The Two Kingdoms: The Norwegian Seamen's Church in London 1865–1905

The Norwegian church in London began its life as a mission to Scandinavian seamen in 1868, after an evangelical society for this group had been founded in Bergen in 1864. Throughout the period covered, the former was involved in extensive cooperation with the other Nordic missions in the British capital. Yet it was always a congregation rather than just a mission and, as time went by, it became more self‐consciously Norwegian too. Evidence presented here suggests the mission was a place of worship for its domiciled compatriots before 1872, when the church building was completed. In common with many foreign Protestant churches in London, the Norwegian congregation experienced some conflict. There were restrictions on it owing to Norway having entered a forced union with Sweden in 1814. The Swedish church saw itself as catering for both nationalities and would not brook competition from what was officially a service for Scandinavian seamen. The clergy were not natural supporters of Norwegian nationalism. But as their country became more self‐assertive within the union from 1880, they began demanding enhanced rights for their church. It was only when Norway had unilaterally declared its independence in 1905 that the clergy became full‐blown adherents of this.     

Four Decades of “Discreet” Charismata: The Catholic Apostolic Church in Australia 1863–1900

For some years, the historiography of Australian Pentecostalism has been dominated by the belief that Pentecostalism came to Australia in 1909 through the agency of Sarah Jane Lancaster who had, in turn, been influenced by news of overseas events. There had, apparently, been little or no influence in the Australian context by such groups as the Catholic Apostolic Church, which formed in Britain in 1835, in the wake of Edward Irving's proto‐Pentecostal theology. Although members of the Catholic Apostolic Church arrived in Melbourne in the 1850s, the general view was that they had by then abandoned their earlier pursuit of the charismata. In 2012, I argued (based on a limited sample of evidence) that the adherents of the Catholic Apostolic Church in Australia both taught and practised the charismata throughout the second half of the nineteenth century. This evidence is contained in the Angels’ Report Books, located in Bradford, West Yorkshire. Since then, the Bradford collection has been fully digitised, thereby allowing a comprehensive review of the Catholic Apostolic Church's charismatic activity and further evaluation of the Lancaster hypothesis. The significance of this research is that it allows a considerable re‐framing of the pre‐history of Australian Pentecostalism, demonstrating that the Catholic Apostolic Church taught and practised glossolalia, prophecy and divine healing through the last four decades of the nineteenth century.     

T.H. Green, advanced liberalism and the reform question 1865–1876

This paper examines Thomas Hill Green's changing attitude to the Reform Question between 1865 and 1876. Section 1 sketches the Radical landscape against which Green advocated reform between 1866 and 1867, paying particular attention to the respective positions of Gladstone, J.S. Mill and Bright on the relationship between responsible citizenship and class membership. Section 2 examines Green's theories of social balance and responsible citizenship at the time of his lectures on the English Civil War. Section 3 argues that, contrary to the established scholarship, Green's Radicalism was closer to Bright than to Gladstone and Mill during this period. Section 4 counters Richter's claim that Green abandoned democracy following the 1874 General Election, while arguing that even sympathetic commentators misunderstand Green's attitude to the Reform Question immediately after this date.     

Missionaries of the Millennium: Israelite Preachers in the English‐Speaking World, 1823–1863

This article recovers the global history of the English millennial religion of Southcottianism. After Joanna Southcott died in 1814, leaving thousands of English followers still expecting the millennium that she prophesied, elements of her movement generated further prophets and a dynamic missionary division known as “Israelite Preachers.” From the 1820s onwards, these preachers took Southcott's ideas and new doctrines developed by her successor, John Wroe, throughout the British Isles, then the English‐speaking world, most notably Australia and North America. Drawing mission approaches (and recruits) from revivalist dissent, Israelite preachers forged first a Britain‐wide sect, then a global movement which followed the British settler diaspora and competed with rival American millennialisms. The spread of Southcottianism is a forgotten episode in the story of nineteenth‐century British colonial missions, and an argument for examining millennial movements beside more mainstream Christianity.     

Lessons in possession: colonial resource geographies in practice on Vancouver Island, 1859–1865

This paper considers the establishment of a major sawmill at the head of the Alberni Canal on the west coast of the colony of Vancouver Island in the 1860s and the legacy of that enterprise in producing geographies of colonial possession. I argue that the institution of industrial forestry in the colony relied upon a conception of property rights that turned on the identification of civilized and savage space, holding that only particular kinds of labour and land improvement warranted claims of ownership. This ideology found official state sanction within the regimes of Western liberal law, was mapped onto the region around Alberni by a uniquely placed individual, and was eventually made durable through the practices of everyday life at settlement sites. In these ways, I show, colonial possession relied upon precedents within British imperial culture. However, I also argue that another geography of possession was put in place along the way. By eventually adopting a scheme wherein timberlands could be brought into production without being alienated by land speculators, the state enabled the actual practice of possession in crown territory that was previously claimed through general appeals to the British imperative to overturn its wild nature. Showing that the lessons learned at Alberni were re-applied in other parts of the region, I conclude by arguing that the historical geographies of industrial forestry reinforced crown possession of much of the Pacific Northwest. Ultimately, I claim that this story demonstrates the centrality of practice to possession, thereby highlighting an analytical space that might yield fruitful insights into the intensely situated and local nature of colonial territorial control.     

An Irish Conservative Perspective on the Defence of the Church of Ireland, 1865–1868

This article provides an analysis of the range of arguments used by senior members of the Irish Conservative party to defend the Established Church of Ireland from 1865 to 1868. The position of the Anglican Church in Ireland came under increasing threat following the death of Lord Palmerston, the British Prime Minister and the leader of the British Liberal party, in October 1865. Throughout his career, Palmerston, who had close connections to Ireland, had been a staunch defender of the privileges of the Church of Ireland. The first section of this article looks at the historical context in which this attack on its privileged position in Ireland arose. The second part traces some of the key arguments which leading members of the Irish Conservative party used in their defence of the Established Church. The final part of the paper considers some of the divisions which existed within the Conservative party, both in Britain and in Ireland, on the question of the future status of the Church of Ireland and at the effects that these divisions had in weakening its case against it.     

‘Tomorrow She Will Reign’: Intimate Power and the Making of a Queen Mother in Rwanda,c.1800–1863

This article explores the relationship between erotic and institutional power through the political biography of the Queen‐Mother (Umugabekazi) Nyiramongi (r. 1845–1863) in Rwanda. Using historical narratives, genealogies, epic poetry and the translated text of royal rituals, this article argues that Nyiramongi used her status as first an object of desire and then as an erotic partner to her husband to manoeuver herself and her family into positions of institutional power. In contrast to previous literature, this article frames women like Nyiramongi as political actors who consciously cultivated their intimate assets to participate in the construction of systems of power, using their status as daughters, wives, lovers, mothers and sisters to exercise indirect power, often leading to positions of institutional and direct power.     

The Colored Bridges Problem: In Memory of Frank Harary (1921–2005)

A town has a network of walkways running through it, each colored gray. A red bridge is constructed between every two walkway intersections that are two blocks apart, and a blue bridge is constructed between every two intersections that are three blocks apart. The colored bridges problem asks whether it is possible to take a round‐trip about the town passing through each of its intersections exactly once such that during this trip the walkway or bridge used to enter every intersection is of a different color than that used to exit it. With the aid of graph theory, we show that such a round‐trip is always possible when the walkways of the town form a grid. Conditions are determined under which no blue bridges are needed. Una ciudad tiene una red de caminos de color gris que la atraviesan. Un puente rojo se construye entre cada dos intersecciones de caminos separados por dos manzanas y un puente azul se construye entre cada dos intersecciones que están a tres manzanas de distancia. El problema de los puentes de colores se pregunta si es posible hacer un viaje alrededor de la ciudad pasando por cada una de las intersecciones exactamente una sola vez de modo que durante este viaje el camino o puente utilizado para entrar en cada intersección es de color distinto al que se utiliza para salir. Con la ayuda de la teoría de grafos, mostramos que tal viaje es siempre posible cuando los caminos de la ciudad forman una cuadrícula. Se determinan las condiciones bajo las cuales no son necesarios los puentes azules. 城镇中贯穿于其中的通道构成的网络标记为灰色。任意两个分离区域的通道交叉处构建一个红色的桥,而三个分离区域的两两交叉处则构建一个蓝色的桥。有色桥问题是关于能否对任意交叉处仅通过一次就能遍历整个城镇,也就是在该旅程中在进入和走出每个交叉点的道路或桥是不同颜色的问题。借助于图论,本文显示了当城镇道路网络构建格网时,上述路径总是存在的。当不需要蓝色的桥时,条件是完全确定的。     

Snapshots: Images of Men in the United States Colored Troops

Abstract

This article considers the intertwined impact of two very different developments that emerged during the era of the American Civil War. The first concerned the invention and dissemination of new photographic technology that made it possible for ordinary citizens to sit for portraits and come away with multiple copies of new cartes de visite. The second concerned the revolutionary decision by the federal government to recruit African American men into the Union Army. As a result, in the final two years of the war uniformed African American men were having their portraits taken, and those small images began circulating among friends and family members. This speculative essay considers how these small cultural artifacts might have reflected and shaped a world in transition.