Global history has come under attack. It is charged with neglecting national history and the ‘small spaces’ of the past, with being an elite globalist project made irrelevant by the anti-globalist politics of our age, with focusing exclusively on mobile people and things, and with becoming dangerously hegemonic. This article demonstrates that global history is intertwined with the histories of the nation and the local, individuals, outsiders, and subalterns, and small and isolated places. Moreover, global history has directly addressed immobility and resistances to flow, and remains relatively weak in the discipline, versus the persistent dominance everywhere of national history. The article offers a new short history of the rise of the contemporary idiom of global history, and a prospect for a future in which scholars may find, through collaboration, alternatives to the European weights and measures of the past, and to the dominance of Anglophone historians. It argues that we should no more reverse the ‘global turn’ than we should return history’s gaze only to propertied white men. Rather than a retreat from global history, we need it more than ever to fight against myths of imperial and national pasts, which often underpin nationalist populisms.

This article argues that Flowers (flores sanctorum), collections of saints’ lives arranged by the liturgical calendar, were the first genre of devotional literature to have a global reach during the sixteenth and seventeenth centuries. This article begins with the medieval origins of Flowers before analysing their dispersion in the sixteenth and early seventeenth centuries by the Franciscans and Jesuits. By taking a temporal long view and a transoceanic perspective, the article contributes to the scholarship on early modern evangelization, translation, global networks, and the historiographies of the Franciscans and Jesuits.

This article examines the life and ideas of Josef Schmidlin, the founder of Catholic ‘missionary science’ and the most influential German Catholic missionary theorist of the first half of the twentieth century. An admirer of the German Protestant missionary theologian Gustav Warneck, Schmidlin often appears in the historiography as a forerunner of the Protestant–Catholic ecumenical collaboration that emerged after the Second World War. Yet a close examination of his writing reveals a vigorous critic of Protestantism and the Protestant ecumenical movement. A sceptic of transnational missionary organizations, he remained a firm supporter of the German nation and imperial project. This article gestures towards both the continuities and the discontinuities between the early attempts at fostering confessional cooperation between Protestants and Catholics and the later iterations. It also examines how nineteenth-century entanglements between missions and empire shaped the ideas of Catholic missionary theory during the interwar years.

There has been a long-standing debate on the global importance of the African external slave trades. While many scholars believe these to have been detrimental to African development, they were clearly a determining factor in the development of the Americas. What role they played for the European colonial powers is, however, hotly debated. This article contributes to the debate by estimating value added in the Triangular Trade and the American plantation complex. The article empirically studies the case of British connections to the African slave trade and the American plantation complex during the eighteenth century, since these have been the focus of much previous scholarly debate. The estimates suggest that these trades grew substantially over the period, reaching a magnitude equivalent to about 11% of the British economy by the early nineteenth century.

Land was an unambiguous constraint for growth in the pre-industrial period. In Britain it was overcome partly through the transition from traditional land-based goods to coal (vertical expansion) and partly through accessing overseas land, primarily from colonies (horizontal expansion). Kenneth Pomeranz suggested that horizontal expansion may have outweighed vertical expansion in the first decades of the nineteenth century. Taking a more complete approach to trade, we find that Britain was a net exporter of land embodied in traded commodities, apart from in the early nineteenth century, when potash (rather than cotton or timber) constituted the major land-demanding import from North America. The vertical expansion was generally larger than the horizontal expansion. In other words, Britain was not simply appropriating flows of land and resources from abroad but simultaneously providing its trading partners with even more land-expanding resources.

This article presents a preliminary survey by which to track, in the longue durée, the path of the nail of the Gran Bestia (great beast), a remedy that appeared in therapeutics on both sides of the Atlantic. The Gran Bestia is mentioned in the natural histories, books of remedies, and medical handbooks that proliferated in the Old World and European settlements from the seventeenth century onwards. From the point of view of global history, it is a revealing case from which to investigate, first, how the transfer of a name between continents involved the associated transfer of medical virtues and properties and, second, long before Linnaeus, how the commerce in medicines, skins, and other animal products contributed to associating different animal kinds from different cultural worlds. Far from human universals, the history of the great beast seems to refer to common meanings created by commerce. This article therefore argues for a new investigation into the global and transdisciplinary dimension of objects that is not limited to exclusively local traditions, and may instead reflect the living remains of a long history of exchanges, translations, and transfers that de- and re-functionalized nature in evolving geographies over several centuries.

Building on recent research into the religious aspects of the Cold War and the humanitarian efforts of the American Young Men’s Christian Association (YMCA) in early twentieth-century Europe, this article locates the historical origins of religious anti-communism in late imperial Russian reactions to the revolution of 1905–07. It explores the interactions of Russian Orthodox Christian intellectuals, especially Nikolai Aleksandrovich Berdyaev, with prominent YMCA leaders such as Donald A. Lowrie and Paul B. Anderson, both of whom were mainline Protestants. Using Russian and US archives, the article documents the networks and mechanisms through which Berdyaev influenced his YMCA contacts. It shows that he shaped their efforts to fight communism in the interwar period and early Cold War through the promotion of religious values, or what Anderson referred to as ‘a Christian solution to international tension’. This concept was derived from early twentieth-century Russian ideas about the opposition between Christianity and ‘nihilism’ or ‘humanism’ as integral worldviews.

This article surveys the global acquaintances of Edwin Robert Anderson Seligman, a world-renowned authority on progressive public finance and professor of political economy at Columbia University between 1885 and 1933. Through his published writings, networks, and internationalist efforts, Seligman extended an emerging theory of progressive taxation to an international arena. This empowered his students, especially his Asian students, to build an analysis of the limitations of imperial political accountability and suggest bold financial reform. These links are uncovered for the first time and reveal Seligman’s place in the intellectual and political history of tax reform in American and European formal and informal empires. Consequently, the article also sheds new light on the history of what the legal historian Ajay Mehrotra has called the ‘early Columbia school of taxation and economic development’.

At the end of the nineteenth century, Brazil, Mexico, and Peru were among the countries participating in the most important world’s fairs in Europe and North America. These mass gatherings focused on national self-images as well as technological development and commodities, but the Latin American exhibition organizers also understood them to be transnational spaces that contributed to the mobility of persons, objects, and knowledge. In this context, the scientific display of pre-Columbian ‘antiquities’ was regarded as being as important as the participation in archaeological and anthropological congresses. By understanding the world’s fairs as ‘spaces of global knowledge’, this article highlights the agency of Latin American scientists, intellectuals, and collectors in the transnational endeavour to create a ‘Latin American antiquity’ at the fairgrounds. Although most fair attendees sought to study and display the pre-Columbian past in an objective manner, the older dream of (re-)constructing the splendour of America’s ancient civilizations never completely vanished.

This article explores the attitudes and policies of the International Missionary Council (IMC) concerning Africa and African Americans. It aims to revise historical scholarship that views the ecumenical missionary movement as originating in white Western missions and guided by the goals of post-war internationalism. It argues that the IMC, founded in 1921 as the central institution for coordinating Protestant missions around the world, developed an ecumenical definition of pan-Africanism. This definition cast African Americans from the US south in the role of ‘native’ leaders in the formation of indigenous churches in Africa. With this racialized version of Christian indigenization, the IMC excluded African Christian groups that sought to form their own churches. It promoted, instead, European colonial projects and missionary societies that aimed to use African American missionaries to counter the incendiary ideas of pan-Africanism.

This article uses the early thought and career of the Indian Mar Thoma Christian and Marxian theologian M. M. Thomas to investigate the connections between ecumenism’s theology of communism and its engagements with anti-colonial politics and decolonization in the 1940s and 1950s. The article situates Thomas’ efforts to reconcile Marxian doctrine with Christian faith within the movement’s institutional practices for combating the entropic effects of modern secular civilization and Cold War polarization. Tracing Thomas’ ascent from Christian Marxist youth circles in south India to leadership positions in the World Student Christian Federation and the World Council of Churches, the article highlights the central role of his theology in establishing ‘revolutionary’ postcolonial social transformation as the object of Christian global governance in the post-war era.

With the advent of new media technologies and approaches in the twentieth century, public health officials became convinced that health needed mass media support. The World Health Organization believed that educating people, as well as informing them about the health situation around the world, could assist in the enduring fight against disease. Yet in an increasingly competitive media landscape, the agency recognized the need to persuade people and hold their attention through attractive presentation. Public information, the name given to the multiple strategies used to communicate with the public, was rarely straightforward and required the agency not only to monitor the impact of its own efforts but also to identify opportunities to further enhance its reputation, especially when this was in danger of damage or misappropriation. The WHO’s understanding of public information provides insights into the development of international information, communication, and education networks and practices after 1945, as well as the increasingly central position of these processes in generating support for and evincing the value of international organizations.

This article explains the rise of palm oil as a global commodity during the twentieth century as the result of cooperation and competition between two different clusters in former colonial territories. The connection between these two locations was mediated by Western companies, colonial officials, scientists, and businessmen. Eventually, the Southeast Asian cluster, organized on estate lines inherited from rubber, outcompeted the old one in Africa, mostly based on the farming of semi-wild trees. The article investigates the activities of scientists and businessmen exchanging information, knowledge, and practice between Africa and Asia for almost a century. It shows that cooperation among communities of practice helped to advance palm oil knowledge, but also created increased rivalry between the two locations. Thanks to the mobility of experts, and to knowledge exchange in colonial and early postcolonial times, multinationals were able to replicate clusters across locations with similar climate, taking advantage of a business environment more conducive to foreign investment.

This article analyses three fisheries crises in the post-war world – the Far East Asian Kamchatka salmon in the late 1950s, the north Atlantic Atlanto-Scandian herring of the late 1960s, and the Peruvian anchoveta of the early 1970s – to understand how each instance came to be understood as a ‘collapse’ in widely differing contexts and institutional settings, and how these crises led to changes in practices of natural resource administration and in politico-economic structures of the fishing industry. Fishery collapses were broadly understood as state failures and, in response, individual states increasingly claimed sovereignty over fish stocks and the responsibility to administer their exploitation. Collapses thus became events critical in the remaking of management regimes. Furthermore, the concept of a fisheries collapse was reconfigured in the 1970s into a global issue, representing the possible future threat of depletion of the oceans on a planetary scale.

This article contributes to the historiography on human rights and (religious) internationalism by tracing how the ecumenical movement in the post-war decades sought to protect the religious freedom of its co-religionists in Catholic and Muslim countries, specifically Italy, Nigeria, and Indonesia. In cooperation with local actors, the Commission of the Churches on International Affairs worked to anchor international human rights in the domestic sphere through constitutional provisions. These activities constituted a significant strand of Christian human rights engagement from the 1940s to the 1960s, which intersected with the Cold War and decolonization. The article then contrasts this with the turn to a more pluralistic and communitarian conception of human rights in the 1970s, animated by liberation theologies. As the World Council of Churches embraced a ‘revolutionary’ tradition and worked to resist military dictatorships in Latin America, racism, and global inequality, it gravitated towards Marxism-inflected and anti-colonial strands of human rights discourse.

This article examines a 1956 United Nations effort to respond to decolonization, by supplying newly independent governments with international administrators to help build sovereign nation-states out of the disintegrating European empires and anchor them firmly within the capitalist world. The article reveals the UN as a significant historical actor during the Cold War beyond the organization’s function of providing a forum for intergovernmental debates and lobbying. While the initiative never resulted in a large-scale response to decolonization, it ultimately effected a substantial shift in the practice of development assistance: from advisory services to a more paternalist approach that focused on ‘getting the work done’ on behalf of aid recipients. Recovering this history helps account for the strange triumph of state sovereignty in the second half of the twentieth century: its global proliferation at a time when international actors became increasingly active in the management of the public affairs of developing countries.

Modern Spain has remained largely absent from the debates and narratives of global history. In sharp contrast to the early modern period, the case of Spain in the nineteenth century has been overwhelmingly studied from regional and national perspectives. Fortunately, valuable efforts to integrate this country into wider frames of analysis have emerged in the last decade. Building on these writings, this article will argue that connections and entanglements represent two valuable perspectives, which allow the insertion of the Spanish experience into contemporary narratives of global history. The article has two aims. First, it seeks to ‘decentre’ modern Spain, by moving beyond its territorial borders within the Iberian Peninsula, and by examining its global dimensions, through connections with territories, colonies, and nations on several continents. Second, it aims to reveal valuable insights for current debates on global history, which arise from a focus on a country that is usually considered to have been both marginal and peripheral.

The article looks at the entanglement of the international ecumenical movement and Latin American Protestantism in the ‘long 1960s’. It investigates the influence and significance of Latin American liberation theology for the churches and theology around the world. During this period, it was particularly the World Council of Churches (WCC), a worldwide fellowship of Christian churches, which strengthened the efforts of churches from the ‘Third World’ to identify their own theological issues and questions. In this way, the WCC strongly supported Latin American Protestant church leaders and theologians in giving specific attention to their own context. The article argues that the ‘boom’ of Latin American Protestantism within the WCC in the 1960s and early 1970s brought into the global ecumenical movement both new theological concepts, such as revolution and liberation, and individuals exiled from Latin America. Yet this contextual and emancipatory approach revealed at the same time fundamental differences and conflicts between churches of the North and South.