From Oliver North's congressional testimony in 1987 to his near-successful Senate run in 1994, this article assesses the significance of the Iran-Contra scandal to the American domestic political landscape. It positions Iran-Contra at a transitional moment in right-wing politics, torn between loyalty to Reagan on one hand and the combativeness of the 1990s’ New Right on the other. In four stages—denial, fame, fundraising, and forgetting—defenders of North set forth a model of how ascendant forces in the New Right would, post-Reagan, transform scandal into political capital. Iran-Contra provided grist for media outlets that demonized the mainstream media, voters and members of Congress who excused criminality, and two White Houses who longed to forgive and forget. Thus can the historiography of American conservatism, currently in full bloom, begin to reckon with Iran-Contra's place in domestic politics.

In 1900, news of U.S. postal officials committing fraud in Cuba became a scandal that influenced the political, legal, and governmental trajectory of U.S. imperialism. Anti-imperialist Democrats used the frauds to undermine Republican pro-imperialists on the eve of the 1900 election. Prominent Republicans hoped to contain the scandal through swift punishment, but when the accused refused extradition, the resulting Supreme Court case, though rarely discussed, became the first of the Insular Cases. In 1900, it was not yet clear whether the U.S. empire would be run by self-interested actors or self-proclaimed progressive reformers. The commitment to progressive imperialism observed later in other colonies was, at least in part, worked out in this postal frauds case, as individuals chose how to respond to the scandal. Their actions were guided as much by scandal and the pursuit of self-interest as they were by lofty ideals about good government.

On February 2, 2023, Ilhan Omar took to the floor of the House of Representatives to address what being an American meant to her. Responding to Republican efforts to remove her from the House Committee on Foreign Affairs, the representative for Minnesota's fifth congressional district asked, “Who gets to be an American? What opinions do you have to have to be counted as American?”1 In attacking Omar for her past comments on Israel and track record of criticizing U.S. foreign policy, House Republicans were conflating progressive politics with foreignness, arguing that this combination is subversive and represents a real threat to the American government and the stability of the nation.2 Indeed, the vote to remove Omar came just a few years after President Donald J. Trump had implored Omar and her progressive allies in “The Squad”—House Democrats Alexandria Ocasio-Cortez, Ayanna Pressley, and Rashida Tlaib—to “go back” to the “crime infested places from which they came.”3 Acknowledging how her race and identity were once again being used by Republicans to question her Americanness and delegitimize her politics, Omar offered the following rebuttal:

During the First World War, the American home front was awash with conspiracy theories alleging that internal German enemies were intentionally spreading disease among both human and animal populations, most egregiously in the case of the influenza epidemic. While false, these stories nonetheless revealed Americans’ shifting relationships to the environment, warfare, and the federal state. They channeled immediate fears over what type of war, and what type of enemy, the nation faced, as well as deeper, Progressive-era anxieties related to the dramatic expansions of government and scientific expertise in American life. As an unexplored vernacular archive, they underline how the war permitted individuals to discuss, denounce, and contest state and scientific authority at this moment in the early twentieth century.

Histories of school prayer have typically concluded in the late 1980s, when court rulings and stalled legislation conclusively barred the door on the return of state-sponsored prayer to public schools. Through an analysis of See You at the Pole, a nationwide initiative formed in 1990 that mobilized millions of American students to gather annually to pray at their school flagpoles, this article argues that the 1990s witnessed not the waning of religion in public schools, but rather its revival in “student-initiated” forms. By tracing the pivot from debates over state sponsorship of religion to debates over students’ rights of free expression, this article establishes the 1990s as a major turning point in legal, political, and religious histories of school prayer. Further, this study of See You at the Pole illuminates how bipartisan, pluralist legitimating logics that crystallized in the 1990s underlie the phenomenon that scholars have recently termed “Christian nationalism.”

This article explores some of the less obvious and even surprising repercussions of September 11th. To do so, it draws on an online archive of more than 12,000 emails sent to the Department of Justice (DOJ) in response to the September 11th Victim Compensation Fund. Just eleven days after September 11th, Congress created the fund for the express purpose of preventing victims’ families from suing the airlines. After the act passed, the DOJ solicited public comments and posted them to its website, and from the start, the tone was combative. This essay focuses on two especially acrimonious issues: first, gay rights and the recognition of same-sex partnerships and, second, economic inequality and populist anti-elitism. Taken together, the emails showcase how September 11th precipitated fundamental and divisive debates on who deserved the nation's largesse.

Beginning in the 1920s, a network of conservatives who sought to limit the federal government's domestic responsibilities mobilized modern persuasion techniques to belittle the government's efforts to address domestic economic and social problems. Over several decades, the conservative persuasion campaign delivered billions of messages disparaging domestic programs. To assess the campaign's impact, this article proposes a new method for evaluating efforts to shape public opinion that focuses on the impact of message repetition at scale. Applying this approach, the article argues that by the late 1940s the conservative persuasion campaign had primed many Americans to embrace a strand of selective anti-statism pairing support for a robust military and foreign policy establishment with disdain for domestic economic security programs. The derisive rhetoric the conservative persuasion campaign fostered and the selective anti-statism it fueled became defining features of American politics and shaped American political development for decades.

In this Photoarticle, we survey what we will call the post-historical U.S. postage stamps of the last third of the twentieth century. We focus on stamps depicting the space race and space travel, as well as the linkage of some of those stamps to the 1992 Olympic games, to analyze the iconographic and narrative consequences of an increasing turn toward the commercialization of postal services. The stamps we consider coincide with a series of new commercial strategies on the part of the United States Postal Service (USPS) and a broad resurgence in public interest in space travel. While many critics during the 1960s considered the space race to be a distraction from more pressing political concerns—such as urban poverty or the war in Vietnam—by the 1980s and 1990s, space travel had become a less controversial endeavor (perhaps due to its large-scale defunding), and astronauts, especially the Apollo 11 astronauts, were widely lauded as heroes. We have chosen this “topical” focus (as stamp collectors say) for two reasons. First, the iconography of space exploration is dominated by one specific moment, when the lunar module Eagle touched down on the moon on July 20, 1969. Despite an ongoing history of space exploration before and after 1969, the moon landing, we will argue, was treated in postal iconography as a timeless event —a climactic technological triumph that seemed to announce what Francis Fukuyama, in an influential essay, called “the end of history.”

This article uses a 1958–1962 strike at the Peyton Packing Company in El Paso, Texas, to examine how labor unions in the U.S.–Mexico borderlands used racial stereotypes and Cold War paranoia to influence the adoption of a more rigorous labor certification standard for those applying for a visa to enter the United State. Ultimately, labor unions and Mexican American workers sought to end the practice of border commuting by adopting and advancing the language of immigration restriction deployed by many Mexican American civil rights leaders of the era. This rhetoric ignored pleas for improving the minimum wage laws and protections and overlooked the fact that many border commuters wanted to migrate to the United States, but were often prevented from doing so by existing immigration laws. This case study forces historians of immigration and labor to reassess the role that labor unions played in helping to make the 1965 Hart-Cellar Act more exclusionary than previously thought.

Understanding the history of consumer debt in the twentieth century seems simple enough: market making. Debt has existed as long as civilization, but it was only in the last century that our petty debts became big business, and that was made possible by making markets for consumer debts akin to those of businesses and governments.

The United States is an imperial nation. From its origins as a settler colony to its status today as a dominant economic and political power armed with the largest military force on earth, it has established and extended its power over others—taking land, extracting resources, exploiting labor, and ensuring unequal relationships that benefit its interests. Despite its founding declaration, the U.S. has never recognized the self-evident equality of all men, and its conceptions of rights have never been universal or inalienable. As its history shows, the United States has continually created categories of nonhuman and not-quite-human subjects disqualified from the inalienable rights that could shield them from its exercises of imperial power. Put differently, the extension of U.S. imperial power has required denying rights to those swept under its influence and control. The United States is at once a self-pronounced paragon of rights, among other liberal democratic values, and a violator of rights, especially for those who most need to draw on its protections. This paradox is fundamental to the United States, regardless of its proclamations to be a defender of rights at home and across the world.

Over the course of the twentieth century, American conceptions of rights became more global. This development—usually described as a move from “civil rights” to “human rights”—was especially acute in American Christian communities. The role of Christianity deserves our attention because of the religion's important role in the conceptualization, popularization, and practice of human rights in the United States and, thanks to Christians’ overseas networks, to every corner of the world.1 The increasingly global understanding of rights, however, did not lead to the liberalization of rights for American Christians. True, human rights talk contributed to important milestones in religious pluralism and the Civil Rights movement, and often served as a gateway to democratic liberalism for some groups resistant to the American liberal tradition. Human rights, however, were not only a liberal project. Conservatives also embraced human rights but in starkly different ways. The divergent interpretations of human rights were not merely a reflection of the growing political divide in the second half of the twentieth century. Christian activists’ adoption of human rights helped forge new alliances and exacerbated the divide between liberal and conservative Christianity, and between political liberalism and political conservatism.

It is hard to review African American history without confronting the multiple meanings of debt. There was debt owed, debt paid, debt inherited, and debt hidden in the social tax associated with a subordinate status in the United States. All of these meanings are embedded in the murder of Elmore Bolling. Called Buddy by his relatives, Bolling defied probability by building a highly successful business in Lowndesboro, Alabama, in the 1930s and 1940s. He used debt in a conventional sense, to lease a plantation. Yet his entrepreneurial skills allowed him to offset that debt and amass wealth. He grew corn, cotton, and sugar cane. More impressively, he owned a general store, a gas station, a fleet of trucks, and a catering business, which enabled him to employ at least forty other Black residents. His business acumen allowed him to maintain $40,000 in the bank and another $5,000 in other assets, a remarkable sum for a Black man in the American South during the Jim Crow era.

Some years ago, writing as the embers of the Great Recession still burned, Marxist geographer and social theorist David Harvey penned an essay in New Left Review titled “The Right to the City.” In it, Harvey, the primary exponent of French philosopher Henri Lefebvre's “right to the city” thesis (initially published as Le Droit à la ville in 1968), argued that “the right to the city is far more than the individual liberty to access urban resources: it is a right to change ourselves by changing the city.”1