The conservative—as both a philosophy and a political ideology—was radically unstable in the Victorian period, and so too were its manifestations in the literary sphere. However, as one of the keynotes of Victorian politics, life, and literature, it raises some serious questions about the consequences for our scholarship that it remains relatively neglected and undertheorized. We should train ourselves to read for the conservative alongside the liberal, to see how conservative aesthetics shape writers and texts in myriad ways.

This essay argues that practical discussions about pedagogy in the field of Victorian studies warrant a regular place in major field-based conferences and journals as well as greater attention in graduate programs at large to maintain our discipline's viability. While conversations about and tools to help with teaching have become more prominent in digital projects like Undisciplining the Victorian Classroom and COVE, these topics continue to be minimized at conferences like NAVSA and are often relegated to special issues of Victorian studies journals. By “defamiliarizing” pedagogy, we ask the field of Victorian studies to reckon with the ways its systems of prestige and recognition sideline teacher-scholars working at teaching-intensive institutions, community colleges, high schools, and minority-serving institutions. We assert that, given the current state of the job market, more space must be dedicated to pedagogical research, and requirements for tenure/promotion need to recognize pedagogy as a viable field of research. Such attention to pedagogy will contribute to efforts to decolonize Victorian studies, attend more deeply to gendered and racialized labor politics, and mobilize for collective action.

The collaboration of William Hyde and Alice Meynell in London Impressions (1898) led to Hyde's photogravure image, “Utilitarian London,” which is a direct critique of Turner's Rain, Steam and Speed (1844), and to a companion essay by Meynell, “The Climate of Smoke,” that is an ecological poetics exploring the deep harms of pollution.

This article reconsiders the racial hierarchies rendering the nonwhite race as the Other in Anglo-American Victorian studies by examining the case of colonial Korea, where both the colonizer and the colonized were people of color. In colonial Korea, reading Victorian and Edwardian literature enabled Koreans to find an alternative humanity beyond the imperial Japanese modernity that stigmatized them. I briefly review how Asian critics located in colonial Korea read Samuel Smiles's Self-Help and Thomas Hardy's Tess of the d'Urbervilles. I suggest that their findings included the idea of humanity as a liberal, autonomous self and an environmental subject, both of which challenge the Japanese imposition of modern citizenship named as hwang-gook-shin-min (皇國臣民). I argue that such a response to Victorian literature from a locational perspective not affected by the hierarchical binaries of race or empire suggests that we as contemporary Victorianists (located around the globe) consider “transimperial” solidarity to explore a connection with others outside our immediate national community regardless of racial difference. It also urges us to promote “planetarity” in our reading to embrace willful dislocation accepting heterogeneous locationalities against homogenizing globalization.

If advanced high school English classrooms remain some of the few spaces where young people, especially young people of color, might read the Victorian novel, what opportunities for political work might we expect, innovate, demand from those encounters? Drawing from experiences directing LitLabs, immersive, site-specific, design-based approaches to studying literature with South LA teens, the author argues for expanding the geographies literary works reference to include readers’ embodiment in place so that Victorian studies can strengthen and nurture a sense of place for readers often displaced by engagements with the Western literary canon. The essay traces the conflicted, but rewarding, processes for reading literature with an agenda for placekeeping, as one avenue for producing a self-affirming communal consciousness among readers as users of urban space. The essay turns to David Copperfield, where a typical mode of individualized, absorptive reading is contrasted to LitLabs’ model of “emplaced reading” through its adaptations of a core urban humanities “fused practice” of thick-mapping.

It is August 2022, and I am sitting in the British Library completing a shamefully late review (this one) when I see the headline: “Trespassers Demand Right to Roam Minister's 12,000 Acre Estate.” One hundred fifty protesters led by activist Nadia Shaikh and complete with a Morris dancing troupe walked into the Englefield estate of Richard Benyon, the UK government minister responsible for access to nature, as part of a campaign around public access to land. Benyon's ancestral estate contains sizeable areas of former common land enclosed by his ancestor, also Richard Benyon, in 1802. Nick Hayes, author of The Book of Trespass, who was at the protest, added:

The project Literary Ecology in Nineteenth-Century Bengal has been investigating the representation and interpretation of the relationship between humans and nonhuman nature in the context of the radical transformations in the physical and ideological landscapes that characterized nineteenth-century Bengal. We are examining the diverse political, economic and scientific influences that shaped the narrative trajectory of literary ecology in nineteenth-century Bengal, which subsequently went on to influence understandings, representations, and interpretations of ecological concerns in the twentieth century.

This article argues that the field of Victorian cosmopolitanisms has largely neglected accounts of migrants, exiles, and nomads in explorations of the nineteenth-century cosmopolitan world of empires. A focus on these hypermobile figures draws attention to the ways in which mobility, in all forms, disrupts our understandings of place, home, and world as they are conceived in cosmopolitan thought. These examples of displaced subjectivities reveal how cosmopolitanism travels along space, disregarding borders of region, nation, or empire and conjuring new ideas about how we belong to the world. By thinking about how different cosmopolitanisms contend or coexist with one another, the article reconsiders a question that persistently reappears in debates about cosmopolitanism across time and space: Is it an ideal of sameness and commonality or an orientation toward difference and plurality?

This essay reflects on the first three years of Undisciplining the Victorian Classroom's work. While we initially perceived our project and corresponding website as a space to develop and circulate pedagogical materials, it has become clear that what we have accomplished since our launch goes far beyond mere content creation. In fact, the community-building portion of our project has become the driving force of our mission. For us, community-buildling is activism in action, as it allows us to change the conditions of academia in real time, by making intentional choices that foster more equitable interactions with one another and with our collaborators. Although the content we publish is, of course, important for ensuring Victorian studies centers questions of race, we view this content as the organic outgrowth of the careful and caring relationships we have been cultivating since our inception, commencing with the four of us and expanding outward to our contributors. Indeed, centering race in scholarship and teaching means little when students and teacher-scholars of color remain cast aside by academic norms, structures, and forms of relation that have been shaped by the increasingly commercialized neoliberal university.

Two recently published books ask the same question: How might we read textual representations of Victorian women by focusing on their relationality, not their separate individuality? Ronjaunee Chatterjee's Feminine Singularity: The Politics of Subjectivity in Nineteenth-Century Literature and Carolyn Dever's Chains of Love and Beauty: The Diary of Michael Field both stress that multiple genres of Victorian writing depend upon the intimate play of tension and identification among women who are not-quite-one. They enact that idea, however, in rather different ways.

In this presentation, I offer some reflections on how Victorianists might understand nineteenth- and early twentieth-century discursive practices for mapping Africa. I introduce and problematize a series of Victorian-era maps or, more specifically, problematize what such maps represent conceptually, then offer some alternate means by which Victorianists might critically engage with cultural social, and political reality on the nineteenth-century African continent, particularly the more southern and eastern parts of the continent where much of my prior research has focused.

The article surveys the significance of the dandy as a central figure in nineteenth-century constructions of masculinity and social class.

Vassar College was one of the few North American undergraduate institutions to offer a concentration in Victorian studies. From 1970 until 2021, when the program transformed into Global Nineteenth-Century Studies, nearly ninety majors and minors passed through the program. Drawing on surveys and interviews with the program's graduates, the essay contends that Vassar's Victorian studies program engendered certain mental habits as well as specific approaches to activism, which the essay broadly defines to include activist scholarship and journalism, working for change within institutions, and reimagining family life and child-rearing. The Vassar alums who participated in the surveys and interviews made direct links between their activist commitments and an undergraduate education that emphasized primary-source research as well as multidisciplinarity.

This brief position paper argues for the importance of understanding Victorian translations, in particular English translations from Asian languages, in relation to the specific places where they were produced and where they were read.

The trope of critical reading as diagnosis draws on health humanities scholarship to enable responsive, collaborative readings that pair attention to form (symptoms and signs) with a meticulous address to how author, publisher, text, and reader co-create diverse strands of meaning within different settings. This model can assess how most Victorian texts feature a spectrum of overlapping literary genres, and how these genres are formed in the working partnerships that texts and readers create across changing contexts. The text itself becomes not an inert object to be cataloged but a living, changing organism. Diagnostic reading can address both the ostensible meanings of a passage and other possibilities latent within the text or new meanings that arise as texts circulate to new audiences. It also insists that texts and readers are both embodied, thus bridging literary scholarship and print culture studies by reminding us that readers know texts as cognitive, affective, and physical interlocutors. Medical diagnosis usefully addresses not just disease but many human conformations, and—as with readers and texts—it opens up a relationship between caregiver and patient that evolves as conditions change. Overall, the diagnostic model encourages a more versatile and inclusive understanding of scholarly work.

Victorian activists Mary Carpenter (1807–1877) and Frances Power Cobbe (1822–1904) held different standing in their day: the international founder of reform schools, considered a devout “noble worker,” mentored the Theist journalist who is better known today for feminism and animal-rights organizing. The essay draws on contemporary and recent studies of both figures and the short versions collected in books in Collective Biographies of Women, a database with an XML schema annotating the narratives. Examining different treatment of Carpenter and Cobbe in varied texts, the essay especially focuses on keywords and phrases, “noble,” “worker,” “perishing and dangerous classes,” and tropes of a lady entering low or dark places. Evangelical discourse is disparaged in the current climate among academics and activists seeking health care, education, or rights for the poor, but affect and faith-based activism should not be discounted then or now.

I examine the temporality of disaster through a condition that I term “retroactive hopefulness”: looking back at a time when we could still hope that we would be exempt from imminent catastrophe. I discuss this condition in relation to our current Covid moment and to H. G. Wells's dystopic novel The War of the Worlds (1898).

Population mobility is an analytic category through which we can reconsider nineteenth-century literature and its locations, and not just through an imperial lens. If we look beyond the geographical boundaries of empire, we get a clearer sense of the stakes of Victorian place-making. In this essay I briefly examine a case of two hundred migrants from Scotland to Venezuela in the 1820s as a model for a different kind of analysis that thinks about the impermanent, or fugitive, elements of migration and the ways these intersect with literary study.