Sir Charles Grandison,Natural Law and the Fictionalised English Gentleman

This article enquires into the relation between enlightened humanist conceptions of natural law and the period novel's fictionalization of the English gentleman in the context of its marriage plot. Marriage played a key role in enlightened theorisations of natural law precisely as an institution capable of grounding familial and civil life in an emerging concept of human nature. Yet public debate about the state's role in the regulation of marriage in mid-eighteenth-century England demonstrates that natural law lent itself to very different models of sovereignty and governance. The antinomies that characterized natural law's circulation in the English context are uniquely fictionalized in Samuel Richardson's last novel, Sir Charles Grandison (1753–54), a lengthy parallel narrative of failed courtship and matrimonial felicity that draws upon Pufendorf's model of natural law, yet is only partly implicated in its secular humanism. The novel's eponymous gentleman hero – a ‘Man of Religion and Virtue’ – exemplifies a mix of Anglican piety, civic virtue and disinterested sympathy that is sanctioned by natural law and sealed by the English marriage plot.     

For Richer,for Poorer: Marriage and Casualized Sex in East African Artisanal Mining Settlements

Migrants to Tanzania's artisanal gold mining sites seek mineral wealth, which is accompanied by high risks of occupational hazards, economic failure, AIDS and social censure from their home communities. Male miners in these settlements compete to attract newly arrived young women who are perceived to be diverting male material support from older women and children's economic survival. This article explores the dynamics of monogamy, polygamy and promiscuity in the context of rapid occupational change. It shows how a wide spectrum of productive and welfare outcomes is generated through sexual experimentation, which calls into question conventional concepts of prostitution, marriage and gender power relations.     

“Modernizing” Māori Marriage in New Zealand

In 1952, Māori forms of customary marriage were made legally invalid. This article investigates the application of a state marriage registration system to Māori in the early decades of the twentieth century that was designed to encourage Māori to conform to European marital models. It focuses, in particular, on how Christianity and English law were deployed as modernising forces by a new generation of Māori intellectuals who emerged in the 1890s under the banner of the Te Aute College Students' Association (TACSA), later known as the Young Māori Party. United by their Anglican faith, TACSA favoured a process of adaptive acculturation in certain areas of social life, where select customs were to be retained and protected, so as to secure demographic and cultural survival. Marriage was highly valued because it was linked to the collective interests of whānau (family) and iwi (tribe) in matters of land and inheritance. As marriage was linked to collective futures, the article argues that maintaining and protecting marriage customs was one strategy for holding on to culture, land and autonomy in the face of increasing state efforts to require Māori to conform to European norms and traditions.     

一夫多妻制在古代岭南盛行的地理基础及其历史影响

历史文献记载及婚俗残余反映古代岭南地区盛行一夫多妻制,本文在此基础上,指出该地特殊的自然地理环境、深刻的历史和社会文化背景、鲜明的区域文化特色等是使得一夫多妻制盛行的主要原因。一夫多妻制在岭南有明显的地域差异,可分为山区、珠江三角洲和沿海三个地区,给当地社会和文化带来深刻的影响,时至今日,在岭南经济发达的城镇,重婚、“包二奶(情妇)”现象又有所抬头,是新形势下一夫多妻制的另一种表现形式或折射。在正视这种现象同时,应充分认识它,并采取强有力措施革除它,以达到净化社会风气的目的。     

The Wannsee Conference in 1942 and the National Socialist living space dystopia

The Wannsee Conference is still largely understood as the ‘echo’ of an earlier decision to annihilate European Jewry. This article questions this assumption on three grounds. First, it does not fully acknowledge that it did not call for a systematic and immediate mass murder of all Jews. Secondly, it mistakenly concludes that because the conference targeted only Jews, it also emerged from within the narrower confines of the regime's anti-Jewish policies. Thirdly, and as a consequence, this assumption represents a retrospective reading of the conference that straightens the ‘twists’ that even at this late point in time still characterized the ‘road to Auschwitz’. This article offers a different interpretation. Situating the Wannsee Conference in the broader context of Nazi Germanization policies, the article will show how Heydrich's actions at Wannsee can be better understood as a response to early failures in Germanizing annexed Poland and the settlement fantasies coming out of the SS apparatus after the invasion of the Soviet Union. While the Wannsee Conference undoubtedly was an attempt by the SS to consolidate its control over anti-Jewish policies, it was also a way for Heydrich to reclaim lost influence in the broader field of Nazi population policies by aligning the treatment of ‘enemy populations’ with the grander vision of a ‘German East’. This Nazi dystopia not only called for destroying Jewish existence in Europe, but demanded that even the way in which Jews were killed would serve the Nazi cause. For this reason, this article argues for understanding the minutes of the meeting literally. Having learned the lessons from previous failures, while at the same time under pressure to support the megalomaniacal settlement plans, Heydrich actually meant what he said when he dictated the protocol condemning Jews not to their immediate death but to annihilation through labour.     

Reconsidering John Sergeant's Attacks on Locke's Essay

The Catholic polemicist John Sergeant published three major works of philosophy towards the end of his literary career, The Method to Science (1696), Solid Philosophy (1697) and Metaphysics (1700). They were highly critical of what Sergeant saw as the idea‐grounded epistemology of the Cartesians and John Locke, whom he labelled ‘ideists’. Previous scholars have interpreted Sergeant's texts as manifestations of his lifelong obsession with certainty, as initially developed in his Restoration polemics against Anglican divines. Using a previously neglected autobiographical letter, it is demonstrated that Sergeant's intentions were very different. Like Edward Stillingfleet and other critics, Sergeant saw Locke's philosophy as inspiring contemporary heterodoxy. The article identifies the specific channels by which Sergeant saw Lockeanism seeping into irreligion. Moreover, unlike Locke's Anglican critics, Sergeant resorted not to polemical accusations, but to abstract philosophy. This must also be explained contextually: Sergeant wished his works to become textbooks at the universities, concerned as he was by the pedagogical impact of the Essay. A premise of this article is that reception history is less useful for elucidating on the meaning of the received text than for telling us something about the intentions of the receiver, and about the intellectual culture in which the process of reception occurs. With this in mind, the article finishes by recontextualizing Sergeant's works within a broader narrative: his was an attempt to reassert the place of philosophy as a propaedeutic to theology in an age when such a conception of philosophy's social role was coming under intense scrutiny.     

Provincialising God: Anglicanism,Place, and the Colonisation of Australian Land

This article investigates the importance of Anglican religion and the physical structures of faith to how some believers understood their surrounds in a British settler colony. Its central figure, William Grant Broughton, was head of the Church of England in Australia during the 1830s and 1840s. At the time when the position of the Church was changing both at home and abroad, it was his responsibility to establish the physical and spiritual presence of Anglicanism throughout the colony. He faced the particular challenges of negotiating the Church's formal relationship to the land and Anglicanism's cultural contribution to settler notions of local place and community. In meeting these challenges, Broughton “provincialised God” by articulating the Anglican faith with consequences specific to his Australian context and particularly to the British colonisation of Aboriginal territory.     

The Polygamy Question: Missions,Marriage, and Assimilation

Polygamy was a vexed question for missionaries in the Northern Territory of Australia. In the mid twentieth century, Christian missions of various denominations worked with the Australian Commonwealth Government to achieve a policy of assimilating Aboriginal people into white Australian culture. Yet there was little consensus as to how this assimilation policy could or should be applied to Aboriginal marriages. This article demonstrates that the issue of polygamy exposed divisions between church and state as well as among Christian denominations over their understandings of marriage. These differences stemmed from differing spiritual visions of assimilation in Australia. The conflicts over marriage in the Northern Territory, therefore, reveal that assimilation, and settler‐colonialism more broadly, operated on a religious plane as Aboriginal people, missionaries, and bureaucrats engaged in a spiritual contest over what represented a legitimate and acceptable marriage in that land.     

Fault, Breakdown, and the Church of England's Involvement in the 1969 Divorce Reform

The 1969 reform of the divorce laws was part of a wider trendtowards the relaxation of family law that took place in mostwestern countries in the 1960s and 1970s.In Britain, the legislationresulted only in a regime of partial no-fault divorce. Thiswas the result of a compromise between church and state, whichis investigated in this article using Lambeth Palace papersand the archives of the Church of England's Moral Welfare Council. In particular, we focus on the origins of and reasons for theprofound shift in the Church's views on divorce that occurredin the 1960s. These had as much to do with changing views asto the source of sexual morality and the difficulties of imposingan external moral code. However, because divorce law reflectsa view of marriage, it was impossible for the Church to acceptfull no-fault divorce, which would have meant divorce by mutualconsent and have threatened the idea of marriage as a vocation.The compromise reached allowed the Church to go on treatingChristian and civil marriage as compatible. ^*The authors' names appear in alphabetical order.     

A Vision of an Anglican Imperialism: The Annual Sermons of the Society for the Propagation of the Gospel in Foreign Parts 1701–1714

This article examines the first two decades of the oldest continuing Anglican missionary society, the Society for the Propagation of the Gospel in Foreign Parts, founded in 1710. It argues that, contrary to the prevailing historiography of the British missionary movement, this early eighteenth‐century society was genuinely evangelistic and marks the real beginning of that movement. The society also marks the beginning of a formal, institutional engagement by the Church of England with the British Empire. In the Society's annual anniversary sermons, and influenced by the reports sent by its ordained missionaries in North America, the Church of England's metropolitan leadership in England constructed an Anglican discourse of empire. In this discourse the Church of England began to fashion the identities of colonial populations of Indigenous peoples, white colonists, and Black slaves through a theological Enlightenment understanding.     

West over Sea: studies in Scandinavian sea-borne expansion and settlement before 1300

This article explores marriage settlements in national political debate and legal usage in three Swedish towns, c. 1870–1920. During this period one of the central issues for the Swedish women's movement was to abolish the legalized male dominance within marriage. Despite some ambiguities towards marriage settlements, the women's movement tried to encourage women to write up contracts before marriage, as a way to both protect their property and to achieve more power within marriage. Traditionally, marriage settlements were exceptions in Swedish legal practice, but they became somewhat more common during the period under investigation. This development could be explained by the population increase and industrialization, but only partially. The analysis of the initiators, their social background and civil status as well as the change of contents in the marriage settlements are interpreted not only as reflections of economic change, but as evidence of female agency and emancipation.     

Richard Bourke: For the Honour of God and the Good of Man

The Church Act (1836) was arguably the most significant ecclesiastical legislation in Australia's history, as it profoundly impacted on the nation's social and political development in its formative years. The Act was instigated by Governor Richard Bourke and was welcomed by the people as establishing “religious equality on a just and firm basis.” However, historically it is often categorised as being part of Bourke's liberal reform agenda where the legislation's attributes of religious toleration have been magnified and its function to expand Christianity minimised. The fact that Bourke was a devout Christian is something that none of his biographers have disputed, but this belief is rarely portrayed as fundamental to his motives. This article explores the nature of Bourke's Christianity and discusses how that influenced his public policy in relation to religion and education. It reveals a complex man who had sincere orthodox Anglican faith, but recognised the part played by other denominations in the Christian mission. This examination will demonstrate the difficulty in differentiating between secular and spiritual motives and intentions in this period.     

The Geography of Marriage

While some geographical surveys on marriage behaviour concern general marriage patterns and family systems, there are other discussions on regional variations in marriage within specific countries. This article belongs to the latter tradition, charting the regional differences in ages at marriage in Sweden from 1870 to 1900, and exploring potential determinants of the regional variation. The study builds on Sundbärg's division of Sweden into three main demographic regions, the subsequent Swedish research, and the historical-demographic studies on the determinants of marriage. The results do not fit perfectly into Sundbärg's geography but find a basic divide between the west and east/north of Sweden, mean ages at first marriage being one to one-and-a-half years higher in the west. Social norms and socioeconomic structure seem to have influenced the timing of marriage. At county level, family farming and crowding/competition over land and tenure were typically associated with later marriages, while commercial agriculture and a more diverse economy were correlated with a lower average marriage age. Also, in counties where real wages were higher, marriages usually took place earlier. Finally, results indicate that counties characterized by more secular and tolerant values were on average associated with earlier marriages.     

Multilateralism and the Shaping of an ‘Active Foreign Policy’: Sweden during the preparatory phase of the CSCE

This article deals with the early reactions of Swedish decision-makers and diplomats on the idea and preparations for the convocation of the Conference on Security and Cooperation in Europe (CSCE), mainly during the years 1969–1971. On the basis of recently declassified diplomatic sources from the archive of the Swedish Foreign Ministry, the study outlines the role of Swedish diplomacy in the preparatory phase of the security conference as part of the wider context of European neutrality during détente. It is the very first contribution to the historiography of the Helsinki process based on Swedish archival material, and suggests that the picture of Sweden's widely mentioned active foreign policy at that time should be further scrutinized. It also sheds new light on the paradox between Swedish involvement in European and global politics.     

Ethnicity and Identity in the Cold War: The Carinthian Border Dispute, 1945–1949

In the aftermath of the Bolshevik Revolution, the British, German and Ottoman armies sought to exploit the chaos within the southern borderlands of the old Tsarist Empire. The Ottomans primarily sought to recover lands lost in the nineteenth century while for Germany, expansion into the Black Sea littoral not only broke the Allied Naval Blockade, but also offered the possibility of menacing British India via the Central Asiatic or Transcaspian Railway. Britain's involvement in Transcaucasia during the final months of the Great War has received relatively little scholarly attention, being seen as little more than a bargaining chip to be used at the Paris Peace Conference. This article suggests that the true aim of Lord Curzon's Transcaucasian policy was the incorporation of Persia into Britain's informal empire, a task that he doggedly pursued all the way down to the 1923 Lausanne Conference.     

James Arbuckle and Dean Swift: cultural politics in the Irish confessional state

James Arbuckle, born a Presbyterian in Belfast, educated at Glasgow University, moved to Dublin under the patronage of the radical Whig Viscount Molesworth. He arrived at the time of Swift's triumph as ‘The Drapier’. Writing under the name ‘Hibernicus’, he produced a series of essays in the style of Addison's Spectator (1725–26). They can be read as a ‘polite’ Whig critique of Swift's Irish writing, particularly on confessional division. Arbuckle was clearly identified as a political opponent of Swift in a series of lampoons from Swift's circle. He wrote more incisively against the confessional state in his 1729 work The Tribune, lost to historians because of a mistaken attribution to Swift's friend Delany. This article will study Arbuckle's critique of Swift, aiming to give an insight into cultural conflict, both Whig/Tory and Anglican/Presbyterian in a period when both Whig and Presbyterian views have generally been overlooked.     

‘Once and For All’: The Fourth UN World Conference on Women and the Institutionalisation of Women's Human Rights in American Foreign Policy

Though the slogan predates the Fourth UN World Conference on Women, ‘women's rights are human rights’ has become inextricably linked to US First Lady Hillary Rodham Clinton's keynote address at the 1995 Conference in Beijing. The speech turned a line socialised by transnational feminist organisers into a State Department mantra with long-lasting policy ripples still felt today. This article uses new sources from the Office of the First Lady to examine the intra-departmental dynamics, policy architecture and domestic political considerations that shaped the content of the speech and the Clinton Administration's conception of women's rights as human rights. Early documents show that a focus on human rights was not inevitable, as other policy areas were better developed with more public support. But fear of rollback from previous international standards, external pressures from civil society, a desire to link foreign policy with domestic political aims and ultimately a strong backlash to American participation at the Conference on the basis of China's human rights record all elevated women's human rights as a US delegation priority.     

‘Forewarned Is Forearmed’: Intelligence,Japan's Siberian Intervention,and the Washington Conference

This article details the intelligence-gathering role of US railroad experts stationed in Siberia and Manchuria from 1917 to 1922. Beginning in April 1920, US railway officials began receiving intercepted correspondence between Japanese officials, passed to them from Japan's military headquarters in Harbin via a former Czechoslovak soldier. The intelligence shows that US officials were aware of highly detailed planning by Japanese expansionists. Whether or not US officials were completely cognisant of the intelligence's significance, these sources provide insight into why US diplomacy helped provide leverage to the moderates within Japan's government. In particular, the intercepted correspondence allows for a reinterpretation of Japanese Foreign Minister Uchida Yasuya's role during the Siberian expedition. This paper provides evidence that Uchida was not a moderate ally as scholars have traditionally claimed, but a key facilitator of Japan's military expansionists. It argues that the success of the Washington Conference, combined with the military's repeated failures to produce a victory in the Russian Far East, pressured Uchida into withdrawing his support for the expansionist programme. In addition to demonstrating the impact of the Washington Conference and the Siberian intervention on US–Japanese relations, this article helps explain Uchida's later re-emergence in the 1930s as a militarist sympathiser.     

Rise and Fall of the Brotherhood of St Andrew in the Anglican Diocese of Dunedin: Charting the American Influence in New Zealand's Religious History

In recent years, scholars have begun to highlight American influences upon New Zealand's religious history. They have demonstrated that even at the height of the British Empire, many non-episcopal churches maintained close ties to their coreligionists in the United States. This article contributes to this field of research by analysing American influences within the Anglican Church of New Zealand, usually portrayed as a thoroughly English institution before the Second World War. It takes as a case study the activities of the American Brotherhood of St Andrew in the Diocese of Dunedin from 1906 to 1915. The article demonstrates that Bishop Samuel Tarratt Nevill invited the Brotherhood because he had great admiration for the Episcopal Church, and that many of his flock accepted the Brotherhood for the same reason. Eventually, the Brotherhood was eclipsed by an English rival, the Church of England Men's Society. But this transition took place not because local Anglicans lost interest in America, but because the Edwardian Era witnessed a surge in imperial loyalty and because the local leader of the CEMS, Canon William Curzon-Siggers, deliberately sought to undermine the influence of the Brotherhood.     

Unveiling China’s Relinquished Marital Mode: A Study of Yuan Shikai’s Polygamous Household

This article investigates one of the last polygamous families in modern China, the household of Yuan Shikai, who was the first president of the Republic of China. Before his presidency, Yuan was a prominent reformer and high-ranking official in the late Qing Empire. Although he implemented numerous influential progressive reforms to promote China’s modernization, he himself led a traditional private life within his own home: He married ten women, built himself a large harem, and fathered thirty-two children. This article explores Yuan’s polygamous marriages by revealing the characteristics of his marital life, probing the styles of his nuptial experience, and examining his approach of managing his family. Through this study, we can see another aspect of China’s transformation from tradition to modernity, along with its national transformation from empire to republic. Therefore, this study help us not only explore the long-relinquished old-style marriage system and uncover a long forgotten system of spousal union, but also unmask the role of polygamy in shaping the lives of Chinese social and political elites before its final abolition in the early 20th century.