New fiscal histories of the United States are in a state of efflorescence. Revisionist work infused with economic heterodoxy and social histories of capitalism have rescued fiscal topics from staid institutionalists, producing work that should enrich the study of inequalities of all stripes. By assembling a collection of recent works on money, public debt, and taxation—subjects treated in isolation within the literature, but which form a totality in practice—this review attempts a composite portrait of the United States’ fiscal state formation in the long run. Present in the foreground and at each stage is real estate: the iconic plot of farmland or single-family home.

This chapter is based on the assumption that conflicts between separate ethnolinguistic identities and imperial cultures have existed throughout history, and often played important roles. The four-volume work, Literature: A World History, serves as a starting-point for a discussion of the effects of such conflicts on various literatures. Examples are taken from, in particular, literatures written in Iranian and Slavonic languages, but the Chinese, Arabic and Turkic/Turkish impact on various literatures is also mentioned. Finally, it is questioned what this four-volume work has done to address the problem of literature and such conflicts, and what can be done to avoid spreading narratives that are – perhaps unconsciously – imperialistic. After all, this work is written in English, the most broadly used imperial language ever, and it is questioned what it means that it is being presented in this language.

Maya Blue is a unique hybrid pigment created by combining organic indigo with the inorganic clay mineral palygorskite. First used for architectonic decoration in the Terminal Preclassic, it became widespread in the Late Classic on figurines, murals, and elite ceramics. Unlike indigo, it is notable for its durability and resistance to degradation by acids, alkalines, organic solvents and fading. The authors analyzed 17 samples of Maya Blue on pottery from the Late-Terminal Classic periods, a.d. 680–860, from Buenavista del Cayo, Belize. Using laser ablation inductively coupled plasma mass spectrometry (LA-ICP-MS), it was determined that the palygorskite in these samples likely came from Sacalum, Yucatan, some 375 km away. The authors suggest several routes by which palygorskite might have been transported from Yucatán to Buenavista. The pigment or knowledge of how to produce it likely was conveyed through high-status exchanges rather than commercial trade. Maya Blue held significant cultural and religious importance. It symbolized water and rain and was associated with the god Chaahk. Maya Blue appeared initially at Buenavista on architecture and rare imported ceramics but its use gradually increased on locally produced Belize Valley wares. Use at Buenavista peaked in the early 9th century before disappearing around a.d. 860. The study demonstrates the potential of trace element analysis in identifying long-distance social interactions in ancient Mesoamerica.

The article examines the challenges that urban teachers faced in unitary systems, where students of different ages and educational levels shared the same classroom and were taught by a single teacher. It aims to compare these challenges across several cities including Alicante, Badajoz, Cádiz, Canary Islands, Málaga, and Zaragoza to determine common issues within Spain. The study is based on sixteen technical reports from 1916 to 1926 and uses qualitative methods to analyze teachers’ narratives for deeper insights. Additionally, a literature review and quantitative analysis of Spanish statistical sources were conducted. Key findings highlight parental disinterest as a significant cause of school absenteeism. The article concludes by stressing the importance of understanding historical educational contexts in informing current educational policies and practices.

This paper deals with symbolic and ontological human–animal relationships at the Early Neolithic (PPNA) site of Göbekli Tepe in southeastern Turkey. Here a series of megalithic round stone buildings, built by hunter-gatherers, were embellished by large stone pillars with depictions of animals, particularly predators. On the basis of an analysis of the pillar iconography and of recent anthropological and archaeological insights about alterity and perceptions of nature and culture, it will be argued that human–animal relationships at Göbekli Tepe were part of an ontology marked by both immanence and hierarchy. Imagistic ritualization in evocative architectural contexts, probably directed by shamans, served to express such relations. The internal logic of this is exemplified in a model of the world of Göbekli Tepe, based on a novel approach with so-called referential relations and compositional hierarchy as ways to explore and interpret relations between beings and things.

The Centenary of the First World War saw unprecedent prominence given to the ‘colonial contribution’ in commemorative discourse. While this newfound public recognition sometimes relied on simplistic and sanitised narratives of the war, scholarship produced in the period has greatly enriched understandings of how conflict was experienced by colonised peoples. In this article, I explore the utility of one of the key conceptual innovations of the Centenary, the Greater War, for the analysis of colonial experiences of the conflict. I do this by considering three key questions: Can the Greater War framework facilitate new comparative histories of violence in the war? How do its expanded chronologies account for colonial contexts? Can we adapt its conceptual frameworks to better integrate colonial histories? Exploring the potential answers to these questions will point to new avenues of research that can ensure the colonial is effectively incorporated into our narratives of the global conflict.

This article uses non-literary essays that appeared in the Peruvian press during the Oncenio period in Peru (1919–30) to nuance our understanding of Latin American Orientalism. Critical study of the extant material shows that there were at least three strands of Orientalism circulating among Peruvian readers, with the presence or absence of Asian communities in Peru and the larger history of Spanish imperialism and Spanish-language Orientalism acting as their conditions of possibility. While the large Chinese community in Peru triggered an Orientalist backlash akin to modern Anglo-French Orientalism, the absence of Southeast Asians in the country allowed for a more medieval-colonial Orientalism to persist, one that focused more on wonder for and exoticisation of Asian cultures. The exception would be the Philippines, which due to its previous history as a Spanish colony, was presented as a ‘modern’ country comparable to any in Latin America. Given that representations of Southeast Asia are often overlooked in the study of Latin American Orientalism—which in turn tends to focus on literary representations by writers from countries like Argentina or Mexico—this article fills these gaps and contributes to the global histories of Latin America and of Orientalism.