At the beginning of the 1970s, college sports were on turbulent ground. “Colleges prepare for the impact of rising costs and more campus unrest,” warned the New York Times. The Los Angeles Times was a bit blunter in its prognosis, reporting that “like housewives everywhere, athletic directors of the nation's colleges [were] having budget trouble.” National Collegiate Athletics Association (NCAA) Executive Director, Walter Byers, warned of “cadres of disgruntled athletes,” demanding rights, money, and control. Byers was also troubled by Title IX, the new educational amendment mandating gender equity in federally funded schools, including in athletic departments. “The possible doom of our collegiate sports is near,” Byers proclaimed. “There is not an athletic department in the country where officials are optimistic,” University of Michigan's Athletic Director (AD), Don Canham, lamented. Norv Richey, University of Oregon's AD concurred, declaring, “The future of intercollegiate athletics are in peril.”

While the United Nations (U.N.) is typically seen as a major humanitarian actor—that is, an organization committed to alleviating human suffering and improving human welfare, it is not often thought of as a military power. But that is one of the many functions that the U.N. has adopted since its origin in 1945. For over seventy years, the U.N. Secretariat—the international bureaucracy responsible for the U.N. organization's executive and administrative functions—has conducted long-term expeditionary military operations across the globe in the form of peacekeeping and observer missions. The military wing of U.N. operations has only continued to grow in the twenty-first century. As of July 2023, 87,544 peacekeepers were deployed on active operations. And that number is lower than in the recent past, down from a height of 107,805 in April 2015.1 During that time, only the United States has regularly maintained more foreign-deployed forces than the U.N.

In the late 1990s and early 2000s, fans assembled at stadiums and arenas across the country to witness a recurring spectacular event. They headed toward the local ballpark or arena, not to watch their favorite teams and entertainers perform inside, but rather to witness the implosion of the facilities themselves. As the United States was in the midst of its latest stadium construction boom, a new community ritual took shape: the ceremonial demolition of stadiums that were built in the 1960s and 1970s. Facilities that were once celebrated for their modern designs and conveniences were deemed ugly and obsolete seemingly overnight. Atlanta-Fulton County Stadium, Three Rivers Stadium in Pittsburgh, Riverfront Stadium in Cincinnati, Market Square Arena in Indianapolis, among dozens of other professional stadiums, were demolished in this spectacular fashion (Figure 1). Explosives were strategically placed throughout the abandoned facilities, and fans gathered yards away to watch the buildings burst into gigantic clouds of dust and smoke, the environmental consequences of sending pollutants into the air notwithstanding. Television networks covered the detonations while fans donned team colors, cheered, and shed tears as their beloved community gathering places were blown into oblivion.

Since the end of the Second World War, the U.S. military has been among the most important providers of humanitarian assistance, particularly in the wake of natural disasters and conflict. Yet, aid organizations rarely consider the U.S. military a humanitarian actor, and military personnel do not identify primarily as humanitarians. Nevertheless, the logistics and manpower capacities of the U.S. military have often pushed it into humanitarian spheres. Once involved, however, the traditional humanitarian principles of humanity, impartiality, neutrality, and independence do not drive the military provision of humanitarian assistance. Instead, military personnel approach humanitarian assistance through their training, namely, moving items, building things, and managing people. They often pair a training-based framework with a general sense of helping those in need. The U.S. military is a humanitarian actor, but coming to grips with that requires reimaging humanitarianism. To explore the military as humanitarian, this essay first examines how the demands of logistics pushed the U.S. military into becoming a provider of refugee assistance in Albania during the 1999 Kosovo crisis. It then uses the 2021 evacuation and resettlement of Afghans to explore how the U.S. military's ready pool of manpower led it to become more deeply involved in humanitarian responses. Humanitarian crises are almost invariably complex and messy. The moral imperative to help those in need interacts with political and security priorities in often uncomfortable ways. That confluence helps explain why the U.S. military assists with some, but not other, crises.

It made for a great photograph. Icons of the feminist movement, stars of women's sport, and amateur athletes joined in a show of solidarity, rallied around the torch that would inaugurate the 1977 National Women's Conference in Houston, Texas (Figure 1). It was the first federally funded meeting of its kind, and 20,000 people cheered the arrival of the flame and the illustrious if motley crew that bore it aloft. The moment was, according to the official proceedings, “one of the most dramatic features of the Conference.”

If the owl of Minerva flies only at dusk, what are we to make of the recent flurry of popular histories about foreign correspondents? In 2021, with You Don't Belong Here, Elizabeth Becker told us “How Three Women Rewrote the Story of War” in Vietnam, and Judith Mackrell gave us the stories of “Six Women Writers on the Front Lines of World War II” in The Correspondents.1 The year before, Nancy Cott, the pioneering scholar of U.S. gender history, explored the intertwined biographies of interwar journalists Dorothy Thompson, Vincent Sheean, Rayna Raphaelson, and John Gunther in Fighting Words.2 And then, in 2022, Deborah Cohen, an acclaimed historian of British and European cultural politics, subbed the relatively obscure Raphaelson out of Cott's quartet and added in H. R. Knickerbocker, the Pulitzer Prize–winning European correspondent in Last Call at the Hotel Imperial.3 (Cohen also elevates the role of Frances Gunther, John's wife, who suffered from crippling writer's block but was perhaps the most interesting thinker of the bunch.) When two leading, accomplished historians at the height of their games write essentially the same book, you know that something is in the air. So what era's eclipse are these works marking?

When African-American history is done well, it allows us to see the places where inequality hides. Scholars in the areas of the history of capitalism, African-American history, and urban studies have popularized the language of historical phenomena such as white flight, redlining, and privatization, in the process of explaining the origins of contemporary challenges. A reasonably educated person understands that deindustrialization at mid-century led to job losses. Every May, pundits write essays about the failure to equalize schools as the nation memorializes the anniversary of the Brown v. Board of Education decision. Popular journalists Ta-Nehisi Coates and Nicole Hannah-Jones owe their careers to their study of historical work in order to leverage public-facing conversations from reparations for slavery to the politicization of the teaching of civil rights. Essentially, good history helps us search for the state practices and policies that soften the blow of inequality, assault human dignity, and normalize poverty. In his deeply researched and thoughtfully written book The Black Tax, Andrew Kahrl addresses another obscure mechanism that has historically worked to dispossess and disadvantage African Americans across regions and generations, and has ensnarled both landowners and tenants. Kahrl's book forces readers and scholars to think about the ways that a lack of federal authority and will to protect Black citizens allowed states and municipalities to assess, tax, and place liens on Black property—from vacant plots to farm land to family homes.

Andrew Kahrl's The Black Tax is a sweeping and insightful history of the local property tax in the United States from Reconstruction onward that speaks eloquently to urban history, tax history, and histories of capitalism and race in the United States. Kahrl exposes the relentless process of dispossession and exploitation, captive taxpayers and fiscal apartheid within the local property tax that has overtaxed Black Americans by over $275 billion, cost $326 billion in land loss, and created a generational wealth difference compounded into trillions. But Kahrl is not focused only on individual loss or even community dispossession, but on entrenched systems of legalized theft built into the local property tax that have reinforced themselves over time through the most localized bureaucratic subjectivity and bias, such that poor cities are now left with few fiscally sustaining options other than preying on their poorest citizens.

It must have been eight years ago when I read Paul Kramer's article for the first time. Back then, I had just finished my PhD and was developing a new research project thematically located at the intersection of medical, imperial, and global history. One of the particularities of the German academic path when compared to the Anglo-American context is the expectation to embark on a completely different line of inquiry after defending your doctoral dissertation. Postdoctoral researchers venture into an entirely new topic, often take on a new century, and, for good measure, turn to another region of the world. At a time when I was surfacing from a thesis on German post-1945 international history, reading “Power and Connection” was tremendously helpful and instructive in guiding my first steps into the vast terrain of nineteenth-century imperial and colonial history. While its insights into the imperial dimension of U.S. history were fascinating, it was more so its framing of the American case, as a modern empire among others, that led me to the article. Ultimately, this interest evolved into my current project on the policies on epidemics in the nineteenth-century British and American empires. This framing provides the angle for my re-reading of “Power and Connection.” From an imperial historian's perspective, particularly of British imperial history and comparative empire studies, I explore here some of the links between the broader discipline and Kramer's essay up to 2011 when it was published and thereafter.

In the 1907 book Pragmatism: A New Name for Some Old Ways of Thinking, the American philosopher and psychologist William James recalled a heated argument among companions during a camping trip. The quarrel was not about one of the heavy metaphysical topics that James addressed in his lectures, but instead a much more mundane matter: a squirrel. Imagine a squirrel clinging to one side of a tree trunk, while a man stands on the other side of the tree. The man attempts to catch a glimpse of the squirrel by moving around the tree, but the squirrel darts around just as quickly, evading observation, until both creatures circle the tree completely and end up where they started. James's friends were at loggerheads over the question: “Does the man go round the squirrel or not?”1

Andrew Kahrl's timely book, The Black Tax, examines the racial disparities present in local governmental property tax systems. By examining the property tax regime, he enters the conversation about the role of tax policy in exacerbating the racial wealth gap. The Black Tax expands the conversation about analyzing tax policies through a racialized lens.