In the aftermath of World War II, a new international infrastructure based on United Nations agencies took charge of coordinating global biomedical research. Through this infrastructure, European and American geneticists hoped to collect and test blood samples from human populations across the world to understand processes of human heredity and evolution and trace the historical migrations of different groups. They relied heavily on local scientific workers to help them identify and access populations of interest, although they did not always acknowledge the critical role non-Western collaborators played in their studies. Using scientific publications, personal correspondence, and oral histories, I investigate the collaborative relationships between Western scientists, their counterparts in the Middle East, and the human subjects of genetic research. I comparatively examine the experiences of Israeli and Iranian scientists and physicians engaged in genetic anthropology and medical genetics between the mid-1950s and the late 1970s, noting how they both applied nationalist historical narratives to their genetic data and struggled to establish the value of their local knowledge and scientific labor. I argue that the Israeli and Iranian experience of transnational scientific collaboration is representative of how Western scientists relegated their collaborators from “developing” regions to a subordinate positionality as collection agents or native informants. Meanwhile, within their own countries, the elite professional identity of Israeli and Iranian scientists granted them the authority to manipulate their research subjects, who often belonged to marginalized minority communities, and to interpret their biology and history within contexts of Jewish and Persian nationalism.

This article examines the work of Robert Hurd (1905–1963), a Scottish nationalist architect, planner, and admirer of Scottish civic traditions, in order to query and enrich current anthropological approaches to “material politics” with their focus on material assemblies, infrastructures, and interactions that operate across scales and beyond discourse. Hurd was both an expert and planner and also an “artisan of nationalism” who sought to restore Scotland's built environment as at once a civic heritage and a material resource for a future of independence and self-determination. Hurd's attention to distinctively Scottish architectural forms and to historic centers and their development over time is significant as an idiom of nationalist thought, while his architectural work highlights the formal manipulation of scale and centrality to express political aspirations. He was an expert not only of infrastructure, plans, or populations and their needs, but also of the mediation of such material facts into architectural form and, in a broader sense, forms of life. Finally, Hurd's writing on “burgh” civic and architectural traditions, and his work as a conservation architect, together allow a better understanding of the role played by a conservative, tradition-minded modernism, and of narratives of tradition and national evolution, in the twentieth-century history and present development of Scotland's national and constitutional politics.

Questions of responsibility are central to the politics and metaphysics of history. This paper examines the creation of different histories from alternative formulations of personal and collective responsibility among urban Ndyuka Maroons in present-day Suriname. Tracing conflicting attempts to assign accountability for a senior man's sickness, I argue that a distinctly Ndyuka conception of history emerges from the dialectical relation between the material qualities of misfortunes and the practices Ndyuka use to affix responsibility. Ndyuka efforts to assuage history as embodied by ghosts and other spirits that seek revenge on corporate kin groups simultaneously use the symptoms of misfortune to make history and attempt to contain or deny the transmissibility of collective responsibility to future generations. Understanding this process demonstrates how distinct perceptions of historicity emerge from different conceptions of responsibility, and the extent to which intergenerational sociality is defined by conflicted attempts to redefine historical accountability as much as to acknowledge it.

This article examines the emergence of Jamshedpur, site of India's first steel plant and privately governed company town, as part of an unprecedented large-scale extraction of mineral resources at the turn of the twentieth century for the purpose of industrial development. It traces the protracted acquisition of land and dispossession of mainly adivasi (tribal) cultivators by the Tata Iron and Steel Company (TISCO) from ca. 1900 to 1930. The company pursued a distinct strategy of obtaining short-term leases from princely states and zamindars (landowners), while simultaneously appealing to the legal apparatus of the colonial state to secure absolute tenurial rights. The uneven application of laws such as the Land Acquisition Act (1894) and the Chota Nagpur Tenancy Act (1908) allowed TISCO to become a quasi-sovereign power in eastern India, simultaneously acting as employer, landlord, and municipal government. Jamshedpur's continually anomalous legal status underlies the persistence of multiple, fragmented, and competing sovereignties in India, even as an ostensibly unified national economic state space emerged by the time of independence in 1947. More broadly, it suggests that the contours of the relationship between states and corporations, particularly in a postcolonial context, are determined both by preexisting political geographies and contingent legal struggles.

How did colonial family law reshape the ethnic and gender norms of a creolized entrepreneurial minority? While the literature on colonial Indonesia has tended to view the Dutch colonial preservation of adat (customary) law as helping to preserve Indonesian women's autonomy and property rights, this essay shows how, in the case of the Indonesian-Chinese entrepreneurial minority, the colonial government's institutionalization of Confucian “Chinese” family law gradually introduced more patriarchal norms for creole Chinese families. The Dutch colonial state's legal regulation of credit and commerce in Java took a moralistic turn in the mid-nineteenth century, giving shape to a more patriarchal and “Chinese” form of the family in Java by the century's end. This legal-moralistic turn took the form of a critique of creole Chinese women on one hand, and the Sinological construction of a body of Confucian “Chinese” private law on the other. For almost half a century, this encroaching colonial ethno-moral critique of creole Chinese credit manipulations and marriage arrangements came up against resistance from Peranakan Chinese matriarchs and patriarchs. In this article, I show how colonial Confucian family law eventually ended creole Chinese women's contract-making and credit-manipulating autonomies by subjecting the “Chinese” household to the civil law authority of the “housefather.”

A quarter century following the collapse of the Soviet Union and the people's democracies, many of the dwellings, utilities, and public spaces built by these regimes continue to be cherished by their inhabitants and users. This has only increased as post-socialist urban landscapes undergo an ever-intensifying process of neoliberal “re-privatization,” de-planning, and spatial as well as economic stratification. Scholars, however, continue to produce accounts emphasizing how socialist cities and buildings, as well as the audacious social goals built into them, failed. This article provides a critical overview of recent literature on built socialism and identifies a tension between two parallel ethnographic and historical narratives. One argues that built socialism failed, because it was too obsessed with the economy and industry and neglected every other aspect of social life. The other pins the blame for failure on built socialism's alleged fixation with aesthetic or discursive realms and its corresponding neglect of the economy. The article closes by suggesting pathways for comparative scholarship that consider built socialism in terms of not only collapse and disintegration, but also success and endurance; not simply of either economy or aesthetics, but also of their reciprocal inter-determination and co-dependence. We must look beyond the lens of imported theories and consider “vernacular” or “emic” concepts rooted in the specificities and singularities of the socialist city itself.

The Levantine business community—the Sursuqs, Bustruses, Tuenis, Khuris, Debbases, Trads, Tabets, Naggiars, and Farahs—created large agricultural estates in the Levant and established company branches in Beirut, Alexandria, Haifa, London, Liverpool, Paris, and Marseille in the mid-nineteenth century. Against both culturalist and new institutional paradigms, I argue that the trajectories of the Levantine firms were much like those of their European counterparts; Dutch and English capitalism—what came to be recognized as modern forms of capitalism—developed out of long-distance trade and relied on forms of coerced and semi-coerced labor as well as other so-called “non-capitalist” or “precapitalist” elements. Beirut-based companies relied on tenant contracts, sharecropping, and other forms of labor control rooted in the Ottoman social formation. Drawing upon the unexplored private papers of these business families in Beirut and a diverse collection of documents from Istanbul, Beirut, Jerusalem, London, Liverpool, and Marseille in Arabic, German, Ottoman Turkish, and French, this paper examines the parallels and the links between the business practices of the Levantine joint-stock companies and their European partners. It contends that the development of nineteenth-century capitalism relied on several different institutions and relations of production formulated and articulated on both sides of the Mediterranean and in the competition between them. Only after World War I, because of settler-colonialism, the settlement of nomads, and large-scale European capital investment backed by imperial power, did Levantine capital accumulation begin to take a form that was subordinate to Europe.

The article uses the first population census of postcolonial Ghana to analyze the relationship between statistics and the process of imagining the nation-state. In contrast with much historical and sociological literature, which conceptualizes the relationship between census-taking and state formation in terms of identification, classification, and quantification, the departure point of this analysis is the importance of gaining the trust of the counted subjects. In Ghana, where the possibility of obtaining accurate population returns had been severely hindered by people's distrust in the state, the 1960 population census saw the organization of a capillary education campaign in schools and in the press. By dissecting the iconographies emerging from the Census Education and Enlightenment Campaign, the article makes three contributions. First, it shows that understanding the concrete ways in which statistics inform political imagination requires an expansion of the field of observation beyond the statistical machinery and other “centers of calculation.” Second, complementing James Ferguson's understanding of “development discourse” as an “anti-politics machine,” it is argued that the possibility of making the people of Ghana “census minded” depended on the construction of a much richer set of inherently political representations about the nature of the postcolonial state. Finally, it shows the importance of critically interrogating the political implications acquired by the reception of global statistical practices. It does so by documenting the multiple ways in which the international standards promoted by the United Nations became entwined with the transformation of Ghanaian politics through the mobilization of children and press propaganda.

This article provides a framework for understanding the continuing political potential of the anticolonial dead in twenty-first-century India. It demonstrates how scholars might move beyond histories of reception to interrogate the force of inheritance in contemporary political life. Rather than the willful conjuring of the dead by the living, for a politics in the present, it considers the more provocative possibility that the dead might themselves conjure politics—calling the living to account, inciting them to action. To explicate the prospects for such an approach, the article traces the contested afterlives of martyred Indian revolutionary Bhagat Singh (1907–1931), comparing three divergent political projects in which this iconic anticolonial hero is greeted as interlocutor in a struggle caught “halfway.” It is this temporal experience of “unfinished business”—of a revolution left incomplete, a freedom not yet perfected—that conditions Bhagat Singh's appearance as a contemporary in the political disputes of the present, whether they are on the Hindu nationalist right, the Maoist student left, or amidst the smoldering remains of Khalistani separatism in twenty-first-century Punjab. Exploring these three variant instances in which living communities affirm Bhagat Singh's stake in the struggles of the present, the article provides insight into the long-term legacies of revolutionary violence in India and the relationship between politics and the public life of history in the postcolonial world more generally.

In July 2010, following a year-long nationwide debate over Islamic veiling, the French government passed a law prohibiting facial coverings in all public spaces. Prior research attributes this and other restrictive laws to France's republican secular tradition. This article takes a different approach. Building on literature that sees electoral politics as a site for articulating, rather than merely reflecting, social identities, I argue that the 2010 ban arose in significant part out of political parties’ struggles to demarcate the boundaries of legitimate politics in the face of an ultra-right electoral threat. Specifically, I show that in seeking to prevent the ultra-right National Front party from monopolizing the religious signs issue, France's major right and left parties agreed to portray republicanism as requiring the exclusion of face veiling from public space. Because it was forged in conflict, however, the consensus thus generated is highly fractured and unstable. It conceals ongoing conflict, both between and within political parties, over the precise meaning(s) of French republican nationhood. The findings thus underscore the relationship between boundary-drawing in the political sphere and the process of demarcating the cultural and political boundaries of nationhood in contexts of immigrant diversity.

Through a new type of global microhistory, this article explores the remaking of the political system in Egypt before colonialism. I argue that developmentalism and the origins of Arabic monarchism were closely related in 1860s Egypt. Drawing on hitherto unknown archival evidence, I show that groups of Egyptian local notables (a‘yan) sought to cooperate with the Ottoman governor Ismail (r. 1863–1879) in order to gain capital and steam machines, and to participate in the administration. Ismail, on his side, secured a new order of succession from the Ottoman sultan. A‘yan developmentalism was discursively presented in petitions, poems, and treatises acknowledging the new order and naturalizing the governor as an Egyptian ruler. Consultation instead of constitutionalism was the concept to express the new relationship. The collaboration was codified in the Consultative Chamber of Representatives, often interpreted as the first parliament in the Middle East. As a consequence of the sultanic order and the Chamber, Egypt's position within the Ottoman Empire became similar to a pseudo-federal relationship. I conclude by contrasting different ways of pseudo-federalization in the global 1860s, employing a regional, unbalanced comparison with the United Principalities and Habsburg Hungary.

In late 1837 and early 1838 the British imperial government was preparing for an empire-wide transition from bonded to nominally free labor. This article builds upon recent scholarship that promotes a holistic, global approach to this transition, by narrowing the temporal frame and expanding the spatial. We emphasize interconnectivity and simultaneity rather than chronological succession, and we analyze the governance, rather than the experience, of this transition. Our approach is founded upon analysis of correspondence passing from every British colonial site through the Colonial Office in 1837–1838. We suggest that this hub of imperial government sought to reconcile the persistence of different conditions in each colony with the pursuit of three overarching policy objectives: redistributing labor globally; distinguishing between the moral debts owed to different kinds of bonded labor, and managing tradeoffs between security, economy, and morality. We conclude that the governance of the transition to free labor is best conceived as an assemblage of material and expressive elements of different spatial scales, whose interactions were complex and indeterminate. Through these specific governmental priorities and a particular communications infrastructure, these elements were brought into critical alignment at this moment to shape a significant transition in relations between people across the world.

Russia and Ethiopia, both multiethnic empires with traditionally orthodox Christian ruling elites, from the nineteenth century developed a special relationship that outlived changing geopolitical and ideological constellations. Russians were fascinated with what they saw as exotic brothers in the faith, and Ethiopians took advantage of Russian help and were inspired by various features of modern Russian statecraft. This article examines contacts and interactions between the elites of these two distant countries, and the changing relations between authoritarian states and Orthodox churches from the age of European imperialism to the end of the Cold War. It argues that religio-ethnic identities and institutionalized religion have grounded tenacious visions of global political order. Orthodoxy was the spiritual basis of an early anti-Western type of globalization, and was subsequently coopted by states with radically secular ideologies as an effective means of mass mobilization and control.

A once-dominant family of interpretations of the beginnings of Japanese and Russian development claimed that policies adopted by the two states were inadequate to modernize agrarian property relations, and so both states were required to mediate between premodern agriculture and “hot-house” modern industry. More recent accounts have insisted that despite the limited reforms to agrarian property relations, agriculture in both countries in fact dynamically participated in economic development. This paper contends that these revised accounts’ one-sided focus on market opportunities leaves unresolved key puzzles. Why did productivity growth jump higher after the Meiji reforms in Japan? Why did only some regions participate in agricultural development in Russia? To answer these questions, this paper argues it is necessary to return attention to the ways agrarian property relations did and did not change following reforms adopted by the two states in the 1860s and 1870s. The key theoretical upshot of this analysis is that the initiation of capitalist development required a political process in which institutions that had previously guaranteed non-market access of rural households to subsistence were dismantled in favor of the domination of market relations.

Since the 2011 uprising in Egypt, the Egyptian state has increasingly used the charge of contempt of religion (izdira’ al-din) to regulate speech. This charge, though sometimes assumed to be a medieval holdover, is part of a modern genealogy of the politics of religious freedom. This article examines how religious freedom accumulated meaning in Egypt after World War I, when it became an international legal standard. Protestant missionaries in Egypt advocated religious freedom as the right to proselytize and the right of Egyptians to convert. For many Egyptians, by contrast, it came to mean the right to protect one's religion from perceived missionary attacks (ta‘n). Using British state archival records, missionary sources, and Egyptian parliamentary transcripts and periodicals, this article traces the formation of this paradox in public discourse and law. Drawing on theorizations of seduction and moral injury, I show how Egyptians articulated notions of religious freedom centered around feelings of moral injury and through a local ethical vernacular that, though embedded within the Islamic tradition, was broadly shared. The Egyptian state gradually incorporated these sensibilities into its expanding modern legal system as part of maintaining a majority-defined public order, transforming offense to religion from a moral issue into a punishable crime. Forged through a contingent process involving missionaries, local communities, and the Egyptian state under the shadow of colonial rule, religious freedom has exacerbated rather than resolved religious divides in Egypt, and has helped to define and delimit the country's political, moral, and religious imaginaries.

Drawing on ethnographic data from the mid-2000s as well as accounts from French Jewish newspapers and magazines from the 1980s onward, this paper traces the emergence of new French Jewish institutional narratives linking North African Jews to the “European” Holocaust. I argue that these new narratives emerged as a response to the social and political impasses produced by intra-Jewish disagreements over whether and how North African Jews could talk about the Holocaust, which divided French Jews and threatened the relationship between Jewishness and French national identity. These new pedagogical narratives relied on a very different historicity, or way of reckoning time and causality, than those used in more divisive everyday French Jewish Holocaust narratives. By reworking the ways that French Jews reckoned time and causality, they offered an expansive and homogenously “European” Jewishness. This argument works against a growing postcolonial sociological and anthropological literature on religious minorities in France and Europe by emphasizing the contingency, difficulty, and even ambivalence around constructing “Jewishness” as transparently either “European” or “French.” It also highlights the role played by historicity—not just history—in producing what counts as group “identity.”

This article compares two German-speaking Mennonite colonies in Paraguay and their encounters with Nazism during the 1930s. It focuses on their understandings of the Nazi bid for transnational völkisch unity. Latin America presents a unique context for studying the Nazis’ relationship to German-speakers abroad because it held the allure of being the last prospect for German cultural and economic expansion, but was simultaneously impossible for the German state to invade. The Menno Colony was made up of voluntary migrants from Canada who arrived in Paraguay in the 1920s. The Fernheim Colony was composed of refugees from the Soviet Union who settled alongside the Menno Colony in the 1930s. Both groups shared a history in nineteenth-century Russia as well as a common faith and culture. Nevertheless, they developed radically different opinions about völkisch nationalism. The Menno Colony's communal understanding of Germanness made völkisch propaganda about Hitler's “New Germany” unappealing to their local sensibilities. They rejected all forms of nationalism as worldly attempts to thwart their cultural-religious isolationism. The refugees of Fernheim Colony, by contrast, shared little communal unity since they originated from diverse settlements across the Soviet Union. They viewed Germanness as a potential bridge to an imagined German homeland and believed that the highest goal of völkisch unity was to promote communal unity. Resembling other German-speaking communities in Latin America, the two colonies—which seemed identical to Nazi observers—held vastly different interpretations of völkisch nationalism at the height of the Nazi bid to establish transnational German unity in Latin America.

This paper interrogates the political economy of re-regulation in market-driven economies through the lens of transformations in contemporary Cairo. Focusing on property markets, the paper demonstrates that rather than reveling in the “freeing” of real estate through the reversal of rent control laws, private sector actors were working to re-regulate the real estate market. They were not turning to legal mechanisms or patronage networks, but invested in the production of local “community” in central Cairo as they worked to re-regulate the market. Drawing on ethnographic fieldwork from 2011–2012, the paper compares how two private sector actors with varying relationships to the market reacted to the reversal of rent control. The paper demonstrates that both actors were mobilizing urban planning and architectural design as modes of societal engineering to foster local particularistic communities as they worked to corner real estate markets both upward toward a high-end clientele and downwards towards low-income residents. In unpacking how these actors mobilized community as they worked to intervene in markets, and their interventions’ contradictions, the paper challenges the idea that trust or relational networks are the most valued facets of community in market-transitioning economies. It shows that actors value the spatial boundary-setting and particularism of communities as they work to re-regulate markets, and accentuate difference rather than trust in those contexts.