This article is a contribution to and reassessment of the debate about the concept of ‘white labourism’ hosted in this journal in 2010. White labourism is a concept formulated by Jonathan Hyslop to describe an ideology combining an anti-capitalist critique with racial segregation that he argued was dominant in a transnational white working class in the British Empire in the early twentieth century. The debate about this concept has focused on the appeal and extent of this ideology in South Africa during the early twentieth century. In light of recent scholarship on Southern Africa, we take a longer-term perspective to critically examine the concept and the debate. Specifically, we make three interventions into this debate: we consider the role of white workers outside British imperial networks; we examine how radical and revolutionary ideas disappeared from white-working class politics in the mid-twentieth century; and we reassess the connection between transnational flows of people and ideas. Racial divisions in the working class and labour movement in Southern Africa were persistent and enduring. We argue that racial segregation had an enduring appeal to white workers in Southern Africa, and the sources of this appeal were more varied and locally rooted than simply transnational migration to the region.

This article provides ethnographic, comparative, and theoretical perspectives on Muslim masculinities in South and Southeast Asia, home to more than half the world's 1.9 billion Muslims. Its empirical and thematic focus broadens the scholarly discussion of gender and sexuality among Muslims insofar as most of the literature deals with the Middle East and North Africa and is devoted to women and the discourses and practices of femininity and sexuality associated with them. More specifically, the article develops theoretical insights bearing on gender hegemonies and the pluralities and hierarchies of discourses on masculinities in the Muslim-majority nations of Pakistan and Malaysia, each of which illustrates broad trends in the region. It thus sheds important light on the empirical diversity of Muslim masculinities (amidst commonalities) and some of the ways they have been informed by locally and regionally variable macro-level processes keyed to colonialism, postcolonial nation-building, global/neoliberal capitalism, and post-Cold War geopolitical struggles including the Global War on Terror.

This article argues that we need to move beyond the “Atlantic” and “formal” bias in our understanding of the history of slavery. It explores ways forward toward developing a better understanding of the long-term global transformations of slavery. Firstly, it claims we should revisit the historical and contemporary development of slavery by adopting a wider scope that accounts for the adaptable and persistent character of different forms of slavery. Secondly, it stresses the importance of substantially expanding the body of empirical observations on trajectories of slavery regimes, especially outside the Atlantic, and most notable in the Indian Ocean and Indonesian Archipelago worlds, where different slavery regimes existed and developed in interaction. Thirdly, it proposes an integrated analytical framework that will overcome the current fragmentation of research perspectives and allow for a more comparative analysis of the trajectories of slavery regimes in their highly diverse formal and especially informal manifestations. Fourth, the article shows how an integrated framework will enable a collaborative research agenda that focuses not only on comparisons, but also on connections and interactions. It calls for a closer integration of the histories of informal slavery regimes into the wider body of existing scholarship on slavery and its transformations in the Atlantic and other more intensely studied formal slavery regimes. In this way, we can renew and extend our understandings of slavery's long-term, global transformations.