An Assessment of the Role of an Open Shelter in Reducing Soiling and Microbial Growth on the Archaeological Site of the Bishop’s Palace,Witney, England

Two sets of twelve Portland limestone tablets were attached to carousels outside and under the open, lightweight shelter at Bishop’s Palace (Witney, England) for 18 months to assess the influence of shelters on soiling and microbiological growth on stone. At the start, and at 6-month intervals, tablets were analysed using microscopy (optical and SEM), colour measurement (spectrophotometry), weight change measurement and salt content determination (ion chromatography). Concentrations of NO₂ and SO₂ were also monitored for a month using diffusion tubes. In addition, results were compared with those obtained by the UK National Materials Exposure Programme (NMEP) on chemical weathering rates. Differences in soiling and biological growth on sheltered and unsheltered samples, and their influence on limestone decay were established. The shelter is likely to reduce biological growth by modifying the micro-environmental conditions. However, it may also exacerbate dust deposition, which might increase decay rates in the long-term.     

Balancing and Limiting Episcopal Power: Bishop Thomas Barlow’s Use of Common Law in Disputes with Arminian Anglican Clerics

Thomas Barlow was a Reformed theologian simultaneously fighting on three fronts against Catholic, Dissenting Protestant and Arminian Anglican opponents. The first two of these groups threatened the Church of England from the outside, while the last group was transforming Anglican doctrine through its domination of the most important posts in the episcopal hierarchy. Barlow could not argue directly against the power of bishops without assisting the external opponents, yet he had to find a way to prevent other bishops from interfering in his continued support for Reformed theology. In order to reduce their power within the Church of England, Barlow had to look outside the institution for ways to limit his superior’s power. This essay examines two arguments in which Barlow ventured into polemics about the secular law of England in an effort to maintain limits on his Anglican opponents’ exercise of power.     

Coarse cloth and clerical tailoring: negotiating Boston-Irish cultural imperatives in the Famine era

Recent calls for updated approaches to the Irish-American historical experience recommend more systematic attention to complexities inherent in Irish immigration and settlement. They also seek further contextualisation of the history of the Irish in the USA within broader North American, transatlantic and global frameworks. The need to review and potentially reappraise longstanding, essentialist perspectives on Irish arrival and assimilation is equally evident. This article expands on foundational narrative histories of the Boston Irish to re-examine Famine-era settlement and contending agendas within spheres of religious affiliation and political activism. The character and evolution of Irish-American ethnic identity, and the tragic imprint of the Famine under consideration here pave the way for new readings of traditional orthodoxies. Collectively, they reveal Boston's Irish historical terrain to be more complex than the record currently suggests.     

The Iron Butterfly and the Political Warrior: mobilising models of femininity in the Australian Liberal Party

Australian Foreign Minister Julie Bishop and former Prime Minister Tony Abbott's Chief of Staff Peta Credlin have experienced very different political fortunes. Once the two most powerful women in the Australian Liberal Party, Credlin's political demise was mired in controversy, while Bishop continues to enjoy the support of her Party and the public. While there are many reasons for this, the article focuses on the gendered politics surrounding their experiences. Based on analysis of the media representations of Bishop and Credlin between 2011 and 2015, we argue that Bishop successfully negotiates gender politics by deploying the Iron Butterfly model of conservative femininity, while Credlin's fierce Political Warrior persona saw her pilloried.     

Stand(ing) up for the immigrants: the work of comedian Des Bishop

This article examines the work of white Irish American stand-up comedian Des Bishop in the context of Ireland's changing demographics. In particular, it situates Bishop within current and controversial debates on ‘undocumented Irish’ in the USA versus ‘illegal immigrants’ to Ireland, debates in which Bishop himself has explicitly intervened. A New York native who has been living in Ireland since the age of fourteen, Bishop's comedy draws upon the convention of the US stand-up as ‘ethnic’ outsider who exposes the foibles of the dominant mainstream, while he also self-consciously asserts his comic persona within the ‘returned Yank’ tradition in Irish American culture. In an increasingly multicultural Ireland, I contend that Bishop has established himself as a mediating figure between white (read: desirable) and non-white (read: undesirable) immigrants to Ireland, a strategy which, I argue, must be approached with caution.     

The Original Placement of the Hereford Mappa Mundi

Although antiquarians, historians of cartography, palaeographers and art historians have written about the Hereford mappa mundi for more than three hundred years, we know little about its original placement or use. This paper relies on new masonry and dendrochronological evidence and the system of medieval ecclesiastical preferments to argue that this monumental world map was originally exhibited in 1287 next to the first shrine of St Thomas Cantilupe in Hereford Cathedral's north transept. It did not function as an altarpiece, therefore, but as part of what I call the Cantilupe pilgrimage complex, a conglomeration of items and images which was for a time one of England's most popular pilgrimage destinations. In this location, the map would have added to the complex's attractive power and served as a multi‐media pedagogical tool.

Bien que les amateurs d'antiquités, les historiens de la cartographie, les paléographes et les historiens de l'art aient écrit depuis plus de trois cents ans sur la mappemonde de Hereford, on connaît peu de choses à propos de son emplacement primitif ou de son utilisation. Cet article s'appuie sur des preuves tirées de la nouvelle maçonnerie et de la dendrochronologie pour affirmer que cette monumentale carte du monde était présentée à l'origine près du premier tombeau de Saint Thomas Cantilupe, dans le transept nord de la cathédrale de Hereford. Elle n'était donc pas utilisée comme un retable, mais comme un élément de ce que j'appelle le ‘système du pèlerinage de Cantilupe’, un ensemble d'objets et d'images qui constitua un temps l'une des destinations de pèlerinage parmi les plus populaires d'Angleterre. A son emplacement, la carte aurait ajouté au pouvoir d'attraction du système et servi d'outil pédagogique multimédia.

Obwohl Historiker, Kartographiehistoriker, Palaeographen und Kunsthistoriker seit über dreihundert Jahren über die Mappa Mundi von Hereford geschrieben haben, wissen wir wenig über ihren originalen Aufstellungsort und ihre Verwendung. Die Argumentation in diesem Beitrag basiert auf neuen Untersuchungen der Steinmetzarbeiten, der Dendrochronologie und des Systems der Beförderung in der mittelalterlichen Kirchenhierarchie, die nahelegen, dass diese monumentale Weltkarte 1287 ihren ersten Aufstellungsplatz neben dem ersten Schrein des Heiligen Thomas Cantilupe im nördlichen Querschiff der Kathedrale von Hereford erhielt. Sie diente dementsprechend nicht als Altarbild, sondern bildete einen Teil dessen, was der Autor den ‘Cantilupe pilgrimage complex’ nennt. Dabei handelt es sich um eine Gruppe von Bildern und Gegenständen, die für einige Zeit zum populärsten Pilgerziel Englands avancierten. An diesem Platz hätte die Karte die Attraktivität dieses Komplexes gesteigert und als ein multimediales pädagogisches Instrument gedient.

Aunque anticuarios, historiadores de la cartografía, paleógrafos e historiadores del arte han escrito sobre el mappa mundi de Hereford durante más de 300 años, conocemos poco acerca de su emplazamiento original o uso. Este artículo trata de la obra de la nueva sillería de la catedral, de evidencias dendrocronológicas y del sistema de preeminencias eclesiásticas medievales, para argumentar que este monumental mapa del mundo fue originalmente exhibido en 1287 cerca del primer sepulcro de Santo Thomas Cantilupe, en el crucero norte de la catedral de Hereford, y que no funcionó como retablo, sino como parte de lo que el autor denomina ‘el complejo de peregrinaciones Cantilupe’, un conglomerado de aditamentos e imágenes que fue en aquel tiempo uno de los mas populares destinos de peregrinación en Inglaterra. En este emplazamiento, el mapa podría haber añadido atractivo al complejo y servido como un instrumento de pedagogía multimedia.     

Urban domestic slavery in medieval Ragusa

The orthodox account of the Bayeux Tapestry takes Bishop Odo of Bayeux to have been its probable patron. This article argues that a very feasible alternative candidate for the Tapestry's patron is Count Eustace II of Boulogne. The traditional theory fails to explain the prominence of Count Eustace in the Tapestry, given that, with English support, he launched an attack on Odo's castle at Dover in 1067 and that a close kinsman of his (his nepos) was captured by Odo's men. The relationship between Eustace and Odo, post-1067, is seen as the key to understanding the Tapestry's origin. It is suggested that the Tapestry was commissioned by Eustace as a gift to Odo and that it formed part of the process of their reconciliation. This thesis is examined in the context of the Tapestry's relatively sympathetic attitude to Harold and the probability of English design and manufacture. The minor characters Wadard and Vital are identified conjecturally as Odo's knights who defended Dover castle against the Anglo–Boulonnais attack, a conjecture for which there is at least some circumstantial evidence. The strength of the identification of the figure traditionally taken to be Eustace is also discussed.     

宗教与美国革命

长期以来,国内史学界在研究和探讨美国革命时,大多从政治、宪法、经济、贸易、黑奴和民族等视角阐述美国革命的渊源和意义,鲜有宗教因素方面的考量。北美殖民地与英国宗主国在两大宗教问题上存在着冲突,宗教在推动殖民地走上美国革命之路方面发挥了重要作用。法印战争结束后,随着英国在宗教和政治上加大对北美殖民地的干预和控制,宗教自由和政治自由成为一枚硬币的两面,两者不可须臾缺一。正是在这个意义上,殖民地争取宗教自由的斗争促进和推动了美国革命的爆发和发展。     

Orleanist Diplomacy and the French Colony in Uruguay

Traditional and historic relations between France and Ireland have been the object of numerous fine studies at historic, cultural, and literary levels. They have also been much celebrated. However, the darker side of Franco-Irish relations has received far less attention. The present article aims to act as a corrective and shows that between 1870 and 1970, relations between the two countries were rather distant, strained on occasion even, and that much depended on the political and strategic evolution in Europe and as well on the Catholic question. The scope of the article ranges from the Franco-Prussian War of 1870 until Ireland's negotiations to enter the European Communities (EC) in 1970.