In this long and fascinating episode Lilly and Alex are joined by Nick to talk about his specialism of environmental history, particularly in the political and activist movements through 20th Century America.
You can listen through Spotify below, or head to Anchor for links to follow on Apple, Google and wherever else you get your podcasts.
Having just passed our first ABC of World History milestone, we move to central Asia to take you to an incredible place: Kazakhstan. As much as I love to think that you are aware of this country because of the significant role that it has played in history since time immemorial…Let’s face it, you probably know this country and word for one reason only: Borat. (Yes, it is ok. At least you know it exists…and you are about to find out more). But first, here are some basic facts about Kazakhstan.
Kazakhstan is the largest landlocked country in the world, and it shares borders with Russia, China, Kyrgyzstan, Turkmenistan, and Uzbekistan (which will feature later on in our project). It is currently run by the same guy that has been in charge of the country since the fall of the USSR (an authoritarian regime, in case you did not get that from THAT Context…). Furthermore, it is home to 131 ethnicities and a key hub for the ancient Silk Road.
And before I get to share a bit of cultural history (it is what today is all about), I want to share a little bit of my personal history. The first time I ever met someone from central Asia back in Spain was a dear classmate of mine who is from Kazakhstan when I was in college. At the sweet age of 16, he explained how to build a Kalashnikov in the middle of class recess. Fascinated by this, he told me of the severe political issues of his homeland and the fact that this type of education was still being imparted in school when he was living there (late 1990s-early 2000s). I became a little obsessed back then with any bit of culture that I could get from my pal about this land which sounded so exotic in my mind (I had never left Europe and back then still haven’t moved far from Western Europe indeed). Admittedly, my classmate’s family was of Russian descent, and I did not get to know a lot about Kazakh culture itself. However, one thing always stuck with me: everyone loved horses – and ate them without such a scandalous fear of whatever meat it may be they were consuming. And for once, I felt normal: we eat horses where I come from (though not in the same quantity), and I Love It.
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.
LGBT history as a whole is difficult to study, with both its legal and societal condemnation historically and today. The first attempts to study the history of homosexuality were not started until the 19th century and these were largely hampered by source scarcity and societal opinion. It was not until the mid 20th century that as a study it became more popular, and until the 1970s that all identities under the LGBT umbrella were included. The last several decades have seen a massive increase in scholarship, especially in gay male history; however other identities have struggled much more. Trans historiography has been hampered by how to define trans historical figures, particularly so in the issue of whether people were trans or if they were passing as another gender for other reasons, such as avoiding being drafted into military service. Bisexual history has languished similarly due to the issue of how to consider historical figures who appeared to be bisexual – were they bisexual or were they gay and their opposite sex relationships a requirement of the society they lived in, or were such relationships genuine? This, of course, has implications for same-sex history: are historical figures being labelled as attracted only to the same sex or could they have been bisexual? While the lack of definitively knowing hampers any study of history, LGBT history particularly struggles.
Lesbian history has always struggled – even the term ‘lesbian’ to describe history has been considered by some to be a difficult descriptor. Some feel that lesbian refers to an identity that historically women would have not considered themselves to be. Sometimes the phrase ‘women who loved women’ has been used. Scholars such as Cook and Rich argued for the use of the term ‘lesbian’ to describe women who had relationships with other women. However other scholars prefer to avoid the term, arguing that lesbian as a concept did not exist, or that the term does not fit the historical reality of the women they are studying. Others have also argued that this term is too Western-centric. However, others have pointed out that terms such as queer are too broad and erase the specific experience of women. This issue on phrasing symbolises the difficulty that lesbian history has faced.
While there has been little debate about male homosexual history, lesbian history has been much more problematic. The existence of lesbian history has always been harder to find, just because as the history of women in general has been difficult to source because of the domination of men in the historical written word, lesbians have often been written out of history – even more so than heterosexual women who generally have been only featured when, relevant to men. Lesbian behaviour was less likely to be prosecuted than gay male behaviour (not that lesbians were not prosecuted but they were caught less often or in some cases the sheer idea of lesbianism was so alien that legislation did not exist) which also reduces the amount of source material available, although what does exist is important. Prior to the 19th century lesbian history is fragmented,although some lesbian historians, like Emma Donoghue, have criticised historians for failing to notice mentions of lesbians due their own heterocentrisim. Debates over whether female historical figures had romantic and/or sexual relationships with each other or whether they simply had close platonic friendships plague lesbian history. Many lesbian historians have pointed out that they themselves, and those that came before them who clearly were, and often identified, as lesbian have been described as ‘platonic’ yet that there are often signs of such romantic and/or sexual relationships. Anne Lister’s diaries are an example of this; when her diaries were originally deciphered some declared them a hoax because of their ‘explicitness’ and her frank understanding of her sexuality.
Most sources we do have on lesbian history focus predominantly on upper class women as they were the most able to record their own experiences. This can be frustrating for two reasons: women in the lower classes made up higher proportions of the general population and therefore are more likely to make up a significant proportion of lesbian women; and also that working class women traditionally had more opportunity to socialise with other women and without as much scrutiny. Upper class women were far more likely to have limited social circles and limited opportunity to be able to conduct affairs privately. Not only does this limit the amount of available knowledge it also means we miss out on knowing about working class lesbian subcultures and communities prior to the 19th and 20th centuries.
Oral history has been an important part of lesbian history and has provided a significant amount of source material, although this is mostly restricted to post 1920s, as lesbian oral history was not recorded until the 1970s and beyond. Along with sources such as zines and photography, archive groups in the 1970s and 1980s attempted to construct archives focused on the lesbian experience, such as the Lesbian Archive – now housed at the Glasgow Women’s Library–, and the Lesbian Herstory Archives in New York. Other regional archives exist as does archives holding either LGBT history as whole or feminist/women’s history.
So why is lesbian history so important to discover? Other than the general desire to uncover the past as much as possible, many lesbians find it important to connect to their forebearers and to demonstrate that their identity is legitimate and has existed for millennia. Lesbian erasure, historically and currently, is a major issue not just in society in general but also in the LGBT and feminist communities that claim to include and represent them. Erasure and ignorance of lesbian history helps exacerbate lesbian erasure. Many lesbians have been outspoken about society’s attempts to erase ‘lesbian’ as an identity, from claiming that ‘lesbian’ is exclusive or to that it doesn’t even exist – the tendency for some historians to deny lesbian history prior to the 19th century does just this.
LGBT history often focuses on gay men while feminist history often focuses on heterosexual women. The fact that lesbians have often been both at the forefront of social movements is often ignored, even within these movements, and despite their presence they have been later ostracised or written out of these histories. Therefore their lesbian identity has been paramount to them. This importance also highlights the need for lesbian history to be inclusive of all lesbians. Recent scholarship has aimed to not only focus on white middle-class women in western societies but to expand our knowledge of lesbian history and how the diversity of these women are how we can broaden our overall knowledge.
As we come up to Christmas Day, let’s have a look at the
history of several popular Christmas desserts.
Dating from the Middle Ages this English dessert, like the
name suggests, originally contained meat based mince. While meat disappeared
from the pie in the 19th century (barring suet), the combination of ingredients
in it today dates back from its origins which were inspired by Middle Eastern
food that English soldiers experienced during the Crusades. It is not known
exactly when they became associated with Christmas, but prior to the
restoration of Charles II, their shape was oval and was thought to represent
the manager; they also sometimes included a baby Jesus on top. During Oliver
Cromwell’s rule mince pies were considered Catholic idolatry and were frowned
upon. During the 19th century recipes for both meat based mincemeat
and fruit based mincemeat existed but by the end of the century the sweet
version, that is made today, dominated.
This popular cake is named and designed after the European
Christmas tradition of the Yule Log – a log chosen specially to be burnt on a
hearth on Christmas Eve through to Twelfth Night. This tradition happened
throughout Europe. The cake itself dates back to at least 1615 with a recipe of
the cake featured in The English Huswife.
In the 19th century, Parisian bakers popularised the cake, known as bûche
de Noël in French, creating the more
elaborate designs like you see today. Today the cake itself is more well-known
than the origins it is based on.
As we know it today, Christmas Pudding did not appear until
the 19th century although it had its origins in the 14th
century as pottage – a broth using many of the ingredients that are still in it
now, alongside meat. It was served as a starter rather than a dessert. Its
association with Christmas did not come until the 18th century. The
Victorians were originators of the Stir Up Sunday tradition – the making the
pudding on the fifth Sunday before Christmas where each family member took a
turn to stir the mixture from east to west. This was meant to represent the
journey of the Magi and bring the family good luck for the year. Like Twelfth
Night Cake, it was also customary to hide small items within the mixture to
symbolise what the future would hold for the person who found that item. A coin
could signify future wealth, while a thimble would signify spinsterhood.
Like the Christmas Pudding, the Christmas Cake originated
from pottage but also from the traditional Twelfth Night Cake. During the 19th
century Christmas cake mostly supplanted the Twelfth Night cake and began to
use elements such as marzipan for decoration. The expanding British Empire and
migration to the colonies – hence the popularity of Christmas Cake outside of
Britain – and within Britain itself, also meant that many people began to boil
their Christmas Cake with alcohol to preserve the cake during travel. Like
mince pies and Christmas Pudding, the spices of a Christmas Cake are meant to
represent the Magi.
This German fruit bread has its own festival in Dresden and
like those above has developed over its history. Originally it was much less
sweet due to restrictions by the Catholic Church during Advent on the use of
butter. Eventually Pope Innocent VIII 1491 allowed the Prince Elector of Saxony,
his family and household to use butter for Stollen while bakers were allowed to
as well as long as they paid a fine that was used to fund churches. This
stopped several decades later when Saxony became Protestant. The festival
around Stollen dates back to when the rulers of Saxony were presented with a
Stollen by the bakers of Dresden. This stopped with the fall of the monarchy in
1918 but was resumed in 1994. The shape of the Stollen is meant to represent
the swaddled baby Jesus.
Legacy, what is a legacy?
It’s planting seeds in a garden you never get to see
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.
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…
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.
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.
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
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. 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, 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”. 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.
 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
 L. Manuel Miranda, “Alexander Hamilton” as performed by The Original Broadway Cast in Hamilton: An American Musical Original Broadway Cast Soundtrack
I’ve been doing some reading on stuff by James Sharpe (University of York), regarding the economic crisis and hardship experiences during Elizabethan times. I found it quite interested me, and this is usually not my bag, so I thought I would do a little update regarding the subject.
I think what attracted me to this topic was that, this is really not the sort of thing we think of when we picture Elizabethan period, right? Well, according to Dr Sharpe, there are many accounts that report severe issues during this time, particularly in the provinces. Edward Hext and William Lambarde seem to be key for this discussion. The former was associated with the Somerset Justice of peace, whilst the former was a veteran for the same in Kent. They reported people stealing more than they were at work, and the paint a picture where living in vagrancy in the urban areas was not uncommon. Moreover, the do suggest that people living in the countryside were seriously struggling to survive. It is acknowledge that the harvests of 1594 and 1595 were particularly bad, but it is the one from 1596 that has disastrous consequences for the population. As a result, Elizabethan society sees the price of grain increase to its highest level in all of the 16th century. This struggle is also reflected in the population levels. In 1500 there was a reported figure of 2.5 million whilst by 1650 the number was doubled, and we find a 5 million magic figure. It does appear that the country was unable to cope with such a population growth, and this was mostly due to the lack of resources and infrastructure. The real wages people were earning were not able to cover the costs and prices of good at the time. At the same time, England also experiences a higher unemployment rate as the chances to find work are diminished. These are the reports of the south though, so what about the rest of the country?
Perhaps unsurprisingly we see that by 16000 the Midlands saw a massive divide between people. The rich and locally powerful were sitting at the top, then we see a modest class of yeomen farmers just about managing, and then a mass of poor people unable to survive. Funny enough, London reports also suggest things were not all so peachy even in the capital. The harvest did have a real big impact which is seen in the population toll. An average year would see the number of burials just above that of birth, however in 1597 twice as many Londoners were buried than baptised…The pattern does confirm a time of seasonal death that indicates the reason behind these extravagant number of passings was the famine. But a place that shows these evidence as well is perhaps something many of us did not suspect: prisons. And it is amongst the inmate waiting trial that the numbers get spooky. There was a livelihood of death whilst waiting in jail due to the inhumane and appalling health and sanitary conditions of such facilities were the treatment was rough at best. But we see an increase in the number of dead prisoners throughout Essex, Hertfordshire, Kent, Surrey and Sussex. Sharpe advises that the average number for these deaths normally would have been around 33. Yet between 1596 and 1597 the staggering 117 can only suggest many of these were the cause of starvation due to bad harvest which is enhances by the contraction of maladies and disease.
Moreover, remember this is the Elizabethan period and war was certainly present at home. With the country at conflict with the Netherlands and Spain we find a major social disruption as those who return from war have nowhere to go. Unsurprisingly these men go into a stage of homelessness, vagrancy, and eventually crime. Theft and grain riots in all of south of England is more than evident, although often forgotten due to their relative lack of success. Such an example is the Oxfordshire Rising of 1596. The situation was by then somewhat contained but the pressure still existed on the government to get things right, which is for sure one of the things that promotes the enactment of the Poor Law Act (1601).
I think the reason why it interest me, had something to do with my own teaching of the period from the perspective of the Golden Age of Spain. My students are probably sick and tired of hearing about war, famine and death in the Spanish Empire, where the British Isles always look so much better off…Yet, it was not so golden times over the shores on the other side of the Channel I suspect. I think this really help us understand the biases of national histories and the things we assume to be Golden Ages.
The post will look at the historical significance in Khaled Hosseini’s 2003 bestselling novel, The Kite Runner. The novel is a coming of age story focusing on Amir born into a Pashtun family in Afghanistan. Recently, as of Monday 10th July I went to watch the stage adaptation of it with another blogger- lauraljpotter. This got me thinking as there is plenty to right about. Particularly, life in Afghanistan during the 1970s, during the Soviet occupation and the Taliban occupation. I also touch upon Afghans who immigrated to the United States of America during the late 1970s and 1980s, mainly commenting on the accounts in the novel. For starters, I will explain the basic premise of the story and provide a general historical account of the country. Minor spoilers of the plot will be announced to emphasise the historical value of this time period.
The story starts in the mid-seventies focusing on Amir’s friendship with Hassan, who is the son of the family servant and the strained relationship Amir has with his father Baba. The themes Hosseini highlights are the following; friendship, identity, love and redemption, spanning across time from Afghanistan in the mid-seventies towards California in 2001. The modern state of Afghanistan was founded in 1747 by Ahmad Shah Duran but long before this happened the area was conquered numerous times. The earliest account we know was in 330BC, when Alexander the Great conquered it. In the 700s AD, Arab armies invaded the area and the inhabitants of the area converted to Islam. Later in 1218, Genghis Khan’s army penetrated the area. This is interesting to note as it explains the ethnic mix of people that live in Afghanistan and this is still visible today, this will be explained in more thorough detail further on. Conflict did not end there as in the mid-1800s Britain and Russia clashed in order to gain control of Central Asia. There was a power vacuum in Central Asia due to the declining Ottoman Empire, Qajar dynasty and Qing dynasty in the region. This was called “The Great Game” as Britain and Russia vied to occupy these territories. Eventually “The Great Game” led to the First Anglo-Afghan War. By the end of the 1800s, Afghanistan was unwilling to allow British presence in the region and refused a mission to be set up in Kabul. This resulted in the Second Afghan War. At the time Britain acquired an empire that stretched all around the globe, it was coined as “the empire, where the sun never sets”. Before the partition of India and Pakistan in 1947, Pakistan was still a part of India and in 1893, the British established an unofficial border to separate Afghanistan and British India. A third war ensued between the Afghans and the British. In 1919 the Third-Anglo War concluded. To summarise, what this short piece does is provide a background account to the complex history of Afghanistan up until when the story starts.
Now we will focus on the country of Afghanistan in the sixties until the seventies. It was a different place to what it became in the early noughties. It was a relatively safe and stable country since 1933 when Zahir Shah quelled unrest by becoming king. Before Zahir Shah, since after the Anglo-Afghan Wars there was always a power struggle in order to establish a long lasting dynasty in Afghanistan. In the twentieth century Emir Amanullah tried to rule and incorporate western influences in Afghanistan, but civil unrest in the country ousted him out. However, from what the background account tells us, this proved to happen throughout the course of history. In particular for those who had money and prominence, life in Afghanistan was very good, full of lavish hill top homes and festivities. Life was full of excitement and opportunities were abundant. This was looked at in Hosseini’s novel. Notably, Baba and Amir’s comfortable home, Amir’s schooling, Amir’s birthday celebrations and the Kite flying competition. This reveals that Amir had a stable and comfortable home life. Expanding on this western travellers often ventured through Afghanistan as a pit stop before moving on to India. This particular route was known as the “hippie trail”.
However, that air of stability soon collapsed when in 1973 King Zahir Shah was overthrown by his cousin. Two ideologies developed during this time in wanting to prevent gradual western ideals that occurred in the royal Afghan court. One ideology supported communism and the Soviets. This group was called the People’s Democratic of Afghanistan. Another ideology advocated for a return of religious values in society. It was the PDPA that ended up being more successful first in 1978, within a year the Soviet Union invaded Afghanistan in December 1979, plunging Afghanistan into the Cold War as a potential satellite state. They did this to strength the communist ideology of the PDPA in Afghanistan as well as extending their on sphere of influence in Central Asia. However, war ensured as not everyone was happy with the Soviet invasion, in “The Kite Runner”, Babi, Amir’s father did not want the Soviets to take control of Afghanistan. Using Babi as an example, many affluent families in Afghanistan and those who held close ties to royalty were suspected to be reactionaries and many of them like Babi and Amir had to flee to neighbouring Pakistan and as a result became refugees and wait admitted asylum. It was from there that many families moved on to the United States of America, like what Babi and Amir did. Babi and Amir like many Afghans settled in Fremont, California. A majority of Afghans who fled Afghanistan settled in the San Francisco Bay area of California like Fresno, Los Angeles, Virginia and other major areas like Illinois, Florida and Washington. Many Afghan migrants worked in unskilled professions or in the public sector. Some Afghan professions mentioned in “The Kite Runner” were traders, teachers, policeman and gas station attendants. Life was not always easy for any particular new arrivals to the USA but what Hosseini does draw attention to is the fact that it was perhaps easier for some to assimilate into the new American culture, whereas for others it was more difficult. This was looked at in the form of father and son, Babi and Amir. Babi struggled seeing as he had established himself in Afghanistan it was bound to be difficult to pack up and start again, particularly as he was living in a comfortable hill top home in Afghanistan. In Fremont he was living in an apartment block. For Amir, you could argue that it helped him pursue his dreams of becoming a writer as he improved his English, went to college to major in Creative Writing and found love and married Soraya. In essence embracing his new opportunities and attempting to pursue the “American Dream”.
The Soviets tried their best to capture all of Afghanistan, but this did not happen, they found it difficult to penetrate the countryside and this remained relatively untouched. The Soviets eventually realised that they couldn’t continue funding a conquest they knew they could never win. The geography of Afghanistan is testing as it is a heavily mountainous land-locked country. Again, more civil unrest ensued and much of the country was being taken over by mujahedin groups. The capital, Kabul managed to quell this for three years as Najibullah, an ally from Moscow was able to control the area. Eventually, Kabul fell and Najibullah lost control. Even still these rival mujahedin only managed to control the city until 1996, when they were ousted by much younger jihadis. They were known as the Taliban and controlled everyday life in Afghan society from there on in, including the vibrant capital Kabul. Kabul changed drastically under this leadership. Kabul was once a place where men and women could sit in university together and women weren’t told what to wear. This all changed when the Taliban took control and implemented a strict regime on Afghanistan.
In more recent time, in the noughties Afghanistan garnished much negative connotations and further turmoil. Most notably, the War on Terror, Afghanistan was used as a testing ground by British and American forces. After the 9/11 attack on the World Trade Centre all attention went on combating Al Qaeda, the Terrorist group responsible for the heinous act and capturing their ringleader, Osama Bin Laden. The Taliban were told in “The Kite Runner” in the form of one character the antagonist, Assef who frequently tormented Amir and Hassan. He constantly made fun out of Hassan’s ethnicity of being a Hazara. Some people like Assef did not like the Hazara people as they held a belief that they were not true Afghans and how they polluted the country. This was ironic in the story as Assef himself had a Pashtun father and a German mother. Many Hazara people as a result faced widespread discrimination in everyday life. This is something that many Hazara people face even today. Harking back to what I mentioned earlier, there were two different ethnic groups mentioned in the story, one were the Pashtuns and the other group was the Hazaras. The Hazaras were said to be descended from inner Asia and more specifically around Mongolia. This makes sense considering how many times different armies came to conquer and/or settle in Afghanistan. However, this theory is not entirely confirmed and we do not know for sure where they actually descended from.
Afghanistan faced much hardship over the years and history seemingly starting to repeat itself in the form of occupation, then reoccupation, then occupation, then reoccupation an endless cycle it seems over the centuries and something that still lays bare in Afghanistan today; whether that be when Alexander the Great first captured the land or as early in 2009 when Obama increased the number of American troops to arrive in Afghanistan.
The use of insulting language in the late 16th century is easily seen in court records of the time. After the Reformation there was a sudden rise in defamation allegations being recorded. Defamation laws required there to be an economic consequence or accusation of crime for the case to be brought to court, hurt feelings were not enough. The general type of these cases is easily seen, in situations where it is men v men, the insult is normally against a man’s reputation, or the activities of his wife. The thought being that a man’s reputation was precious, and any insult is important enough to take to court. Most of these cases were tried at the secular courts, with the exception with those concerned with sexuality, generally against women, these went to church courts. Men were more likely to be concerned with insult that could affect their business, while women’s entire reputation was based on the accepted sexual mores of the day.
The most dangerous insults towards men, and those pursued most vigorously, were those against their professional business. Thomas Handley accused Elizabeth Vincent of destroying his business when she publicly proclaimed “God forbid that ever Handley take any work in hand that ever shall prosper” after her child died in his care. He claimed as a result of this he lost customers. Some insults were meant to suggest that men were outsiders to their communities and a threat by questioning their parentage – a direct insult to their reputation – such as those levelled at John Johnson by a neighbouring couple who claimed ‘no man knew from where he came’ while also branding him a ‘Scotty Rouge’ and ‘Vagabond’ further pushing an idea of a threat to the community. While drinking alcohol was seen as an important part of male friendship, extreme or common drunkenness was seen as a man out of control. One John Paterson was described as a ‘foresworn drunken fellow’ and a ‘spewbleck’ describing what drunkenness did to him.
The cases of women v women or men v women are quite different. When women were insulted it tended to be of a sexual nature, often with the word ‘whore’ being used. Other words of a negative sexual nature solely towards women such as ‘jade’ and ‘queane’ can be seen in cases such as Anne Webb’s diatribe against Margery Dunne in 1593:‘thow hacking queane thou hacking jade comon ridden Jade codpeece whor codpeece quean…’. Some cases such as this one seem to be more attacks on other women out of anger. Other women sometimes would directly attack women who had sex with their husbands such as a case in 1579 where Alice Amos was heckled by Susanna Symonds: ‘Thow art a whore And I sawe my husband stand between thie legs and thow didst put thow hands into his codpeece very rudely.’ The difference between the gender and the language of insult has been explored by Laura Gowing in her article ‘Gender and the Language of Insult in Early Modern London’ in History Workshop. Gowing states that after 1600 the consistory court of London found its time taken up by cases sued by women concerning insults about their sexual and moral behaviour. This statement is backed by numerous records of what is said in these cases.
When cases were between men and women the tone often changed. One such case is between Robert Coke and Joan White. The basis of the argument is that Robert found a knife in the street, which Joan then claimed to be hers. Robert then claimed that Joan ‘…liest (sic) like a whore…’, to which Joan replied ‘Whose whore am I…’. Robert then stated ‘…thou art John Cokes whore…’. This relatively simple exchange of insults was enough for it to be heard in court. The document in which these quotes originate is part of the church court record dated 30th October 1585. Some were possibly revenge, men often defamed women they claimed to have slept with; whether this was always true if women rejected male advances or if it was in revenge for when women tried to end things we cannot always know. In 1574 James Granger threatened Alice Marsh by telling her: ‘Alice Marsh was an arraunte whore and that he had lyen with her, and that he would send letters to her husband to declare the same’.
The study of these documents show how insults were tailored to men and women, depending on their social standing. The fact that women were able to pay the costs of taking a case to a judge suggests that their husbands considered an insult against the woman an insult against them, as it would suggest that if their wife was a whore he could not control her sexual actions and he was a cuckold. The number of cases where men brought the cases to court where female family members were accused of ‘whoredom’ is interesting, as men were considered the guardians of their female family member’s sexual behaviour.
I find this all very interesting as it shows how the higher levels of society dealt with insult and potential controversy in the late 16th century, going to such lengths to protect their reputation as they would their own interests.
I’d lusted after Edinburgh from afar for absolutely ages, but it was only last week– after years of increasingly desperate planning– that I finally got the chance to visit the city of my dreams.
Getting off the Megabus was tricky. For one, I’d been sitting for a twelve hour coach journey and my joints were stubbornly refusing to work. But there was something else, something which made me pause at the automatic door, probably to the great annoyance of the coach driver. It was a deep-seated nervousness, combined with a sense of This is it! You’re actually here!
You see, after years of hoping and dreaming, the reality of it scared me. What if Edinburgh failed to live up to my ridiculously high expectations? What if, after all, it was simply the grey, ‘gloomy’ city my lecturer had described in a reply to my Sorry, won’t be in next week’s lecture, third year is too much and I’m running away to Scotland for a while email? (Of course the real, Actual Responsible Adult™ reason for visiting Edinburgh was to scope out the postgrad open day, but I’ll run away from that as well, while I can).
Photo courtesy of Wendy Li
Photo courtesy of Bryony Lumsdale
Eventually I did get off the coach and, in a bit of a daze, I wheeled both myself and my suitcase out of the station and on to North Saint Andrew Street. The first thing that hit me, straight away, was the temperature. It was freezing, but absurdly pleasant after sitting in a stuffy coach all night. In the east, the sun was rising above the distant Firth of Forth, and the sky was a gorgeous shade of purple, specked with deep oranges and strands of golden yellow which were reflected off the tall Georgian buildings nearby. My hair, caught up in the near-Arctic wind, whipped around me and, while I had barely slept all night, I felt exhilarated. I knew then– as cheesy as it may sound– that Edinburgh would not disappoint.
So we set off in search of Justin, our Airbnb host for the week, to collect keys and settle in before a long day of open day-ing and thinking of the future-ing. He was a little late and for a moment, huddled together against the cold on Nicholson Street, we wondered if Airbnb was possibly all a big scam. But Justin soon arrived, and was lovely. He gave us a quick tour of the flat –bathroom here, kitchen there, keys through the letter box when you leave – and then left us to recover from the journey and de-zombify ourselves for the day ahead.
Justin’s impossibly beautiful Airbnb flat, would 100% recommend. He even provided complementary bottles of Irn Bru and teacakes. An absolute angel.
Justin’s impossibly beautiful Airbnb flat, would 100% recommend. He even provided complementary bottles of Irn Bru and teacakes. An absolute angel.
The open day at The University of Edinburgh was brilliant. As the main reason for travelling 418.3 gruelling miles in a Megabus, I found it both useful and decidedly worth it. Still not 100% sure of the course itself though, I’m possibly leaning ever so slightly more towards another one at the moment, but it’s a shame because I fell completely head-over-heels for the university itself. Also, credit where credit’s due, the staff and open day helpers were excellent throughout the day, answering any questions we had and being very friendly.
Afterwards we all returned to Justin’s and had well-deserved naps, relishing at the prospect of sleeping in actual beds rather than a crowded moving vehicle. I slept deeply and dreamlessly and woke feeling refreshed, if still a little tired. We had dinner– a lovely meal of pasta and lentils courtesy of Wendy then left the house again for a haunted ghost walk of Edinburgh’s underground spaces with City of the Dead Tours.
Photo courtesy of Wendy Li
Photo courtesy of Bryony Lumsdale
It was raining buckets when we left the house, and positively chucking it down by the time we arrived at the meeting point along the Royal Mile. The drenched cobble stones and masonry were a glossy charcoal, like something out of a melodramatic Victorian murder mystery, glittering with the reflected reds and oranges of streetlights that could so easily have been gaslights. Just as I was thinking all that’s missing is Jack The Ripper, the tour guide appeared. He was draped in a thick black cloak, with a top hat perched on his head, and he called us over to the group with a thick Scots accent.
As he led the group to our underground destination deep in the Edinburgh vaults, he spoke about the history of the local area. It was embellished for effect, and there were certain bits that didn’t sound entirely historically accurate, but his words rang with a gritty realism. For the most part, he didn’t mention hauntings or ghostly goings on, but instead created a sense of horror through his descriptions of the conditions experienced by the very poorest of society.
He led us down ambling side-roads and winding cobbled streets, through historic red-light districts which were now lined with tourist shops and artisan bakeries, speaking all the while of the horrific overcrowding of the eighteenth century city, the dire mortality rates, and the failures of the state and the church in caring for the poor. When of course we finally did make it underground, he regaled us with ghost stories and descriptions of the South Bridge Entity which was said to dwell in the vaults. It was spooky, without a doubt, but I felt that the true horror of the night was resoundingly in his descriptions of the past.
As we emerged above ground again, the Old Town stretched out around us, appearing both ageless and ancient. It was all too easy to imagine the sights he had described, and the people who had suffered in this place. That was what haunted me most.
It soon started to rain heavily again and we were drenched trying to find our way home in the labyrinth of backstreets. Naturally, when Google Maps failed to work, we blamed the South Bridge Entity for making us lose our way.
Day Two: 17/11/16
Had a slight lie-in to recover from the knackering twelve-hour journey, and ended up leaving the house just after lunchtime. Our first port of call was the National Museum of Scotland, which I was embarrassingly keen to visit. It was a stunning building, both inside and out, which really did credit to the fascinating exhibits. The hands-on science and technology gallery was great fun, and we spent far too long playing with the interactive exhibits, making hot air balloons lift off and programming a robot to do our bidding. There was also a fair bit of snapchatting going on as we took in the culture which, to be fair, some exhibits seemed to directly cry out for.
As dedicated Outlanderfans, Bryony and I soon headed to the eighteenth century section, where we tried and failed to be dignified in our adoration of the era. Here, we were able to sit in a miniature thatched cottage, listen to traditional music of the period, squeeze into children’s dress-up clothes, and attempt to take in as much info as we possibly could. The exhibits on Culloden and the Jacobite risings in particular were beautifully comprehensive, and it was tricky to pull ourselves away from it all.
I’m basically Claire Fraser tbh
We could have happily sat in that thatched cottage reading about Bonnie Prince Charlie for hours, but it was getting late and we wanted to visit the Royal Mile before the shops shut. So we dragged ourselves away and exited via the (genuinely amazing) gift shop. It was then only a short walk before we found ourselves on one of Edinburgh’s most famous streets. The Royal Mile was lush and, to tell you the truth, I spent far too much money in its many tourist shops. I bought a gorgeously warm and cosy Edinburgh hoodie for myself, and presents for friends and family, as well as what felt like a few hundred postcards. Worth every penny, to be honest. Je ne regrette rien.
We were making our way back to the house when, purely by chance, we realised how close we were to Greyfriars Kirkyard. Of course, being the mature adults that we are, we were thrilled at the prospect of visiting one of Scotland’s most haunted locations after dark. It was nearly pitch-black and we walked around quickly, using the light from our phones to guide us, while attempting to avoid the group of people filming a Most Haunted style documentary in one corner of the cemetery. Eventually we began to feel unsettled and decided to leave.
Visiting Greyfriars Kirkyard
Ghost hunting in process
A rare sighting of the ghostly Gabrielle. Very spooky.
Day Three: 18/11/16
We woke up early in order to make it to the Glasgow University open day. Here, almost immediately upon arrival, I fell in love with the Glaswegian subway which was so refreshingly easy to use after years spent getting lost on the tube. The city had a buzz to it that’s difficult to describe, but it was artsy and ancient, energetic and fun. Glasgow doesn’t take itself seriously, which I really love about it.
The open day itself was perfect, and as of now I’m definitely planning to make an application. Everyone we encountered bent over backwards to help us and one man even walked us to the subway station in the pouring rain when we asked for directions. The city is undoubtedly deserving of its title as the world’s friendliest city.
After the open day, we had a quick look around the Hunterian Museum, then did a fair amount of tourist-ing, followed by a little bit of shopping where I was very tempted to buy quite a lot of gloves. Spotting the Duke of Wellington statue, cone and all, was a definite highlight of the trip. So too was dinner at Mono, a charming vegan restaurant/record shop in the city centre. I had a delicious to-fish and chips (battered tofu = Pure Heaven) followed by a chocolate avocado and walnut tart. Really wish there was a restaurant like this nearer to Winchester, because I could quite easily spend most of my life there.
Dinner at Mono
Admiring the Christmas decorations in Glasgow
Famous statue of the Duke of Wellington
As it was, I left Glasgow feeling sad that the day was over. I would have loved to spend more time in this brilliant city.
Day Four: 19/11/16
View from above…
… and view from below
We spent our fourth day storming Edinburgh castle. I was amazed by how much there was to see and do here, with many individual museums nestled within the castle’s keep. After a fascinating but freezing guided tour followed by the 1pm firing of the cannon, we had a chilly lunch in the tea rooms, huddled around Bryony’s teapot for warmth. We then headed to the National War Museum, where we spent well over an hour reading displays and being drawn into the history on offer. We even found a radiator in one room, which was a godsend.
Not to mention, it was also the perfect spot for the odd #MuseumSelfie which really is terribly good fun. In the words of curator Mar Dixon (@MarDixon), “I always feel so bad for those people who don’t get #MuseumSelfie or any fun in museums. I just want to hug them and tell them it’ll be ok.”
It was difficult to decide where to visit next, as we were completely spoilt for choice. Eventually though we settled on the Prisons of War which showcased the living conditions of POWs held there throughout the centuries. These men ranged from French sailors captured in 1758, shortly after the Seven Years’ War, to soldiers of the American War of Independence (1775-83), right up to inmates from wars with Revolutionary and Napoleonic France (1793-1815). The surrounding displays told tales of the prisoners, one of whom was a five-year old drummer boy, taken at Trafalgar (1805). Another, desperate to escape, hid in a dung cart, only to be killed on the rocks below as the contents were tipped over the castle wall. Four more succeeded in escaping in 1799, by lowering themselves down the rock on washing lines, while in the more audacious outbreak of 1811, 49 prisoners cut their way through the parapet wall, beside the battery. All but one escaped and the hole is still there today.
Next we sampled some lovely Bruadar whiskey in the Whiskey and Finest Food shop, then visited The Royal Palace, a principle royal residence from the eleventh century up until the early seventeenth. It was a fascinating building, with a grand history. Indeed, it was here that, on the 19th of June, 1566, Mary Queen of Scots gave birth to the future King James VI of Scotland and James I of England and Ireland. It was truly remarkable to think that the first king of England and Scotland, a man who would go on to shape both nations so dramatically, had been born in such an impossibly small room.
The next part of our visit to the castle was spent admiring the Scottish crown jewels, which are the oldest in the British Isles, created in Scotland and Italy during the reigns of James IV and James V. They were first used for the coronation of Mary Queen of Scots in September, 1543. We saw the Stone of Destiny as well, also known as the Stone of Scone, which is traditionally thought to have once been part of an ancient royal bench-throne, and imbued with sacred powers. For centuries, Scottish kings were ceremoniously crowned atop the stone, tying the monarch to the land forevermore.
The Stone has an eventful history. In 1296, believing himself to have a God-given right of superiority over Scotland, Edward I forcibly removed the Scots’ royal regalia and holy relics, along with 65 chests containing the records of the kingdom. In short, he took all the objects of statehood, making sure that the Stone of Destiny was in his haul, it was removed from the abbey of Scone in August, 1296 and sent to Westminster Abbey. Here, it was enclosed in a new throne, the Coronation Chair, where it has been used ever since in the coronations of most monarchs of England and, from 1714, all the rulers of Great Britain.
However, on Christmas Day, 1950, four students from the University of Glasgow removed the Stone of Destiny from Westminster Abbey and brought it back to Scotland. On the 11th of April, 1951, it turned up 500 miles away, at the high altar of Arbroath Abbey! Afterwards, it was once again taken to Westminster Abbey, but the actions of the students made people begin to ask Why wasn’t the stone in Scotland?
Finally, in 1996, the Stone of Destiny was returned to Scotland on the 700th anniversary of its removal, under the proviso that it may be ‘borrowed’ for any future coronations at Westminster Abbey. It’s a truly remarkable object, and I could easily have spent all day reading about its history. There’s also a great film called The Stone of Destiny which tells the story of the four students who returned the Stone to Scotland. It’s a bit clichéd, and Charlie Cox’s Scottish accent is more than a little bit dreadful, but it’s a genuinely heart-warming tale, and I would really recommend it to anyone interested in the Stone’s history.
Finally, after a quick look around Saint Margaret’s Chapel, the oldest structure in Edinburgh (dating from 1130), and a moment of quiet reflection in The Scottish National War Memorial, it was time to leave Edinburgh Castle. Our visit was incredible, without a doubt 100% worth the admission fee. There was so much to see and do here, and exhibits to entertain people of all ages and historical inclinations. A really marvellous day out.
Photo credit to Wendy Li
Photo credit to Wendy Li
We walked along Princes Street on the way back to Justin’s house, recreating the opening scene of Trainspotting. Once again, the city was freezing but exhilarating, generating a genuine ‘Lust for Life’ in us all.
We got back to the house quite quickly, having finally learnt to navigate the tangled web of Edinburgh’s streets, and ordered delicious pizza from the incredible ‘Dough Pizza’. A truly ‘Perfect Day’.
Day Five: 20/11/16
Returned to Winchester today.
Annoyingly, the coach journey was delayed due to traffic and road closures, and ended up taking almost 15 hours altogether. A little bit hellish, but certainly not something that could detract from the overall experience of our trip.
Because, you see, it turned out that my expectations of Edinburgh weren’t ‘ridiculously high’ at all. This was something the city proved to me day after day, as I fell more deeply in love with it than I ever could have anticipated.
Another factor I couldn’t have anticipated is my new-found dependency on Irn Bru. Really have to thank Bryony, my enabler, for introducing me to that little habit. Definitely not something to regret though.
May have developed a slight Irn Bru dependency
Return coach journey
15 hour coach journey. Ouch.
Special thanks to my lovely companions Bryony (@bryonyjo31), Maddie (@maddiech_) and Wendy (@whitecinnamonsugar).