The role of trust in long-distance trade has been a topic of inquiry and debate among economists, sociologists, and historians. Much of this literature hinges on the social, legal, and economic structures that undergird, if not obviate, the concept of trust. This article draws on assemblage theory to suggest that trust in Indian Ocean trade is better understood as a key component of a commercial assemblage. Laws or social mores are not external to but rather enrolled within an assemblage constituted by people, commodities, profits, and “feelings,” as well as judicial systems. This conceptualization of trust is demonstrated through a close analysis of one trading relationship between a Somali merchant and an Indian merchant based in Aden and trading in the Idrisi Emirate of Asir. They established a partnership to exploit elevated prices in Asir during the First World War. After several months of trading, accusations of fraud and embezzling unraveled the partnership and entangled both men in years of legal battles. By tracing the changing socio-material assemblage of this partnership, the article demonstrates how trust should be understood as a dynamic and contingent factor in the operation of commercial agency.

This article focuses on religious pedagogies as an essential part of the practice and the making of modern religion. It takes the case of the Syrian Orthodox communities in Kerala, South India to examine how shifts in pedagogical models and practice have reframed their understanding of knowledge and God. The paper highlights two moments of transformation—the nineteenth-century missionary reforms and twenty-first-century Sunday school reforms—that brought “old” and “new” pedagogies into conflict, redefining the modes of knowing and religious subjectivities they presuppose. For this I draw from historical and pedagogical materials, and ethnographic fieldwork in churches and Sunday schools. The paper diverges from widespread narratives on the missionary encounter by showing how colonial efforts to replace ritual pedagogies with modern schooling were channeled into a textbook culture that remained close to Orthodox ritualism. The “new” pedagogy turned learning into a ritualized practice that continued to emphasize correct performance over interiorized belief. Contrasting this with todays’ curriculum revisions, I argue that educational reforms remain a privileged mode of infusing new meanings into religious practice and shaping new orthodoxies, especially under the threat of heterodoxy. This reflects a broader dynamic within Orthodox Christianity that takes moments of crisis or change as opportunities to turn orthopraxy into orthodoxy and renew the faith. The paper engages with postcolonial debates on religion, education, and modernity, and points to more pervasive assumptions about what makes Orthodox Christianity and the modes of knowing and ethical formation in Eastern Christianity.

The article systematically assesses U.S.-Native relations today and their historical foundations in light of a narrow, empirical definition of colonial empire. Examining three core elements of colonial empire—the formal impairment of sovereignty, the intensive practical impairment of sovereignty through practices of governance and administration, and the continuing otherness of the dominated and dominant groups—we compare contemporary U.S.-Native political relations to canonical instances of formal colonial indirect rule empires. Based on this analysis, we argue that the United States today is a paradigmatic case of formal colonial empire in the narrow, traditional sense, one that should be better integrated into the comparative, historical, and sociological study of such formal empires. Furthermore, this prominent contemporary case stands against the idea that the era of formal colonial empire is over.

As Jesuit missionaries in seventeenth-century China struggled to translate Christian theology into Chinese terms and categories, they embarked on a project of purifying the “political” from the “superstitious.” Their project was structured by the unmentionable: the proscribed luxury of silk robes that facilitated the encounters between the missionaries and the native elite they most sought to convert. This article examines the manifold functions of silk and the problem of “accommodation” by turning to the Brevis relatio de numero et qualitate Christianorum apud Sinas (“Brief report on the number and quality of Christians in China”), a booklet authored by the Jesuit missionary Martino Martini (1614–1661). Written for European circulation, the Brevis relatio touted the triumphs of the mission by incorporating the conceptual imaginary of “China” into the cosmo-political confines of the Euro-Christian world. This article shows how the basic Christian metaphor of horticultural fruitfulness was used to interpret silk and sericulture as material evidence that the Chinese mission field prefigured and promised, both spiritually and commercially, a profitable harvest.

This article examines the various experiences of slavery and freedom of female household workers in the Dutch and English East India Company (VOC and EIC, respectively) ports in Bengal in the early eighteenth century. Enslaved household workers in Bengal came from various Asian societies dotting the Indian Ocean littoral. Once manumitted, they entered the fold of the free Christian or Portuguese communities of the settlements. The most common, if not the only, occupation of the women of these communities was household or caregiving labour. The patriarchy of the settlements was defined by the labour and subjection of these women. Yet, domestic service to VOC/EIC officials only partially explains their subjectivity. This article identifies the agency of enslaved and women of free Christian or Portuguese communities in their efforts to resist or bypass the institution of the European household in the settlements. These efforts ranged from murdering their slave masters to creating independent businesses to the formation of sexual liaisons and parental/fraternal/sororal relationships disregarding the approval or needs of their settlement masters.

Research has emphasised the stability in female landholding between the thirteenth and seventeenth centuries, despite demographic shocks and fundamental economic changes. However, in this period, a new type of land exploitation emerges: leasehold. This article wants to introduce a gender perspective into the history of leasehold. It investigates women’s activities on the lease market in late medieval and sixteenth-century Flanders, a region where short-term and competitive leasehold spread early and widely. An analysis of the actual practice, making use of landlords’ manuals and accounts, demonstrates women’s decreasing participation at the lease market. Moreover, their marital status increasingly mattered: from the beginning of the fifteenth century only widows could hold land. This article also demonstrates that, next to marital status, the size of the holding had a marked influence on women’s opportunities. Finally, these results invite us to rethink the grounds of women’s growing participation at the labour market in post-Black Death Europe, since especially single women lost access to land, particularly to land offered on the lease market.

The ‘Super Grid’ network of high-voltage power lines transformed the landscapes of England and southern Scotland in the 1950s. This article examines debates over the siting of pylons, with a focus on the public inquiries into the proposed lines across the Pennines in Lancashire. It brings together archives on electrification from the newly nationalised British Electricity Authority, preservationist groups and local government to reveal deeper insights into processes of local and national decision-making about and popular attitudes to the rural landscape. It uncovers how the public inquiries exposed tensions and differences about the definition of amenity, not just between the electricity industry and preservationists, but also between interests representing urban industrial districts and the National Parks, northern and southern England, and within the preservationist movement. The conflicts over pylons and amenity shows how narratives of landscape preservation were contested and riven with class, region and economic differences in the postwar period.

This article examines the role of particular ideas of the countryside in unemployment relief schemes. While interwar thinking on the countryside has received attention, it has not been examined in the specific context of unemployment relief. This article uses four case studies from North East England, namely the Team Valley Trading Estate (Gateshead), Hamsterley Forest Instructional Centre (Durham), Swarland model village (Northumberland) and Heartbreak Hill (Cleveland). All four projects took different approaches to the unemployment problem, but all used some form of rural rhetoric. The ways in which the projects deployed images of the countryside creatively recombined a wide range of ideas to suit their needs rather than being rigidly confined by particular schools of thought.

This article provides an object lesson in the history of the longue durée, reflected in the comprehensive filthiness of rural life in the nineteenth century. Political upheaval had not changed the material conditions of peasant existence or sensibilities relating to hygiene. Economic revolution had as yet made no practical difference to the dirtiness of daily life. Peasants under the Second Empire lived much as they had under the Old Regime – in dark, damp houses with no conveniences, cheek by jowl with the livestock. Their largely unwashed bodies were wrapped in largely unchanged clothes. Babies were delivered with germ-covered hands, drank spoilt milk from dirty bottles, and spent their young days swaddled like mummies and marinating like teriyaki. The Third Republic set out to ‘civilize’ the rural masses, but this snapshot of material life in the nineteenth-century French countryside illustrates just how much work lay in front of it.