Category Archives: Interviews

Interview with Stephen Lucey

Dr. Stephen Lucey is a professor of art history at Keene State College (New Hampshire, US), and teaches premodern as well as non-Western art history. His research focuses on the medieval Mediterranean world. His recent article in the Royal Studies Journal The Royal Chapel at Pyrga: Art, Agency, and Appropriation in Fourteenth Century Cyprus is an example of this.

 

RSJ Blog: Thank you for giving us this interview. In your article for the Royal Studies Journal, you write about the royal chapel at Pyrga on Cyprus – an architectural relic from the Lusignan rule over the island (1192-1474). Can you please introduce us (and our readers) to the problem connected with the dating of this chapel?

Stephen: I was first introduced to the chapel in a seminar at Princeton many years ago. At that time, there was very little bibliography associated with the monument and most was quite outdated. So too, I had only limited access to photographs, so it was difficult to get a sense of the fresco program as a whole. I slogged through writing a research paper upholding the 1421 date that was based on a now missing foundation inscription (recorded by a single source in the late nineteenth century) and “authoritative” stylistic studies that framed the chapel’s decoration as a “outsider” unrelated to better known and earlier examples of Cypriot painting.

Still, it was clear to me back then that there was a funerary context involved (see my argument in the article), but it was (is!) difficult to connect that with the death of Queen Charlotte de Bourbon (1388-1421/2). Though the date of her death might seem to support a connection, she is shown very much alive in the frescoes on the east wall. The dating was only one of the many unsatisfying “facts” about the chapel that appeared in the literature (and continued to be perpetrated for years to come). I am happy that I remained both vexed and tenacious – it has certainly been a long road but worth the endeavor.

RSJ Blog: So, even as a student, something about the historiographical work on this chapel struck you as somehow wrong! What struck us as most peculiar was how the mis-dating of the chapel to the early fifteenth century resulted in a completely different interpretation and assessment of the chapel’s art historical “worth” than the dating to the mid-fourteenth century. This also shows in many ways how subjective – despite all attempts otherwise – our interpretations can be, and the problem of objective judgement. Could you please expand a bit on this historiographical debate, and its meaning?

Stephen: I wouldn’t necessarily characterize it as an issue of art historical worth (for me at least) so much as affording it a meaningful context that can be supported by significant evidence – evidence that was simply lacking for the 1421 dating. So little artistic comparanda survives from early fifteenth-century Cyprus, and what there is is quite different in terms of artistic style. Scholarly interest in the chapel simply langoured until Jens Wollesen’s monograph of 2010 (see bibliography). He was the first to question the status quo. I attribute much of the apathy towards Pyrga to its Latin context – the key scholars working in Cyprus in the 1990s and 2000s were chiefly Byzantinists – and Wollesen was not of that ilk. So too, Pyrga’s ruinous state and the miserable assessment of its artistic merits were off putting – do recall that it is not part of the UNESCO set of Cypriot cultural heritage monuments.

It was a few years after the Princeton seminar that I was able to visit Cyprus and see the chapel firsthand. My immediate impression was that Pyrga’s frescoes were not at all as had been described though they are quite distressed. I have often felt that in art history it is the reading of style that can be the most subjective and misleading. So-called authoritative critiques of Pyrga’s frescoes began to seem both hyperbolic and dismissive. Even then, I was struck by how closely related the dominant style of Pyrga’s frescoes were to the great and earlier “warhorses” of Cypriot mural art – the churches at Asinou and Pelendri. Again, it took Wollesen’s work on style some years later to convince me that Pyrga was worth looking at yet again – and a number of years and numerous visits to familiarize myself with the artistic heritage of the island.

RSJ Blog: So, in a way, both the experience of your student-self that something didn’t really add up as well as the hands-on experience in Cyprus were essential for pushing this research forward, and to reach new insights. As an art historian, is it your experience that it is often the opportunity to see artworks “live” in their context that brings forth more questions and answers?

Stephen: There is no question that one must experience the actual object/monument in order to do serious research. As a teacher of global art, I am also impelled to travel and see artworks firsthand. Only then am I able to “recreate” through images (still and moving) and speech a vicarious experience for my students (with the hope that one day they too will seek to explore the breadth of human aesthetic achievement). Indeed, I am off to Peru this summer to garner “fresh” material for my “Indigenous America” lectures in my introductory art history course.


Stephen Lucey gathering material for research and teaching – it begs no question where he is this time 🙂

Back to the question at hand… I would also attribute my ability to reassess the Pyrga material to a growing bibliography on medieval Cyprus – in many ways the questions I was asking of Pyrga and Latin patronage were becoming au courant in the literature. And while I may be a scholar of the medieval Mediterranean, my “focus” is pre-second millenium CE. Still, I believe that my research on the early medieval church of Santa Maria Antiqua in Rome was a key factor in my interest in Cyprus. SMA’s fresco decoration is also in a poor state of preservation, and both the art and its audience bespeak a blending of Roman and Byzantine traditions.

RSJ Blog: What do the frescoes of the chapel, and the architecture of the chapel itself show us about Cyprus’ history?

Stephen: I think the chief lesson of the Pyrga chapel lies within the consideration of modes of “colonial” cultural appropriation as it applies to the late Middle Ages in the eastern Mediterranean. Early modern parallels (buzzword “colonial”) are difficult to sustain given the complexities of the history of the period and the cultures involved. Still, and beyond a doubt, the Lusignan court culture of Cyprus was acquisitive, varied in taste, but nonetheless very much aware of the import of its choices. I believe that the example of Pyrga presents some of the best information we have in that regard. Given a pan-Cypriot problem (plague), the rulers invoke both their own Latin Christianity and its ritual forms in conjunction with the intercessory power of indigenous, and ancient, prophylaxis and its visual manifestations à la maniera Cypria. We, or the social historians, still need to unpack how this can/cannot be framed in a larger “colonial” milieu of Crusader culture.

RSJ Blog: It is always great to end our interviews with a call to arms for more research! And in this case, there really seems to be much done in terms of de-constructing and re-constructing based on your new insights! Thank you for introducing us to some more of your research! As a final question, what are your new projects?

Stephen: For me, it’s back to early medieval Rome and a consideration of narrative cycles and their import for ritual activity: an invited chapter in Anne Heath and Gillian Elliott, eds. Art, Architecture, and the Moving Viewer: Unfolding Narratives ca. 300-1500 (Art and Material Culture in Medieval and Renaissance Europe Series) Leiden: Brill, forthcoming.

RSJ Blog: This does sound exciting, although quite a bit different than what you did in Cyprus. I really like how you also include the broader context and framing into your work. Good luck with early medieval Rome, and we are looking forward to reading it!

 

 

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Interview with Kyly Walker

Kyly Walker completed a MA (Research) at the Centre for Medieval and Renaissance Studies, Monash University in 2018, investigating how bishops asserted their authority during the reign of King Stephen of England. She is active on Twitter (@kyly­_walker), especially during conferences, and enjoys baking when she gets the time! Kyly has recently written the article “Westminster Abbey, King Stephen, and the Failure to Canonize King Edward in 1139,” which you can read in the Royal Studies Journal, Volume 5, Issue 2 (2018).

Westminster Abbey, London

Westminster Abbey. Photo by Kristen Geaman

RSJ Blog: Thanks for talking with us, Kyly! Many of us associate Westminster Abbey so closely with Edward the Confessor that it can be surprising to learn the house was not founded by him. Can you give us a little more information on the abbey’s early history?

Kyly: Thanks so much for having me! Well, when it comes to Westminster Abbey’s history, there’s the legend and then there are the facts. According to Sulcard, who wrote a history of Westminster in the eleventh century, a church was founded on the Abbey site by an unknown rich man—Osbert of Clare said it was King Sæberht of Essex—and his wife during the reign of King Æthelberht of Kent (reigned 589–616). Sulcard tells a fantastic tale of how St Peter came down from heaven and consecrated the church in the middle of the night, usurping the Bishop of London, with only a fisherman as witness. This episode was probably invented to assert that Westminster was exempt from the bishop’s authority.

There’s actually little evidence of Westminster in the historical record before the tenth century. King Offa of Essex allegedly restored the church in the early eighth century and King Offa of Mercia—of Offa’s Dyke fame—possibly granted some land. The monastery was founded in the 960s–70s, during the time of King Edgar (reigned 959–75) and St Dunstan, archbishop of Canterbury. Edgar sold the land to Dunstan, who founded a monastery on the site. Edgar and Æthelred Unræd—better known as Ethelred the Unready—granted and confirmed various lands to the new monastery. It looks like the Abbey became quite successful in the early eleventh century and King Harold Harefoot (reigned 1035–40) was buried there, showing that it had become important and was connected to royalty. But Harold’s corpse was later dug up, beheaded, and thrown into a fen near the Thames on the orders of his half-brother and successor Harthacnut. So, although Westminster promoted itself as an ancient house, the Abbey would have been less than 200 years old during Stephen’s reign.

RSJ Blog: Your article mentions that some of Osbert’s devotions were very Anglo-Saxon. What were some other notable differences between Anglo-Saxon and Norman religious practices at this time?

Kyly: Wow, that’s a big question! Well, William the Conqueror justified his invasion of England—at least partially—because the English Church was degenerate. What the exact problem was isn’t certain, but it probably had a lot to do with the recent renewal that the Norman Church had undergone. The Normans had abandoned some practices that the English had not. For example, pluralism—the practice of overseeing more than one diocese or monastery—was very common in England. Stigand, the archbishop of Canterbury, was also bishop of Winchester, and Abbot Leofric of Peterborough ruled four other monasteries. Stigand kept his post for a few years, but his position was precarious, and he was deposed in 1070. Leofric died soon after the Battle of Hastings, which probably prevented him suffering a similar fate.

Until recent years, one of the major differences was seen to be attitudes towards sanctity. For a long time, it was assumed that the Normans were very skeptical about the holiness of many English saints and rejected several cults. As Susan Ridyard has shown, this was far from true, and English saints’ cults were adapted to suit a monastery’s particular situation. Nationality wasn’t an issue: the new religious hierarchy would use any tool at their disposal—including an Anglo-Saxon saint’s cult—to protect and improve their church. Some churchmen were initially cautious about certain saints venerated in their churches, the most famous being Lanfranc, archbishop of Canterbury. There is a story in Eadmer’s Life of St Anselm that Lanfranc doubted that one of his predecessors, St Alphege, was a saint, and had to be convinced by another future archbishop, St Anselm, that Alphege was indeed a saint, as he’d been martyred by the Danes. Lanfranc accepted Anselm’s arguments and supported and promoted the cult of Alphege and other Anglo-Saxon saints from then on.

Other differences were organizational. Under the Normans, several sees moved from rural areas to towns. The canons who served the cathedrals were organized into formal chapters and were given particular roles to perform within the chapters, such as treasurer. Small parish churches were also established at the expense of larger churches, called minsters, which had controlled larger areas (this had already begun before 1066, but the process accelerated after the Norman Conquest).

RSJ Blog: Can you tell us a little more about the forgeries that were created to help Westminster Abbey enhance its status in the early 1100s? How many were there? How similar were Westminster’s actions to that of other medieval abbeys?

Kyly: The exact number of forgeries is difficult to pin down, as scholars disagree over whether some are genuine or not, and others appear to be based on genuine documents that have been altered at a later date. There is evidence that around 40 pre-Conquest charters—mostly in Edward’s name—were either forged or tampered with. There are definitely forgeries in the names of Kings Edgar (at least one), Edward the Confessor (at least three), William I (up to ten), Henry I (around four), and even Stephen (six). Most date to the twelfth century, but a few were forged in the 1200s. Other charters were allegedly issued by Archbishop Dunstan and Pope Paschal II, and possibly by Pope Innocent II as well. Westminster’s forgers fabricated charters for other monasteries too, such as Ramsey and Coventry Abbey, so it seems their skills were well-known in monastic circles, and it was not an unusual practice. Several monasteries, with longer histories than Westminster, also created impressive portfolios of forged documents. These included Worcester Cathedral Priory, St Augustine’s Abbey at Canterbury, and Gloucester Abbey. They all faced the same problem: many of their lands and rights had been granted in the distant past, and documents confirming the monasteries’ possession of them had either never existed or had been destroyed by the passage of time. The monasteries therefore remedied this lack through forgery. Ideas about forgery were very different in the twelfth century, and the monks didn’t see their activities as wrong. They believed they were creating documents that had or should have existed. As I mention in my article, the monks were dealing with the change from “oral to written testimony,” and they did it the only way they could, by re-creating documents.

RSJ Blog: Westminster Abbey very much wanted to be seen as the premier royal site in England at this time. Were there other avenues Osbert and the monks could have pursued to accomplish this or was getting Edward the Confessor canonized the only viable option?

Kyly: Well, to gain the position it wanted as the royal site in England, Westminster needed to obtain the undivided attention of the monarchy. The Abbey was certainly understood to be the place for royal coronations, and some other occasions. Coronations were rather infrequent though and the location of Christmas events etc. was not fixed. So, it was difficult for the Abbey to develop firm ties to the king.

Establishing the Abbey as a royal dynastic mausoleum was a path that Westminster tried to follow. The monks went to a lot of effort in 1118 to have Henry I’s first wife, Matilda of Scotland, buried at Westminster Abbey. There was a family connection, as she was Edward the Confessor’s great-great niece, and at the time her son was the heir to the throne. Linking the dynasty to Edward and Westminster probably seemed like a good idea. But according to the Augustinian Priory of Holy Trinity Aldgate in London, Westminster’s monks bribed King Henry—who was out of the country—to ensure that Matilda was buried at the Abbey, which was quite possibly against her wishes. Matilda had founded Holy Trinity and so she may have wanted to be interred there; according to the Priory’s account, her body had been moved there before Westminster took possession of it. It was quite common for royal persons to be buried in the church of monasteries they had founded: William the Conqueror was interred at his foundation of St Stephen’s Abbey at Caen in Normandy and similarly Henry I was buried at Reading Abbey. Unfortunately for Westminster, Holy Trinity told the king about what the monks had done, and he wasn’t particularly happy about it. Additionally, Matilda and Henry’s son died tragically two years later, throwing the succession into question. Any plans Westminster Abbey had had to link their fortunes to Henry’s dynasty thus came to naught, and the monks’ next plan to raise the Abbey’s status was Edward’s attempted canonization.

RSJ Blog: Your article mentions that the cardinals were divided, with some supporting Matilda and some Stephen. Why did some of the cardinals support Matilda? Was it connected to her time as Empress?

Kyly: Yes, the support Matilda received from some cardinals is at least partially linked to her time as Empress in Germany. The persuasive abilities of her envoys probably had something to do with it too. Matilda’s first husband, Emperor Henry V, was involved in a huge dispute with the papacy over who had the right to appoint bishops during the 1110s–20s. The resolution of this quarrel would have involved a lot of diplomatic to-ing and fro-ing, and Matilda probably met several papal representatives at this time, whom she may have later lobbied for support against Stephen. At least two future popes—Honorius II and Innocent II—spent time in Germany as papal representatives trying to resolve the dispute. John of Salisbury’s comment that Pope Celestine II was elected with her favor suggests that Matilda kept in close contact with the papal court, to keep her hopes of ruling England alive.

RSJ Blog: Despite the failure of Edward’s canonization in 1139, did Osbert manage to increase Westminster Abbey’ status anyway?

Kyly: Yes, I think he did, but not to the extent that he planned. By linking Westminster, Edward, and the idea of a royal church, Osbert put an idea in peoples’ minds about the Abbey’s importance in London and the kingdom. Although Osbert’s actions didn’t lead to an immediate increase in the Abbey’s fortunes, they created a catalyst that later generations could capitalize on when circumstances were better.

RSJ Blog: What are you working on now?

Kyly: At the moment I’m employed outside of academia, which leaves very little time for scholarly pursuits! I’m adapting part of my MA thesis for this year’s International Medieval Congress at the University of Leeds. All going well, I’ll be starting a PhD at the University of Leeds in October, working with Professor Julia Barrow. My project looks at written expressions of authority in twelfth century bishops’ charters. I’m interested in discovering what influenced the development of this language and how it evolved throughout the century.

RSJ Blog: Thank you for talking with us!

Interview with Christopher Mielke

Christopher Mielke is a Visiting Assistant Professor at Al-Quds Bard College for Arts and Sciences in East Jerusalem. In 2017 he was awarded a PhD in Medieval Studies from Central European University receiving a “magna cum laude” for his dissertation “Every hyacinth the garden wears: the archaeology of medieval queens of Hungary, 1000-1395.” Prior to this, he had received an MA in Medieval Archaeology from the University of Reading in 2011 and an MA in History from the University of Maryland, College Park. From 2012 to 2017, he was the host, organizer, and lead correspondent for CEU Medieval Radio (www.medievalradio.org), having interviewed over 70 guests for the biweekly program “Past Perfect!” His article “From Her Head to Her Toes: Gender Bending Regalia in the Tomb of Constance of Aragon, Queen of Hungary and Sicily,” recently appeared in the Royal Studies Journal, Volume 5, Issue 2 (2018).

crown_of_constance_of_aragon_-_cathedral_of_palermo_-_italy_2015

The Crown of Constance of Aragon. In the public domain. © José Luiz Bernardes Ribeiro

 

RSJ Blog: Hello, Chris, and thanks for talking with us! Your article on Constance’s crown was fascinating! For those of us who don’t know much about crowns, could you give us a primer on the difference between eastern/Byzantine crowns and western European crowns?

Chris: I’ll do my best! For the medieval period, royal crowns in the west tended to consist of open circlets. These circlets were usually a metal band across the brow that could be plain, studded with gemstones, or topped with decorative devices such as crosses or lilies. There are both male and female examples of this in the west. Crowns of Byzantine emperors tended to be enclosed, by contrast – there would be a circlet as a base with two bands meeting in the center.  That being said, imperial crowns do appear in the west, such as the eleventh century Reichskrone which has one band across a tall circlet. Crowns for Byzantine empresses tended to be an open band topped by triangular and circular pinnaces. These are general rules, and there are examples here and there which will contradict them no doubt, but for the thirteenth century these seem to be the main differences.

RSJ Blog: Since it seems this Byzantine-style crown was Constance’s, do you think she obtained it when she was queen of Hungary? Or were crowns of this type popular throughout the Mediterranean?

Chris: Byzantine style crowns did appear in Hungary in the 11th century (for instance the Holy Crown of Hungary) but it is very doubtful that the crown Constance was buried with came from there. By the time Constance became queen of Sicily, Byzantium’s influence in the Mediterranean was considerably reduced, but traditions die hard – there are Greek influences on other royal artifacts from this time period, such as in seals and coins. Medieval crowns in general very rarely survive in their original format, but artistic depictions of crowns from the Mediterranean world (particularly Sicily) show a strong Byzantine influence.

RSJ Blog: Why was Constance exhumed in 1491? Any hints why the people who completed that exhumation might have moved her crown?

Chris: I have no idea, in all honesty! The 1491 exhumation was done at the behest of the Vice-Regent of Sicily ruling on behalf of the King, Ferdinand II of Aragon. It could have had something to do with an Aragonese connection between the current King of Sicily and Constance’s roots, or the removal of the body could have been precipitated by something more practical, like the need for a repair. It was a grand spectacle in 1491 though, with all of the leading patricians and nobles of Sicily in attendance, and upon opening the tomb, the sight of the dazzling crown could have sparked a lot of curiosity. It is a magnificent piece and very unusual and my suggestion is that after they examined the crown, they did not wish to disturb the Queen’s body, which is why they might have later placed it in the wooden box at her feet.

RSJ Blog: Your article describes Déer’s theory as romantic. Is there any evidence left offering any clues to Constance’s and Frederick II’s marriage? Would Déer have had anything to base his romantic interpretation on (other than the crown’s placement)?

Chris: The marriage between the two was unusual for a few reasons. In the first place, the bride was at least ten or fifteen years older than the groom (who would have been about fourteen) and she had already lost a husband and a son. Frederick II had lost his mother very young as well, and many secondary historians have surmised that Constance filled an almost maternal role as his wife. Constance’s strong role in the government as regent of Sicily shows that he placed a great amount of trust in her; none of Frederick’s other wives seem to be so favored. Unfortunately, most of the details about their marriage that survive relate more to either financial or political issues, but those few details show that Frederick did rely on her in a singular manner.

RSJ Blog: Your footnotes hint that Constance’s son Henry (VII) lived an interesting life. Could you tell us more about him?

Chris: I’ll try! Henry (VII) was the eldest son of Frederick II and Constance, and he has been a difficult character to analyze. When he was in his early 20s, the younger Henry became involved in a series of wars with the other German princes and eventually against his father. By 1235, Henry had been bested by his father. He was stripped of his titles and imprisoned for the next seven years. In 1242, Henry fell off his horse – some contemporary chronicles suggested that it was a suicide. He was buried with full honors and his skeleton was exhumed in the late 1990s. An osteoarchaeological analysis revealed evidence of leprosy on his face and his feet. This raises the question as to whether or not Frederick II imprisoned his son due to acts of rebellion or whether it was the result of Henry’s illness – for symptoms of leprosy to be present on his skeleton shows that it was a very severe case which required isolation.

RSJ Blog: What are you working on now?

Chris: I have a few projects that I’m finalizing at the moment. I am in the process of publishing several interviews from my time as host of CEU Medieval Radio. I am also co-editing a volume focusing primarily on medieval women involved in the sex trade in Central and Eastern Europe. This article here on Constance was originally a part of my doctoral dissertation that never made it into the final version – but at the moment I am working on a manuscript of my dissertation to be made into a book.

Regarding work projects, I was fortunate enough to spend last year at Al-Quds Bard College in Jerusalem as a CEU Global Teaching Fellow. This year I am working at a museum in West Virginia called the Beverly Heritage Center as the Head of Programming. This year I am planning a total renovation of the exhibit we have up there in the original Randolph County Courthouse.

RSJ Blog: Thank you for talking with us!

 

Interview with Carolyn Harris

Canadian Women’s Responses to Royal Tours from the Eighteenth Century to the Present

Dr. Carolyn Harris is a historian, author and royal commentator. She obtained her PhD in history at Queen’s University at Kingston and is currently teaching history at the University of Toronto, School of Continuing Studies.Carolyn is the author of several successful books and articles. Her most recent book is Raising Royalty: 1000 Years of Royal Parenting. She is also a prolific guest lecturer and works as a historical consultant, writer, presenter and contributor to television, radio, print and online media. Carolyn is the winner of the first CCCU Book Prize on which occasion we published another interview with her on our blog.

RSJ Blog: Welcome Carolyn and thank you very much for taking the time to do this interview with us.

Carolyn: Thank you, I am delighted to discuss the long and interesting history of Canadian women’s responses to royal tours.

RSJ Blog: You have written a very fascinating article highlighting Canadian woman’s reactions and points of view regarding British royal presence in their country over a period of about 200 years.

In your opinion, how much personal impact did those royal visitors and representatives have on swaying Canadian women’s impressions and views on British Monarchy and rule?

Carolyn: The presence of members of the royal family in Canada, especially for extended periods of residence, contributed to the perception of the monarchy as distinctly Canadian. Prince Edward, Duke of Kent and Strathearn (the father of Queen Victoria) gave his name to Prince Edward Island and was one of the first public figures to describe both French and English inhabitants of British North America as Canadians. Princess Louise, along with her husband Lord Lorne was instrumental to the founding of the Royal Canadian Academy of Arts. Her niece Princess Patricia of Connaught became honourary Colonel-in-Chief of the Princess Patricia’s Light Infantry. Long before the 1931 Statute of Westminster laid the groundwork for a Canadian Crown that was politically distinct from the British Crown, the Canadian monarchy was already culturally distinct from the British monarchy because of the presence of royalty in Canada for extended periods of residence as well as shorter tours.

For Canadian women, royal tours of Canada were not only rare opportunities to catch a glimpse of members of the royal family but opportunities to express their concerns and seek patronage for philanthropic institutions that benefit women’s health, education and professional development. When the future King William IV visited what is now the province of Newfoundland in the late 18thcentury both men and women brought their grievances to his attention and sought legal redress. When Queen Victoria’s daughter Princess Louise arrived in Canada as vice regal consort in 1878, one of the first requests that she received was to become the patron of the Montreal Ladies’ Educational Association. Louise’s sister-in-law the Duchess of Connaught was the patron of the first solo exhibition by the Canadian artist Mary Riter Hamilton in 1912.

The association of female members of the royal family withcauses benefiting women continues to the present day. When William and Catherine, the Duke and Duchess of Cambridge visited British Columbia and the Yukon in 2016, their itinerary included a visit to Sheway, an organization that benefits vulnerable mothers in Vancouver’s downtown eastside. The marriage of Prince Harry and Meghan Markle, now the Duke and Duchess of Sussex, attracted particular attention in Canadian media because Meghan had resided in Toronto for a number of years during her career as an actress and was involved in local charities such as World Vision Canada. The Duchess of Sussex describes herself as a feminist and has a long history of speaking up for women’s equality, which will shape her philanthropic endeavours in Canada and throughout the Commonwealth.

princess_louise_and_lorne_engagement

The engagement photo of Princess Louise and John, Marquess of Lorne and 9th Duke of Argyll

RSJ Blog: Despite the differences between the portrayal of women’s participation in Canada and the USA, the romantic notion is apparent on both sides. Would it be too big a cliché to say that women just liked that aspect very much?

Carolyn: There are distinctive differences between Canadian and American press coverage of royal tours that have remained constant from the 19thcentury to the present day. Royal tours of Canada often prompt discussions of the future of the constitutional monarchy in Canada and the involvement of members of the royal family in Canadian philanthropy and institutions in addition to coverage of royalty as famous people and leaders of fashion. In the United States, however, the celebrity aspect of the royal family’s public image dominates the press coverage. In 1860, when Queen Victoria’s son Albert Edward toured British North America and the United States, there was some acknowledgement of the political significance of King George III’s great-grandson enjoying a successful American tour but the majority of commentary, especially coverage intended for women readers emphasized the fairy tale aspect of the presence of a Prince on American soil, dancing with American women at balls in his honour. American women were encouraged to view the Prince as a romantic figure rather than a political personage.

In his landmark work The English Constitution, Walter Bagehot assumed that the spectacle of royal weddings was of more interest to women than the political role of the constitutional monarch, noting that “The women — one half of the human race at least — care fifty times more for a marriage than a ministry.” Bagehot’s analysis ignores the wider social context for the intense scrutiny by 19thcentury women of royal weddings and other events in the life cycle of the royal family. The wedding of Queen Victoria’s eldest son, the future Edward VII, which Bagehot singled out as a particular focus of women’s’ interest, meant the arrival of Princess Alexandra of Denmark, a young woman who would become the second most prominent female member of the royal family after her wedding. Alexandra’s interests, friendships, background and approach to public engagements, especially at a time when Queen Victoria was living in comparative seclusion as a widow, would influence which charities benefiting women would receive royal patronage and which women would be appointed to the royal household. The new Princess of Wales was not simply being welcomed as a fashionable young princess but as one of the most prominent women in the United Kingdom at a time when roles for women in public life were becoming increasingly circumscribed.

RSJ Blog: You are mentioning that the 1791 Constitutional Act provided an unusual amount of political autonomy for property-owning women. Could you perhaps elaborate on the origin of this Act and why it was later abolished? Did the personal, more conservative views of Queen Victoria have any influence?

Carolyn: Prior to the nineteenth century, there were individual examples of propertied women voting throughout the English-speaking world. These women were generally unmarried women or widows as until the married women’s property acts of the 19thcentury, the property of married women was owned and controlled by their husbands and they therefore did not meet the requirements for the franchise. The position of married women in propertied households differed under the Coutume de Paris, which had formed the basis of the law in New France.  Property was jointly owned by both spouses under the administration of the husband, circumstances that allowed married women in propertied households to be voters in theory if not always in practice. Under the Quebec Act of 1774, French civil law continued to be in force in Lower Canada (modern day Quebec) following the British conquest of New France. Women voted in 15 districts of Lower Canada between 1791 and 1854, when a specific law was passed prohibiting female suffrage in all circumstances. A similar process had occurred under English common law where the rare cases of widows and single women voting were proscribed by law in the 19thcentury. The prohibition of all forms of women’s suffrage at the same time as the expansion of the male franchise provided an impetus for the late 19thand early 20thcentury campaign for women’s suffrage.

Queen Victoria served a role model for women seeking a greater role in public life, including the Canadian suffragist Nellie McClung, but the Queen did not support women’s suffrage. Her daughters were more interested in increased roles for women outside the home. Princess Helena supported the professionalization of nursing as a career for women while Princess Louise encouraged education and vocational training for women of all social backgrounds. Louise’s sister-in-law supported women’s suffrage publicly and Louise met privately with suffragists but did not champion their cause in the public arena out of respect for the views of her mother Queen Victoria.

RSJ Blog: For some, Princess Louise as viceregal consort and daughter of the ruling monarch signified too much royal presence in Canada. What was the reaction of Canadian women to this particular criticism? Did it have any importance at all?

Carolyn: Louise became viceregal consort in 1878, just eleven years after Canadian Confederation at a time when Canada was defining its place in the world in comparison to Britain and the United States. Canadians prided themselves on their loyalty to the monarchy as this was a key political and cultural trait that differentiated them from Americans. Queen Victoria’s birthday was a popular holiday and it remains a statutory holiday and the monarch’s official birthday in Canada today. Lucy Maud Montgomery, the author of Anne of Green Gables, wrote about how images of Queen Victoria were displayed at home and the Queen was viewed as a role model for young women to emulate. A number of her literary heroines express admiration for royal women. Queen Victoria’s public image emphasized her role as a loving wife then a grieving widow and the mother of nine children. She was frequently photographed in comparatively simple attire, wearing a bonnet instead of a crown, even on grand occasions such as her Golden Jubilee in 1887. This domestic image allowed women from a variety of social backgrounds to view the Queen as a woman with a great deal in common with themselves as well as the sovereign.

Although Queen Victoria was held in high personal regard in Canada and loyalty to the monarchy was a key aspect of Canadian culture during her reign, royalty who visited Canada, especially those who resided there for extended periods of time were expected to behave differently than they did in the United Kingdom. Royalty in Canada were expected to cultivate an approachable manner toward people of a variety of social backgrounds and relax the customary court etiquette. The news that Princess Louise would reside in Canada prompted concerns that Canadians would be expected to wear court dress in her presence or back out of rooms when royalty was present. Louise’s refusal to insist on ceremony in this manner attracted widespread approval in Canada. Like previous viceregal couples, Lord Lorne and Princess Louise were also expected to embrace Canadian pastimes, especially outdoor activities. The couple were praised in the newspapers for taking up skating, curling, tobogganing and sleigh riding in the winter and camping and fishing in the summer.

princeofwalescanoeing

Edward, Prince of Wales with two Ojibwe guides, canoe on the Nipigon River during his 1919 royal tour.

RSJ Blog: What was the reaction among Canadian women to Princess Louise’s philanthropic engagements especially concerning her progressive views? Did they generally embrace them or were there any critical voices?

Carolyn: There is circumstantial evidence that Princess Louise received some quiet disapproval from certain members of the English Canadian elite in Canada. There were persistent rumors of feud between the Princess and the Canadian Prime Minister’s wife, Lady Macdonald. Both women were bothered by these rumors and were determined to present a show of unity in public and express their regard for one another. During the term of the previous Governor General, Lord Dufferin, English and French-Canadian high society often socialized separately but Louise, who spoke fluent French, befriended French Canadians and these friendships attracted comment within English Canadian society who expected the Princess to socialize within their own ranks rather than branching out in this manner.

Louise’s philanthropy and views regarding women’s place in society received a variety of responses. In her role as viceregal consort, she was expected to become patron of charities that benefited women. Louise’s encouragement of women pursuing professional careers as artists certainly stood out at a time when art for women was often viewed as a feminine accomplishment rather than a professional endeavor. In her promotion of women’s education, however, some of Louise’s views were considered not progressive enough in certain circles. In her patronage of the Montreal Ladies’ Educational Association, she emphasized the importance of domestic science and vocational training, which disappointed some women who hoped that she would champion higher academic standards in women’s education.

The majority of the criticism concerning Princess Louise’s time as vice regal consort, however, concerned her extended absences from Canada during her husband Lord Lorne’s time in office. Louise was injured in a sleigh accident in 1880, which prevented her attendance at the inaugural Royal Canadian Academy of Arts exhibition, which eventually formed the basis for the National Gallery of Canada. Lorne minimized the extent of Louise’s injuries and so her extended periods of convalescence in Europe and Bermuda attracted widespread speculation. There were rumours that she disliked Canada or that her marriage was in jeopardy. The perception that Louise neglected her duties because of her lengthy absences continues to be the most prominent critique of her time as viceregal consort.

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The Marquess of Lorne, accompanied by Princess Louise, opening the Canadian Parliament in 1879

RSJ Blog: Thank you very much for this deeper insight into your topic. What other projects are you pursuing at the moment? Are you perhaps working on a new book?

Carolyn: I am currently writing articles for a variety of publications including the Historica Canada Canadian Encyclopedia and the BBC History Magazine. Links to my writing are available on my website royalhistorian.com

Regarding my next book project, I am co-editing a forthcoming four volume book series, English Consorts: Power, Influence, Dynasty with Joanna Laynesmith, Danna Messer, Aidan Norrie, and Elena Woodcare as part of the Palgrave Macmillan Queenship and Power series. The English Consorts series aims to provide short, focused, well-researched, and refereed biographies of all of the English consorts since the Conquest.

The Call for Contributors for English Consorts: Power, Influence, Dynastyis available here. 

 

Interview with Barbara J. Messamore

Barbara J. Messamore holds a PhD from the University of Edinburgh and is an associate professor at the University of the Fraser Valley in Canada. She specializes in Canadian political, constitutional and migration history. Barbara is also on the board of directors at the Institute for the Study of the Crown in Canada at Massey College, University of Toronto. A list of her publications and other projects can be found on her homepage. Read the full article in the Royal Studies Journal.

RSJ Blog: Good day Barbara and thank you for doing this interview with us.

Barbara: Thanks for your interest. It’s my pleasure.

RSJ Blog: You mention that the 1939 Royal Visit to Canada was the first by a ruling Monarch. Could you sum up the national and international circumstances that eventually led to it?

Barbara: Yes, I’d be happy to. Incidentally, it’s a subtle point, but I think it is better to say “reigning—rather than ruling– monarch” in the era I’m describing. The genesis of the 1939 tour seems to have been a 1936 meeting between Edward VIII and Canada’s prime minister, William Lyon Mackenzie King. But after Edward VIII’s abdication and George VI’s accession to the throne, circumstances made a successful tour even more important. There are a few reasons for that. One was directly tied to the institution of the monarchy. It had arguably been damaged by the abdication crisis. A tour could restore the image of the royal family and strengthen Canadian ties to the Commonwealth. And Canada’s position within the Commonwealth had also recently changed with the 1931 Statute of Westminster, as had that of other Dominions. The tour would be a chance to demonstrate that, while Canada was autonomous, the tie to the monarch was still strong. The tour organizers arranged to have the King conspicuously carry out some of the duties of the Crown while in Ottawa, duties that were normally carried out by the governor general, such as giving royal assent to legislation. It was a chance to show that Dominion autonomy did not sever the link to the Crown.

Perhaps paradoxically, given this focus on George VI’s role as King of Canada, an even more important aspect of the tour was its function in bolstering Canada’s tie to Britain. This is the thing that made the tour especially urgent in 1939. There was every reason to believe that war with Germany was on the horizon, and Canadians had given little assurance that they would lend support. Canada’s Mackenzie King had been unwilling to make any commitments at the 1937 Imperial Conference and was deeply sensitive to isolationist sentiments in Canada; Quebec’s opposition to European entanglements was clear, as was that of a new and rising socialist party in Canada, the Co-operative Commonwealth Federation. The British were mindful of this political pressure on King and, if it could be demonstrated that love for and loyalty to the mother country was strong in Canada, King could be swayed.

RSJ Blog: Are Royal Visits to Canada significant in comparison to visits to other parts of the commonwealth or the dominions?

Barbara: I think the essentialobjective is common to each. How such a tour is going to be received is likely to be a function of the circumstances of the moment. So, for example, the article touches on the fact that the 1964 Canadian tour, coming at a time of resurgent Quebecois nationalism, was fraught with difficulty. Similarly, while there had been a durbar in Delhi in 1911 to mark George V’s coronation, the atmosphere of Indian nationalism in 1937 when George VI came to the throne made the accession contentious, so it was thought better not to risk it.

In the particular context of the 1939 tour, a chance to enhance Canada’s loyalty was especially valuable. Cultivating a better tie with Mackenzie King might pay dividends in case of war and Canada’s prime minister would have a chance to observe that many Canadian subjects felt that sense of loyalty. It would show him that it would be impolitic to turn his back on Britain in their hour of need. Spending time in Quebec was also an important part of the tour for that same reason. The brief visit across the border to the United States was not in itself going to shift American isolationist sentiment, but it certainly provided a vital human connection that gave a face to the British struggle to confront Nazi aggression. And while Roosevelt was faced with an intransigent Congress, he did wish to offer what help he could.

RSJ Blog: And they needed all the help they could get. How would you describe the relation between the legal constitutional position of Canada within the Commonwealth and the representation of said position by Canadian politicians especially towards the Royal Family?

Barbara: The 1931 Statute of Westminster made Canada’s role in the Commonwealth with respect to the Crown more explicit, but I’ll readily concede that it’s far from simple. It had gradually evolved that the dominions had autonomy in foreign as well as domestic matters, and in reality, the 1926 Balfour Report and the 1931 Statute of Westminster only recognized that evolved state of things. In both the UK and the dominions, it was well understood that the Crown would act on the advice of responsible ministers—hence, my preference for the term “reign” over “rule.” There were—and are—still reserve powers that might be exercised by the Crown in emergency situations, for example, if a head of government attempts to hang on to power when faced with a loss of Parliament’s confidence. Because Mackenzie King had had a famous clash with a previous governor general, Lord Byng, in 1926, he was acutely sensitive about the role of the Crown and about any potential encroachment on Canada’s self-governing status. By this time, though, it had been long established that the governor general was not dictated to by British authorities; he carried out his duties entirely with reference to Canada. Mackenzie King had an unfounded suspicion that British partiality to the Conservative party had informed the governor general’s actions in 1926. But Mackenzie King also had a kind of reverence for the Crown and was deeply drawn to the royal family. The challenge for George VI was to demonstrate that he was not in Canada as the “British” monarch, but as king of Canada, one of his most important dominions, and that there was no wish to curtail Canada’s autonomy. I think this is why the symbolic gesture of him carrying out the sovereign’s duties in Ottawa, using Canada’s royal seal, was so important. He was acting, not as the British king visiting Canada, but as the king of Canada. Having said this, George VI would have certainly been mindful of the fact that, for Britain, Canadian support would be essential to a successful war effort and I’m sure his British cabinet looked at the tour in that light. So, this vital British objective could hardly have been absent from his mind.  For many Canadians, the king represented a British empire to which they still felt a keen personal loyalty.

RSJ Blog: Talking about loyalty, what significance did the filming of the event have at that time and was it rather exceptional or already a usual procedure to have British royal visits accompanied by a camera team? Where were these films broadcasted to?

Barbara: I think in any royal tour, commemoration was a given. Books commissioned to depict the tours were a standard way to do this, as were photographs. For example, there are some great photographs and sketches of the Prince of Wales’s 1860 visit to Canada, including one of him riding a timber slide. The commemoration would take the form available in the day. In 1939, the daily radio broadcasts and a commemorative film provided a way to both broaden the reach of the tour and to preserve it. The 1939 film was produced by Canada’s National Film Board, so it would be widely circulated, and it really provides a way to frame the narrative in an optimal way. The film is meant to convey a message of loyalty to the Crown, including among French Canadians, aboriginal Canadians, and veterans of the Great War. Military inspections are featured prominently in the film.

RSJ Blog: Thank you very much for deepening our insight into the topic! What other project are you pursuing at the moment?

Barbara: I’m happy to share these thoughts with you. My newest project is a study of Canada’s pre-Confederation upper house. We have perennial debates in Canada about whether our appointed Senate should be elected or eliminated altogether. But few Canadians know that we actually had an elected upper house between 1856 and 1867, so I’m investigating the reasons why that short-lived experiment was abandoned.

RSJ Blog: A very opportune question concerning the actual debate. We are looking forward to reading about your results!

the unveiling of the national war memorial, ottawa 1939_margaret fulton frame

The Unveiling of the National War Memorial, Ottawa 1939 by Margaret Fulton Frame

 

Book of the Month: Queenship and Power-Series

This month, we’re celebrating an incredible book series in our feature “Book of the Month”: The book series Queenship and Power (Palgrave Macmillan) celebrates its 10th birthday this year!

Bildergebnis für free celebration images

Time to look a bit deeper into the series, and commemorate the books and research. The Royal Studies Journal Blog was lucky enough to get the chance for a chat with Carole Levin and Charles Beem, the editors of the series.

RSJ Blog: Thanks Carole and Charles for giving us the chance for some discussion of your book series. And congrats for your 10th anniversary! Already 56 books are published – that is amazing, and really brought research on queens and queenship forward. Could you please start by telling us a bit more about the time 10 years ago? How did you come up with the idea, and what were your first experiences?

Carole: The idea for the series was mine and I knew that for something like what I envisioned, I was to work collaboratively. I had read The Lionness Roared for Palgrave and thought it was wonderful and when I met Charles I knew he was the one with whom I wanted to co-edit the series. It was a brilliant decision. Working with Charles has been just wonderful and the series has been more than I could have imagined at the time.

Charles:  I was thrilled to have been asked to do this series with such a distinguished scholar as Carole, whose work I had long admired.  The series proposal itself was the first of many collaboration between us as we conceptualized the mission and scope of the series.  The project had a longer gestation with Carole, who knew so many junior scholars getting ready to publish their first books.  I really had no expectations, and I do not think either of us had any inkling of how successful the series would be.  One lucky break was the ability to work with our first acquisition editor, Christopher Chappell, for over five years, which allowed us to get a feel for working with the editorial and production staff at Palgrave.

Shelfie No. 1 – starting of slowly (full disclosure: this is Cathleen’s collection)

RSJ Blog: Can you tell us a bit more about the books published in the series? I also noted that a book from 2003 – so 15 years ago – is actually listed as part of the series. What is up with Carole’s, Debra Barrett-Graves‘, and Jo Eldridge Carney’s book on High and Mighty Queens of Early Modern England?

Carole: Well, obviously I had been working on queens for a long time before the series – why I had the idea for the series – so our editor at Palgrave suggested that when the book came out in paperback it be part of our series. I was delighted to have it included.

Charles: Palgrave had a few titles in their catalogue that had been published in hardback that were perfect for the series, which also included Sharon Jansen’s The monstrous Regiment of Women. So we acquired these and issued them in the series as trade paperbacks, to much success I might add.   The Lioness Roared also, which was first published in 2006, was reissued in paper as the first title in the series. 

RSJ Blog: Charles, The Lioness Roared, the first „official“ book of the series was your monograph on the British queens throughout the centuries. In addition to inspiring much research going on right now, it is also a particularly longue durée study. How did you treat the challenges of this? Also, Carole and Charles, how was your experience with Charles as author and book series editor?

Charles:  My dissertation advisors tried very strongly to talk me out of this project.  As an M.A, student, I wrote a history of English boy kings for my thesis, and was already intrigued by the possibilities of the long durée approach.  The big challenge for me was mastering a number of historiographies, a process which greatly aided me as an instructor of British history.

Carole: The book had been accepted for publication before the series so it was great to have it also start off the series. Charles had since done a number of other books for the series and I have always been so pleased to have him do so as his writing and editing are exemplary.


Getting more serious with queenship studies with Shelfie No. 2

RSJ Blog: While the book series has a focus on English, or British, queens and queenship, and especially the great Elizabeth I has been covered intensely, e.g. her writing, her Italian and foreign letters, her death and her life, her foreign relations, and – the newest – Elizabeth seen through French Valois eyes, the book series covers also lots of other European and some non-European queens. Was this something you pushed for, and encouraged scholars to look into it, or more of the other way round?

Carole: When I first thought of the series I wanted it to cover as widely as possible both chronology and geographic range. And as an Elizabeth I scholar I am delighted with the great works we have published that have had to do with her, I am equally thrilled by the range we do have in the series and would love to have even more. So yes, we are encouraging scholars to do excellent work in all fields of queenship studies.

Charles: From the first, we conceptualized this series as global in perspective, although we anticipated that scholars of English and European queenship would be drawn to the series, which is in fact what happened.  I would love to be able to publish works on Asiatic and African queens, as well as queens of the ancient and classical world.


And Shelfie No. 3  proves that you might need more than one shelf for the series!

RSJ Blog: What I really enjoy about the book series is the mixture between young scholars just starting out, and established voices adding to this research field. Can you tell us a bit more about how you approach prospective authors and editors?

Carole: I really love this about the series also! So Charles and I both talk to many scholars at conferences and really encourage young scholars to work with us so we can help them produce really fine work. And we are also so proud of the major scholars in the field who publish with us.

Charles: Carole has an enviable network of scholars that literally stretches around the globe, and wherever she is, she always has time for a pitch.  I have endeavored to follow in her footsteps, making time at conferences to chat with graduate students.  Many of the conversations Carole and I have had over the years with graduate students and junior scholars were the catalyst for many books published in our series.


Shelfie No. 4: if the books don’t even fit in a picture anymore, it can only be one
queenship scholar whose collection is shown here…
(excluding the collections of Carole and Charles)

RSJ Blog: One last question: what are your plans for the future? Especially regarding the book series, but also your other projects?

Carole: Well, Charles and I are definitely planning to continue publishing a range of great projects in the series. And we are both continuing our various scholarly projects that deal with queenship.  I am doing some projects on Queen Elizabeth and Boudicca – an essay on the topic is forthcoming in Estelle Paranque’s collection Remembering Queens and Kings. I am continuing to work on my creative projects as well and so is Charles.

Charles: I am wrapping up revision for my next book Queenship in Early Modern Europe.  I also have an essay on royal minorities in an upcoming edited volume on queenship and Game of Thrones, to be published late in 2019.  Also next year  I will begin the process of looking for scholars to contribute to a volume on ancient and classical queenship.

RSJ Blog: These are great news! Especially, since we can now hope to get more performances on Kings & Queens conferences like 2018 in Winchester! And everybody reading this, and working either on African or Asian queens, or ancient and classical queenship: you know who to contact!

If you admired the shelfies of diverse royal studies network members of their books from the series, and think, you also want to add to this visual celebration: send us your shelfies with the books from the queenship and power series (no, library books don’t count; only the ones you really own)

Interview with Jock Phillips

Jock Phillips is a free-lance professional historian. Until 2014 he was the General Editor of Te Ara, the Online Encyclopedia of New Zealand in the Ministry for Culture and Heritage. He was previously New Zealand’s Chief Historian following 16 years teaching American and New Zealand History at Victoria University of Wellington.  He was also the founding Director of the Stout Research Centre for the study of New Zealand society, history and culture; and was the Conceptual Leader for the History exhibitions at Te Papa, Museum of New Zealand. He has published fifteen books on New Zealand history, of which the best known is A Man’s Country: The image of the Pakeha male – a history. His latest book, To The Memory, is a comprehensive illustrated history of New Zealand war memorials. Read his article on the Maori and royal tours in the Royal Studies Journal Volume 5.

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Memorial for the soldiers of the Arawa tribe who died in World War I. Photo by Jock Phillips.

 

RSJ Blog: Hello, Jock! Thanks for participating. We often see think-pieces about the “cult of celebrity” or “celebrity worship.” Does our modern interest in celebrity provide rivals to royalty or do they benefit from our fascination? Both?

Jock: At least since the coming of mass media with newspapers, there have always been celebrities who have been rivals in popular interest for royalty. In New Zealand’s case significant indications of this have been ‘tours’ by people other than royalty; and it is revealing to list some of the tours by non-Royals which made a powerful impression.  In the 19th century tours by authors such as Mark Twain, Anthony Trollope and (a bit later) Rudyard Kipling were big news; in the early 20th century there were major tours by heroes of the British Empire such as Robert Falcon Scott and Baden Powell.  In the mid 20th century sporting heroes were much feted – there were huge crowds in Wellington to welcome the MCC ‘bodyline’ cricket team in 1933, not to mention tours by local heroes such as the 1925 Invincible All Black rugby team and the runner Jack Lovelock.  In the 1960s there were huge crowds in the streets to welcome The Beatles and The Rolling Stones; and a bit later the numbers were repeated (along with a few protestors) for the American President LBJ.  Some may argue that the plethora of mass media now – television, film and the internet besides the printed page – have increased the number of non-royal competitors for celebrity; but they have long been there.

 RSJ Blog: Why might indigenous people see the monarch as their benefactor (or “benefactress” as they termed Queen Victoria)?

 Jock: I can only really talk with any authority about the case of Maori.  For Maori the Queen was seen in positive terms because she was the other signatory to the Treaty of Waitangi; and subsequently Maori saw her as providing a protection against local white governments whom they felt had disregarded the terms of the treaty.

RSJ Blog: A number of the articles talk about “race patriotism” or “British race patriotism.” How has the British monarchy both supported and challenged these ideas?

 Jock: Most members of the British Empire regarded the monarch as the symbolic head of the Empire and therefore the purest expression of the values of the British race.  Interestingly even some Maori accepted this because it was argued that Maori were ‘honorary whites’, an Aryan people, who shared the racial characteristics of the Anglo-Saxons. But of course this was purely symbolic, because all the evidence is that some members of the royal family, most notably Edward, the Prince of Wales, during his 1920 tour, were appallingly racist towards indigenous people, especially Maori.

RSJ Blog: It seems that the monarch and the white colonizers of New Zealand saw the Maori in a more positive light than the monarch and the white colonizers of Australia saw the Indigenous Australians. Is this an accurate impression? If so, why might that be? Is it due to the Treaty of Waitangi (1840)?

 Jock: I think the main reason that white colonial powers in New Zealand including the British monarch, regarded Maori more positively and treated them with more respect than the treatment of indigenous Australians is that Maori had been very effective militarily.  From about 1500 when there was a growing Maori population and a competition for resources, a strong tradition of military achievement developed in Aotearoa.  Iwi or tribes developed who built thousands of fortified pa around the country and a cult of military prowess emerged. In the early 19th century Maori very quickly gained access to guns and through fights between iwi developed a remarkable skill in the new warfare – indeed some have argued that Maori were the first to really develop trench warfare as a response to guns. When white people arrived they quickly found that Maori were no push-over militarily, and indeed in both the 1840s and 1860s wars Maori very nearly defeated the colonizers who had to call for professional assistance from the Imperial army.  In this context the only way white people could establish a foothold in the country was to negotiate – hence they were forced into negotiating the Treaty of Waitangi.  So in my view respect for Maori came out of the barrel of a gun. The Treaty was a consequence of this respect, not the cause of it. In Australia we now know that there was more armed resistance than once believed, but it was never on the scale of Maori resistance.

RSJ Blog: How similar and different is the relationship of the British monarchs with the indigenous people of Australia and New Zealand?

Jock: I think the existence of a treaty in which the monarch was the other signatory did make a big difference.  Maori put enormous energy in the 19th and early 20th centuries into appealing to the British monarch – through elaborate welcomes when royalty toured and through numerous attempts to travel to England in order to petition the monarch. It was also true that because of their military strength Maori had to be given a place in the local political scene (Maori could vote on the same terms as Europeans from the beginning and from 1867 there were Maori seats in parliament).  This allowed them access to the local political authorities who were controlling royal tours and relations with the monarch, which indigenous Australians did not have.

RSJ Blog: Since monarchs are now generally supposed to be above politics, how can the royal family help indigenous people in their pursuit of justice?

Jock: To be honest in 2018 I do not see the royal family having much impact on the politics of member states of the Commonwealth.  However if members of the royal family respect indigenous culture and give it appropriate time and recognition, this may have some impact on local perceptions.

RSJ Blog: What is the new nationalism in late-twentieth century Australia? Was there a new nationalism in New Zealand around this time as well?

Jock: As both Australia and New Zealand emerged out of the British Empire from the 1960s, a similar new nationalism emerged.  In New Zealand’s case the old nationalism saw New Zealand as a ‘better Britain’, a country which had all the values of the British race but none of the social problems.  New Zealanders thought of themselves as the ‘most loyal’ dominion of all.  From the 1960s this view came under attack, and a new nationalism emerged which positioned New Zealand as an independent South Pacific country.  Maori and Pacific culture became more important to the identity; and in place of a role as a loyal territorial of the Anglo-American Empire, the country pushed values of international peace and regarded its anti-nuclear position as central to identity.

 RSJ Blog: Thank you for your time! How are things progressing with your work on war memorials?

Jock:  I have worked for over 30 years on studying the history of war memorials and my book on the subject, To the Memory, was finished last year; but I continue to follow up side-issues and give talks on this subject especially with the centenary of the armistice upon us.  I have now just completed a memoir about my life as a historian, Living History, which I expect to be published next year.