During the Late Classic (a.d. 600–900), Maya stone monuments from the Western Lowlands documented people with the sajal title. This position was associated with corporate group leaders who acted as governors of secondary sites, supervised warfare-related activities, and manufactured and distributed goods. The increase in records, along with the elaboration of monuments by sajals with differing narratives from those of the rulers, has been identified as a contributing factor to the regional political instability that led to the abandonment of Classic Maya capitals. This article aims to analyze monuments from the political spheres of Yaxchilan, Piedras Negras, and Palenque using a discourse analysis approach to identify the discursive strategies sajals used to showcase and strengthen their hierarchical positions. To accomplish this, I will analyze the discourse in relation to the intermediality of monuments to examine how sajals rivaled the rulers of these cities. Additionally, I will explore the correlation between these discourses and the sociopolitical transformations that preceded the regional collapse in the ninth century a.d.

The article was inspired by Justice Alito's selective and often misleading use of the medieval history of abortion law to justify the overturning of Roe v. Wade. Hoping to offer a corrective view of the larger conversation about abortion during the premodern era, this article hopes to drive home a number of points. First, modern authorities need to acknowledge that the word “abortion” (aborsus) meant something different then than it does now. Second, at its origins, abortion was conceived as a crime against husbands, and thus it falls into a larger body of misogynous law designed to protect men and their heirs from women who exploited their reproductive potential to trick men out of their rightful inheritance. And third, medieval laws against those who provided abortions labeled them as witches or poisoners. Medieval laws about abortion are thus intertwined with fears of the devil and of the woman's body as poison.

Zoroastrians are one of Iran's religious minorities, who managed to survive pressures and adversities during many centuries after the rise of Islam. Despite threats and dangers, this minority always tried to resist the pressures and maintain their identity and social cohesion with some measures. Aqda Cave is one of the examples of material culture left by the Zoroastrians, which can be very helpful for a better understanding of the preservation of their identity and social cohesion over time, a heritage that, based on the assessment of social values, can be effective in the sense of identity, sense of place and sense of belonging of this community. The presentation and preservation of this cultural heritage with the help of Zoroastrians will provide a foundation to acknowledge their rights and construct a respectful character for this minority group. Consequently, the preservation of this heritage could be an attempt to respect cultural diversity, heritage rights and equity as the factors of inclusive social development and world peace.

The modern history of Tianjin, a northern port city in China, offers an intriguing urban case for scholars interested in comparative colonial practices. From the 1860s to the 1940s, Tianjin was home to up to nine foreign concessions and a sequence of different Chinese municipalities. While much scholarship on colonial history has focused on the interactive dynamics between the colonizer and the colonized, Tianjin’s colonial past draws attention to the multiplicity, multilateralism and multilayered trajectories at the heart of the colonial experiences of both imperialist powers and the Chinese. At the heart of this short survey are some reflections on the multi-imperial dimensions of the city of Tianjin. It also explains how the multi-imperial dimensions operated in Tianjin in its treaty-port incarnation and offers some considerations of how the Tianjin case contributes to broader historiographical conversations germane to the imperial–global–urban complex.

This article explores the history of Japan’s municipal electricity regulation. We find that in the early phase of Japanese electrification, rights-of-way and municipal franchises remained undefined compared with these concepts in Western societies. Consequently, Japanese cities started electrification without municipal regulations. Although municipal franchises were introduced to Japan as a regulatory framework in the 1900s, they were tailored to Japan’s political and ideological context. Moreover, the Road Law of 1919 weakened the legal basis for municipal regulation. With the revision of the Electric Utility Law in 1932 and World War II, the decline of municipal regulation became inevitable.

This introduction to the ‘Survey and Speculation’ special issue ‘Empire and Cities’ outlines how this collection came about, summarizes the six contributions and draws general conclusions.