Histories, Volume 5, Issue 4 (December 2025) – 6 articles

This article critiques penal philosophy and practice in contemporary society through the lens of historical–ecclesial tradition. The article opens with a discussion of the penitential rituals in the first Christian monasteries and the eventual adoption of some of these rituals in the earliest state penitentiaries in the U.S. It is argued that a nonviolent and coherent penal ideology was advocated from the inception of Christian monasticism and subsequently maintained over the centuries due to three paradigmatic values and commitments. These values and commitments, which form the basis of the critique, are a theological metanarrative, a moral ontology, and a belief in sin as an existential fact. These tenets are used to interrogate the traditional justifications of punishment that have guided government policy throughout modern history, in the U.S. and abroad. Full article

Historical discussions regarding labour organizing within American prisons tend to focus on the period stretching from the late 1950s to the early 1970s, framing those years as both the origin and apex of nationalized and organized inmate-led strikes behind bars. This focus is partly due to a counter-historical assumption that the rebellions of previous eras were primarily focused on “good housekeeping” and were not political in nature. This article challenges ongoing scholarly assumptions that incarcerated Americans were ever pre-political, providing a microhistorical account of the first significant labour unrest at New York’s Attica State Prison in 1932. Through an analysis of the strike’s leadership structure, this paper claims that there is no reason to believe that incarcerated Americans lacked political identities prior to their contact with conscientious objectors, Marxist revolutionaries, and other educated ideologues. Rather, this article contends that the Depression-era Jewish and Italian inmates who led the 1932 Attica strike carried into the prison their own form of political pragmatism, drawn from their experiences operating within interwar-era organized crime syndicates. While this was not a universal experience among incarcerated people, it is indicative of the notion that interwar-era strikes throughout the country surely drew from their own local, informal political norms. This paper concludes that it is unlikely any penal rebellion could exist outside of politics and that historians of prison rebellions must be more willing to look for indirect indicators of political identities that naturally emerge from the struggles of everyday life. Full article

The two-decade-long occupation of East Timor by Indonesia has long been the focus of debate within genocide studies, with scholars on one side arguing for its recognition as “genocide” and, on the other, insisting on its exclusion from acknowledgment as such due to its inability to satisfy certain legal criteria. Our article revisits this conflict and the surrounding debate in order to stake out a larger claim about the logic of the legal form in contemporary global order. Following a growing critical scholarship in genocide studies, we argue that the concept of genocide itself entrenches harmful understandings of global order and contributes to structures which encourage the mass violence it nominally aims to identify and prevent. Far from being singular, it further represents fundamental limitations regarding the legal form as a mechanism of justice and resistance. To support this claim, we use the failure of various justice and reconciliation mechanisms to prosecute genocide in East Timor to illustrate the ways in which a legal system predicated on imperialism shapes both the behavior of a newly minted domestic elite and the larger project of state sovereignty itself. Full article

The image of the Virgin Mary appears with increasing frequency in written sources from the 12th and 13th centuries compared to earlier periods. Three major works produced by four eyewitness authors of the Albigensian Crusade (Historia Albigensis, Chronica, and Canso de la Crozada) reflect on and respond to this popular theme. These sources focus on the Albigensian Crusade against heretical groups, particularly the Cathars, and employ the Virgin Mary motif for various purposes. The Virgin Mary is presented as a Catholic model for women drawn to Catharism (a movement in which female spiritual leadership was also present) as a divine protector of the just side in war and as a means of legitimizing the authors’ claims. While Mary appears sporadically in Peter of Vaux-de-Cernay’s Historia Albigensis, she is extensively invoked in the Canso by both William and his anonymous successor. In contrast, the image of the Virgin Mary is scarcely mentioned in Chronica, likely due to the narrative’s intended audience and objectives. This article aims to provide a comparative analysis of how the image of the Virgin Mary is utilized in these primary sources from the Albigensian Crusade and to offer a new perspective on the relationship between historical events and authors’ intentions, laying the groundwork for further research. Full article

Galileo and the telescope revolutionized the concept of the Sun. The discovery of its rotation was possible due to the continuous observation of the sunspots. The faculae and the maculae with umbra and penumbra became accessible daily to new instruments, leaving the perfectly lucid disk to the realm of symbolism. Was this new view possible before the telescope? Technically, pinhole cameras can show the largest sunspots, as well as the naked eye under very particular conditions. However such observations were too scattered to produce any change in the established understanding of the Sun. Synoptic observations of the largest sunspots of the XXV solar cycle made with the naked eye, pinhole camera, and a telescope in camera obscura are presented and compared with the historical ones. Sunspots could have been discovered in Florence as early as 1475 with the pinhole meridian line of S. Maria del Fiore: the Spörer minimum (1460–1550) of the solar activity prevented it. Indications of white light flares and prominence observations appear in a drawing dated back to 1635, well before the first H-alpha inspections in the 19th century. Full article

On 10 December 1948, the General Assembly of the United Nations (UN) adopted the Universal Declaration of Human Rights (UDHR) without a single dissenting vote. The term “human rights” coalesced rapidly and unexpectedly. Samuel Moyn, a leading intellectual historian of human rights, observes that people now view universal human rights as part of a set of “conventional and enduring truths.” To the contrary, he asserts that “it was all rather new at the time.” Although historical and philosophical roots exist for the notion of rights, the early twentieth century witnessed little “human rights” discourse. Thus, this paper illuminates two evolutions—one political and the other religious—that helped set the stage for the birth of human rights in the aftermath of World War II. Politically, the failure of the “Westphalian order” to prevent the unimaginable suffering of “total war” broadened transnationalism beyond the quest for a balance of power between sovereign nation-states. On the religious side, rights advocates adapted principles drawn from prior debates to the mid-twentieth-century context, thereby contributing to the development and widespread embrace of the concept of inherent human dignity and the corresponding notion of inviolable and universal “human rights.” Full article