The nineteenth century is the period when so many of the infrastructures on which we rely for the transmission and distribution of ideas, people, and goods were, on one hand, established and standardized and, on the other, contested and transformed in practice. We argue that literary and cultural scholars of the nineteenth century can make major contributions to the transhistorical and transimperial work of critical infrastructure studies. The pieces in this special issue give us a picture of Victorian infrastructure that we have loosely organized into four major themes: Water and Waste; Death and Bodies; Periods and Punctuation; and Care and Aid. Whether close-reading literary representations of infrastructure or close-reading literature as infrastructure, these essays collectively show how Victorian literature moved people. Our contributors address the following questions, among others: How did the material structures that moved people, goods, and ideas make people feel? How did people's feelings, libidinal energies, and practices affect how infrastructures were imagined, designed, built, used, and transformed—in literature and in the world?

Vernacular Victoria: The Queen in the Languages of South Asia began life as an international online colloquium hosted by the Department of English at Ashoka University, Haryana, in collaboration with the Department of English at the University of Hyderabad (India). Participants were invited to give papers based on an archive of vernacular eulogies, addresses, memorials, and biographies collected by Miles Taylor during the course of research for his book Empress: Queen Victoria and India (Yale University Press, 2018). Following the colloquium of April 26–27, 2021, further commissions were undertaken as the editors broadened the scope of the project.

The collected essays in this “Vernacular Victoria” issue explore representations of Queen Victoria in Indian languages. They study how complex practices of loyalty to monarchical forms of authority enabled Indians to create and inhabit their diverse lifeworlds. They analyze how the uneven socialization of print and the complex cultures of literary production in colonial India shaped articulations of loyalty. “Vernacular Victoria” is about histories of Indian aspirations and negotiations, celebrations and disappointments. Victoria enables this special issue to contribute to a more global understanding of the field known as Victorian studies.

In this essay I read debates about amenities of water and waste in the British Caribbean in the late and immediate post-Victorian period through histories of intimacy and kinship centered in fiction by Caribbean writers of the last twenty years. In these novels and short stories, collecting water at a stream or a standpipe or emptying a chamber pot are actions that produce or recall moments of desire and aspiration, shame and punishment, in storylines that move between a past of enslavement and indentureship in the eighteenth and nineteenth centuries and a present of political and psychological stasis or upheaval in the 1950s, 1970s, or the early twenty-first century. Nineteenth-century discussions about fire hydrants or standpipes index a British Caribbean colony's evolving landscape of modernization and the disagreements about what shape and speed this process should take, and recent fiction allows us to discern how these amenities inherit and bequeath associations of trauma.

Municipal solid waste management shapes public life at every moment, and it did so for the Victorians as much as it does for us today. Victorians were concerned about the sanitary risk unruly trash posed, but profit, not conservation or fear of hazardous waste, was the primary motivator behind all Victorian municipal waste management. Though the Victorian period is often characterized as a time when government and public works were becoming centralized, this was not the case with municipal solid waste management. Instead, a focus on the individual pursuit of profit meant that Victorian waste management was dispersed across society, with homemakers, recycling entrepreneurs, dustmen, and the very poorest members of society all playing a role. The structures Victorians built (or failed to build) to attend to their trash can help us understand how they ordered society. Waste management practices provide a microcosm of nineteenth-century British capitalism, class, gender roles, and imperial nationalism.

To mark Queen Victoria's jubilee celebrations, many Indian authors composed laudatory literature and music in their vernacular languages. Although these works were often dismissed as “enthusiastic effusions” from poets of dubious ability, they offer intricate examples of the varied meanings the queen's presence had for Indian writers. They illustrate the subtle manipulation of laudatory verse for purposes other than praise; and they frequently offer instances of sophisticated, multilingual intertextuality and reuses of literary traditions of praise (and subversion) in India's precolonial past. This article examines examples of Persianate laudatory writing produced by three Parsi writers in colonial India and demonstrates how these works performed “loyalty” in contested, ambivalent ways.

This article argues that natural environments should be seen as life-sustaining infrastructures. Countering a tendency to see infrastructures as human-engineered, I show how environmental infrastructures are shaped by humans and nonhumans alike, with their life-sustaining roles often only revealed by their disruption. I demonstrate how infrastructures might be shaped by nonhumans by highlighting the career of Elodea canadensis, or Canadian waterweed, an introduced plant that wrought havoc on Britain's watery environments in the mid- to late nineteenth century. Red weed, the plant introduced by the Martians in H. G. Wells's The War of the Worlds, echoes Elodea in its course through the British environment. But while Elodea and similar introduced species prompted nascent critiques of imperial plant movement, I show how Wells avoids such critiques by deleting red weed, and any further environmental consequences following from its introduction, from his novel's end. Instead, Wells endorses a natural-selection-driven explanation for the British environment's superior fitness—an explanation that affirms rather than critiques ecological imperialism and mitigates the role of nonhumans in reshaping environmental infrastructures.

This essay examines two travel narratives written by Hardevi, a woman from Lahore who traveled to London for Queen Victoria's jubilee in 1887. The accounts contain Hardevi's narration of her journey by ship and describe the celebrations. Hardevi showcases the queen's marital home and her conjugal life, seamlessly accommodating them within reformist constructions of a modern, educated, pativrata (conjugally virtuous) Indian woman. Hardevi's encounter with the queen at the heart of the empire opens up a conceptual space of possibilities for a modern, gendered self. This article examines her deployment of a mode of subjectivity that allows her to be, simultaneously, an obedient and fascinated colonial subject of the imperial spectacle and also a citizen-subject who claims the agency of critique.

The political geography of empire transformed with the Victorian rise of steam power and its infrastructure, especially with the emerging dominance of steam as the primary means of transoceanic travel and shipping. Oceanic infrastructure was a new feature of the British Empire especially in the period after 1860, when steamships were increasingly replacing sailing ships and when the material exigencies of fueling and refueling required the installation of coaling stations to support long-haul transport for steam-powered ships. In this essay we explore how these changes registered in literature and discourse, with Joseph Conrad as our prime example. We analyze two of Conrad's works that feature coaling stations and steam-carrying, Victory (1915) and The Mirror of the Sea (1906). Drawing on infrastructure studies, critical ocean studies, and the energy humanities, we make a case for more attention to oceangoing coal as part of a broader reconsideration of empire in the Anthropocene. We also make a case for Conrad as one of the great observers of environmental-infrastructural change in the early fossil-fuel era, worth revisiting now as both witness and interpreter.

In the final decades of the nineteenth century, music significantly occupied the cultural and social life of the Bengali people. As the epicenter of British political and economic influence in the subcontinent, Calcutta witnessed the emergence of schools offering instruction in Indian and Western art music. The flourishing city housed private and public printing presses, which ensured the circulation and distribution of large numbers of songbooks, manuals, and theoretical treatises on music. The city was also home to a diverse assortment of hereditary music practitioners and occupational specialists illustrative of a variety of musical traditions spread across Bengal and North India. Around the 1870s, Bengali musicians, patrons, and connoisseurs began to take up music as an intellectual activity, examine its history as a source for social and political substance, and view musical instruments as material objects for disciplinary study. This emerging interest in musicology, broadly conceived, coincided with the proclamation of Victoria as queen and empress of India, considerably transforming Bengal's political fabric and cultural worldview. The pioneering musicologist Sourindro Mohun Tagore (1840–1914) was among the many authors who published works celebrating Queen Victoria's ascension as empress of India. In this article, I examine Tagore's songbooks dedicated to the queen, reading them as cultural artifacts representing a richly nuanced historical and musical legacy: a textual and aural archive demonstrating how Bengali musicians used sound to mediate the effects of colonization.

In late nineteenth-century Telugu desa, “Victoria” was more than the name of the queen of Great Britain. It was, in Homi Bhabha's famous formulation, a “sign taken for wonder” the signification of which, however, remained ambivalent. As soon as she was proclaimed the empress of India, the queen's name acquired emblematic connotations that were exploited in both reform and counterreform discourses. Treating Queen Victoria not as a person but as a personification, the present essay reads some of the fetishized signs of the queen in the spatial, print, and literary cultures and notes how the colonial engines of modernity were appropriated, provincialized, and subverted in the domestic sphere.

Logistics is the science and art of moving goods, people, and information efficiently to maximize profit; though it has become synonymous with the rise of the shipping container, its history is as old as trade itself. At the end of the nineteenth century, the ancient human action of loading and shipping boxes became part of a globalizing network of refrigerated supply chains and transoceanic shipping. Appearing briefly as a detail in Bram Stoker's novel Dracula (1897), the “cold chain” nonetheless orchestrates the plot and governs the vampiric mythology. This temperature-cooled supply and distribution network imbued the times, spaces, and aesthetics of human life with the new capability to ship perishable food, or in the novel's metaphor, “un-death.”

The acquisition of nonnative flora and fauna was long framed by horticultural historians as the result of great British derring-do and hand-to-hand conflict. Yet nineteenth-century plant extraction actually involved comparatively few feats of physical bravery or scenes of Boys’ Own high drama. The letters of Victorian commercial plant-hunters reveal that the removal and exportation of plants entailed the deployment of emerging colonial and national infrastructures together with complex regional and local networks and knowledge systems. Much of a plant-hunter's day-to-day life, tellingly, involved paperwork: submitting drafts and bills of exchange, sending letters and cables to employers, and completing bills of lading to ship plants, in stages, to Europe, where they were received at customs houses before journeying on, by rail and by road, to nurseries, collectors, and auction houses. At the same time, emerging colonial infrastructures only took hunters so far; local and traditional knowledge systems were essential as well. Plant-hunting depended upon the support, expertise, knowledge, and traditions of local people—a fact the enduring narrative of hand-to-hand conflict and triumphant British vanquishing seems structured carefully to conceal.

This article argues that Queen Victoria's Proclamation of 1858, marking the transfer of power from the East India Company to the crown, ushered in a new era of colonial secularity. “Colonial secularity” refers to the myriad ways that normative distinctions between religion and not-religion emerged and proliferated in colonial contexts. The proclamation committed not to interfere in religion, but “religion” is circumscribed, reconceptualized largely as a matter of private conscience set against the purview of the state. As this article explores, it is according to this logic that the abolition of Islamic criminal law after the proclamation could register as noninterference in native religion. At the same time, Christian missionaries contested the proclamation's notions of neutrality to carve out a space in which they might operate.

In its dynamism and shared imaginative scope, popular fiction could provide a creative foundation for “not-yet-achieved” infrastructural projects. By insisting on the moral value of seeing others as “fellow-passengers to the grave,” Charles Dickens's A Christmas Carol (1843) anticipates the London Necropolis Railway. Designed to relieve pressure on the capital, this purpose-built funeral railroad and cemetery opened in Brookwood, Surrey, in 1854. Through a fantasy that invokes locomotive hearses, Dickens humanizes the notion of a steam-powered funeral apparatus. He advocates for burial beyond the city by contrasting Tiny Tim's restful end in a “green place” with Scrooge's horrifying, “walled-in,” urban grave. Dickens's enduring Christmas story appeals to what could be and eases the imaginative leap required of those entrusting their loved ones to a novel postmortem infrastructure that was built to last.

This essay examines an 1877 Gujarati translation of Queen Victoria's Leaves from the Journal of Our Life in the Highlands. It was the work of M. M. Bhownaggree, later a British MP. The essay explores the circumstances under which Bhownaggree undertook the translation, its content, and its intended audience. It closes with some observations on the book's place in the history of Indian royalism, the place of Indian royalism in the development of modern Gujarati literature, and the interplay of the Gujarati identity that was emerging in the latter part of the nineteenth century with both royalism and Indian nationalism.

This essay studies the formation of a political language of rajabhakti or monarchical loyalty in the Odia-language print sphere in the second half of the nineteenth century. This language revolved around the key terms of Providence, market rationalism, and character. The article traces the provincial careers of these crucial Victorian terms and explores their entanglement with local histories and discourses in the colony. It shows how the language of monarchical loyalty enabled provincial Victorians to construct and inhabit their everyday lifeworlds in the empire.

This essay traces a disjointed aesthetics of hereditary units in Thomas Hardy's Jude the Obscure (1895) and Chinese filmmaker Wang Xiaoshuai's So Long, My Son (2019) and argues that shared social and economic conditions of Victorian Britain and postsocialist China prompt similar ruptures of social realism's totalizing aspirations. The novel and the film are mutually concerned with tragedies of biopolitical management and doomed lineages, but at the same time they both employ an aesthetics of leapings and projections—also featured in Hardy's 1917 poem “Heredity”—that argues for the value of an individual life based on a radical divestment from personhood itself, in favor of the gene's mindless jumps through unmapped space and time.

This essay argues that infrastructures in Charles Dickens's Bleak House (1853) effect temporal accelerations and protractions, as opposed to being connective tissues for spatial and social networks. Reading the law enacted at the court of Chancery and the British Empire's maritime networks, two instances of the novel's many infrastructures, this paper traces infrastructures’ time warps: perpetual deferrals of justice, denials of coevalness to colonial subjects, and accelerations of death for Richard Carstone and other characters. Infrastructures’ temporal transformations reveal how temporalities of varying rhythms are held together under a veneer of uniform linearity by the realist novel's generic attributes like serialized publication and Esther's marriage plot. Attention to this fraught temporality, the author argues, enables readers to glean the extent to which the claims of colonized and subaltern subjects suffuse the novel's narrative voice.

The death of Queen Victoria occasioned the publication of commemorative narratives in early twentieth-century Odisha. They serve as site for understanding how feminine authority was imagined as the Odia literati engaged in a fraught movement for the formation of a separate province of Odisha. They imagined an Odia motherland in relation to figures of maternal authority such as mother India and mother Victoria. This article explores this vernacular representation of the queen as mother in the work of the poet Madhusudan Rao. By drawing on traditions of lament and maternal authority, the article illustrates how Rao used lament to carve out a palimpsest of multiple identities, from imperial subjecthood to regional belonging.