Money is far from a commonplace and benign object. It carries political significance and power even beyond the symbols emblazoned upon notes and coins. Yet money and currencies seldom emerge as a focal point in histories of colonialism and empire; normally they are an accessory to express value, a tool of exchange, or a medium of early encounters. In Colonialism’s Currency: Money, State, and First Nations in Canada, 1820–1950, Brian Gettler sets out to correct this narrative. He shows how money, in its materiality and from the practices surrounding it, can be conceived of as a political force that reshapes space, mediates the colonial project, extends sovereignty, and modulates behaviours. It is for him, more precisely, a technology that allows us to trace the emergence of the colonial state in what becomes Canada, as well as its complex and changing relationships with Indigenous peoples.

In her new book, Times Monster: How History Makes History, Priya Satia discusses the pivotal role of the discipline of History and its practioners in the British Empire’s legitimating enterprise. British historians, she argues, provided the language that not only defended imperial expansion but proclaimed it as a moral and ethical force in the world. The debris of those ideas continue to impact and shape our politics today – long after the formal end of colonial rule. However, though history could be a handmaiden to empire, Satia shows that historical thinking could also be used to question, subvert and ultimately delegitimize imperial claims. What results through her discussion is a rich intellectual history that spans over three hundred years of imperial history, taking the reader from the imperatives of the Enlightenment to the politics of decolonization and its aftermath. This spring we invited four scholars of varying expertise and interests to discuss this work. In what follows, each of them reflects on the book’s arguments and propositions, closed by a response from Professor Satia. We thank the participants for their time and engagement and hope that readers find the discussion thought-provoking.

By Toynbee Prize Foundation Trustee Roland Benedikter

Following U.S. President Joe Biden’s April 2021 recognition of the mass murder of Armenians in the 20th century as genocide, there is new movement in the Caucasus. Both Turkey and Armenia are involved in the conflict in Nagorno-Karabakh, the “mountainous black garden” in the South Caucasus. In 2020, the latest war between Azerbaijan and Armenia occurred in a seemingly endless history of conflict. The situation seems intractable to many. The war over the territory has hardened the fronts and plunged Armenia, the losing nation, into chaos. Many questions remain unresolved. Nevertheless, there are (limited) prospects, including the diplomatic initiatives of the OSCE as well as individual states such as Russia. A very special institutional-regulatory model of pacification has been repeatedly brought into play since the 1990s: South Tyrol. Territorial autonomy there has transformed ethnic conflicts into institutionalized coexistence. The question is how realistic it is to adapt this model in the Caucasus.

A new Archival Reflection by Christopher Szabla on refugees and world order and the unique figure of T.F. Johnson of the League of Nations. "I came across Johnson’s memoir, International Tramps: From Chaos to Permanent World Peace, while researching my dissertation on attempts to govern all global migration at the level of international law and institutions. Refugees were a naturally important element of that story. But although there was already a robust literature on the history of international refugee aid and institutions, few key individuals in that history had been singled out for extended treatment...Yet among them were also more obscure figures like Johnson."

Kenneth Pomeranz has been named winner of the Toynbee Prize for 2021.

What We're Reading This Week

One of the most resilient topoi of writing on Black Africa is that of the so-called silent trade. It first appears in Herodotus and from there it is dutifully repeated in geographies, histories, descriptions and travel accounts that portray African people (in Latin, Arabic, and different European vernaculars) well into the 19th century. So much so that already by the 15th century Venetian captain Alvise Cadamosto concluded in the account of his travel to the rivers of Guinea: “Since it is related by so many we can accept it as true.”

Like other graduate students and academicians, I lost many opportunities to participate in workshops, conferences, and other learning avenues to widen scholarly networks, discuss research interests, and open conversations. I pondered, how can I overcome this barrier known as 'social distancing' by finding alternative mediums to reach out to my colleagues and continue expanding my scholarly networks?