing and emphasizes diverse trajectories of global interaction facilitated through international organizations. The introduction offers an overview of recent literature on the topic and discusses promising avenues for further research.

This article addresses the Anglo-Egyptian dispute over Sudan following the Ottoman defeat in World War One and Cairo’s nominal independence in 1922. Drawing from Foreign Office documents, League of Nations archives, Egyptian parliamentary records and contemporary academic jurisprudence, it traces the failed Egyptian attempt to activate the settlement mechanisms of the Covenant after the assassination of the British governor of Sudan. In parallel, the article investigates the British preparations to face international arbitration, including the hypothetical request for a League mandate over Sudan. Through Cairo’s and London’s perceptions, we can grasp the global reach of the Geneva organization beyond its limited membership and agency. Although the League undertook no measures, the possibility of its intervention triggered competing legal arguments, as well as rival discourses of Egyptian and Sudanese self-determination. Thus, this essay sheds light on a recolonization process pre-dating World War Two. The clash of British and Egyptian imperial projects in the Nile Valley warns historians against forcing a teleology of the end of empire on the interwar roots of decolonization.

This global microhistorical analysis of the Swede Brigitta Scherzenfeldt’s capture in Russia and her subsequent enslavement in the Dzungar khanate stresses actors and regions needed to nuance the history of globalisation. The early globalisation process is commonly exemplified with maritime contacts, involving free and often male West European actors. In contrast, this study combines multilingual source material to trace and discuss economic integration, cross-border trade, forced migration, the circulation of knowledge, literary depictions, and diplomatic contacts in the Central Asian borderlands between China and Russia. In the process, I clarify the importance of female, coerced actors, and overland connections between non-European empires for the history of early modern globalisation.

This article offers a transnational account of the historical origins and development of the concept of ‘global psyche’ and transcultural psychiatry. It argues that the concept of universal, global psyche emerged in the aftermath of the Second World War and during decolonization, when West European psychiatry strove to leave behind its colonial legacies and lay the foundation for a more inclusive conversation between Western and non-Western mental health communities. In the second half of the twentieth century, leading ‘psy’ professionals across the globe set about identifying and defining the universal psychological mechanisms supposedly shared among all cultures (and ‘civilizations’). The article explores this far-reaching psychiatric, social and cultural search for a new definition of ‘common humanity’, relating it to the social and political history of decolonization, and to the post-war reconstruction and search for stable peace. It provides a transnational account of a series of interlinked developments and trends around the world in order to arrive at a global history of the decolonization of mental health science.

This article argues that the emerging Cognitive Science of Religion (CSR) provides a valuable new perspective on colonialism. CSR argues that humans are innately inclined towards certain types of religious belief (e.g., belief in spirit beings, belief in immortal souls) and certain types of non-utilitarian morality (e.g., belief in an obligation to care for kin, belief in an obligation to avoid ‘disgusting’ substances or behaviours). These innate inclinations underlie many religious and cultural traditions transformed by colonialism, including Islam. The article suggests that colonial power operates not only by suppressing traditional non-Western institutions but also by suppressing the natural inclinations underlying non-Western traditions. This claim is developed through a study of colonial efforts to transform Egypt’s al-Azhar, the world’s most influential institution of Islamic learning and scholarship. These efforts made al-Azhar into the centre of a global Islamic reform movement, which sought to integrate Islam with a colonial scientific-utilitarian worldview.

The League Against Imperialism (LAI) was an international organization active from 1927 to 1937 that brought together communists, socialists, nationalists, trade unionists, and pacifists in order to coordinate their myriad ‘assaults against empire’. Founded with the support of the Communist International, the LAI at its peak had a membership of several hundred people, from every inhabited continent, among them prominent interwar activists and future heads of state. The organization aspired both to become an international movement and to coordinate specific instances of mass struggle. Exploring both aspects shows how the LAI interwove the global and the local in interwar anti-imperialist movements. This article draws from recent work on interwar anti-imperialism and internationalism as well as work on struggles for economic sovereignty in the 1960s–70s to argue that a critical aspect of the LAI’s anti-imperial politics concerned the relationship between political independence and the world economy. Through an examination of LAI members’ writings and public addresses, we can observe this relationship through the staging of their own claims for self-rule and control over land, labour, and resources.

Despite the growth of studies on slavery and slave trade outside the Atlantic world in recent years, especially in the early modern Indian Ocean and Indonesian Archipelago worlds, our knowledge of regional price levels and their development remains surprisingly underdeveloped. This article questions how the price of enslaved people developed in the multi-directional and multi-faceted Indian Ocean and Indonesian Archipelago slave trade, how this compared to the Atlantic world and what this tells us about slave trade and slavery in different parts of the world. Drawing on evidence from a large variety of sources, mainly from the Dutch Indian Ocean and Indonesian Archipelago world, this article expands the body of data significantly and provides for the first time a reconstruction of the level of slave trade prices and their development in several important supplying and demanding slave trade regions in the Indian Ocean and Indonesian Archipelago world and compares these to the development of slave prices in the Atlantic slave trade.

This article examines Libyan–US relations through the historical lenses of decolonization, international law, the Cold War, and the international political economy. The Libyan government exercised its newfound sovereignty in the postwar era through the negotiation of ‘base rights’ for the US government and ‘oil rights’ for corporations owned by US nationals. They did so in conjunction with other petrostates and through international organizations such as the United Nations, the Arab League, and the Organization of Petroleum Exporting Countries. Libyan leaders’ strategy of using sovereignty to promote corporate competition relied on connections with similarly situated nations, and it was through global circuits of knowledge that they pressed the outer limits of economic sovereignty. At the same time, the US government consistently accommodated Libyan policies through Cold War arguments that linked the alliance with Libya to US national security. Those deep foundations of sovereignty and security created the conditions for the transformation of the global oil industry after Libya’s 1969 revolution.

The article de-centres the global history of disease by examining the agency of Eastern European expertise at international organizations and during decolonization. It challenges accounts of anti-malaria policies at the League of Nations Health Organization and at the World Health Organization written from a Western, particularly North American perspective, or on the basis of local reactions to Western interventions. The contribution proposes an analysis of circulations and ideas across multiple cultural, social and political spaces: post-imperial European states, (post)colonial territories and bureaucracies of international organizations. From the 1920s to the 1960s, Eastern European experts played a crucial role in the transformation of malaria from an imperial disease that tested governance over ‘tropical’ peoples into an issue of global health and nation-state building. However, regional representatives reproduced civilizational hierarchies intrinsic to North–South biomedical relations. The global entanglements of Eastern European malariology show that liberation from disease was less about communism or liberalism, and more about national renewal, statehood and world hierarchies.

Cooperative departments and organizations were a ubiquitous but rarely studied aspect of British colonial governance in the twentieth century. The Co-operative College in Britain provided specialized training in colonial cooperation to students from across the British Empire. The cooperative movement was a key part of the emergence of regimes of development in the decades between the 1920s and 1960s, reflecting their emphasis on modular solutions deployed by experts in an increasingly homogenizing ‘developing world’. However, the colonial and post-colonial students at the Co-operative College were also critical of colonialism and capitalism, participating in the anti-colonial internationalist effort to create a more just post-imperial world. As post-colonial governments retained cooperative structures, the former students of the Co-operative College used the movement as a counter-balance to the larger forces of nationalism and neo-colonialism.

In the late 1940s, postcolonial elites expanded the activities of the United Nations (UN) by using it as a platform to advance decolonization and foster Third World solidarity. The Arab-Asian group was the earliest manifestation of institutional cooperation among postcolonial nations after 1945. Initially comprised of twelve Arab and Asian UN member-states, the Arab-Asian group coordinated their diplomatic activities as part of an effort to bring national self-determination to the forefront of international debate. However, the emergence of the Arab-Asian group at the UN revealed a confluence of different political ideologies and approaches to decolonization in the early postwar era. Forging a network of postcolonial elites brought out divergent visions for the postwar international order, illustrated by the frictions within the Arab-Asian group even as it played key roles in the UN debates on the questions of Indonesia, the former Italian colonies in Africa, and the Korean War. The Arab-Asian group, an important antecedent to Afro-Asianism, Third Worldism, and non-alignment, encountered challenges over parallel projects pursued by its members, such as Carlos Romulo’s campaign for a Pacific Pact among non-communist Asian states or Jawaharlal Nehru’s articulation of neutralism. Therefore, while postwar international organizations were a formative setting for the emergence of postcolonial internationalism and South-South solidarity, the common goals pursued by these states did not always translate into uniformity or consensus on decolonization.

This article follows Bulgarian officials engaged in cotton and textile exchange with African states in the early Cold War. These officials founded enterprises for carrying out transactions, collected information on prices at international cotton exchanges and attended meetings of the Council for Mutual Economic Assistance (COMECON) to coordinate trade activities in capitalist markets. Exploring how Bulgarian foreign trade organizations positioned themselves on the scene of international trade, this article argues that cotton traders, instead of upholding the supposed bloc bipolarity of the Cold War, followed the logic of the markets they worked in. A focus on trade infrastructures in particular shows that early Cold War East–South trade was not as strictly bilateral as official agreements and statistics suggest and reveals the systematic embeddedness of the socialist traders’ practices in global capitalist structures. In the field of cotton, the globalizing economy of the early Cold War was not cut in half, as globalization studies have implied.

In the wake of the Revolutions of 1848 in Europe, democratic nationalism promoted the liberation of oppressed peoples from the shackles of absolutist empires and prophesied the emergence of a cosmopolitan brotherhood of nation states. From a global perspective, however, this political culture could be imperial. The governors of State of Buenos Aires modelled plans for the White colonization of the pampas on French Algeria. They sent a Military-Agricultural Legion to the enclave of Bahía Blanca, near the Patagonian frontier, to participate in the war against the Indians. Launched as the successor to Garibaldi’s Italian Legion of Montevideo, its leaders promised to bring civilization to savage lands in the spirit of Columbus and in the name of the Risorgimento. This case study offers a window into the cross-pollination of ideas concerning conquest and colonization between Latin America and Europe. Expansion and secession, empire and nation, mestizaje and racial hierarchies, cosmopolitanism and adventurism, all coexisted within an entangled republican universe.

This article explains how the US westward expansion influenced and stimulated Japanese migration to Brazil. Emerging in the nineteenth century as expanding powers in East Asia and Latin America, respectively, both Meiji Japan and post-independence Brazil looked to the US westward expansion as a central reference for their own processes of settler colonialism. The convergence of Japan and Brazil in their imitation of US settler colonialism eventually brought the two sides together at the turn of the twentieth century to negotiate for the start of Japanese migration to Brazil. This article challenges the current understanding of Japanese migration to Brazil, conventionally regarded as a topic of Latin American ethnic studies, by placing it in the context of settler colonialism in both Japanese and Brazilian histories. The study also explores the shared experiences of East Asia and Latin America as they felt the global impact of the American westward expansion.

Far from having only marginal significance and generating a ‘subdued’ response among African Americans, as some historians have argued, the Nigerian Civil War (1967–1970) collided at full velocity with the conflicting discourses and ideas by which Black Americans sought to understand their place in the United States and the world in the late 1960s. One of the most significant aspects of African American engagement with the civil war was the American Negro Leadership Conference on Africa peace mission that sought to bring the Federal Military Government of Nigeria and the secessionist leadership of the Republic of Biafra together through the mediation of some of the leading Black civil rights leaders in the United States. Through the use of untapped primary sources, this article will reveal that while the mission was primarily focused on finding a just solution to the internecine struggle, it also intersected with broader domestic and international crosscurrents.

Afghanistan is not traditionally seen as a ‘decolonized’ state, given that it was never formally part of any empire. Yet Afghan state leaders embraced the language of anti-colonialism and self-determination to assert influence in the international community, and especially at the UN. This paper explores the interactions between Afghan elites and the UN, particularly the way that Afghanistan fought the growing global consensus that self-determination in the era of decolonization meant the establishment of an international states system. Afghan elites instead argued that self-determination was for peoples, not states. Afghanistan’s stance on self-determination, as an exception to territorial state centrism, provides a way of thinking about decolonization’s universalisms and particularities, as well as how it ultimately complicated Afghanistan’s own place in the international community. The article uses Afghanistan’s engagement with the UN General Assembly and its various subcommittees, from its membership in 1946 to the Soviet withdrawal from Afghanistan in 1989, to reflect on the ways decolonization became a global yet fractured phenomenon that came to mean numerous practices and could be used by different historical actors to articulate multiple, potentially competing visions of political autonomy and rights. International institutions like the UN provided crucial arenas where postcolonial statehood became the norm yet was nevertheless contested and questioned. By providing an exception to the UN’s focus on territorial statehood, Afghanistan demonstrates the ongoing fluidity and complexity of decolonization’s meaning and consequences, as well as the ways in which nations continue to inform the global.

Following independence in 1958, hundreds of Guinean soldiers, students, and politicians fled their home country in order to build an opposition to President Sékou Touré in exile. This article examines how these exiles built regional and global networks in order to effect political change. In turn, West African states sought to manage exiles in order to apply political pressure on regional rivals. Despite their liminality in a region increasingly dominated by national politics and international organizations, exiles were at the centre of political contestations surrounding citizenship, sovereignty, and human rights that emerged in the three decades following decolonization. Their history underscores the importance of regional frameworks in shaping the post-colonial order in West Africa.