The planned language Esperanto achieved popularity in early twentieth century Japan, inspiring a national movement which was the largest outside Europe. Esperanto was designed to facilitate greater international and inter-cultural communication and understanding; the history of the language in Japan reveals a rich tradition of internationalism in Japan, stretching from the beginnings of the movement, in the wake of the Russo-Japanese war, through the end of the Pacific war, when, for a brief period, organised Esperanto in Japan ceased. Building upon existing studies of internationalism amongst elite opinion makers in Japan, this history of Esperanto reveals unexpected examples of internationalism amongst the broader Japanese public, a number of competing conceptions of the international world, and their realisation through a range of transnational activities. Esperanto was at once an intellectual phenomenon, and a language which could be put into immediate and concrete practice. The diversity of social groups and intellectual positions within the Japanese Esperanto community reveals internationalism and cosmopolitanism, not as well defined, static concepts, but as broad spaces in which different ideas of the world and the community of mankind could be debated. What linked the various different groups and individuals drawn into the Japanese Esperanto movement was a shared desire to make contact with, and help to reform, the world beyond Japan's borders, as well as a shared realisation of the vital role of language in making this contact possible. From radical socialists to conservative academics, and from Japanese diplomats at the League of Nations to members of rural communities in the deep north of Japan, although their politics often differed, Japanese Esperantists came together to participate in the re-imagining of the modern world; in doing so they became part of a transnational community, one which reveals insights into both modern Japanese history, and the nature of internationalism.

[pt] Ivan Meredith Nurse nasceu na colônia britânica de Trinidad, em 1902, e migrou para os Estados Unidos, em 1924, a fim de prosseguir com seus estudos. Tornou-se um militante antirracista nos Estados Unidos dos tempos de Jim Crow, entrou para o movimento comunista internacional, e mudou de nome, passando a chamar-se George Padmore em 1929. Em 1930 já era um dos comunistas negros mais conhecidos a serviço de Moscou, responsável por articular uma internacional de trabalhadores negros a partir de Hamburgo, Alemanha. Em 1934, rompe com o Comintern e com Stálin, embora siga enquanto marxista e defensor do modelo Soviético de estado. Entre 1935 e 1957 foi o grande articulador da resistência anticolonial e anti-imperial a partir de Londres. Padmore foi um dos principais pensadores Pan-Africanistas, artífice do Quinto Congresso Pan-Africano de Manchester, em 1945, e arquiteto da independência da Costa do Ouro, em 1957. A análise da trajetória e do pensamento político de George Padmore evidencia a experiência da Diáspora Negra e permite compreender a sistematização de uma ideologia Pan-Africana centrada nas massas africanas, na emancipação do continente africano e na construção dos Estados Socialistas Africanos. George Padmore escreveu artigos em jornais de diversos territórios coloniais, mas também em periódicos da metrópole. Também produziu obras que buscaram guiar e pautar o movimento anti-imperial e as lutas anticoloniais. Esta tese pretende apresentar este Herói Silencioso em seu contexto linguístico, junto de outros intelectuais negros tais como, W.E.B. Du Bois, Claude McKay, C.L.R. James, Kwame Nkrumah, a fim de evidenciar o vocabulário político Pan-Africano da primeira metade do século XX. / [en] Ivan Meredith Nurse was born in the British colony of Trinidad in 1902 and moved to the United States in 1924 to pursue his studies. He became an anti-racist militant in the Jim Crow s United States, joined the international communist movement, and changed his name to George Padmore in 1929. By 1930, he was already one of the best-known black communists in the service of Moscow, responsible for coordinating a black workers international from Hamburg, Germany. In 1934, he broke with the Comintern and Joseph Stalin, although he continued as a Marxist and defender of the Soviet state model. Between 1935 and 1957, he was the great articulator of anti-colonial and anti-imperial resistance from London. Padmore was a leading Pan-Africanist thinker, organizer of the Fifth Pan-African Congress of Manchester in 1945, and architect of the Gold Coast s independence in 1957. The analysis of George Padmore s trajectory and political thinking allow to evidenciate the experience of the Back Diaspora and allows us to understand the systematization of a Pan-African ideology centered on the African masses, the emancipation of the African continent and the building of African Socialist States. George Padmore wrote articles in newspapers of various colonial territories, but also in journals of the metropolis. He also produced works that sought to guide the anti-imperial movement and anticolonial struggles. This thesis intends to present this Silent Hero in its linguistic context, along with other black intellectuals such as, W.E.B. Du Bois, Claude McKay, C.L.R. James, Kwame Nkrumah, in order to evidence the Pan-African political vocabulary of the first half of the twentieth century.

In the wake of the First World War, reformers across the Western world questioned laissez-faire liberalism, the self-oriented and market-driven ruling doctrine of the nineteenth century. This philosophy was blamed, variously, for the war, for industrialisation and for urbanisation; for a way of life shorn of any meaning beyond getting and keeping; for the too great faith in materialism and in science; and for the loss of a higher, transcendent meaning that gave a unifying altruistic or spiritual purpose to individual existence and to society as a whole. For many, the cure to these ills lay in reforming the liberal social framework in ways that made it more fulfilling to the whole person and that strengthened ties between individuals. Dartington Hall was an outstanding practical example of this impulse to promote holistic, integrated living. It was a well-financed, internationally-minded social and cultural experiment set up on an estate in South Devon in 1925 by American heiress Dorothy Elmhirst (née Whitney) and her second husband, Leonard, son of a Yorkshire squire-parson. The Elmhirsts' project for redressing the effects of laissez-faire liberalism had two components. Instead of being treated as atomised individuals in the capitalist market, participants at Dartington were to achieve full self-realisation through a 'life in its completeness' that incorporated the arts, education and spirituality. In addition, through their active participation in running the community, they were to demonstrate how integrated democracy could bring about the perfection of individuals and the progress of society as a whole. The Elmhirsts hoped that Dartington would provide a globally applicable model for a better way of life. This thesis is a close study of Dartington's interlinked constellation of experiments in education, the arts, agriculture and social organisation - experiments that can only be understood by tracing them back to their shared roots in the idea of 'life in its completeness'. At the same time, it explores how Dartington's philosophy and trajectory illuminate the wider reform landscape. The Elmhirsts' community echoed and cross-pollinated with other schemes for social improvement in Britain, Europe, America and India, as well as feeding into the broad social democratic project in Britain. Dartington's evolution from an independent, elite-led reform project to one split between state-led and communitarian reform matched the trajectory of other such enterprises begun in interwar Britain, making it a bellwether of changes in reformist thinking across the century.

Jessie Ackermann traveled throughout the world representing numerous American reformist organizations during the Progressive Era. Over the course of her lifetime, she promoted progressive reforms in foreign lands. This study examines Ackermann's career a progressive in an international context. The Jessie Ackermann Collection in the Archives of Appalachia holds various records that document Ackermann's career. Ackermann also authored three books during her lifetime. This thesis employs these primary materials along with other appropriate primary and secondary sources dealing with Ackermann and the Progressive Era. Several historical studies have surveyed Ackermann's work as a reformer; however, none have sought exclusively to place her within the context of the Progressive Movement. Ackermann's experiences reveal that progressives not only sought to change society in America, but that some carried progressivism abroad to transform foreign societies. This study contributes to the understanding of Ackermann's work as a reformer and the international nature of progressivism.

The thesis considers three women conferences arranged by the National Council of Women of Sweden (NCWS) in Stockholm at the turn of the 20th century. NCWS was a branch of the International Council of Women and at its height it was an umbrella-organisation for about forty Swedish women organisations. The focus is on the role of the conferences as arenas for women who wanted to prove their ability and competence in society. The content, the form and the function of the conferences are analysed. The question whether the conferences arranged by the NCWS reflected the ideas, dilemmas and strategies of the bourgeois women’s movement is addressed. A larger historical development is illuminated – the formation of the bourgeois women movements for the public sphere in the process of modernity. The thesis explores different theories and shows how the concepts of class, gender, public sphere, modernity and trans-nationalism were dealt with at the conferences. The women conferences have been treated as manifestations; as a quintessence of the ideas and ambitions of the movement. The thesis asserts that the ideology of the movements was formulated and expressed not only in spoken words, but also in festivities, symbols and sisterhood. The class identity was manifested in the form of which the conferences were conducted. On the one hand, the conference women showed loyalty to the conservative society and the rigid class position. On the other hand, the conference initiators wanted to improve women’s opportunities of becoming citizens and to move the boarders between the public and the private. Ideologies such as Internationalism and Scandinavism became important in creating a collective identity.

La tesi è strutturata in quattro capitoli. Nel primo capitolo si affronta l'inizio dell'esilio di Sturzo, con attenzione particolare alla scelta di Londra come sede del proprio esilio. A seguito dell'esilio inizia la conoscenza di Angelo Crespi, che sarà una persona determinante durante l'esilio londinese nonché durante alcune tappe che portano alla stesura di La Comunità internazionale ed il diritto di guerra . La parte finale del capitolo tratta dell'interesse per l'impegno politico di Sturzo e per comprendere la situazione politica italiana ed il movimento politico fascista. Il secondo capitolo si sofferma sulle conoscenze di Sturzo a Londra particolarmente significative per le riflessioni che verranno successivamente elaborate nel volume La comunità internazionale ed il diritto di guerra. La ricostruzione di questi anni si intreccia con la vicenda personale di Sturzo ed in particolare con i rapporti con la Santa Sede. Il terzo capitolo è dedicato infatti ai cattolici britannici e alla conoscenza che Sturzo ne ha. Dalla primavera del 1926 comincia il difficile rapporto con la curia di Westminster. Il quarto ed ultimo capitolo è dedicato ai lavori precedenti sul tema dell'internazionalismo e della pace internazionale che Sturzo scrive prima di dedicarsi alla stesura definitiva del saggio oggetto della ricerca. Sono affrontati le diverse edizioni del libro, inglese, americana, francese e i due tentativi che non ebbero esito di una edizione spagnola e tedesca. In Appendice lo scambio epistolare con De Ruggiero e con il Censor di Westminster per il Nihil Obstat alla pubblicazione di La comunità internazionale ed il diritto di guerra. / As an opponent to fascism, Luigi Sturzo a priest and an Italian political leader has to go into exile in London in 1924, during the formative years of international relations theory, what is usually called the First Great Debate. In 1929 Sturzo published a book on The International Community and the Right of War, which looks at the then debated international relations issues through his Christian background. This work will assess Sturzo's book in the unique historical milieu in which it was conceived, in order to identify a mix of liberalism and Christian thought rather unfamiliar both then and today. The work is organized in four chapter. The first face the reason of the Sturzo's exile in London. The second section is devoted to the cultural background of Sturzo's book, and specifically to his key British personal contacts: the liberals, the people gravitating around Chatham House and the British Catholics. Among the most relevant people corresponding with Sturzo or in other ways connected to his book we can find: Gilbert Murray, G.P. Gooch, Francis Hirst, Alfred Zimmern, Norman Angell, Leonard Wolf,. The third chapter illustrates Sturzo's relationship with the British Catholic and the Bishop of Westminster. The fourth and final chapter illustrates the articles and the different edition of The International Community and the Right of War: the English, the American, the French and the tentive edition in Germany and Spain.

Since the beginning of the Revolutionary government in Cuba, a comprehensive foreign policy involving medical personal and equipment has been implemented worldwide. Known as medical internationalism, thousands of doctors have been sent to developed and less developed nations in the spirit of solidarity and humanitarian aid. Even more, thousands of students have been given free medical education in Cuba at its world renowned university, the Latin American School of Medicine (ELAM). Often, no monetary or direct political gain is made by Cuba and the doctors simply receive their normal government salary. While the success of Cuba's medical internationalism is well documented (Feinsilver 1993, Kirk & Erisman 2009), the reasons and guiding forces behind it are much less understood. Based on a Cultural/Political Foreign Policy model created by Marijke Breuning to study foreign policy, this study aims to show that the concept of proletarian internationalism is the guiding principle in Cuba's medical internationalism programs.

Diss. Uppsala : Uppsala universitet, 2006. / S. 238-259: Bibliografi.

Thesis (M.Ed.)--Acadia University, 2007. / Includes bibliographical references (leaves 145-155). Also available on the Internet via the World Wide Web.

In this thesis I explore the global circulation and cross-cultural encounters of women advocacy travelers in the early twentieth century. I focus on Carrie Chapman Catt, Margaret Hodge, Mildred McFaden, and Madeleine Z. Doty, who journeyed around the world in order to advocate for women’s rights and peace. Catt traveled on behalf of the International Woman Suffrage Alliance (IWSA) to South Africa, the Middle East, and Asia in 1911-12, Hodge promoted women’s suffrage around the British dominions, and McFaden and other members of the American Woman’s Republic brought a resolution linking peace and women’s suffrage to the IWSA congress in Budapest in 1913. Doty made several journeys from the U.S. to Germany and Russia, as a dissident antiwar journalist during the First World War. Using their travel writings, I explore these women travelers, their encounters with women from other countries and cultures, and their ideas about internationalism and inclusion in the worldwide movement for women’s rights.