The Archaeology of Smuggling and the Falmouth King’s Pipe

This article demonstrates the potential of an historical archaeology of smuggling and the value of an interdisciplinary approach to the study of smuggling and its prevention. By exploring the previously unstudied history of the King’s Pipe in Falmouth, a large chimney used for the destruction of tobacco, a rare survivor of many that once existed in England’s port cities, it demonstrates that archaeology could transform our understanding of smuggling and its prevention, and more broadly the history of crime and punishment in eighteenth century England.

René of Anjou,King of Sicily,and the order of the Croissant

Founded in 1448 by René, Duke of Anjou and titular King of Sicily, the Order of the Croissant represents one of many secular orders of chivalry established by late medieval rulers. An examination of the Order's statutes and membership indicates that the Croissant was more than a colourful convocation of knights. As René's personal creation, the Croissant served as a political instrument not only for controlling his vassals, but also for advancing his territorial claims.     

STORIES of King Gesar

The epic, King Gesar, wasborn between the first andsixth centuries, namelybetween the fall of the clansociety to the establishment of slaverysociety. During the period, battlesbetween clans, tribes and ethnic groupsbroke out frequently. They serve as thesource of King Gesar.During the heyday of the TuboKingdom, i.e. from the 7th to the 9thcenturies, the Tibetan society experienced enormous changes featuringdevelopment of the productive forcesand cultural undertakings, and reinforced nationa…     

Archbishop Wulfstan’s criticism of King Edgar in the Anglo-Saxon Chronicle

Archbishop Wulfstan of York’s interpolation in the DE version of the Anglo-Saxon Chronicle entry for the year 959 is out of character for both the churchman himself and for the pre-Conquest period as a whole, as it is the only text from early England critical of King Edgar. This article shows that Wulfstan’s complaints about Edgar, which focus on the king’s policies related to Scandinavians in England, are rooted in the monarch’s probable official employment of Scandinavians and in the law code IV Edgar. Ultimately, this article argues that Wulfstan’s criticisms of Edgar are best understood in relation to the archbishop’s notion that royal policy could have significant long-term negative consequences, especially if such policy contravened Wulfstan’s understanding of the will of God.     

Identifying King Stephen’s artillery

References to artillery in sources for English history from 1066 to 1189 are typically vague. Eschewing the technical Latin terms ballista, mangonel or onager, medieval writers in the period tended towards generic words like machina. This habit prohibits the positive identification of specific weapon types present at Anglo-Norman/Angevin sieges and thus full interpretations of the engagements themselves. This essay suggests an alternative, contextual methodology. After first assessing the physicality of a siege zone (landscape, topography and fortification architecture), it applies knowledge about artillery type and operation (range to target, trajectory, shot type and size) in order to see what weapons could and could not have been deployed in the zone. When such contextual information is available, the method can help identify weapon type in the absence of specific terminology. The examples presented here are King Stephen’s sieges of Lincoln in 1141 and Faringdon in 1145.     

A Grand Event for Cultural Circles──Publication Begins of the 40-volume King Gesar

King Gesar is a long epic created by the Tibetan people over aprolonged period of history. Given strenuous efforts to sing andperform it, the epic, unlike other ancient works of its type, is stillPerformed in the rural and pastoral areas in Tibet.The epic, unique to the Tibetan race, faithfully reflects the life of the ethnicgroup, social format, history, wisdom of the people, their aspirations and ideals,as well as the imagination and talents of the Tibetans.Obviously, King Gesar is a trea…     

Capturing Terra Incognita: Alfred Burton, ‘Maoridom’ and Wilderness in the King Country

Across the settler colonies of the late nineteenth century the placemaking projects of newcomers were imbricated with Indigenous dispossession. Settler colonialism was, above all, a spatial project, and while the social and legal innovations of settler invasion have attracted substantial scholarly attention over the past two decades, its environmental dimensions remain insufficiently explored. Settler colonial studies might make more of its spatial turn. Through a close reading of the work of the Dunedin photographer Alfred Burton this article shows that visions of nature were the product of a system that managed continuing Indigenous presence by developing new conventions of representation. These practices divided Indigenous people from the landscapes that they inhabited, embellished settler environmental transformations, and contrived new natures. This article draws environmental history and settler colonial studies together to better understand the shared spatial foundations of Indigenous dispossession and settler placemaking.     

The Osteological composition of the alleged victims of the Xhosa Cattle-Killing Saga from Edward Street Cemetery,King William’s Town,South Africa

In 1993, the remains of a minimum of 17 individuals from more than 150 commingled human bones were unethically excavated at Edward Street Cemetery in King William’s Town, South Africa. The remains are believed to have been of victims of the mid nineteenth century Xhosa cattle-killing incident, which came as a prophetic instruction through Nongqawuse. The incident led to a severe artificially induced famine among the Xhosa people and some of them died as a result of starvation. The deceased were buried on the unmarked and non-consecrated side of the cemetery. This report presents a detailed summary of the osteological analysis of the remains from the 1993 exhumation. Despite the current historical emphasis on the issue of death due to starvation, the bones do not show any signs of nutritional stress.     

The “Metal Army” of Alexander in the War against the Indian King Porus in Three Persian Alexander Books (Tenth‒Fourteenth Centuries)

The article focuses on a very particular episode of the eastern Alexander legend, i.e. the building of an extraordinary “metal army” employed by Alexander in his war against the Indian King Porus, which is present in at least three Persian accounts written between the tenth and fourteenth centuries CE: the “Book of Kings” (Shāh-nāmeh) by Ferdowsi, the “Book of Dārāb” (Dārāb-nāmeh), attributed to Tarsusi, and an “Alexander-book” (Eskandar-nāmeh) in prose copied by ?Abd al-Kāfi ibn Abu al-Barakāt. Compared to the most remote source, the text of Pseudo-Callisthenes, and to the closest ones (the Armenian version of the fifth century, the Syriac text of the sixth?seventh centuries, and the Hebrew version of the tenth?eleventh centuries), it is argued that the Persian authors have not passively received the inherited materials; on the contrary, they have been able to liven up the scene of Alexander’s battle against the Indian King Porus by bringing onto the battlefield a fiery and phantasmagorical army of metal, giving us one of the more amazing episodes in the eastern legend of the great Macedonian.     

A King’s Two Bodies: The Northern Wei Emperor Wencheng and Representations of the Power of His Monarchy

This article examines the various ways in which the Northern Wei emperor Wenchengdi (440–465; r. 452–465) was portrayed to his subjects. As is the case with many monarchs in many countries, he played different parts before different groups. For his soldiers, he was represented as a great hunter and marksman; to farmers in the lowlands, as a caring protector and benefactor; to potentially rebellious groups on the periphery, as a strong and steady observer of their actions. At the same time, it was in his reign that the Northern Wei court began efforts to use Buddhism as an overarching way to justify rule to all within the realm, by initiating construction of the famous cave-temples at Yungang, where “Buddhas became emperors and emperors Buddhas.” The spectacles through which Wenchengdi was portrayed are contextualized by a parallel examination of the very difficult life of the person behind the pomp and circumstance.     

The print depiction of King William III’s masculinity

This article examines both positive and negative print depictions of King William III, specifically how William’s masculine identity was produced and perceived in relation to readily accessible norms of manhood. That commentators invoked discourses of masculinity to both legitimate and denounce William’s regime suggests the importance of masculinity to kingly meaning. By discussing the ways in which William does or does not conform to gender ideals, commentators reveal that, although freighted differently, normative models of kingship and masculinity shared common expectations and overlapped in easily recognisable ways. As his critics reminded, William III neither achieved the supposed “hegemonic” patriarchal form of masculinity nor that of the ideal monarch because he remained childless. As such, William’s print portrayal sheds light on codes of masculinity in early modern Britain that were constructed in a variety of settings outside of the problematic paragon of patriarchal manhood.     

“Let Me Come to Tell You”: Loide Shikongo,the King,and Poetic License in Colonial Ovamboland

In this paper, I explore cultural discourse, gender and the subjectivities of local people on the frontier of empire in mid‐20th century southern Africa. Using the example of Nekwaya Loide Shikongo, a prominent woman from Ondonga in northern Namibia (the colonial “Ovamboland”), and an epic poem on the deposed King Iipumbu yaShilongo that she performed in 1953, I discuss how gender was constituted and mediated. The narrative of a remarkable woman’s life and her poetry is told to understand how gender in relation to other forms of identity was constructed in different cultural discourses. I argue that both the Christian mission’s cultural discourse and the South African colonial administration’s efforts to masculinise the “native” political authority gendered Owambo elite women whose identities had previously included “gender” only as a rather contingent component. The example of Loide Shikongo, however, also shows that many Owambo continued to pursue heterogeneous, and sometimes ambiguous, strategies in their claims to Christian models of modernity.