Freedom and migration in the Leeward Caribbean, 1838–1848

At emancipation in the British Caribbean in 1838, newly freed blacks in larger territories established “reconstituted peasantries” on non-plantation lands. Similar village adaptations were impossible on some smaller islands where planters continued to control all of the islands' lands. In St Kitts and Nevis landless freemen emigrated to Trinidad by the hundreds to establish individual independence and to support kinsmen and friends left behind. Within a decade most migrants from St Kitts and Nevis had returned. They had thus carved out a “migration adaptation” in response to planter oppression at home and livelihood opportunity elsewhere by expanding individual livelihood spaces across the Caribbean Sea. They thereby began to establish extra-island networks of potential labour destinations while at the same time resisting permanent commitments in any one direction except for periodically returning home. Migration and return has persisted as a widespread livelihood strategy among individuals of small Caribbean islands who continue to face economic and ecological uncertainties, conditions similar to those on St Kitts and Nevis at emancipation. Individual adaptability, not group behaviour, has always been important in migration and return in the Lesser Antilles.     

The Missionaries' Position: Polygamy and Divorce in the Anglican Communion, 1888–1988

This article explores the Church of England's engagement with polygamy through a survey of policy debates about plural marriage that took place from the 1880s to the 1980s. With few exceptions, nineteenth and early‐twentieth century missionaries refused to allow men in polygamous marriages to convert to Christianity. This decision was formalised at the 1888 Lambeth Conference, but reversed one hundred years later at the 1988 Conference. The article uncovers factors that led to the recognition of alternative forms of marriage, and begin to expose the dynamics of repression and toleration in Anglican marriage discourse. Following recent postcolonial feminist scholarship, it argues that the church's inability to resolve its parallel but conflicting oppositions to polygamy and divorce formed a paradox which implicitly provincialized British Anglican gender understandings, and that the 1988 Lambeth Conference decision represents a tacit acknowledgement of the fundamental epistemic divide represented by this paradox.     

A Taxonometric Analysis of Landform–Soil Particle Size Relationships in the Catchment of Linthorpe Creek,Darling Downs Southeast Queensland

Cluster analysis of randomly sampled soil materials on the basis of their detailed particle size properties shows that the materials form statistical clusterings–called here ‘textural groups’. Soil materials comprising the textural groups are also clustered spatially, and are hence mappable. Textural groups with geomorphic significance are recognizable at two hierarchical levels in the Q-mode cluster dendrograms, and indicate that the spatial variability of soil particle size can be envisaged as existing at two levels of scale. All textural groups demonstrate a consistent relationship to five landform types of crests, hillslopes, pediments, flood plain and infilled channels. At the higher hierarchical level, two major groups divide valley-side slopes at the pediment head into two topographically and genetically distinct zones–one of crests and hillslopes, and the other occupying pediments and flood plain system. At the lower hierarchical level, soil materials from crests, hillslopes and infilled channels form largely separate groups, while the pediment and flood plain deposits combine to form a further group. Boundaries between groups at both higher and lower hierarchical levels represent major and minor discontinuities respectively in the downslope variation in soil particle size properties.     

Anglican Evangelical Theology,c. 1820–1850: The Case of Edward Bickersteth

The period between the 1780s and the 1830s is widely acknowledged to be a formative one for Anglican Evangelical identity. It was the age of Simeon, Wilberforce, and the Clapham Sect, a time when polite culture became imbued with moral seriousness, and when pious causes came to the centre of the political stage. Yet while it is equally well known that the late 1820s witnessed a significant change in mood and direction, prompted by the passing of an earlier generation of leaders, missionary failure and theological fragmentation, the Anglican Evangelical movement in the second quarter of the nineteenth century has received comparatively little attention. Evangelicals appear frequently in work on the Oxford Movement and Broad Church, but often only as two‐dimensional reactionaries ripe for the protagonists to trample. Edward Bickersteth (1786–1850) is therefore a particularly interesting figure, having risen to prominence in the 1810s and 1820s but in the 1830s and 1840s becoming one of the movement's acknowledged leaders. By showing how the coming man of the earlier period negotiated rockier territory later on, this article seeks to explore not just the changes but also the striking continuities in Evangelical thought. For even if, as Grayson Carter has argued in an excellent recent study, the ecclesiastical changes of the 1820s and 1830s forced Anglican Evangelicals, like others, to reconsider their place in the Church of England, Bickersteth was among the most prominent of the majority who, while unhappy with developments in politics and theology, remained loyal to their Church.     

“Continental crossings”: European influences on British public opinion and Irish politics, 1848–2002

Histories of Britain and Ireland are still often written as if cultural and political influences were limited by national or insular boundaries. This article offers a broader perspective by tracing the impact of events, parallels and ideas from continental Europe on British opinion and policy towards Ireland since 1848. It demonstrates that these European influences have often been more threaded and complex than is commonly assumed, and that to review transnational connections can be to illustrate neglected possibilities and to liberate repressed historical potential. Indeed, the role of European referents in political discourse towards the contemporary Northern Ireland conflict retains considerable ambiguity and room for political manoeuvre.