Featured Interviews

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.

"The Boy Scouts were an organization that sought to discipline and control young people as much as they wanted to also animate and liberate them from what they identified as corrosive influences on young manhood. Because of that, there’s plenty of interesting commentary on what young people did and what they supposedly thought within scouting. This is not specific to the Boy Scouts of America—I think this is true for almost all of the major youth organizations of the twentieth century. That also compelled me to reconsider what it means to recover the voice of the child, because sometimes adult-authored sources contain the fingerprints of young actors as well. They also reflect things that young people did and can serve as a lens that can help approach young people as subjects within certain fields of academia." Mischa Honeck’s Our Frontier is the World: Boy Scouts in the Age of American Ascendancy (2017) takes a much-needed look at the role of children in the construction of the United States’s imperial identity. Through a detailed analysis of the Boy Scouts of America (BSA), he interrogates the interlinking impulses of youth, nationalism, and power in the first half of the twentieth century.

Emphasizing the centrality of American missionary children in the domination of the Hawaiian Islands during the second half of nineteenth century, Dr. Joy Schulz's analysis exposes the potency of youth power through a series of chapters that trace the development of these young evangelists into colonizers and revolutionaries. In the process, she draws attention to the complexities born at the intersections of childhood and empire and underscores the capacity of children to record their own histories in ways that may complement or complicate adult ambitions.

Dina Gusejnova, a lecturer in Modern history at the University of Sheffield, looks into this unstable period through the eyes of German-speaking liberal intellectuals who belonged to the old and new nobility of Germany, Austria, and Russia. In her book, European Elites and Ideas of Empire, 1917-1957 (Cambridge University Press, 2016) she analyses how these German-speaking intellectuals used their old networks to call for a new Europe. This fascinating book provides a transnational history of the idea of Europe, linking histories of Germany and Russia, which are usually told separately, through the eyes of a cosmopolitan network of authors. We discussed the place of the old nobility in the new world order, transnational approaches to history, the importance of bridging isolated national historiographies, and the changing patterns of historical research in the last decade.

Seth Anziska discusses a range of issues, from the current Israeli political climate and the future of the Palestinian national movement, to the methodological challenges confronting historians of the Israeli-Palestinian conflict and the stakes of writing history that is informed by personal experience.

In his book, Afghanistan Rising: Islamic Law and Statecraft between the Ottoman and British Empires, Faiz Ahmed, Associate Professor of History at Brown University, tells a story of a modern Islamic project of statecraft and legal synthesis, undertaken against a background of broader regional connections. The early legal history of Afghanistan is an account of an Islamic politics that did not, as in contemporary cases, grasp for imported European legal codes. Nor did it constitute a case of Salafi or "Wahhabi" ideologies of Islamic reform. Rather, King Amanullah's project emerged out of a rich history of what Ahmed calls "interislamic" cultural exchange and modern visions of politics, including a unique adaptation and application of the shariʿa to the form of the modern nation-state.

The British Empire in its various guises remains a rich historiographical field. Over the course of the past forty years, imperial history has undergone a series of changes stemming from the cultural turn, postmodernism, and postcolonial studies. A central element of this has been to break away from the male-dominated approaches to the 'Official Mind', and incorporating gender, race, and class into our understanding of Empire. Professor Antoinette Burton of the University of Illinois at Urbana-Champaign has been at the forefront of this change, as part of a wider group of scholars breaking down the insular boundaries of the field. We spoke about the pitfalls of studying the Empire in the current era of revisionism and imperial nostalgia, and how we as historians can combat the challenges raised by the amnesia surrounding colonial actions. We also discussed how both collaborative projects and the field of World History can enrich our understanding of the British Empire, as well as the benefits of these approaches to early career researchers.

Priya Satia argues that the making of Britain's "covert empire" was bound up in intelligence-gathering tactics pioneered by British agents in the Middle East (Arabia and Iraq, specifically). The ultimate tool of covert empire—aerial surveillance—came to be used far beyond the Middle East; but, Satia argues, its initial deployment there resulted from the marriage of a cultural epistemology peculiar to British agents in Arabia with the emergence of mass democracy, and a new suspicion of empire, in Britain itself.

Taking the Ottoman Empire out of the Middle East area studies prison to which it's so often confined, Mostafa Minawi has traced, in detail, many of the long-missed connections between the Sublime Porte – the center of Ottoman governance – and sub-Saharan Africa. More specifically, his research has demonstrated how those links played into the Ottoman Empire's participation in the late nineteenth century "scramble" for territory by European empires on the African continent – an episode in which, Minawi argues, the empire played a much more active role than has previously been assumed.

In The 'Conspiracy' of Free Trade: The Anglo-American Struggle Over Empire and Economic Globalisation, 1846-1896, Marc-William Palen traces the roots of the trade liberalisation debate to the United States in the 1840s. There began a political and ideological battle between Victorian free trade cosmopolitanism and economic nationalism which lasted the remainder of the century and beyond. Talks about tariffs dominated American political life. Through them, Palen is able to tell a much broader story. The Republican and Democratic parties were transformed in the process. Debates about trade influenced the character of American imperial and commercial expansion, as well as the contours of the Anglo-American struggle for empire and globalisation. Palen's argument that economic nationalism dominated the period also forces us to rethink received notions of the US Gilded Age, which is usually portrayed as an era dominated by laissez-faire and free trade.

In 1975, South African Prime Minister John Vorster met with Zambian President Kenneth Kaunda at Victoria Falls. The purpose of the meeting? To end white rule in Rhodesia. This is not how we usually picture apartheid South Africa. But it sits at the heart of the story told by Jamie Miller in An African Volk: The Apartheid Regime and its Search for Survival. During an interview that lasted several hours, Miller spoke of the importance of taking self-conceptions of apartheid seriously, of historicizing decolonization in all its messy contradictions, and of the role of anticommunism in this history. He also elaborated on the process of writing the book: on his experiences interviewing former apartheid leaders and the ethics of entering the apartheid worldview.

In Rogue Empires, Stephen Press offers a pre-history to current claims to sovereignty, taking his readers back to a time in the mid-nineteenth century when empires across South Asia and Africa were started and governed by companies and adventurers. Many of these individuals were what Press deems "disreputable types": men like James Brooke, a British East India Company veteran who, by agreement with the Sultan of Brunei, became rajah of Sarawak on the island of Borneo in 1841. In Press's telling, the ventures of private actors like Brooke culminated in the Berlin Conference of 1884–1885, where Belgium's King Leopold and the German Chancellor Otto von Bismarck extended the imprimatur of European legitimacy to these "rogue empires." The European powers would later rely on these private entities as precedents for establishing and extending colonies in Niger, South Africa, the Congo, Namibia, Cameroon, and beyond.

Seema Alavi's book Muslim Cosmopolitanism is a fundamentally revisionist text that works through the category of the individual and of the nation. She draws out the history of how a modern vision of Islamic universal selfhood was articulated in the mid-nineteenth century: the processes that connected Indic reformist strands in Islam with Hamidian notions of modernity centred on jurisprudence. In her account, cities such as Cairo thus appear as more than just a site that elucidated anti-British nationalism. Importantly, the book foregrounds how modern histories of South Asia limit key protagonists in this larger global story to the territorial bounds of modern India, even as the records of imperial Britain show how they negotiated trans-imperial identities across South Asia and the Ottoman empire.

The history of America's interest in religious freedom abroad is the focus of Dr. Anna Su's first book, Exporting Freedom: Religious Liberty and American Power (2016). As Su shows, the US has a long history of intervening in countries on behalf of religious freedom. Su tracks the development of official government policies toward religious freedom: first as part of its "civilizing mission" in the Philippines from 1898, then in the democratization of Japan after World War II, and finally through the championing of human rights in Iraq and elsewhere. Working at the intersection of history and law, Su is currently Associate Professor in the University of Toronto's Faculty of Law. She previously earned an SJD from Harvard Law School, and worked as a law clerk for the Philippine Supreme Court and a consultant to the Philippine government negotiating panel with the Moro Islamic Liberation Front.

Exploring prostitution through the regional lens of the Mediterranean—rather than through a political lens like that of a single nation or empire—Kozma innovatively dissects the many layers of state-regulated prostitution and the involvement of global and local institutions. From Casablanca to Beirut, Alexandria to Haifa, people, practices, germs, and attitudes toward prostitution and sexual practices migrated and spread during the interwar period.

Viewed from today's perspective, it might seem like it's only recently that the US has ceded global leadership on human rights. But, as Dr. Steven L. B. Jensen shows in his book The Making of International Human Rights: The 1960s, Decolonization, and the Reconstruction of Global Values (2016), the history of human rights was never simply a story of American or Western hegemony. Moving the locus of study to Jamaica, Ghana, the Philippines, Liberia and beyond, Jensen argues that human rights were as shaped from within the Global South as they were from without. In Jensen's words, actors from the Global South "gave a master class in international human rights diplomacy to both the Eastern and the Western actors."

Where does "Europe" stop, and where does the world outside Europe begin? It's a question that's engaged inhabitants of the peninsula of the great world continent for centuries, if also one that has assumed newly tragic dimensions as refugees from Balkan states, refugees from countries such as Syria, Iraq, Eritrea, and Afghanistan, and migrants from Sub-Saharan Africa test their chances in crossing the seas, boarding the trains, and hopping the fences that separate Europe from an ostensibly more dangerous, more cruel, and more hungry outside world. Seemingly freed of its old morally burdensome entanglements in its African, Asian and Caribbean colonies, a reformed, European Union-ized Continent faces the challenges of how it wants to interact with the world of former colonies, mandates, and other possessions that it once ruled and still, of course, holds a dominant trading relationship with. Can history contextualize some of these debates?

Algeria's position as a stable authoritarian regime in a region rocked by the mutual learning processes of one "Arab Street" from the other is ironic, since, as University of British Columbia historian Jeffrey Byrne shows in his recent book, Mecca of Revolution: Algeria, Decolonization & The Third World Order, the country's identity was from its founding deeply tied up with its identity as a "pilot state" for anti-colonial revolution. After all, Algeria gained its independence from France in the first place through combination of guerrilla warfare against the French military and the deft diplomacy of twenty- and thirty-something diplomats-cum-revolutionaries operating between Peking, Moscow, and the United Nations. From 1962–1965, when revolutionary Ahmed Ben Bella served as President of the young republic, Algiers was on the itinerary of every self-respecting revolutionary group out there, from Nelson Mandela's African National Congress to Yasser Arafat's Palestinian Liberation Organization to European Trotskyists. No less than Frantz Fanon, the Martinique-born Afro-Caribbean intellectual who was the psychologist of colonization and decolonization par excellence, used Algeria as the basis for his works like The Wretched of the Earth.

Paris has long played host to a rather different cast of characters than the romantic writers of the 1920s, or the stick-figure models imagined to inhabit the city by so many Asian tourists. More compellingly, during the 1920s and 1930s, Paris played host to an astounding array of intellectuals who would go on to lead national liberation and Communist movements around the Global South in the decades to come. Some of them, like Ho Chi Minh, Zhou Enlai, and Deng Xiaoping, are familiar to almost everyone; others, like George Padmore, César Vallejo, and Messali Hadj, perhaps less so, even if they, too, played a fundamental role in the making of African, Peruvian, and Algerian history. During the interwar years, Michael Goebel shows in his tightly argued book, published by the Global and International History Series of Cambridge University Press this fall, Paris became a crucial incubator for different models of anti-colonial confrontation that would reshape the world in decades to come.

During our brief stroll around Geneva and the Palais des Nations, we find traces of two very different international systems of statehood–empires and nation-states–that nonetheless intersect at this particular piece of very pricey real estate above the waves of Lake Geneva. But how could one tell this story in a more specific way? What was the processual glue between the world of empires that the League of Nations belonged to, and the world of normative statehood, political decolonization, and nation-states that we inhabit today? More than that, to what extent was the League of Nations not only captive to, or affected by these shifts in international order, but actually facilitative of those shifts themselves? While most readers' perceptions of the League of Nations may still center around the presumptive "failure" of that international organization to prevent war in Europe, Susan Pedersen takes a different tack in The Guardians, focusing on the League of Nations mandates system and its effects on international order during the interwar period.

A global history of cotton, Sven Beckert explains in Empire of Cotton, is enlightening for several reasons. Firstly, its spatial organization shifted radically during the last three hundred years. Due to the difficulties of growing cotton in cold, damp Europe, Eurasia or North America, it should come as no surprise that most cotton cultivation–and, for ages–production was confined to local industries in places like China and, above all, India. But by the 18th and 19th century, a radical shift was underway, as the finished production of cotton goods shifted towards what we now identify as the industrial heartlands of the North Atlantic economy: the textile mills of northern England and a panoply of mill towns in Continental Europe and North America.

In his work to date, historian Robert Julio Decker, a scholar at the Technical University in Darmstadt, has explored the history of immigration regimes, while his future work promises to contribute the exploding literature on the history of capitalism. Speaking with him earlier this year during his tenure as a fellow at Harvard University, we discuss his path to global history, his early work, and his ongoing research on the global history of capitalism in the United States and the German Empire.

The Sino-Soviet Split, as it is called in English and Russian ("Sino-Soviet Hostility" in Chinese – zhōng sū jiāo'è), had ramifications that went far beyond the oceans of red dye spilled by the Mercator projections. As country after country "the Third World" gained independence, the Soviets and the Chinese were among the few major powers that offered compelling developmental – and historical narratives – to fledgling nations. But what would the meaning of Revolution be in a decolonizing world? Was Revolution really about anti-capitalism, as the Soviets argued? Or was the real essence of Revolution opposition to empire, as their Chinese rivals put forward? How did the Chinese challenge affect the Soviet outreach to the Third World, and vice-versa? And what was the effect of the Sino-Soviet Split on the intellectual repertoire of a global Left?

Jenifer Van Vleck devoted years to scouring through the archives of Pan American World Airways (Pan Am) and numerous government and Presidential Archives to tell the story of a corporation–and an industry–that reveals much about the shape of American corporate globalism and American empire. The Global History Forum was delighted to sit down with her this summer to discuss her intellectual journey, Empire of the Air, and her upcoming work in the history of technology and American foreign relations.

Why did the Soviet Union collapse? Since the USSR formally ceased to exist on December 26, scores of books have been written on the Soviet dissolution, an event that resulted in the creation of fifteen new states across Eurasia and that current Russian President Vladimir Putin famously called "the greatest geopolitical catastrophe" of the twentieth century. In his new book, The Last Empire: The Final Days of the Soviet Union, Harvard professor Serhii Plokhii offers a definitive account of the end of the Soviet state.

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.

Please connect us to the local historians in your fields who think globally, but do not have the privilege of working internationally.

What We're Reading This Week, selections by our Editors-at-Large. Edited by Nicholas Sy.