Volume 2 of The Cambridge History of Global Migrations presents an authoritative overview of the various continuities and changes in migration and globalization from the 1800s to the present day. Despite revolutionary changes in communication technologies, the growing accessibility of long-distance travel, and globalization across major economies, the rise of nation-states empowered immigration regulation and bureaucratic capacities for enforcement that curtailed migration. One major theme worldwide across the post-1800 centuries was the differentiation between “skilled” and “unskilled” workers, often considered through a racialized lens; it emerged as the primary divide between greater rights of immigration and citizenship for the former, and confinement to temporary or unauthorized migrant status for the latter. Through thirty-one chapters, this volume further evaluates the long global history of migration; and it shows that despite the increased disciplinary systems, the primacy of migration remains and continues to shape political, economic, and social landscapes around the world.

Part introduction to the frame around 1933, part initial case study, the first chapter introduces Kurt Weill’s Symphony No. 2, the symphony-in-progress he carried in his suitcase as he escaped Nazi Berlin for exile in Paris in March 1933. The chapter explores its 1934 premiere in Amsterdam, where critics took issue with both the popular-sounding music and with Weill himself – neither seeming suitable for the symphonic genre – to introduce the book’s central concerns: how, at this uncertain and turbulent political moment, the specific cultural anxieties that emerge around symphonies can generate insights into how people thought about both subjectivity and about political and aesthetic notions of space. If previous scholarship on the genre has largely been wedded to nation-states and grand political narratives, this chapter instead argues for a transnational approach and lays out the symphonic genre’s long history of entanglement with Germanic philosophies of subjectivity and space, from E. T. A. Hoffmann to Paul Bekker.

The evacuation of Jewish children from Europe to Palestine through the Youth Aliyah programme drew global attention. Chapter 4 considers the fundraising activities in the Australian and Jewish community around the organisation of Youth Aliyah, which attracted leading humanitarians such as Aileen Fitzpatrick, Jessie Street, Ruby Rich and Camilla Wedgewood. Youth Aliyah was founded in Germany in 1932 by Recha Freier, a committed Zionist, who was also active during the 1930s in Women’s International Zionist Organisation. At the time, there was resistance to the idea of uprooting children and taking them to Palestine to receive an agrarian, socialist education. As it became clear the Nazi resolve was to eradicate the Jewish population, Youth Aliyah became a fully fledged child rescue effort. From 1933 to 1945, it evacuated 11,000 Jewish children, relocating them to Palestine. There has been little work on the global dimension of this campaign. By focusing on these fundraising efforts and other attempts to support Jewish children in Australia, Chapter 4 explores Youth Aliyah as a transnational global movement.

The chapter focuses on religious and ethnic affiliation as social factors that influence the structure of variation in several Arabic-speaking communities. We go beyond the simplistic correlations between religious/ethnic groupings and language, and seek to uncover the histories and social meanings of variation based on such groupings. We include examples, both old and new, to illustrate variation according to these factors.

This chapter examines the culture of Homeric reception in the late Hellenistic period through the vehicle of one fascinating, important and under-considered text: the third Sibylline Oracle – a largely Jewish work which contains a fiery attack against Homer, where the Sibyl accuses him of lying about the Trojan war and stealing her verses and metre. After setting this passage in the wider context of local and cosmopolitan traditions concerning both the Sibyl and Homer’s constructed identities, I then use close reading to argue that the critique contained within the Sibyl’s anti-Homeric rant (much more sustained, erudite and witty than the scholarship has previously allowed) has much in common with both Hellenistic and imperial modes of Homeric response: it blends elements familiar from earlier Alexandrian exegesis and later Second Sophistic revisionism. Read in this way, the passage stands as a remarkable witness to the shared concerns and reading practices across different ‘periods’ (Hellenistic and imperial), genres (poetry and prose) and religious cultures (pagan and Jewish) during this pivotal time.

This chapter examines Thomas Merton’s encounters with Buddhism during his 1968 journey in Asia, as recorded in his Asian Journal. He hoped learning from Asian traditions would increase his commitment as a Christian monk. Merton was deeply moved by encounters with Buddhist teachers, including the Dalai Lama, a stark confrontation with the mountain Kanchenjunga in Nepal, and an ecstatic aesthetic experience at the massive sculptures at Polonnaruwa in Sri Lanka. He recorded several moments of unselfing and used the concepts of anicca (impermanence) and anatman (no-self) to understand them. Merton’s example of integrating Buddhist ideas with theistic faith is paralleled by two other Christians and a Jew: William Johnston, Bardwell Smith, and Rodger Kamenetz. Profoundly influenced by Asian journeys, these writers use Buddhist metaphors and stories to explore problems of selfhood. They discern ways in which their own theistic religious tradition is analogous in crucial ways to Buddhist no-self in challenging egotism.

Chapter 2 introduces the eighteen major camps created in Australia to intern “enemy aliens,” as well as overseas internees/refugees and POWs, as an expanding military-camp typology, an extension of the punitive-space typologies that had historically filtered entry into the continent. Unlike in other case studies, the proximity of POW and internee populations to both theaters of conflict forced Australia to devise evermore complex schemes that would segregate nationals of belligerent countries, as well as the political factions within them. The centerpiece of this chapter is the Waranga Basin’s Tatura group of seven camps – the key camp cluster in Victoria.

Chapter 4, “The Warsaw Ghetto: A People Set Apart,” considers how Polish elites grappled with Jewish victimhood in their midst and differentiates between Nazi targeting of Polish elites and the better known targeting and murder of Polish Jews. It traces initial Nazi persecution of Warsaw’s Jewish community, ghettoization in 1940, persecution within the ghetto, and its liquidation to the death camp at Treblinka in 1942, and the outbreak of violent resistance in 1943. This is contextualized against Polish antisemitism before and during the war and particular Polish elite reactions to the developing Holocaust. A handful of intelligentsia figures who reacted strongly to antisemitic persecution in various ways demonstrate the complexity of Polish response to the Nazi Holocaust and how prewar and wartime antisemitism widened gulfs between ethnic Poles and the Polish-Jewish community. It argues that, because of a combination of targeted Nazi violence and native antisemitism, Polish elite response to Jewish persecution arose very late, typically only in 1943 with the outbreak of the ghetto uprisings, which captured the attention of resistance-minded Poles.

The surviving ‘Judaeo-Christian’ Sibylline Oracles, recomposed over several centuries from the late Hellenistic period onwards, offer an understudied example of overlap between didactic, oracular and universalising strands in ancient Homeric and Hesiodic receptions. This chapter makes a multifaceted case for viewing the Sibylline Oracles as latter-day ‘Hesiodic rhapsody’, whose blend of universal history and ethical exhortation is informed by supra-Homeric perspectives.