Phosphates mined in France’s North African empire fed interwar Europe’s voracious appetite for chemical fertilizers. In critique of histories vesting commodities themselves with the agency to make the modern world, I trace not the substance but the value embedded within it. By following value, I argue that the ‘commodity’ is not a stable unit of analysis. Rather, commodities are multiform. They can acquire myriad properties when the value embedded within them changes across time and place. During the interwar period, phosphates’ character as a commodity transmuted in relation to flows of other goods, movements of labour, global financial exigencies and imperial considerations. As phosphates assumed new forms, the geographic scales over which they operated changed too. Through North African phosphates, I explore value-making processes that perpetuated capital-intensive farming, allowing for a history not of the commodity-as-substance but of the commodity-as-historical-object whose analytical boundaries and forms shifted across contexts.

This article explores the global spread of the Red Cross and Red Crescent movement to colonial India. By looking at the Great Eastern Crisis (1875–78) and the intense public ferment the events in the Balkans created in Britain, Switzerland, Russia and India, this article illustrates how humanitarian ideas and practices, as well as institutional arrangements for the care for wounded soldiers, were appropriated and shared amongst the different religious internationals and pan-movements from the late 1870s onwards. The Great Eastern Crisis, this article contends, marks a global humanitarian moment. It transformed the initially mainly European and Christian Red Cross into a truly global movement that included non-sovereign colonial India and the Islamic religious international. Far from just being at the receiving end, non-European peoples were crucial in creating global and transnational humanitarianism, global civil society and the world of non-governmental organizations during the last third of the nineteenth century.

Between 1958 and 1966 the Ford Foundation embarked on a series of pilot projects of ‘urban community development’ in India and the United States. This article will highlight how both of these programmes emerged in response to what Ford officials understood to be a global urban crisis, caused by the migration of ‘backward’ rural populations into the cities. Rather than modernizing under the pressure of urban living, these newcomers appeared to be pooling into pockets of underdevelopment – ‘ghettos’ in the United States and ‘slums’ in India. Ford sought to tackle the problem by encouraging the participation of these marginalized communities in the process of urban renewal, a strategy intended to engineer the psychological modernization of their residents. In practice, however, Ford struggled to control the channels into which these mobilizations flowed, with poor urban residents utilizing the projects to push for radical changes concerning housing, policing, and tenant–landlord relations.

This article compares European nationalism and earlier notions of political community in Europe and Asia. Without denying the discursive novelty of post-1750 nationalism, it argues that eighteenth-century social and economic incentives to ethnic integration in individual European countries accelerated much older dynamics. Moreover, in the same period, c. 1400–1850, as state-centred ethnicities cohered in Europe, similar processes produced broadly comparable formations around the rimlands of Asia. Together, Europe and the Asian rimlands thus generated an early modern cultural system – distinctive from both nationalism and universal empire, but possessing features of both – that I term ‘political ethnicity’. The novelty and idiosyncrasy of this Eurasian-wide formation has yet to be recognized. Why, then, in Europe alone did political ethnicity eventually produce nationalism? Using Myanmar and Britain as case studies, the article argues that in Europe distinctive medieval legacies joined religious ruptures and exceptionally rapid commercial expansion to compress religious authority, to diffuse metropolitan norms with unprecedented rapidity, and to transfer sovereignty from the crown to propertied interests speaking in the name of the ‘nation’.

In the Korean War of 1950-53, U.S. authorities were determined to pursue atrocities perpetrated by North Korean and Communist Chinese forces through legal channels, in keeping with the standards they believed they had set after the Second World War. Yet, their plans foundered in Korea, despite extensive groundwork for prosecutions. Four factors were responsible. First, it was difficult to find reliable evidence and to identify and apprehend suspects. Second, U.S. officials rapidly lost confidence in the idea of prosecuting national leaders. Third, the lack of clear-cut victory in the conflict necessitated a diplomatic solution, which was incompatible with war crimes trials. Fourth, the moral standing of the West, and hence its authority to run trials, was undermined by the large number of atrocities committed by the United Nations side. Thus, the U.S. plan for war crimes trials was dropped without fanfare, to be replaced by an anti-Communist propaganda campaign.

This article discusses the largely forgotten anti-whaling protests in Norway and Japan at the beginning of the twentieth century. It shows that fishing communities around the world protested almost simultaneously against the introduction of Norwegian-style industrial whaling, even though the protesting fishermen did not compete for the same marine resources as the whalers. Analysing Norwegian and Japanese fishermen’s knowledge reveals that whales played a crucial part in pre-industrial coastal fishing, as they were partly responsible for bringing fish closer to the shore. The article argues that fishing communities around the world had developed ‘coeval moral ecologies’, believing that the killing and flensing of whales caused environmental pollution, hurting coastal flora and fauna, and thus ultimately diminishing the coastal ecosystem on which the fishing communities depended. Fisheries scientists, politicians, and whalers have, however, downplayed this fishermen’s knowledge by presenting allegedly unbiased scientific data that did not indicate a relationship between whaling and fishing.

Mauritius had a pivotal role in the evolution and spread of state human rights institutions in the 1960s. The island offered an influential model for how an ombudsman, a Scandinavian mechanism, could be transported to postcolonial, economically developing, and multi-racial countries. However, this was a compromised mechanism that fell short of local ambitions for an effective guarantee of individual rights, minority protections, and socioeconomic justice. This article argues that the Mauritian ombudsman embodied the uneven power-laden struggles of the postcolonial transition, where British colonial imperatives and jealousy over sovereign authority predominated. With the use of private papers, British archival records, and Mauritian legislative debates, the article examines the relationship between decolonization and the early precursors to national human rights institutions, later popularized in the 1990s. The findings are critical for recognizing the inherent limitations of these institutions and the forgotten possibilities imagined by some anti-colonial actors for remaking postcolonial society.

The study of aphrodisiacs is an overlooked area of global history which this article seeks to remedy by considering how such substances were commercially traded and how medical knowledge of them was exchanged globally between 1600 and 1920. We show that the concept of ‘aphrodisiacs’ as a new nominal category of pharmacological substances came to be valued and defined in early modern Latin, English, Dutch, Swiss, and French medical sources in relation to concepts transformed from their origin in both the ancient Mediterranean world and in medieval Islamicate medicine. We then consider how the general idea of aphrodisiacs became widely discredited in mid-nineteenth-century scientific medicine until after the First World War in France and in the US, alongside their commercial proliferation in the context of new colonial trade exchanges between Europe, the US, Southeast Asia, Africa, India, and South America. In both examples, we propose that global entanglements played a significant role in both the cohesion and the discreditation of the medical category of aphrodisiacs.

Drawing on a far-flung, multilingual archive of contracts and financial instruments from around the western Indian Ocean, this article highlights how cross-cultural trade depended on the ability of groups to translate between one system and another, rendering one commercial lexicon legible to another so as to produce commensurability and allow for conversions to take place. Law constituted a foundational building block of this process: Indian Ocean merchants drew on a deep well of legal concepts and forms as they attempted to make their worlds legible to one another, mobilizing the grammars of law to bridge commercial systems. We situate these dynamics within the context of the Indian Ocean ‘bazaar’, establishing it as a site for thinking about the place of cross-cultural trade in world history, and the histories of global capitalism more broadly. We suggest that Euro-American capitalism’s very agents had to adapt their commerce to the idioms, logics, and contracts of their business partners around the Indian Ocean – a vernacular world of the bazaar that was itself already in motion.

In 1786 Francisco de Miranda, the revolutionary ‘Precursor’ of Latin American independence, toured the Ottoman empire. Focused on the Atlantic dimensions of Miranda’s activism, historians have marginalized his experiences in the Balkans. This article argues that Miranda’s Balkan explorations represented a major inflection point in his revolutionary career. By expanding his experience with consular networks, the Balkans allowed him to develop new revolutionary strategies for channelling his discontent with imperial rule. Rather than resorting to print, consulates enabled Miranda to build secret coalitions in his increasingly public confrontation with what he called imperial ‘despotism’, a type of imperial rule featuring burdensome impositions, limitations on freedom of movement, and ethnic or religious discrimination. By excavating the first Latin American revolutionary encounter with the Balkans and stressing the common forms of anti-imperial mobilization, the article charts a more expansive and inclusive ‘south-eastern’ framework for rethinking the global Age of Revolution.

Appointing a United Nations (UN) mediator to work in tandem with the United Nations Force in Cyprus (UNFICYP) in March 1964 led to fundamental shifts in how the UN Secretariat inner circle orientated the organisation’s presence in Cyprus. The escalating crisis between the two communities in Cyprus and political pressure from UN member states to respond before Cold War superpower nations became engulfed, prompted the creation of UNFICYP and the recruitment of a UN mediator on 4 March 1964. This article argues that the UN leadership intended to restore member state trust following the controversial Congo mission (ONUC) and expand the organisation’s diplomatic agency through the innovation of deploying the dedicated mediator alongside the armed mission. However, the success of the meditator was diplomatically limited by the localised dynamics of the Cyprus conflict and the willingness of the Guarantor parties to surrender their sovereign imaginaries of post-colonial Cyprus. Ultimately, the experiment in field-based mediation forced the UN Secretariat leadership to acknowledge the incompatibility of appeasing all member states on one hand whilst leading field-based political negotiations with the other.

Combining global perspectives with localized case studies and integrating scientific and material evidence of environmental change in historical narratives are amongst the main challenges for the field of global history in addressing the dawn of the Anthropocene. In this article, we trace the relationship of the city of Gerasa (Jerash, Jordan) with its riverine hinterland, from the first millennium BCE until the nineteenth century CE. We argue that the study of long-term historical trajectories of microregions not only depends on context from regional and global history timelines, but also has the potential to provide insights relevant to those scales in return. Zooming in and scaling up must go hand in hand in order for global history perspectives to be properly informed, and archaeology and natural sciences have crucial insights to offer – although importantly only when evidence comes from well-contextualized frameworks.

This article addresses the question of the geographical scope of the ‘age of revolutions’ (c.1750–1850) through the case of a peasant uprising in Mount Lebanon in 1821. This uprising had similarities with recent and contemporary revolutions and rebellions, which have led some to suggest the influence of the ideas of the French Revolution of 1789 or the Greek Revolution of 1821. This article argues that influence at the level of ideas was unimportant, but that the similarities can plausibly be traced to similar and connected contexts at the level of political economy, as the expansion and crisis of military-fiscal states provoked opposition ‘from below’ and renegotiations of sovereignty. This focus on political economy rather than genealogies of ideas can then help define an ‘age of revolutions’ extending beyond Europe and the north Atlantic into the Ottoman empire, Latin America, and other regions.

This article traces the global humanitarian sector’s late twentieth-century embrace of human rights to the brutal civil conflict in El Salvador in the 1980s. Drawing on evidence from NGOs in three Anglophone states (Britain, Canada, and Ireland), it examines the moral and political debates that accompanied the breakthrough for human rights activism in that period, and how they conditioned contemporaneous understandings of ‘aid’. From that foundation, the article makes two claims. First, it argues that the ‘triumph’ of human rights in the late twentieth century was the product of a complex set of diplomatic, intellectual, and ideological factors that were of global, rather than simply of Western, origin. Second, by tracing what could and could not be done in the name of humanitarianism, the article brings us closer to understanding how even the most outwardly progressive vision of intervention was produced within a very specific – hierarchical and paternalistic – imagining of the Global South.

This article will examine the structural evolution of China’s maritime trade with South Asia from 1684, the year in which the Qing dynasty legalized private commercial voyages, until about 1740. It concludes that, initially, most of the Chinese goods that entered the Indian Ocean destined for South Asian markets were first exported by Chinese merchants to Southeast Asian ports, and were then relayed from there to the Indian Ocean. The two most important hubs in this indirect trading system were Ayutthaya and Johor. However, between about 1715 and 1725, political changes in these two centres, combined with a short-lived Qing ban on Southeast Asian trade, encouraged South Asian-based merchants to increase the number of direct voyages they made to China each year. The result was an expansion of direct trade between South Asia and China at the expense of the indirect routes.

The 1920s and 30s were a high phase of liberal missionary internationalism driven especially by American-led visions of the Social Gospel. As the missionary consensus shifted from proselytization to social concerns, the indigenization of missions and the role of the ‘younger churches’ outside of Europe and North America was brought into focus. This article shows how Protestant internationalism pursued a ‘Christian Sociology’ in dialogue with the field’s academic and professional form.

Through the case study of settlement sociology and social work schemes by the American Marathi Mission (AMM) in Bombay, the article highlights the intricacies of applying internationalist visions in the field and asks how they were contested and shaped by local conditions and processes. Challenging a simplistic ‘secularization’ narrative, the article then argues that it was the liberal, anti-imperialist drive of the missionary discourse that eventually facilitated an American ‘professional imperialism’ in the development of secular social work in India. Adding local dynamics to the analysis of an internationalist discourse benefits the understanding of both Protestant internationalism and the genesis of Indian social work and shows the value of an integrated global micro-historical approach.

New data on Dutch and British GDP/capita show that at no time prior to 1750, perhaps not before 1800, did the leading countries of northwestern Europe enjoy sustained strong growth in GDP/capita. Such growth in income per head as did occur was highly episodic, concentrated in a few decades and then followed by long periods of stagnation of income per head. Moreover, at no time before 1800 did the leading economies of northwestern Europe reach levels of income per capita much different from peak levels achieved hundreds of years earlier in the most developed regions of Italy and China. When the Industrial Revolution began in Britain, it was not preceded by patterns of pre-modern income growth that were in any way remarkable, neither by sustained prior growth in real incomes nor exceptional levels of income per head. The Great Divergence, seen as the onset of sustained increases in income per head despite strong population growth, and achievement of incomes beyond pre-modern peaks, was a late occurrence, arising only from 1800.

Over the past 600 years, commodity frontiers – processes and sites of the incorporation of resources into the expanding capitalist world economy – have absorbed ever more land, ever more labour and ever more natural assets. In this paper, we claim that studying the global history of capitalism through the lens of commodity frontiers and using commodity regimes as an analytical framework is crucial to understanding the origins and nature of capitalism, and thus the modern world. We argue that commodity frontiers identify capitalism as a process rooted in a profound restructuring of the countryside and nature. They connect processes of extraction and exchange with degradation, adaptation and resistance in rural peripheries. To account for the enormous variety of actors and places involved in this history is a critical challenge in the social sciences, and one to which global history can contribute crucial insights.

Were the effects of First World War truly similar globally? A comparison of how the conflict was perceived by two extremely different groups of rural people – southern Americans of the Jackson Purchase region of far western Kentucky and Africans in the small British Protectorate of Nyasaland in south central Africa – makes their microhistories significant rather than trivial by placing them a global context. In the early twentieth century, both groups were not only rural, but removed, decidedly disconnected from each other. Yet, drawing on documentary evidence, especially interviews with the last generation of First World War survivors in both regions, offers a significant perspective on how similar their experiences actually became in the crucible of a global war. The call to arms, their recruitment and resistance to service, combat adversities and cultural experiences, post-war disillusionments and triumphs, and especially the economic consequences of their war provide penetrating insights into the wide-ranging ordeals and opportunities that this first truly global event offered peoples worldwide.