Nu History Podcast – 10 – Baroque

Lilly and Alex are joined once again by Analisa from Accessible Art History to talk about Baroque art, sculpture and architechture!

Find more from Analisa at:

accessiblearthistory.com

youtube.com/AccessibleArtHistory

instagram.com/accessible.art.history/

You can listen through Spotify below, or head to Anchor for links to follow on Apple, Google and wherever else you get your podcasts.

Cabo Verde: A Slavery Hub

Continuing with our ABC of world history, today as part of our third entry in this yearlong enterprise we invite you to come with us to the beautiful archipelago of Cabo Verde. If you’re an Anglophone, I must warn you that you may still be referring to this country by Cape Verde, and if that’s the case, you really should stop, as the government officially changed the name for all purposes as of 2013. (It seems there was a need there to reflect the Portuguese inheritance of the country and the common use of the English terms in a global sphere didn’t really stick). The name Cape Verde came from Cap-Vert which was the closest landmass to the archipelago: a peninsula on the western coast of Senegal. At this stage, you may be wondering exactly where this place is I am talking about and what I will be discussing today. Well, let’s not rush things but, here is the deal.

Continue reading “Cabo Verde: A Slavery Hub”

Nu History Podcast – Episode 8: Legal Records and Bear Gardens

In this episode Lilly and Alex are joined by Dr. Dan Gosling, the Early Modern Legal Records Specialist at the National Archives. He’s here to talk to us about using legal records as a source, and all the untapped potential that is there through the example of a London bear garden!

You can listen through Spotify below, or head to Anchor for links to follow on Apple, Google and wherever else you get your podcasts.

Tasty History: Chocolate

Hello guys! It has been a really long time since we have had time to write a proper blog entry. But now hat we have got the podcast up and running and the team is reconfigured, it is time to deliver. And, our first topic since the formation fof Nu History couldn’t be more delicious: Chocolate! Whether you like it dark, with milk, hot, cold, as a bar or a drink, I believe there is a chocolate for every kind of person. So, today I will give you an insight into how chocolate came to be. For this, we must first travel thousands of years into the past to one of my favourite historical areas: pre-Hispanic Meso America.

The Origins of Cacao

Just to clarify; chocolate is a product derivate from cacao or cocoa beans. The actual word for chocolate comes from the Aztec xocolatl, which meant bitter water. However, cacao was used way before the Aztecs to create indeed bitter tasting beverages made with cocoa and often used for either ritual or medicinal purposes. In a recent study (2018) published by Sonia Zarillo et al. trace back the earliest recorded used of cacao to 5300 years ago, in the area of Santa Ana, (Ecuador). Coe and Coe also state that the Olmecs had domesticated cacao plants and used its produce for medicinal purposes and religious rituals, and we have ample evidence of this from the area of Veracruz (1900–900 BCE). But the most extensive knowledge of Meso-American culture that we have regarding cacao comes from the Mayan culture, (500-800CE) where there is an abundance of ceramics that depicts its varied uses. It is also the Mayans from who we get the word cacao as kakaw. Kakaw was essentially a gloop of cacao made into a drink and the most renown discovery of this type of product is found at Rio Azul. This is the site where in the 90s the scientists from Hershey Corporation first identified the original chemical signature of cacao. By the time the Aztec empire took control of most of Meso America, things had changed. It seems that the Aztecs didn’t actually grow their own cacao already by the 1400s, and instead they used to obtain it as an import, often paid as a tax from areas they conquered. They also started drinking it cold and branching its uses, so that in Aztec culture cacao was an aphrodisiac according to Szogyi.

Cocoa Beans Comes to Europe

The beans were brought back to Europe by the cargo ships from the Americas. It was in fact Columbus who originally shipped them to Spain, however they got little interest from the public until much later when chocolate was introduced to the Spanish court. Despite it being first found by the Spaniards, the success of cocoa and chocolate in Europe would come from other nations, two main rivals of Spain in fact: the English and the Dutch. Cocoa was prominently imported during the reign of Charles I and during the 16th century, it was actually used as a drug to solve tooth decay and dysentery. Moreover, one of the physicians for Queen Anne, Hans Sloane, seemingly saw Jamaican workers during his visit to the island back in 1680 mixing cocoa powder with breast milk as a form drink, so he decided to borrow the concept (but with cow’s milk) for medicinal purposes once more. At this stage, the history of chocolate takes a dark turn as during the early modern period many African slaves were used in the cocoa plantations that the English, Dutch and French had in the transatlantic colonies. And so, with cheap labour and the invention of the first mechanic cocoa grinder in Bristol (1729) the European obsession with chocolate – and slavery – continued all the way to the 19th century when things changed once again.

Dutch Production, English Consumerism: Cocoa in the 19th Century

The transformation of cacao into the product that we could recognise nowadays only happened in the 19th century thanks to a clever Dutch chemist. Coenrad van Houten came up with the idea of removing cacao butter and added baking powder to the mix all successfully achieved by his creation: the cocoa press (1828). He had previously invented a alkaline solution that made chocolate less bitter to the taste, so the “Dutch Cocoa” invention made it a lot more marketable. Interestingly most the cocoa consumed in the UK during the 19th century was produced in the Netherlands, making this a very profitable industry for the Dutch. In Victorian Britain the first chocolate houses opened in the area of Mayfair and the concept drove English society into an absolute craze. In fact, at the royal apartments in Hampton Court we know that Willian III, as well as George I and II had a dedicated chocolate kitchen. Lizzie Collingham argues however that during this period much of the cocoa powder used in these establishments was heavily adultered with other products. Amongst these feature things like lentils or tapioca, which actually made what they served more similar to a cocoa soup rather than a cocoa drink.  However by then, the price of cocoa dropped becoming more affordable and an easily available product in many houses. Cadbury’s chocolate in the UK was a great conduit for this phenomenon. Still popular today, the first shop was opened in Birmingham in 1824 by John Cadbury. Collingham again adds that the most influential brand that contributed to the popularisation of cocoa amongst the working clasess was not Cadbury, but the now forgotten Dr Tibbles’ Vi-Cocoa. Vi-Cocoa distributed a blend of cocoa, kola nut, malt and hops that made it incredibly popular between 1895 and 1910. In her book The Hungry Empire, she says that Cadbury’s target audience would have most likely been middle classes women, whilst Vi-Cocoa was targeting the working class man with an alternative to tea.

Towards the end of the 19th century, Daniel Peters enhanced Victorian chocolate by using powdered milk in the beverages and therefore creating milk chocolate, and instant national favourite. Dutch cocoa balanced bitterness reached a new height when the Swiss chocolatier Rodolpe Lindt (1879) used his conching machine to turn cocoa butter into an improved product, with better texture and flavour. The manufacturing advances of the time also allowed for Lindt’s product to be easier to distribute and reach new markets, so Lindt was a key player in changing chocolate into a food item rather than a drink. Meanwhile in America? Cacao beans were also used as a currency up until the 19th century in Mexico, Nicaragua, Guatemala, and Brazil. Funnily enough, these were easy to fake: empty casks were often filled with soil to pretend they were ripe cacao beans.

So as you can see the journey of cacao, cocoa, and chocolate is a varied and multicultural one. From its origins in America to its developments in Europe kakaw has adopted many forms and purposes. And, although I certainly believe most of us don’t use it as a medicine for tooth decay…I think we can probably agree it is a medicine for the soul and, as recent scientific research confirms, good for our mental health. With this history of chocolate, and the many more to come articles and podcasts regarding food history, I am trying to send a message of hope and unity. I truly believe that food brings people together, and in this day an age of conflict and division, humans and human history could do more with interconnectivity and hope.

I hope you join us on the next one 🙂

Don’t Mention the Empire!

 

The British Empire holds a strange place in the UK’s national memory; many young people have little knowledge of it while many older people remember it fondly, with 65% of over 65s in a YouGov poll saying the Empire was something to be proud of in 2014.[1] Considering that the British Empire lasted for 500 years, it is rarely talked about, usually only brought up when talking about immigration or invoked as a nostalgic tool to invoke ‘Britannia’ in relation to issues such as Brexit.[2] Actual detail is rarely mentioned, it’s rarely covered in film or TV despite the UK’s love of period drama and the teaching of it in schools is minor, if existent at all.

I was never taught about the British Empire in school. I was never even taught about the slave trade, except for brief mentions during Black History Month – and then only the USA’s role was mentioned. I know some people a little younger than me at least were taught about the slave trade and going back to my parents’ school days of the 1960s and 1970s, the slave trade was mentioned. The British Empire overall though was barely touched upon. While teaching of the British Empire has reportedly been improved upon in recent years, it is still patchy due to a focus on certain aspects or periods of the Empire.

The problem with teaching about the British Empire is that it isn’t easy and it doesn’t make Britain look good. Take the teaching of World War Two in Britain – the Nazis were clearly evil and we fought against them, so we’re the good guys! Great detail is gone into on the Nazi atrocities, quite rightly. However any evil done by the British is glossed over to preserve the dichotomy. No talk of handing over Czechoslovakia to Hitler prior to the war; or the bombing of German civilians; or the British government doing nothing to help victims of Nazi persecution (the famous Kindertransport children were only allowed to enter the country if a non-governmental organisation found them a place to stay and a £50 bond per child was paid); the internment of those who came from countries who were part of the Axis Powers; and the blind eye turned to the rape of women and children, committed by Allied troops, by the Allied leadership to name a few. Acknowledging the atrocities committed by the Allies does not make the Nazis look at any better, nor does it mean disrespecting those who died – they were not the government. Acknowledging these atrocities does however damage the myth of a heroic Britain, of a past we should be proud of. That is exactly why the British Empire is such a touchy subject.

Exact numbers of those who died at the hands of the British Empire will never be known, and no estimation will ever be agreed on but let’s take a look at a couple of generally accepted figures. 3.1 million Africans were transported by the British to its colonies and other countries.[3] 1 million (at least) died in the Irish Potato Famine, while the British government exported food from Ireland and British landlords evicted families.[4] 4.3 million died in the Southern India famine of 1876–78, while the British government exported food from India and refused to provide any charity, instead forcing the starving to work for rations that were not enough to sustain them.[5] At least 28,000 Boer women and children and 20,000 Black people died in one of the earliest examples of concentration camps, created by the British Army during the Second Boer War.[6] These uncomplicated figures are enough to cause horror for any person with something resembling a moral compass. These are indefensible. These were civilians; the excuse of ‘they were attacking us’ just simply doesn’t count for these examples.

Now there are people who claim that the British Empire was a force for good, a highly controversial claim among many historians, but the major problem with the lack of education or thorough discussion of the Empire outside academic circles means that these claims are fed uncritically to the public almost always via newspapers and politicians who are using this argument for their own political means. For example, if we refer back to the atrocities above, the Daily Mail in one article claimed that during the British Empire ‘the occasional massacre was undoubtedly carried out’ but we played a role in ending the slave trade and ‘successfully exported’ democracy to countries that were colonies.[7] This of course shows a rather dismissive attitude to the deaths of millions and conveniently leaves out the British role in beginning the slave trade. This is not exactly unsurprising when you consider even Wikipedia refuses to use the Daily Mail as a source; that such an article makes no attempt to even vaguely consider history properly. It is also understandable in some respects why newspapers like the Daily Mail aggressively pursue such a position; they do not exist to teach history – or even tell the truth – they are there to push a particular opinion onto readers in the hope that readers will support their political aims at the ballot box to financially support their owners. This, of course, is not confined to just right-wing newspapers but to newspapers in general.

The problem is that when many peoples’ knowledge comes from journalists set on achieving political goals the actual debate and evidence of the Empire is not present. While historians cannot escape ideology completely, at least there is some kind of attempt at being critical of their perspectives and examining evidence. If an argument is to be made that the British Empire was ‘good’ then it should be put forward properly evidenced with historical rigour, with an actual chance of experts being able to debate the argument for its historical accuracy rather than political value. This is why it is so important that the British Empire is actually taught in schools so students have a chance to critically engage with the history rather than be fed carefully condensed politicised propaganda. An evidenced debate in schools has been favoured by school leaders and historians over a curriculum based on fostering patriotism.[8] This approach has also been favoured by students themselves.[9]

The lack of knowledge about the British Empire is particularly problematic because of how much of an impact it is having today. The British Empire created Apartheid in South Africa, and continued to resist imposing sanctions on the government till the end. Claims of violence between black and white South Africans has recently been the subject of interest amongst Trump supporters. The British Empire played a large part in the beginnings of the Israel-Palestine conflict, perhaps the most controversial conflict in modern history. After pitting Hindus and Muslims against each other for the British Empire’s own gain, the rushed partition of India helped cause the bloody legacy of the events of the partition that still plagues the relationship between India and Pakistan today. Intervention in Afghanistan began with the British Empire and the volatile state of the country can be linked back to British installed puppet governments. Proper understanding of these current events cannot be achieved without the knowledge of what past events caused them, and in so many cases the British Empire played some part.

It is even still having an impact on government policy as seen with the recent Windrush scandal with those who came to Britain and their descendants from former colonies in the Caribbean being threatened with deportation. The disregard for these people who spent their early lives under colonial control and then came to rebuild the UK due to lack of work available in their own countries because of colonial policy, all while having to cope with racism and poverty when they came to Britain. The recent scandal led to many of these people facing racism and poverty all over again; with many arguing that such behaviour would have never happened to white immigrants and that the decision to destroy records was racially charged. Whether such assertions are true or not, there is certainly an issue that being former colonial subjects that their history was not considered as important as white Britons.

Despite such claims that the British Empire was a good thing, even from politicians in government, there is a strong suggestion that perhaps the British government aren’t quite as proud about it as they claim. In 2011 a group of elderly Kenyans won the right to sue the British government for the torture they allege they suffered in the Mau Mau rebellion against the Empire. As a result of this an official review of colonial government papers, which unlike most government papers had not been passed onto the National Archives, was undertaken. The review found that they had been purposefully hidden, and that also thousands had been disposed of with the expressed intention by the secretary of state for the colonies so that any records that “might embarrass Her Majesty’s government” should be destroyed.[10]

 

[1] https://yougov.co.uk/news/2014/07/26/britain-proud-its-empire/

[2] https://www.timeshighereducation.com/blog/dont-mistake-nostalgia-about-british-empire-scholarship

[3] http://www.nationalarchives.gov.uk/slavery/pdf/britain-and-the-trade.pdf

[4] http://www.bbc.co.uk/history/british/victorians/famine_01.shtml

[5] https://books.google.co.uk/books?id=S2EXN8JTwAEC&pg=PA132&dq=famine+british+empire+india&as_brr=3&redir_esc=y#v=onepage&q=famine%20british%20empire%20india&f=false

[6] http://www.bbc.co.uk/history/british/victorians/boer_wars_01.shtml

[7] https://www.pressreader.com/uk/daily-mail/20180412/281861529084026

[8] https://www.independent.co.uk/news/education/education-news/british-empire-students-should-be-taught-colonialism-not-all-good-say-historians-a6828266.html

[9] https://assets.publishing.service.gov.uk/government/uploads/system/uploads/attachment_data/file/413714/History_for_all.pdf

[10] https://www.theguardian.com/uk/2012/apr/18/britain-destroyed-records-colonial-crimes?newsfeed=true

 

Grand Tour: A guide to the Early Modern “Gap Year”

This piece will look at how (for those who could afford it) getaway and travel to the European continent from the British Isles in search of culture, experiences and exposure to perfect foreign languages, particularly in the 18th to 19th centuries. Usually they would be accompanied by tutors or a companion. This custom was known as a “Grand Tour”.

A Grand Tour was considered a rite of passage for mainly, young aristocratic gentleman upon completing their academic studies. This usually occurred when they were twenty-one years of age, although that is not to say this custom was only attributed to wealthy young gentleman to acquire ‘good taste’ in society. Sometimes wealthy young women, referring to debutantes partook in this venture, signalling she has come of age and old enough to marry. For others who could not afford this venture from both sexes, they might have been lucky enough to find a patron to sponsor them.

 

The Route-

 

DSCN3610

Typically, the route started from the Port of Dover and from then on to the Belgium coast at Ostend or the French coast at Calais. From there the journey took these young travellers to Paris, the Alps, Geneva, the Rhine to Basel and ultimately (for most) to Rome and Naples. However, it was not unheard of for travellers to go further west to Madrid or further east to Greece. To a large extent, Paris, Rome and Venice were the main cultural centres in Europe and for Paris in particular, French was the chief second language amongst the aristocracy and as such many wished to refine these language skills. Moreover, the roads were more developed towards Paris and Rome unlike further east and towards the Iberian Peninsula.

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What did they do?

Often travellers would venture to European cultural centres, chiefly in Paris, Venice and Rome, usually accompanied by their tutors from home to keep a watchful eye. Many were drawn to the historical sites of the Coliseum, Patheon, Pompeii and Herculaneum further south to name but a few. It was also a popular pastime to view renaissance style art in galleries and occasionally from some travellers have their portraits painted, depicting their time on the continent. It was typical for the traveller to travel for up to 3 years, which included six months of travelling and the rest of the time living in a European city.

Touring these sites in Europe was considered the epitome of high society as it enabled them to possess extensive knowledge of the classics and antiquity, namely art, culture and architecture. Acquiring this knowledge on tour largely helped with networking and obtain suitable marriage prospects. For aristocratic younger men, they needed to appear cultured to maintain their prospects in society, otherwise they would suffer. This extensive knowledge was used to distinguish a gentleman’s rank. Cultural pursuits were undertaken as they had the wealth and time to acquire it, thus distinguishing them from those who acquired their income by trade, whereas a gentleman’s wealth was inherited/made from the land.

Aside from the cultural aspects of the tour and immersing oneself into the sites, some traveller’s behaviour was nothing short of merry and ostensibly debauchery, which included drinking, gambling and romantic endeavours.

 

DSCN5074

 

Why did the custom end?

The custom came to an end during the outbreak of the Napoleonic Wars (1803-1815) when the French Empire fought a coalition of European nations, thus becoming too dangerous to travel. From this point the form of travel switched inwards to the wonders of Britain, namely The Lake District as made famous by the English poet William Wordsworth. When the conflict ended the custom resumed, again for those who could afford it from wealthy backgrounds. This was particularly evident for women to venture down towards the cultural centres of Paris, Venice and Rome. However, the duration was drastically reduced for days instead of months/even years and that it was considered more of a pastime for women travellers.

Home Remedies, Recipe Books and 18th Century Medicine

Today I am going to talk to you guys about something I studied briefly during my masters, but did not really have the chance to look into. Yet, I think it is an interesting topic, and actually very much contemporary. If you are one of those people who worry about being healthy in an age of know-it-alls and what not, you may be aware of the great commotions that self-medicating and diagnosis has caused over the last few years. Well, this is only a very recent apprehension that has developed onto applying medicine yourself by your own procurement. It was certainly not the ordinary folk of the 18th century would have thought much about.

In the 1700s the four humours were still used as the main pathways for medicine. It was all about staying in synch with your body and find balance through diet, exercise and your environment – I guess nowadays we would call it a very holistic way of approaching medicine, right? And people would achieve this balance by obtaining health care by all sorts of ways. Practitioners were usually expensive so these would have been called only in certain occasions perhaps for more severe illnesses, or more frequently for those who could afford them. Mostly people would resource to self-diagnosis, as well as the purchase of commercial remedies, drugs and other type of herbs and natural remedies. Elaine Leong (University of Warwick) has developed her entire research around this subject. One of the aspects of her work that I found most intriguing is the use of gardening books as a compilation of advise and guidance of medical herbs. Books such as The New Art of Gardening with the Gardener’s Almanac would be popular best-sellers of the time. Moreover, people kept recipe notebooks alongside these type of publications where they would annotate lists of medicinal waters, syrups and other type of beverages for the cure of common ailments. These nasty tasting things would often been sweetened with sugar or honey – perhaps not so different from our current thoughts about certain medicines, I presume (Any of you had to take Dalsy or Apiretal when you were little? Did you not wished that their so-called strawberry and orange flavours where actually as advertised?).

These lists compiled over time also give us an insight into how intrinsically linked with the economy this homemade remedy business was. The pages would contain the ingredients required for each “potion” if you like, much like you would find in a cooking book these days. During the 18th century, the importance of international trade becomes transparent through the constant mention of spices and herbs obtained from southeastern Asia as well as the Caribbean. This was a serious task for whoever decided to follow the paths of self-medication and notebook keeping. Just consider the amount of time invested, as well as the money and resources required to get the job done right. So what sot of things did they make back then to keep all good and jolly inside? Well, believe it or not, a very frequent remedy for any kind of malady was a god purge. Purgatives were actively used in medicine, even for things that has nothing to do with the digestive system. And a lot of these laxatives you could just make at home. Here is a recipe for one such a thing that was published in A Book of Phisick, for a “pleasant purge”:

  • Manna – which was this magicky sounding name for the dried sap of the Southern European ash tree.
  • Lemon juice.

Aloe was actually use extensively during the 18th century for these remedies as well – and in fact if you substitute in the above recipe the tree for aloe that would apparently get rid of intestinal worms…One of the most common maladies that we also see cropping up often in these books are headaches – and here you are thinking of the convenience of just popping a couple of tablets of paracetamol/ibuprofen huh? Well, in the same book you find several different types of home treatments, from drinking strong tea or coffee (relatable?) or you know, just comb your hair upwards and rub in some nutmeg and vinegar…

If you are laughing at how silly this all may sound, think that this is a controversial issue nowadays and that the controversy has only started recently in the age of great pharmaceuticals, when you suddenly go to the doctor for the pills you were taking for xyz, and suddenly they change it so something else simply cause its cheaper (even though these pills may in the long run be 3 times worse for you, or have some ridiculous side effects). So perhaps, before you apply your critical eye to the situation of self medicating people or those who go or natural remedies, think that it is a very 21st century problem of 1st world countries, and perhaps you need to take a step back and think that when your granny use to tell you to take some chamomile tea before your exam to cool down, she may have had a point. And that like the good Paracelsus said back in the day  “Sola dosis facit venenum”.

 

…And if you are intrigued by some of these books and notebooks, here are some links to the Wellcome Library where you can have a peak at some of these manuscripts.

https://wellcomelibrary.org/item/b19293938#?c=0&m=0&s=0&cv=0&z=-0.0637%2C-0.0356%2C1.1275%2C0.713

https://wellcomelibrary.org/collections/browse/collections/digrecipe/#t

“Crwydro y byddo am oesoedd lawer” – Them Welsh Witches!

We have covered bits of the history of witchcraft here in W.U Hstry, but there is always more stuff to dig up, obviously. So it happens I’ve recently come across something written by Owen Davies (University of Hertfordshire) regarding witch trials in Wales. I was incredibly surprise to find out that there have only been reported a total of 34 cases regarding witchcraft in Wales, which is a ridiculously low amount in comparison just with England, but in general with Europe and the world as a whole. Were the Welsh less prone to heresy? Were witches perceived in a different way than elsewhere? I am still uncertain, and I cannot quite make sense of the figures myself. Yet the fact is nonetheless curious.

Doind some further research, I find out that the first ever execution for withcraft in Wales did not take place until the year 1594 – massive time lapse again. In any case, the unfortunate perpetrator of this presumed faul crime was a woman by the name of Gwen ferch Ellis. She was then in her early forties born c.1542 (Llandyrnog),Vale of Clwyd. She was known in the community for making a living as a kind of medicine woman, providing ailments for sick animals, selling herbs, and distributing Christian charms for those in need of them. Technically this could have been an ordinary woman, going through life doing perfectly normal things that did not get others killed, but! Of course, there had to be something right? Well, Ms Ellis was accused of bewitching a Welsh magistrate going by the name of Thomas Mostyn of Gloddaeth. How or why you’d think? Seemingly they found a charm written backwards at the mans parlour in his house in Caernarvonshire…Thus, Gwen Ellis suddenly was performing witchcraft instead of being a nice, helpful herb lady. Just like that. And the thing is, a lot of accusations regarding witchcraft took place rather randomly like this one. It was convenient to use it as a wild card to get rid off any woman (or man!) who may fit in the general descriptions of a witch (the many, varied, abudant definitions of a witch…) just to destroy their career, or most likely end their existences. And such was Ellis’ fate.

The trial transformed this woman into a monster. She was accused by presumed witnesses of having a bad temper and a sharp tongue – clear sign of evil! – as well as being accompanied by a familiar. But the fact that really condemned Gwen to death was the charge of murder. It was said that she had killed a man called Lewis ap John using her evil incantations. She was kept in the gaol for 4 months awaiting for her sentence until she was eventually found guilty and executed, (hanged), both for the murder as a back up for the previous accusations of witchcraft in Denbigh Town Square…What I forgot to tell you, of course, was that Gwen Ellis had not long before her tragic end, become acquianted with a Jane Conwy of Marl Hall, and found out that this Jane was having an affair with the above named Thomas Mostyn…So, perhaps not much of a coincidence at all, right? Just the perfect escape goat one would think.

Well seeing how seemingly different the history of witchcraft was in Wales, I kept on looking at their mythology: being this part of the famously known “Celtic Fringe”, I couldn’t help but think that there may have been something in their folk tales that would have either legitimised or reinforced the believe in witches in this area. And perhaps not so surprising, of course there are tales of witches in this part of the UK. However, the story that caught my attention seems to somehow correlate with this time period: the tale of the Llanddona Witches. There is a lot of controversy regarding the origin of this story in terms of timeframe. It is generally believe that this tale comes about in the 18th century, which corresponds with the 1736 repeal of the Witchcraft Act. This essentially changed the laws against witchcraft, most notably by taking prosecution in different ways other than execution: instead the law favoured imprisonment and fines for those accused of performing the mystic arts. Therefore, people like Phil Carradice believe that perhaps this moved the populace to take justice in their hands, which arguably had always been the case, particularly considering Wales counts with a highly rural population and law enforcement has not always been easy.

But, in any case, what are these witches from Llanddona about? Well, here comes my rendition of the tale. Llanddona is a small fishing community in Wales. Suddenly one day, a boat is seeing soaring the waters, sinking and with no oars and the people in it pretty much dead. The origin of these people and why and how they end here is varied depending on the version of the story. But in general the idea is that a boat full of people (sometimes men and women sometimes all female…sometimes Irish/Scandinavian/Welsh! A Spanish circus troupe?!) arrived to the coast of Anglesey. News were heard in Llanddona and the community, not trusting the strangers and state of the boat (who knew what the condition of the travelers was!) decided this was bad news and tried to keep them at the water. Eventually, the boat lands and the desperate people in it reach out to the bare sand, where suddenly a spring of clean water springs, freaking out the locals who of course decide these people are witches. At awe/fear of their powers they let them stay there but separate from the community, building their reputation as outsiders, thieves (best smugglers in Northern Wales supposedly), witches and the rest. In some versions of the tale the stigma sticks just to the women of the family and the trade of witchcraft survives in them, using the fear and gullibility of these people to “curse” them. Two prominent names of the witches of this family are Bella Fawr and Siani Bwt – the latter known for having missing toes and being barely 4 foot tall and all of these folklore, traditional witch qualities.

The Irish accents of the tale are supposed to resonate religious tension during the English Civil War, as the Welsh and some of the English people of the west feared a Catholic Irish invasion. There could also be the possibility that one of the “local” ways of dealing with people accused of witchcraft was to cast them adrift at sea hoping they’d perish that way.

So, I guess perhaps the problem with Wales and their witches is like with Galicia (north western Spain) and the meigas; their version of witches. The saying – in Spanish – goes as “haberlas, haylas”. This essentially comes to say “witches, there are…”. But without any more to add to the subject, almost as an obvious passing comment I guess (but that’s a very Galician thing to do, which I’ll talk about another day).

Until then, I say “so long” and beware of them witches knocking on your door.

Hamilton

A History of our time?

The forgotten founding father?

20180315_173431

 

Legacy, what is a legacy?
It’s planting seeds in a garden you never get to see[1]

 

I honestly could not resist writing a piece about Hamilton. Hamilton is the 2015 musical phenomenon written by Lin Manuel Miranda and inspired by R. Chernow’s 2004 biography titled Alexander Hamilton that has since reached London’s West End as of December 2017.

I have been extremely lucky to have watched the performance twice! Now I feel it would be appropriate to examine the historical significance of the musical about the man who is on the $10 bill and how it resonates to a present-day audience on both sides of the Atlantic. I will focus more on social and political matters as opposed to the economic and military. If you wish to see the musical in the future, please note I will make mention to some elements in the plot.

 

The Backstory

 

Alexander Hamilton’s Early Years

My name is Alexander Hamilton and there’s a million things I haven’t done just you wait, just you wait…[2]

Let’s start with the backstory. Alexander Hamilton was an American statesman who fought numerous battles in the Revolutionary War against Britain and became the first United States Secretary of the Treasury. The story narrates the life of Alexander Hamilton, an unlikely founding father who was born on the British island of Nevis (now St Kitts and Nevis) in January 1757/1755 as there is some debate amongst historians regarding this, although it is widely considered to be 1757. Born outside of wedlock, his father abandoning the family and his mother dying when he was still a child, his prospects on the face of it appeared dire.

Hamilton’s mother, Rachel Fawcett was married to Johann Michael Lavien before she met James Hamilton, the father of Alexander Hamilton. Lavien seized Fawcett’s estate in St Croix (now United States Virgin Islands) in probate court upon her death and sold off a sizeable portion of Fawcett’s items.

Hamilton later became a clerk at Beekman and Crugar, an import and export firm. The firm traded with the colonies of New England and New York. At 14/16, Hamilton was placed in charge of the firm when his employer was away at sea for five months. Hamilton’s cousin, Peter Lytton briefly looked after him and his brother, James Jr Hamilton before he committed suicide. From this point henceforth, the brothers were separated though remained on Nevis.

Hamilton (Alexander) was taken in the custody of Thomas Stevens, a local merchant and the older Hamilton (James Jr) became a Carpenter’s Apprentice. By this point Alexander Hamilton was well read and enjoyed writing in his spare time. In 1772 a devasting Hurricane hit St Croix, in response Hamilton (Alexander) wrote a letter to his father pertaining to the Hurricane in enormous detail and his thoughts on the destruction. The letter gained popularity after it was published in the Royal Danish-American Gazette by Journalist, Hugh Knox. This popularity garnished the attention of community leaders. This was a real turning point for Hamilton, as the news of his letter impressed the leaders so much they collected funds to send Hamilton to study in New York. This proved to be an invaluable opportunity for Hamilton, which no doubt paved the way to his military and to a higher extent, his political pursuits.  Much of these accounts from Hamilton’s early life are touched upon during the musical’s opening number, Alexander Hamilton.[3]

 

The musical synopsis

 

The story develops and looks at how he overcame these difficulties in early life looking at how he established himself in New York City; at King’s College (now Columbia University), his personal life, military /political exploits, his relationships with other founding fathers; John Laurens, Marquis de Lafayette, Hercules Mulligan, George Washington, Thomas Jefferson, James Madison and not forgetting his relationship with political rival, Aaron Burr, which ended in Hamilton’s death on 12th July 1804 as a result of the famous Burr-Hamilton duel on the day before.

This is all set at a time of revolution and increased animosity towards the British in the colonies, chiefly regarding taxation. This animosity occurred since 1765 and arguably more so after the Boston Massacre of 1770 when a group of American colonists were shot by soldiers who were stationed in Boston to control heighted colonial unrest, the capital of the Provence of Massachusetts Bay.

What Hamilton (the musical) does so well is create a visually stunning performance, amalgamating the history of a nation with the contemporary, a retelling of history, predominately in the form of hip-hop and casting actors from ethnic minority backgrounds in major roles within the production. This invariably is told as a history of our time, in other words to reflect the society of the US and the UK today.

 

The historical legacy

Ethnicity & Immigration in the United States

Let’s start with the casting. A conscious decision was made regarding the casting. The story is told by a diverse group of actors from different backgrounds. This is true in both the US and UK productions. Notably, the roles of the founding fathers; Hamilton, Burr, Laurens/Philip Hamilton, Mulligan/Madison, Lafayette/Jefferson and Washington were played by actors from an ethnic minority. This is also true of the Schuyler sister roles in the musical; Angelica, Elizabeth “Eliza” and Margarita “Peggy”. For reference, the Schuyler family were influential Dutch landowners that held much prominence in New York, Elizabeth Schuyler was a fourth generation American and the wife of Alexander Hamilton. They married in December 1780 and their courtship was acknowledged during the song Helpless.[4]

 

Immigrants we get the job done[5]

 

Essentially what the musical does is it tells the story about an immigrant trying to establish a place for themselves through hard work, grit and determination. These are traits not so different in people today. What Hamilton was doing back in the 1700s, hundreds if not thousands of immigrants since then have aspired to work hard for their livelihoods and prosper in their endeavours. Looking at the United States today many people can trace their ancestry back to Europe, Africa, the Middle East and Asia. This applies to the original Broadway cast. For instance; the Musical’s creator, Miranda who played Hamilton has Hispanic heritage from the Caribbean island of Puerto Rico. Not to dissimilar from the character he was playing in that respect that they both had a personal connection to the Caribbean as Hamilton was born there. However, he was of Scottish and French Huguenot descent, although there is speculation that Hamilton’s mother was of mixed racial descent there is no substantial evidence to support these claims. Philippa Soo who originated the role of Hamilton’s wife, Eliza is of White European and Chinese descent and lastly another example would be Daveed Diggs who originated the role of Lafayette/ Jefferson whose mother was Jewish and his father, African-American.

These examples really do highlight and bring to prominence what America looks like today, by casting actors from an ethnic minority it really does bring life to the storytelling and above all accessibility. Yes, in real life the founding fathers were of White English, Scottish and Irish descent, yet despite that, the casting of Hamilton brings forth the idea of inclusiveness and allows for a more cathartic experience for audiences that resonate with them. This is a great way to promote history to more people that might otherwise feel alienated from this episode of history.

Looking beyond what race these characters were back then, now in the present day the United States is a melting pot of cultures from across the globe. In a traditional sense it is the primary and secondary source material found in archives, manuscripts and books to name but a few that provide us with the know-how. It is the power of theatre that allows us to look beyond the traditional historiography for a moment and build a bridge taking elements of the past and mixing it with the present to generate interest and come away thinking; it does not matter who you are or where you come from, we all have an opportunity to make a difference.

Consequently, looking at it in this sense, the story of Alexander Hamilton’s journey from orphan, to immigrant, to statesman serves as a timeless inspiration that immigrants past, present and future strive to better themselves and as a result shape society in enterprise, business, education, government, science, healthcare and as the musical reflects, the arts.

Much like analysing the first line in the American Declaration of Independence of 1776, “we hold these truths to be self-evident that all men are created equal” as being true to a society where it was acceptable in some states; particularly the south to keep Black African slaves. Looking at this declaration by todays standards, there would be a consensus refuting that declaration. It is how a particular place in time within society can interpret events.

 

But how is this argument historically significant for the UK?

Very much so. The UK very much like the US has been a magnet for settlement throughout history, going further back in time before the formation of the UK some of the earliest setters came from the Roman Empire, Germanic speaking tribes; the Angles, Saxons and Jutes known collectively as the Anglo Saxons, the Vikings and the Normans and French Huguenots.

In more recent history since the 19th century immigration from outside of Europe started to take shape chiefly from British colonies. In the 20th century immigration started to become more pronounced after the decline of the British Empire and many people settled from former colonies and countries making up the Commonwealth from the East, Africa and the West Indes. The imagery used once more in the UK casting reflects the society of the UK today and at the same mirrors Hamilton’s own backstory. Strikingly, Jamael Westman who currently plays the title role of Alexander Hamilton has Irish roots from his maternal side of the family and Afro-Caribbean roots from Jamaica on the paternal side.

Other examples include; Rachel John who currently plays Angelica Schuyler, her mother immigrated to the UK from Trinidad, Michael Jibson who currently plays King George III hails from Yorkshire, Leslie Garcia Bowman who currently plays Charles Lee/Ensemble comes from New Zealand and Rachelle Ann Go who currently plays Eliza Hamilton was born in the Philippines to name but a few. In all essence the full cast does reflect modern British society, just as the Broadway cast does in the US. The subject content is largely on American history and that this episode in history is not as well known in the UK, the idea nonetheless remains the same. By bringing forth historical content to the stage it serves as a virtual source to appeal to those that would not necessarily read about the content. What’s more the diversity of the cast has more of an impact resonating with members of society that are not always included in retellings of history, much like the argument that was put forth previously under Ethnicity & Immigration in the United States.

Knowing Brixton is a short distance from Victoria, the London home for Hamilton, just shy of 37 years the Brixton Riot occurred in April 1981. This was at a time when recession hit, those of Afro-Caribbean descent living in the area were particularly affected by lower job prospects and public services. Hamilton justly serves as a history of our time told by society as it is today, all backgrounds coming together to tell the story of a struggling immigrant intent to shape the future and leave a legacy, two things that are not to dissimilar to the actual narrative.

 

The “forgotten” Hamilton

A wife’s tale

I put myself back in the narrative… I’ll live another fifty years, it’s not enough[6]

 

There is much mention about the roles of women in Hamilton. However, for the purposes of this piece I will examine the role of Eliza Hamilton nee Schuyler, Hamilton’s wife of 21 years before his death. A fundamental conclusion to the musical details a wonderous segment, regarding Eliza Hamilton’s role in preserving the legacy of her husband, Alexander Hamilton. After Hamilton’s death Eliza along with the help of her son John Church Hamilton organised and arranged his political writings in view of publication. This was to ensure his legacy in American politics was not forgotten by the people. What the musical does so well is it attributes Chernow’s school of thought, that Eliza Hamilton’s role was significant in preserving Hamilton’s memory and conveys this with such vigour. This is considering she was left widowed, having to settle Hamilton’s debts and knowing that he had an affair with Maria Reynolds (this was publicly declared by Hamilton himself in the self-published, “The Reynolds Pamphlet” in 1797). The musical suggests Eliza Hamilton, upon hearing the news of Hamilton’s affair burns her correspondence with her husband in the song titled Burn.[7] Although it is not certain Eliza Hamilton burnt her letters, the musical nevertheless supports Chernow’s school of thought that she did destroy her letters but there was no evidence to suggest how.

Her passion and devotion to keeping Hamilton’s memory alive really hits home when her contribution to Hamilton’s legacy is explored in Who Lives, Who Dies, Who Tells Your Story[8], knowing that Eliza Hamilton lived in a male dominated society in commerce, politics and education, she was able to rise above her station and truly make a difference by getting Hamilton’s “story” out there for all to see and hear.

Eliza Hamilton did not stop there, not only did she ensure Hamilton’s writings were preserved, she also ensured to help orphans in New York city. Hamilton himself was an orphan, this in part must have played a large role in Eliza Hamilton’s efforts to help orphaned children. Together Alexander and Eliza Hamilton had eight children and one known foster daughter, having been caring for eight children and bringing in a foster daughter into the Hamilton household, it was apparent Eliza Hamilton cared deeply about children.

Eliza Hamilton helped to establish the first private orphanage in New York city in 1806 along with her friend Joanne Bethune. Eliza Hamilton was the Vice-President of the organisation and continued her support well into her nineties. It was called the Orphan Asylum Society of the City of New York, this organisation still exists to this very day by helping to care for children ensuring access to education, health care and support. Today it is named Graham Windham. This is where the whole idea of legacy intertwines, by preserving Hamilton’s legacy and crafting a legacy of her own.

Hamilton’s death must have been a horrible prospect for Eliza Hamilton to have dealt with but reviewing her contribution after his death, some goodness has come out of it by helping the next generation of orphans in a city where as a child orphan himself, Alexander Hamilton thrived. Though Hamilton could not live to see his legacy, Eliza Hamilton lived for another 50 years after her husband’s death in that time ensured others could see it.

 

My personal thoughts on Eliza Hamilton’s significance

Writing as a 21st century woman it is incredible to think that Eliza Hamilton achieved a great deal in her own right at a time, considering women’s suffrage was not on the agenda at the time of the Orphan Asylum Society of the City of New York’s creation and when she was organising Hamilton’s writings for preservation. As with the section on Ethnicity & Immigration, we see many women in professions doing what Eliza Hamilton did; women historians, women social workers and women carers to name but a few. That is another great legacy to add to mix, we see her character in many of the women of today, very much a living history of our time.

To end on, the musical really does highlight Eliza Hamilton’s prominence regarding Hamilton’s legacy. The staging was beautifully crafted, whereby during the first Act Hamilton was centre stage in the story. Eliza Hamilton, on the other hand was not standing on the main stage, she was staged with the characters; Maria Reynolds and Angelica Schuyler, seemingly fighting to declare their love for Hamilton during the musical’s opening number but for it to be bellowed by them at the same time, “I loved him”.[9] However, at the end of the second Act, Hamilton casts himself aside from the spotlight but close to his wife to reveal much of his legacy is owed to Eliza Hamilton, where she is the one standing in front of the legacy she preserved. Alexander Hamilton is often credited as America’s “forgotten” founding father, the end piece almost appears as if there was a forgotten behind the forgotten in the form of Eliza Hamilton.

 

 

 

[1] L. Manuel Miranda, “The World Was Wide Enough” as performed by L. Manuel Miranda & L. Odom Jr. in Hamilton: An American Musical Original Broadway Cast Soundtrack

[2] L. Manuel Miranda, “Alexander Hamilton” as performed by The Original Broadway Cast in Hamilton: An American Musical Original Broadway Cast Soundtrack

[3] Ibid; “Alexander Hamilton”

[4] L. Manuel Miranda, “Helpless” as performed The Original Broadway Cast in Hamilton: An American Musical Original Broadway Cast Soundtrack

[5] L. Manuel Miranda, “Yorktown (The World Turned Upside Down)” as quoted by D Diggs and L. Manuel Miranda in Hamilton: An American Musical Original Broadway Cast Soundtrack

[6] L. Manuel Miranda, “Burn” as performed by P Soo in Hamilton: An American Musical Original Broadway Cast Soundtrack

[7] Ibid; “Burn”

[8] L. Manuel Miranda, “Who Lives, Who Dies, Who Tells Your Story” as performed by The Original Broadway Cast in Hamilton: An American Musical Original Broadway Cast Soundtrack

[9] Ibid; “Alexander Hamilton”

 

A Brief History of Winchester Cathedral

Last week, after three amazing years, I finally graduated from the University of Winchester with a 2:1 in English Literature and History. Graduation was an unforgettable experience, spent catching up with friends, trying not to trip, and posing for about a thousand awkward photographs that will, presumably, stare down at me from my grandfather’s display cabinet until the end of time.

[PHOTOS of me graduating]

It was also, as I’m sure every Winchester grad can confirm, spent looking around in absolute awe at the beautiful cathedral we’re so lucky to graduate in. What a building! And what a history! As I stood nervously, waiting for my name to be called and wobbling in my heels (in hindsight, a poor choice on the uneven stone floor), I couldn’t help but think of all the sights the cathedral must have seen over the years and of all the other people to have passed through those impressive wooden doors.

I knew various tidbits about the cathedral’s history- such as the gloriously higgledy-piggledy stained glass in the West Window, which had been swept up and restored by the people of Winchester after Cromwell’s men destroyed it during the Civil War- but I suddenly felt inspired to learn more. More than that though, I wanted to jot down some highlights here, hopefully to inspire others to visit (and to fall in love with) Winchester Cathedral.

But first:

(Because what post about Winchester Cathedral would be complete without this gem from the ‘60s?)


Anglo Saxon Origins

Now, Winchester Cathedral has its roots in the seventh century, when the pagan monarchs of England first converted to Christianity. In 635, Cynegils, king of the West Saxons, was baptised and, just over a decade later, his son Cenwalh built the first Christian church in Winchester, which was by then the heart of Anglo Saxon Wessex.

This was a small, cross-shaped church which became known as Old Minster. In these blurry photos I took back in 2014 on my freshers’ tour of the cathedral, you can just about make out where it stood, slightly to the north of the present building and outlined in red brick.

[PHOTOS of Old Minster outlines]

Soon, Old Minster became a cathedral, housing the cathedra of a bishop responsible for a huge diocese that stretched all the way from the English Channel right up to the River Thames. In turn, it became the most important church in Anglo Saxon England, and was the burial place for many of the earliest kings of Wessex, including King Alfred the Great. The legendary King Cnut is also buried at Winchester, alongside his wife Queen Emma.


A Place of Pilgrimage

By the tenth century, Old Minster had become the priory church of a community of monks, living under the care of St Benedict. The church was made even bigger and grander by Bishop Aethelwold, who had the bones of St Swithun moved from their burial place in the forecourt, and housed in a new shrine inside. The fame of St Swithun and his miracles spread far and wide and all around his tomb, the walls were hung with the crutches of people he was said to have healed.

By the year 1000, Old Minster was a multipurpose building- having become a mighty cathedral in its own right, a thriving priory church, and a renowned place of pilgrimage.


E-norman-ous Change

Significant changes were to lie ahead for Winchester however, as England’s Saxon leaders were abruptly toppled following the events of 1066 and the invasion of William the Conqueror. He was anointed king on Christmas Day at a ceremony in Westminster Abbey, and quickly moved to take control of the Church.

Winchester’s last Saxon bishop was replaced with his own royal chaplain, Walkelin, and the French bishop soon set about building a huge new church in the Norman Romanesque style. After 450 years, Old Minster was demolished. Its stones were used for the new cathedral, consecrated in 1093 with a grand ceremony attended by almost all of England’s bishops and abbots.


Medieval Majesty

The Norman cathedral soon flourished. In 1100, William the Conqueror’s son, William Rufus (the Red), was buried here following his suspicious death whilst out hunting in the New Forest. He was buried under the tower of his father’s great cathedral, which collapsed seven years later- according to local folklore, as a result of his wickedness.

Around this time, sumptuous works of art were being commissioned. A glorious new font was installed, celebrating the life of St Nicholas and later, in the twelfth century, a magnificent illuminated Bible was made for the monks to use in their daily worship. The Winchester Bible can still, to this day, be seen in the Cathedral Library.

[PHOTOS of the Winchester Bible]

In the centuries that followed, wealth and powerful bishops would put their stamp on the Norman cathedral. It was re-modelled again and again, with soaring gothic arches added in the fourteenth century and made more ornate in the fifteenth and sixteenth centuries. They also commissioned their own chantry chapels, where priests would say daily masses over their tombs to speed their souls into Heaven.


Reformation Transformation

The dissolution of the monasteries, following the Act of Supremacy and Break with Rome in 1534, lead to many changes and upheavals for the cathedral. After nearly 600 years, Winchester’s great Benedictine monastery, St Swithun’s Priory, had come to an end. The shrine of its patron saint was ransacked under the cover over darkness and its cloister demolished.

Catholicism was briefly revived in the 1550s by Mary Tudor, who married King Philip II of Spain at a ceremony held in the cathedral, but it was not to last long. Since the reign of Elizabeth I (1558-1603), the cathedral has been Church of England.


From Pride and Prejudice to the Present Day

By the early sixteenth century, much of the Cathedral as it appears today was complete. New secular names became forever linked to it, in addition to those of many kings and bishops. In the seventeenth century, the angler Izaak Walton was buried in Winchester Cathedral, as was the great novelist Jane Austen, back in 1817.

All was nearly lost in the early 1900s however, as concerns began to grow that the east end of the building would collapse following centuries of subsidence. Miraculously though, the deep-sea diver turned hero, William Walker, worked for six solid years (in terrible conditions, underwater and in complete darkness) and was able to stabilise and, ultimately, save the cathedral!

[PHOTOS of William Walker and the cathedral with scaffolding]

In 2017, after twelve centuries, the beautiful cathedral remains the seat of the Bishop of Winchester and centre of the Diocese of Winchester. It continues to echo with the sounds of sacred music, daily prayer and, on occasion, the voice of Alan Titchmarsh (Chancellor for the University of Winchester) congratulating graduates.

[PHOTO of Alan Titchmarsh]

It truly is an incredible place to visit, and I would fully encourage everyone to do so.