This paper re-evaluates recent kinship studies in Neolithic Ireland through a close analysis of biomolecular and fine-grained archaeological data. It outlines the rich possibilities these datasets offer when interwoven to enhance our understanding of diverse webs of social relationships. We synthesize a range of archaeological and scientific data to form a new model of kinship and its relationship to shifting traditions of megalith building and funerary and cosmological practices. This model is put in dialogue with recently published genetic data and used to test a variety of explanations for the patterns of biological relatedness revealed using these methods. We argue that the detected genetic patterning is best interpreted as reflecting a reconfiguration of social relations after 3600 bc linked to the consolidation of emergent social and religious communities.

This article traces the reproduction of whiteness in Jamaica during the late nineteenth and early twentieth centuries through the lens of domestic labor. Articulated in dialogue—and at times in tension—with Britain, what it meant to be white was forged through representations and practices of domestic service and household management, shaped by the legacies of slavery and the shifting colonial relationship. Anxieties about a declining white population and attempts to rejuvenate the island's image contributed to prescriptions of domestic labor management that positioned the white creole mistress as a model of respectability and colonial modernity. Black domestic servants were repeatedly presented as the mirror through which white creole womanhood was constructed, and this article argues that these representations served to consolidate class/color hierarchies that privileged whiteness into the twentieth century. Yet mapping these discourses onto the daily interactions between mistress and maid also exposes the persistent work required to secure racialized hierarchies. Through photographs, diaries, and correspondence read alongside published oral histories, the article argues that domestic servants persistently exercised agency that disrupted and spoke back to popular depictions, demonstrating the fraught reproduction of creole whiteness at the intersections of race, class, color, gender, and colonial identity.

This article examines the death of Colin Roach in Stoke Newington Police Station, Hackney, in 1983, and explores the emotional politics of the campaigns that followed his death. These campaigns were focused on both determining the circumstances of Roach's death and highlighting tensions between the police and the Black community of Hackney. Using hitherto unpublished archival sources, local newspapers, and visual sources, the article documents racial politics in Hackney in the early 1980s and examines the relationship between race and policing at that time. The article argues that the experience and expression of grief and anger were critical to understanding the political problem of race and policing in London in the 1980s, to forming and mobilizing political communities, and to interrogating the power of the state. The article also argues that a critical element of the emotional economy around race in Hackney in 1983 was the indifference and lack of empathy of the police in Stoke Newington to ethnic minority communities. This lack of empathy not only illustrated the problem of race within the police force at this time but further fueled local campaigns to make the police accountable. This links the Roach case to a later turning point—the 1999 Macpherson inquiry into the murder of Stephen Lawrence, which characterized the Metropolitan Police as institutionally racist.

The historiography of liberalism has taken a theological turn. Many scholars now trace the origins of liberal thought to Christian orthodoxy, with its emphasis on the radical equality of humanity under the absolute sovereignty of God. Others trace it to the heresy of Pelagianism, with its emphasis on the radical freedom of humans to choose between good and evil under the rationalistic judgment of God. Focusing on a classic expression of early-modern liberalism, Benjamin Franklin’s Autobiography, this article questions the theological turn: Franklin’s thought, I argue, rejects both Augustinianism and Pelagianism, along with their underlying metaphysical presuppositions concerning human liberty.

This paper examines the household economics of Tomoko Matsudaira, a Japanese female economist, with a specific focus on the issue of wise consumption within Matsudaira’s expenditure theory. The exploration includes Matsudaira’s definition and criteria for wise consumption, her perspectives on consumer cooperatives guiding wise consumption within the household, her views on the influence of the consumer environment outside the household, and consumer awareness of wise consumption. This paper is the first ever investigation of Matsudaira’s views on wise consumption in English, and it primarily relies on Matsudaira’s debut work, Household Economics (1925a), but also references her later works to discern whether Matsudaira’s perspectives on wise consumption changed or developed over her more than forty years of research in household economics. This paper aims to provide theoretical insights into wise consumption by exploring Matsudaira’s discussions on household economics.

This article examines Adam Smith’s concept of the federative: the double-facing constitutional power to conduct international relations today called the treaty or foreign-affairs power. We reconstruct Smith’s account of the federative from his major and minor works and demonstrate its importance in his account of law and empire. We first examine Smith’s early “internal federative,” where the power grows from the internal constitutional organization of the state. What starts as a democratic right to wage war and make peace becomes concentrated over time in the sovereign and its advisers as a “senatoriall” power. We then turn to the “external federative” in Smith’s later works, where the federative is redesigned as a power to unify colonial legislative bodies, connecting the familial sentiments of Britain and America, and forming a model for moving, slowly, towards the conditions Smith deemed necessary for international justice.

This article, set in El Paso, Texas, in 1908, concerns immigration inspector Robert L. Dodd who was accused and administratively removed by the federal Immigration Bureau for facilitating the introduction of undocumented Japanese immigrants into the United States. The article examines the government’s case against Dodd and argues that his dismissal was not only a miscarriage of justice but also may have been structured to scapegoat Dodd as part of the ongoing efforts in the Progressive Era toward civil service reforms within federal service.

In winter of 1900, the famed nature writer Ernest Thompson Seton lived briefly in a log cabin built in the middle of the National Zoological Park, located just north of the White House. The small lodging was placed between the muddied bison paddocks and the denuded deer and antelope yards.

This article explores the formation of the University of California amidst widespread populist agitation against university leaders in the 1870s. These complaints were rooted in corruption by the Board of Regents as well as their failure to honor the requirement of the 1862 Morrill Act to offer practical training in “agriculture and the mechanic arts.” It argues that Yosemite served as a vehicle through which representatives of the University of California countered charges of elitism and fostered a reputation for trustworthy stewardship of public land. These efforts were visible to the public through literary texts, newspapers, public lectures, nature writings, and other forms of popular literature. By positioning Yosemite as a site of middlebrow intellectual exchange and an alternative to the demonstration farms established at other land grant institutions, professors such as Joseph LeConte helped quell populist critiques and strengthen affective ties to the university. The resulting shift in popular sentiment helped secure public trust in the university for the remainder of the Gilded Age and Progressive Era.