This article explores the widespread phenomenon of anti-colonial movements that relied on magical rituals for protection against European weapons. It examines both the beliefs of the magical practitioners themselves, and those of colonizing observers whose fascination with stories of “primitive magic” contributed to their contrasting self-representations as superior beings in possession of technological wonders. North America’s Ghost Dance movement, China’s Boxer Rebellion, and East Africa’s Maji Maji uprising took place on three different continents but occurred almost simultaneously. The cases come from a narrow period of time, roughly 1890 to 1910, during a peak of colonial violence all over the world.

This article explores structural entanglements between the rule-of-law, as a globalized aspirational horizon in post-Cold War politics, and corruption, as a highly salient malaise, by way of an ethnography of wāsṭa, an institutionalized practice of patronage in Jordan, and a salient object of corruption discourse in recent years. The article follows wāsṭa and anti-corruption practices in various sites where wāsṭa is most salient and most problematized and situates the contemporary practice in relation to historical transformations in Jordan’s political economy and global discourses on justice and development. While globalized anti-corruption discourses pit practices of patronage and brokerage like wāsṭa against the rule-of-law, an ethnographic and historical view illustrates how the latter is the condition of possibility of the former, the framework by which it is diagnosed, and its presumed cure. Thus, I argue that the rule-of-law should be understood as a historically specific “problem space” that posits corruption as a prime diagnostic of the ills of state and society while generating practical paradoxes and a perpetual sense of temporal out-of-jointedness for “developing” countries.

What happens when nation-builders in an independent state imagine themselves to have fallen behind kinfolk living under imperial oppression, and how does this affect their vision of a future of national unity? This paper explores the shapes that critical self-comparison could take among Romanians in the Kingdom of Romania around the turn of the twentieth century by considering three interconnected vignettes. First, it outlines the context in which politicized notions of mutual interdependence between the Kingdom and Transylvania allowed for comparison as self-criticism to take root and gain salience in the public sphere. It explores the implications that comparison as self-criticism had on ascribing agency and apportioning blame for causes of the disparity between state and kinfolk. Second, it examines two Transylvanian travelogues produced by major political and cultural figures on the fringes of the Romanian establishment, and, in a reflexive move, contrasts their politics of comparison. Third, it offers a grassroots perspective on how the travelogues of teachers and priests, as rank-and-file nation-builders, expressed these topoi. The article contributes to the nascent trend of considering historical comparisons in actors’ own terms, and as historical processes unto themselves.

This article examines four typologies of secularism in China from the sixteenth century onward, through an analysis of the triadic relationship between the secular, religious, and superstitious. These notions have been considered to be derived from the particular intellectual and political history of the West, but this fails to grasp the complexity of non-Western belief systems. This article proposes to instead examine how Chinese policymakers and intellectuals actively fabricated religion and produced secularization. It goes beyond a simple rebuttal of Eurocentrism, and arguments regarding the mutual incomparability of Western and Chinese experiences of secularization. It distinguishes four typologies of secularism that emerged successively in China: (1) the reduction of Christianity from the sixteenth century to the 1900s; (2) the Confucian secular and (3) atheist secular that were conceptualized, respectively, by royalist reformers and anti-Manchu revolutionaries during the final two decades of the Qing Dynasty; and (4) the interventionist secularism pursued by the Republican and the Communist regimes to strictly supervise and regulate religious beliefs and practices. The paper argues that, if secularization is indeed Christian in nature, secularism and religion were not imposed in China under Western cultural and political hegemony. Instead, the Christian secular model was produced in China mainly via pre-existing cultural norms and the state’s ad hoc political needs, making the Christian secularism itself a multipolar phenomenon.

It has long been recognized that, in order to understand economies in the past, we need better information about women's work and tertiary sector work. It is also well known that, while valuable in many ways, nineteenth-century censuses give incomplete information about women's contributions to the economy. Consequently, censuses are a poor basis for estimating the occupational structure. This article offers a solution to these problems by triangulating census data with qualitative information extracted from court records. The result is a more reasonable estimate of the first-level occupational structure in a Swedish local society (Västerås and its surroundings) around 1880. This estimate suggests that just before the onset of industrialization, around eighty per cent of the adult population, women and men, were active in primary and tertiary sector work. Compared to the census, the analysis sets women's share in the primary and the tertiary sectors at higher levels. The article has a strong methodological focus and describes in detail how the court records were analysed and adjusted to be comparable with the census.

This essay takes up the project of engendering capitalism by turning to the household. It situates a gendered analysis of capitalism within recent histories of capitalism, feminist analyses of social reproduction, histories of family and industrialism, histories of sexuality, and histories of women's labor. It argues that to analyze capitalism from a household perspective clarifies three core elements of capitalist political economy. First, capitalism depended on reproductive and productive labor inside the household, from early industrialization through its most recent incarnations. Second, reproductive labor, historically anchored in the household, has served as a crucial site for development of capitalist labor relations. Third, that intensified commodification of reproductive labor has driven capitalist accumulation as well as capitalist social relations, whether that labor occurs within the household or is located beyond it.

Post-enclosure charity lands in the period before the establishment of the charity commission in 1818 pose some fundamental questions. The amount and types of payment that recipients received, how they shifted over the period, and how the spectrum of relief adjusted to the massive macro-level changes – particularly the improvement in poor labourers’ standards of living that occurred between c.1660 and c.1760 – are all of interest. By focusing on a dataset derived from an account book for a charity in Mere (Wiltshire) between 1656 and 1739, this paper reveals how the parish authorities coped with the developing economic polarities in rural society and made changes over time in the size and significance of the doles made from the funds arising from the charity lands, indicating the inextricably mixed nature of welfare – the balance between the different financial resources available both from formal relief and parish charities – in this period.

This paper examines the presence of Reeves’ pheasant (Syrmaticus reevesii) in Britain. It investigates how encounters between British people and Reeves’ pheasant informed their imaginings of the species, from its first introduction into Britain from China in 1831 to 1913 when a serious decline in its numbers began. Drawing on natural history texts, records from the Proceedings of the Zoological Society of London, technical literature on pheasant rearing, and extracts from periodicals, magazines, and generalist encyclopaedias, this paper shows how imagined and physical encounters with Reeves’ pheasant, by naturalists, acclimatisers, pheasant enthusiasts, and sportsmen, informed shifting constructions of the species, which influenced and shaped its presence in Britain.

This paper delves into the dynamics of popular revolt in early modern Castile, taking as a viewpoint a revealing feature of these disturbances, the bell-ringing widely known as rebato, an equivalent to the French tocsin. While alarm bells have long been recognised as a prevalent element of popular revolt in Europe from medieval times, they have received limited specific scholarly attention. This study provides an overview of the historical significance of this distinctive sound and examines its material aspects. Subsequently, the paper investigates several instances of bell-ringing during Castilian riots, as reflected in archival sources, and analyses its meaning both for townspeople and the authorities. In attempting to elucidate the reasons behind the aversion this sound provoked among the privileged classes and the authorities, the study explores the political, ritual, and sonic dimensions of the rebato.