By Dr Amy Edwards, Senior Lecturer in the Department of History, School of Humanities
To celebrate International Women’s Day, Dr Amy Edwards tells us about her project which will explore the history of women’s self-employment between 1970 and 2000. Through oral history interviews and archival research, the project will tell the story of the many thousands of women who worked for themselves in contemporary Britain. The project recently received an AHRC Research Development and Engagement Fellowship and runs until August 2025.
The way we work in contemporary Britain is changing. Working from home, hustle culture, flexi-work, the gig economy: these are all familiar phrases that capture something about the nature of when, how, and for who we earn money in the twenty-first century. At the heart of many of these developments is the idea that working for ourselves is a dream job.
My current project, ‘The Secret of My Success’: Women and Self-Employment in Britain (1970-2000), seeks to tell the history of Britain’s self-employed women to better understand our ways of working today. Working arrangements and business practices targeted at women throughout the post-war period pre-empted many of the ‘new norms’ we view as recent developments. In 1965, the Financial Times reported that British industry had begun ‘assiduously courting’ some ‘seven million married women’ as part of a drive to boost its labour force. ‘Women power’ it seemed, had become one answer to the problem of how to secure business growth. For one group of companies in particular, women’s economic agency, both as consumers and as sellers became the basis of their business model: direct sales. In the mid-twentieth century, American companies like Tupperware and Avon made their way across the Atlantic, bringing with them new distribution methods, which relied upon the social networks, bonds, and domestic spaces of women’s lives. In so doing, they promised economic independence and flexible working conditions suited specifically to women and other economically marginalised groups in the form of the self-employed sales representative.
Tupperware advertisement featuring a Joe Steinmetz photograph, c.1958, State Archives and Library of Florida, Tallahassee, FL 32399-0250.
Over the coming year, I’m going to be using the archives of companies like Avon, newspaper reports covering the direct sales industry, and oral history interviews to find out more about why women chose to take the leap and ‘set up shop’, and what life was like when they did. Oral history methods are an established part of contemporary historical practice and can be an excellent way of hearing the perspectives of people whose voices don’t always end up recorded in institutional records. By talking to women about their experiences of self-employment, I hope to understand how practices like working from home, subcontracting, and the dream of working for oneself became so central to our society. These women experienced both the liberating potential of new post-war business practices as well as trajectories that involved being pushed into low-skilled, part-time, precarious work.
As part of this project, I’m lucky enough to be working with Bristol Special Collections to store the oral history stories I’ll be collecting. I’m also going to be working with a local filmmaking company, Black Bark Films, to make a short documentary film about what it has meant to work for yourself as a woman over the past 70 years. Through workshops with local charities and policy makers, along with a film launch I am also hoping to help shape the ways we think about and support women’s entrepreneurship in Bristol today.
Avon Outlook, Campaign 5, Box 103, Campaign Mailings 1969 (Accession 2155), Hagley Museum & Library, Wilmington, DE 19807. Courtesy of the Hagley Museum and Library.
If you are a woman who was self-employed at any time during the 1970s, 1980s, and 1990s (whether as a direct sales rep, a franchisee, a freelancer, or running your own business etc.) I’d love to hear from you. If you’d consider recording your memories as part of this research project, please get in touch with me at amy.edwards@bristol.ac.uk.
Dr Amy Edwards is Senior Lecturer in the Department of History with research interests in the culture that surrounds business, finance, and capitalism in contemporary societies. To find out more about Amy’s research, her first book Are We Rich Yet, or ‘The Secret of my Success’ project, please contact amy.edwards@bristol.ac.uk.
To celebrate American Independence Day, we caught up with Dr Stephen Mawdsley and Dr Sam Hitchmough, Co-Directors of the Faculty of Arts’ American Studies Research Group, to find out more about the Group, its activities, successes and plans for the future.
What is the American Studies Research Group?
The American Studies Research Group is an interdisciplinary collaborative partnership based in the Faculty of Arts, which brings together PGRs and academic staff members from History, English, Creative Writing, History of Art, Music, and Liberal Arts, as well as researchers from other allied programmes, including Geography, SPAIS, and Education.
What are the key objectives of the American Studies Research Group?
Our group has a broad and inclusive programme of events and activities designed to strengthen local research culture. We nurture not only existing staff, but the next generation of researchers by supporting the graduate student experience through colloquia, workshops, and funding initiatives. Our group not only draws on well-established academic communities and programmes, but also contributes to a range of national and global networks. We maintain a shared research agenda around a set of core themes: Race, Gender, Protest, Health and Medicine, and Decolonisation. These themes encourage and maximise opportunities for collaboration, impact, and grant capture, working together in creative ways, and alignment with university goals.
What successes have the American Studies Research Group had?
We had an extremelyproductive first year. Our group is helping to make Bristol an importantplayer in academic publishing, postgraduate recruitment, grant capture, and impact on topics related to America. Our members have fosteredAmerican Studies networks and collaborative initiatives, attracted external funding from the British Association for American Studies, establishedan external partnership with a local museum, the American Museum in Bath, held a series ofstimulatingspeaker sessions, and organized training sessions for our graduate students.
Could you tell us a little more about your partnership with the American Museum?
Last autumn two members of the American Studies Research Group were invited to join a new consultation group. A small group of experts in Native American history, American literature, museology and decolonisation, were invited to join museum staff and consider how to rethink and reframe the permanent exhibitions as well as engage with planning for future exhibitions. This work has included editing existing museum literature, text accompanying artefacts and rooms, layout, and website material and commentary.
What plans do the American Studies Research Group have for the next 12 months?
We have a dynamic set of plans for next year. In addition to continuing our regular initiatives, some of our members will continue to work closely with the American Museum in Bathas part of the consultation group reconsidering current and future exhibits.We are excited to grow our membership – please do get in touch if you’d like to join or have ideas that you’d like us to engage with.
What research have members of the American Studies Research Group recently produced?
By Professor Ad Putter and Professor Kathleen Kennedy, Co-Directors of the Centre for Medieval Studies and Professor Marianne Ailes, former Co-Director of the Centre
The Centre for Medieval Studies is a leading centre for research and training in all aspects of medieval studies, providing an ideal research environment for staff and graduate students in an area that is inherently interdisciplinary. With more than 30 Centre staff members from across the Faculty of Arts and beyond, we have an exceptionally broad range of specialists learning from the different methodologies of our individual disciplines.
Internally, the Centre nourishes excellence in research, promoting interdisciplinary research and training in medieval studies, facilitating grant capture, and providing a network for mutual support and exchange of knowledge and expertise. Lecturer, Dr Steve Bull, comments:
‘As an ECR still finding my place in the wider academic community, the advice, support, and connections that I have gained through the CMS have been invaluable. There is a genuine feeling of collegiality amongst the centre’s members.’
We are raising the profile of Bristol’s medieval research community nationally and internationally. We have an extensive network of partners, including local heritage organisations, facilitating impact, and offering student placements (e.g., Bristol Cathedral and Berkeley Castle), and national and international research partners. Professor David Wallace (University of Pennsylvania), a frequent visitor to the Centre, comments:
‘Bristol’s Centre for Medieval Studies has great medievalists across the range to sift the secrets of Bristol (a great medieval city), of Europe, and of the global Middle Ages. A truly exceptional centre for student education and international scholarly collaboration.’
We lead several externally-funded projects. A recent project we initiated is the Marie-Curie Doctoral Training Network ‘Re-mediating the Early Book: Pasts and Futures’ (REBPAF); it will support 13 PhD researchers at the universities of Bristol, Galway, Antwerp, Alicante, Vienna and Zürich, enhancing our already strong postgraduate cohort and international reach. PhD applications for the REBPAF project close on 10 January.
We offer exceptional support to our postgraduates, integrating them into our research community with regular social events and research seminars, some tailored to meet their needs, including seminars on ‘what every medievalist needs to know about…’ (useful for us all, but especially early career researchers) and an annual ‘student choice’ seminar with a speaker nominated by the students. We also host on our Blackboard site a constantly upgraded ‘training hub’ with online resources and run a range of reading groups, notably for medieval languages, such as Old French and medieval Latin. Our successful MA in Medieval Studies, with its unique placement unit, attracts students from different disciplines and diverse backgrounds with a high conversion rate to postgraduate research, here and elsewhere.
A highlight is the annual postgraduate conference, the longest-running of its kind; this brings to Bristol, and now also online, an international group of postgraduates. PhD student Maria Rupprecht, from Germany, who chaired last year’s organising committee, notes:
‘It is the perfect environment for postgraduates to present their research in progress and connect with medievalist peers and leading scholars from Bristol and beyond in a most benevolent, constructive, and supportive framework. The conference is an absolute highlight in the CMS. It is conceptualised, organised, and managed by Bristol’s postgrads and with this approach allows for discovering and developing organisational and managerial skills as well as teamwork in a committed and friendly environment.’
In the year ahead, in addition to our regular programme, we look forward to strengthening local ties through the research of our BA Global Professor, working with Bristol Central Library on their early books, including a planned public workshop. Visiting professors enrich our research environment: we are currently hosting a specialist in Old French from Stockholm, and we look forward to welcoming a Newton International Fellow next year. Our research into the past always looks to the future.
Professor Ad Putter and Professor Kathleen Kennedy, Co-Directors, and Professor Marianne Ailes, former Co-Director, Centre for Medieval Studies
By Dr Adrian Howkins and Dr Paul Merchant, Co-Directors of the Centre for Environmental Humanities
The stories we tell about the environment and the images we make of it end up shaping the environment itself, for better and for worse. This is one of the key principles of the environmental humanities, an interdisciplinary field that brings together historians, literary critics, philosophers, scholars of visual culture, cultural geographers, and more.
As the COP27 climate change summit gets underway in Egypt this week, it is striking to note how little coverage the summit has had in the media, especially when compared with the COP26 summit in Glasgow last year. It seems that expectations of meaningful progress are low, despite stark warnings from the UN that drastic action is needed. The environmental humanities can help us understand how we have arrived at this point, and reflect on how culture can play a role in building a more hopeful future.
The Centre for Environmental Humanities at the University of Bristol, established in 2017, has rapidly built a reputation as one of the leading centres in the field. Our community spans all of the disciplines in the Faculty of Arts, and our members include postgraduate researchers, professors, and all career stages in between.
We support our academic members in developing their research ideas, by providing seed funding, and supporting applications for external grants – recent funded research from Centre members includes Andy Flack’s ‘Dark Pasts’ project and Paul Merchant’s ‘Reimagining the Pacific’ project, both funded by the Arts and Humanities Research Council (AHRC). We are particularly proud of our vibrant postgraduate community, whose members organise reading groups, workshops and the Literary and Visual Landscapes seminar series (you can watch a recording of their most recent seminar).
“It’s really great being part of the Centre for Environmental Humanities here at Bristol. Being involved in a community of researchers from many different disciplines—from History, English, Geography, and many others—is incredibly stimulating. It’s a genuinely creative melting pot centred around a brilliant programme of events, seminars, reading groups, and field trips.”
Milo Newman, PhD student in the School of Geographical Sciences
In the 2022-23 academic year, we are exploring the future of the environmental humanities – where does the field need to go next? Where are the gaps in current research? How can our interdisciplinary community of scholars and students at Bristol shape new developments? With these questions in mind, we will be holding a special workshop in February 2023, with internal and external participants.
Over the next few years, we are also looking to expand our network of international partners. This year, we established a formal partnership with the Greenhouse Center for Environmental Humanities at the University of Stavanger in Norway and the Environmental Humanities Center at Vrije Universiteit Amsterdam. Partnerships provide opportunities for visiting fellowships, networking, and collaborative grant applications to our members. We are also developing a series of co-hosted online seminars on environmental humanities in Latin America with the Center for Environmental Studies at Rice University (USA). Professor Gisela Heffes from Rice will be visiting as a Bristol Benjamin Meaker Distinguished Visiting Professor in May and June 2023.
Collaboration both within the University and with community partners, including Bristol’s Black & Green Ambassadors and the Bristol Green Capital Partnership, is fundamental to our work, and the Centre is at the forefront of interdisciplinary innovation. One recent initiative, ‘Keywords in Environmental Research and Engagement’, worked with a range of community organisations across the city and academics from different disciplines to explore how to generate a common understanding of key terms like ‘resilience’ and ‘transitions’.
We’ve also been promoting a place-based approach to collaborative scholarship, where we use field trips to provide a focal point for interdisciplinary conversations. Recent field trips have included visits to the Island of Lundy (see our co-authored article), Exmoor, and the Brecon Beacons. We’re planning to continue these field trips this coming academic year with visits to the See Monster in Weston-super-Mare and to the Somerset Levels.
We are very excited to be developing a new MA in Environmental Humanities, which is due to start in September 2023. You can find out more and apply on our website.
Associate Professor Ed King tells us about his latest project to develop a science-fiction videogame to raise awareness of the dangers of social media disinformation in Brazil. To do this, he’s been working with local Brazilian organisations. It is an example of how arts research can address societal challenges. The project has recently received an AHRC Impact Acceleration Account award.
With help from the AHRC Impact Acceleration Account, I am currently collaborating with artists and non-profit organisations in Brazil to develop a videogame which will improve digital literacies. Our videogame will raise awareness about the dangers of disinformation by providing them with an accessible, engaging, free and enjoyable educational resource which will encourage young people to think critically about these issues through the medium of digital play.
In the early 2000s, during the first administration of the left-wing Worker’s Party President Lula da Silva, the Brazilian government invested heavily in ‘digital inclusion’ initiatives as a way of reducing social inequalities in the country. The ‘Pontos de Cultura’ project, for example, which funded media centres based in community spaces across the country, including in favelas and socially deprived neighbourhoods, became a model for approaches to free software among policy makers in Europe and North America.
However, now that there are extremely high levels of smartphone ownership and social media usage in Brazil, it has become clear that access to digital networks is not a guarantee of social inclusion but can entail exposure to manipulation and data surveillance. As a result, the focus among governmental and non-profit organisations working in this area has shifted from increasing digital inclusion to supporting digital literacies across the social spectrum.
Why is this research important?
Through my research, it has become evident that a digital literacy skill in need of particularly urgent support is the identification of disinformation online. This emerged as an important issue during the last presidential elections in Brazil in 2018 and was cited by many reports as a key factor in the rise to power of far-right president Jair Bolsonaro (who is seeking re-election in October 2022). It was also an important factor in the consolidation of cultures of denial during the COVID-19 pandemic. Since then, government and non-governmental organisations (such as Global Network Initiative and Direitos na Rede) have been attempting to tackle the issue at the levels of policy and law, including through the regulation of content.
Over the last few years, I have been working with a network of organisations that have been working with communities across Brazil to develop digital literacies as a way of expanding social inclusion.
In 2020-21, with support from an ESRC-IAA grant, I collaborated with the Ubatuba-based Instituto Neos to produce the ID21 report, which provides a survey of the major challenges facing these organisations.
With funding from a Bristol Digital Futures Seed Corn grant and the Participatory Research Fund, we used this report as the basis for developing an online repository of educational resources to be used in constructing new community digital inclusion initiatives and policies.
What does the research project involve?
Our project aims to support those organisations looking to tackle disinformation at the level of its reception, particularly among marginalised communities. ‘Futuro Chama’ is a videogame that uses a science fiction plot to encourage young people to think critically about the spread of disinformation through social media. It was developed in collaboration with a group of digital artists led by Rafael Coutinho and members of non-profit organisations based across Brazil that contributed to the ID21 report. These include: Instituto Neos (Ubatuba); Instituto Procomum (Santos); Coletivo Digital (São Paulo); Casa de Cultura Tainã (Campinas); and Associação Thydewá (Olivença).
We developed a prototype of the game with ESRC-IAA funding and have recently received AHRC-IAA ‘Proof of Concept’ funding to complete the game’s development and carry out beta testing. We will also start looking for potential users of the game beyond Brazil. This will involve translating the game into English and approaching organisations that support creative technological approaches to the challenges of democratisation.
Who will the game’s initial users be?
The first users will be the same organisations that contributed to the ID21 report and collaborated in the development of the game. They will use ‘Futuro Chama’ during the digital literacy workshops they run to support the development of digital literacies among marginalised communities. However, we will also distribute the game more widely through the same social media networks that the game critically engages. The aim here will be to raise public awareness of the dangers of misinformation, particularly in a context of social upheaval such as the current political crisis in Brazil.
By Professor Adrian Howkins, Department of History
In early July 2022, Bristol will play host to the European Society for Environmental History (ESEH) conference. The conference – which usually takes place every two years – will have the overarching theme of ‘Same planet, different worlds: environmental histories imagining anew’.
This is only the second time the ESEH conference has taken place in Britain, and the first time it is happening in England – the first ever ESEH conference took place in St Andrews in Scotland in 2001. The decision to hold the conference in Bristol reflects the strength of environmental history research at the University of Bristol, as well as the city’s strong environmental reputation. More broadly, it reflects the strength of the University of Bristol in the wider field of environmental humanities, which includes environmental history research.
“Environmental humanities are interdisciplinary areas of research, combining the traditional humanities – such as literature, music, history and languages – with areas including science and technology to better understand the relationship between humans and their surrounding environment, both social and natural. Environmental humanities can help us learn about the environmental challenges of the past, address those of the present, and plan for the future.”
The University of Bristol’s Centre for Environmental Humanities (CEH) in the Faculty of Arts is firmly established as one of the leading centres for environmental humanities research in the UK, and there is a wide range of exciting projects taking place. Do follow our CEH blog to keep up with everything that is going on.
In preparation for the ESEH coming to Bristol, Adrian Howkins – one of the co-directors of the CEH – spoke to Marianna Dudley and Andy Flack who are organising the conference.
What is the European Society for Environmental History?
[Marianna] The ESEH is the leading scholarly organisation for people interested in environmental issues from a humanities perspective. It is European, but that doesn’t exclude people in other parts of the world working on this topic. It is very inclusive, and has grown to include a wide range of scholars. It offers networking, mentorship, peer-to-peer support, and a discount on the Environment and History journal. It also has by far the best academic conference going, which moves around Europe and is coming to Bristol this summer!
Why is it important that the conference is coming to Bristol?
[Andy] It recognises Bristol’s status as an environmentally aware and activist city as well as recognising that the University is involved in environmental issues through the Centre for Environmental Humanities, the Cabot Institute, and other research centres and clusters. It is the first time the ESEH has been in the UK since the first meeting in 2001 (St Andrews), and the first time in England. The decision to come to Bristol shows that despite political developments like Brexit, the United Kingdom is still at the heart of the European scholarly community studying environmental change. We love living and working in Bristol – it’s a fun, vibrant, welcoming city and we want to show our colleagues from around the world what a great place Bristol is.
What impact do you hope to have as a result of the conference?
[Marianna] It felt more important than ever to have an in-person conference after such a long hiatus due to the Covid-19 pandemic. We’re looking forward to bringing our scholarly community together and reforging the connections that are so important to our work. In terms of academic legacies, we want to spotlight Bristol as a place to study environmental history and environmental humanities. We hope that other scholars around Britain will seek us out for postgraduate research, postdoctoral fellowships, and academic collaborations, maintaining and building the exciting work that is already taking place.
What opportunities are there for our students to get involved in the Centre and/or the Conference?
[Andy] There will be opportunities for students to get involved in the running of the conference. This will put our students in touch with scholars from all around the world. Please get in touch if you might be interested in joining our conference team. If anyone would like to attend the conference to see what it’s all about, we’ll be offering day rates for University of Bristol staff and students to come to talks and meet with conference attendees. There will be interactive environmental art installations, a talk on wildlife film, science and humanities conversations, and a poet in residence.
If you would like to register for the conference, you can find further details here.
By Professor Brendan Smith, Professor of Medieval History
When we think of British cities with strong Irish links it is likely to be Liverpool, Glasgow, Manchester, Birmingham and London that first come to mind. In terms of historical longevity, however, no city on this island can match Bristol’s connections with Ireland.
The medieval connections
2021-2 marks the 850th anniversary of the conquest of Ireland by King Henry II of England. During his stay in Dublin at Christmas 1171, the king issued an extraordinary charter whereby he granted Dublin to ‘my men of Bristol’ and gave them permission to colonise their new possession.
Links between the two towns were already strong by this time. Ham Green pottery, manufactured on the banks of the Avon near Pill, was popular in Viking Dublin, and the vigorous trade in slaves conducted between Dublin and Bristol in the eleventh century inspired bitter criticism from churchmen before William the Conqueror and his successors brought this vile commerce to an end. After 1171, many important trading families from Bristol established branches across the Irish Sea, while stone quarried at Dundry, to the south of the city, was transported in large quantities to Ireland for use in the new churches and monasteries that the English began to build.
King Henry II issued an extraordinary charter whereby he granted Dublin to ‘my men of Bristol’ and gave them permission to colonise their new possession.
In February 2022 a symposium focusing on the medieval ties between the two towns was held in Dublin to mark the anniversary of Henry II’s grant. The Deputy Lord Mayor of Dublin welcomed the Lord Mayor of Bristol to the event with a certain wariness, since the original charter of 1171 was never officially revoked!
The age of Edmund Burke and beyond
In Bristol, on 20 April 2022, the University hosted the ‘return match’, with a symposium considering more recent ties between Dublin and Bristol, beginning with the career of the great political philosopher Edmund Burke (1729-1797). Burke was born in Dublin and was educated at Trinity College Dublin before developing a successful political career in England. Between 1774 and 1780 he was MP for Bristol, though his views on a range of issues made him unpopular with the city’s ruling elite. Two fine statues of Burke can still be seen today, one outside the gates of Trinity College Dublin, and the other on St Augustine’s Parade in the centre of Bristol, a few metres in front of the now empty plinth where Edward Colston’s statue once stood.
The University hosted the ‘return match’, with a symposium considering more recent ties between Dublin and Bristol.
The celebratory event
The University was delighted to welcome Ireland’s Ambassador to the UK, Mr Adrian O’Neill, at the recent event, who spoke warmly about the opportunities the day had provided to further strengthen links between Bristol and Dublin. In addition, Professor Martyn Powell (Head of the School of Humanities), Dr Erika Hanna, of the Department of Historical Studies, and Professor Steve Poole of the University of the West of England delivered academic papers and a guest lecture was given in the evening by Professor David Dickson of Trinity College Dublin. To coincide with the event, an exhibition was staged at the venue, displaying some of the important Irish-related materials held in the University of Bristol’s Special Collections department. This included early editions of some of Burke’s published works, as well as a sample of Irish political pamphlets dating from between the eighteenth century and the Easter Rising of 1916. The close ties that have existed between the University of Bristol since its foundation and Trinity College Dublin were also explored in some of the exhibited material.
The future
Following the guest lecture a reception was hosted by the Vice-Chancellor, Professor Hugh Brady, whose Irish background provided a fortuitous link to the day’s events. Professor Brady welcomed to the University Ambassador O’Neill, the Deputy Lord Mayor of Dublin, Councillor Joe Costello, the Lord Mayor of Bristol, Councillor Steve Smith, and members of the Bristol Irish Society. Councillor Costello promised that on his return to Dublin he would continue to work with his counterpart in Bristol to bring about a new twinning arrangement between the two cities. Reviving awareness of the historical links between Bristol and Dublin seems likely to lead to their further strengthening in the years ahead.
From left to right: Professor David Dickson (Trinity College Dublin); Ambassador Adrian O’Neill; Bristol Lord Mayor Steve Smith; Professor Hugh Brady (University of Bristol’s Vice-Chancellor); Deputy Lord Mayor of Dublin Joe Costello; Dr Erika Hanna (University of Bristol); Professor Brendan Smith (University of Bristol); Professor Steve Poole (University of the West of England) and Professor Martyn Powell (University of Bristol).
Brendan Smith, Professor of Medieval History, is a Dubliner who was educated at Trinity College Dublin. He took up a lectureship at the University of Bristol in 1993. He has published extensively on the links between England and Ireland in the Middle Ages, and in 2018 edited volume I of the four-volume Cambridge History of Ireland, which was launched in Washington, D.C. in September 2018 by Joe Biden, now the president of the United States of America. Professor Smith is currently engaged in research projects examining the financing of English rule in medieval Ireland, with an emphasis on the deployment of Digital Humanities techniques and methodologies. He has received funding from The Jean Golding Institute to work with Mr Mike Jones, from Research IT, on the production of visualisations of the financial data contained in medieval Irish exchequer material. He will be presenting some of the fruits of this collaboration at the Bristol Data and AI Showcase at the MShed on 7 June 2022.
February marks LGBTQ+ History Month, a time to reflect upon the rich history of LGBTQ+ communities. It offers an opportunity to remember those who have fought for LGBTQ+ rights, consider the progress made, and look ahead to engage in a more inclusive, visible and equal future.
Piecing together history can be a fascinating puzzle. How can we properly represent the nuances of history in situations where the little information available to us comes from biased sources? What more can we learn about trans history? How can we talk about trans lives today by examining a story from over 100 years ago? The Brigstow Institute brought together a team of researchers from different disciplines – history, law and performance art – to answer these questions.
‘Jenny: Posed as a woman’ explores the life of Jenny Moore, a person from an impoverished background in Gateshead in the early 1900s. Little information was available about Jenny and her life, save for criminal records and a few related newspaper articles. How did living outside the law shape her identity and experience?
We caught up with Dr Sarah Jones, a social and cultural historian of gender and sexuality, to learn more about the project, breaking the mould of traditional historical investigation, and using performance to enhance research.
‘Jenny: Posed as a woman’ is a fascinating interdisciplinary project bringing together the worlds of history, law and performance art. What led you to carry out this research, and why is this research important?
Often, the evidence about LGBTQ+ lives we find in the archives is focused on processes of regulation and control. While it is a rare gift to find personal testimonies or clues about what ‘real life’ might have been like for LGBTQ+ people in the nineteenth century, it is far more likely that we will find accounts of persecution and prosecution at the hands of bodies such as medicine and the law.
To some extent, this is true in the case of Jenny Moore – a person a judge said ‘always lived in the shadow of the prison door.’ When we encounter her story in our sources, we can learn a little about her arrests for theft or loitering, and perhaps gain little snippets of insight into the challenges of being what we might think of as a trans woman in Victorian Britain. Our research, though, attempted to tell new and different stories about Jenny and her life. Bringing together our different fields of expertise, combining creative and academic practice, we wanted to capture more of the rich, complex essence of a character like Jenny Moore. As well as helping us reflect on how our understandings of queer lives are shaped by archives focused on their often brutal encounters with the state, our project also sought to think about how we could tell fuller stories about LGBTQ+ people in both the past and present.
How did the team go about this research?
The project brought together a group of scholars and artists to try and explore Jenny’s life through different lenses. On the academic side, a group of colleagues (Professor Josie McLellan, Dr Jeanie Sinclair, Professor Lois Bibbings, Nic Aaron, and myself) with backgrounds in history or law explored the background and context of Jenny’s life. We considered what her world might have looked like, and also tried to track down more details of what she got up to as the Victorian era gave way to the twentieth century.
While we tried to create as rich a picture as possible of her life and times, we also attempted to ‘fill the gaps’ through creative practice – to use our existing knowledge to imagine the kinds of spaces she might have frequented, and the people she might have met. All of this research was workshopped with Tom Marshman – an artist and performer interested in ‘the outsider’ and their story, particularly regarding the LGBTQ+ experience, and stories from the queer history that have been omitted through silences in the archive. This process of collaborative and creative research has been feeding into a performance created by Tom, alongside composer, singer, and musician Jenny Moore, writer and performer Enxi Chang, and puppeteer Emma Powell.
What impact has this research had?
At the most basic level, we’ve told a version of Jenny’s story. Her little corner of late nineteenth- and early twentieth-century Britain could have easily been totally lost to history – dismissed, perhaps, in traditional academic work because the evidence we have about what her life was like is patchy and our picture of her incomplete. Creative projects like this one give us room to tell different stories of the past, and to build insights into LGBTQ+ lives that might slip between the cracks in the archive. In a contemporary moment where the rights of LGBTQ+ (and particularly transgender) people are under attack, it feels more important than ever to engage the public with stories like Jenny’s.
Beyond this, we’re also hoping the project will have broader applications. Nic, one of the research team, is investigating how we might be able to use Jenny’s story to uplift trans people – especially, they note, those at the sharp end of criminalisation like Jenny was. As part of this, for example, Nic has connected our work with the Bent Bars Project, drawing links between Jenny and the experiences of trans people who are currently incarcerated. Our research, then, has helped us to reflect on how we approach LGBTQ+ history, engaged the public with some intriguing and timely trans history, and has started us thinking about how historical work around gender diversity can be relevant to trans communities today. In short, the project honours Jenny but is bigger than her alone.
What are the next steps for the project team?
For now, our collaboration is wrapped up. On the research side, Nic, Jeanie and I are preparing a chapter that reflects on the project and how and why we worked together. In that publication we look to reflect on the messiness of working with an incomplete and often problematic archive, and the benefits and challenges of multi-disciplinary and creative research. We also look forward to seeing the performance take shape. Tom has prepared a work in progress version of the show, and we’re hopeful that there will be a full performance coming to a theatre sometime this year.
By Professor Helen Fulton, Chair in Medieval Literature, Department of English
One of my research directions is aimed towards medieval towns and urban culture, especially in the region of the March of Wales. Some while ago I collaborated on an Arts and Humanities Research Council (AHRC) project on medieval Chester which resulted in an online map of the medieval streetscape of the city, with links to its major churches and buildings. This inspired an interest in the possibilities of mapping – both digital and hard copy – as a tool for research, education, and public engagement.
As a Trustee of the Historic Towns Trust (HTT), which produces hard-copy maps of historic towns throughout the UK, I took on the leadership of a project to produce a map of medieval Bristol, which was published in December 2020. I worked in partnership with Professor Peter Fleming at UWE, a renowned expert on medieval Bristol, and a team of local historians and archaeologists from the city of Bristol. Our first job was to decide roughly what period of time would be covered by the map – it is possible to layer maps on top of each other to show features and streetscapes from different periods of time, and some of the HTT maps have done exactly that. For Bristol, however, it made sense to focus quite precisely on the year 1480, when a well-networked Bristolian, William Worcestre, made a survey of the city of Bristol on foot, literally counting how many paces there were between landmarks. Using this survey, together with many other historical records of the city, the team was able to reconstruct the layout of Bristol in 1480, along with its major churches, abbeys, gentry houses, taverns, industrial buildings, and even its water supply.
The production of this unique map was funded partly by public donations and partly by a generous grant from the University of Bristol Knowledge Exchange fund. We used the money to employ a research assistant, Dr Bethany Whalley, who researched the history of the various streets and buildings that are described in the Gazetteer on the back of the map. Crucial information was also supplied by our team of local experts, each of whom had specialised knowledge of the city’s history. I co-wrote the introduction to the map, describing the work of William Worcestre, and edited all the textual information on the map, including the street names and other words on the map itself as well as the Gazetteer. We worked closely with the HTT cartographer, Giles Darkes, whose beautiful artwork makes all the HTT maps stand out not only as useful reference guides but as works of art.
Despite being published during a pandemic lockdown, the map has sold very well and has been the topic of numerous public lectures, in person and online. The map was launched during the Fifteenth Century Conference in early September at St James Priory. We are now planning a workshop at the annual Historical Association conference to be held in Bristol in May 2022, and we are working with an educational consultant to produce a study package for Key Stage 2 students.
Pumpkins have been carved. Costumes are being donned. Scary films are being watched from behind cushions and hands. Yes, Halloween is upon us once again, so we decided to delve into the past to find out more about the fascinating history of witchcraft. We’re joined (virtually!) by Dr Will Pooley, a social and cultural historian who gives us some interesting (and at times gruesome) insights. Read on, if you dare…
Trigger warning: the following interview contains mentions of violence and abuse.
Hi Will, thanks for joining us for this Halloween special. To many people, the word ‘research’ conjures up images of labs, safety goggles and petri dishes (all of which are important, of course!), but your area of research is quite different altogether and rather niche – can you tell us a bit more about it?
It’s true, I don’t spend a lot of time in a laboratory! My research is on modern histories of witchcraft. I focus on France, and on criminal trial records and newspaper accounts that deal with cases where people really did fear witches.
I’m certainly not the first person to notice these cases, but what I’ve been trying to do is get up close and personal with modern sorcery. Rather than just reading newspaper accounts – which often get things muddled up – I’ve spent a lot of time in regional archives taking advantage of the expertise and help of archivists who have worked to preserve the witness statements, medical reports, and other documents from nineteenth- and twentieth-century trials. I want to know what ordinary people thought and believed about witches, and the harms they believed that witchcraft caused.
That sounds fascinating! What do you think it is about witchcraft that people find so intriguing and has led to witch ‘stereotypes’ being so solidly linked to Halloween?
My colleague here at Bristol, Professor Ronald Hutton, recently wrote a wonderful book called The Witch: A History of Fear from Ancient Times to the Present which really delves into why it is that so many societies around the world share a concept of the witch: a malevolent living human being who causes harm through supernatural means. One of the things I take from Professor Hutton’s work, as well as the equally brilliant book by Diane Purkiss, The Witch in History, is that the stereotypes we have of ‘the witch’ do have a history.
A lot of people in Europe and North America will immediately picture similar images in their mind’s eye when you mention a witch: probably a woman, old, ugly, with a pointy nose, pointy hat, cat, broomstick, and cauldron. Of course, that is a cartoon image, but one of the things that the very long history of witchcraft around the world confirms is that witches have been thought of in many ways. Many societies have feared female witches, but others, such as early-modern Iceland, believed most witches were men. In some periods and regions, including the Democratic Republic of Congo today, it is children whose witchcraft has been most feared.
As for the link with Halloween, I have to confess I am no expert! What I would say is that while the connection between Halloween and the spirits of the dead is a longstanding one in western Christianity, witchcraft has – as far as I know – not been as intimately connected with Halloween. In my own research, I find that witches and witchcraft aren’t really tied to Halloween specifically. In fact, conflicts over witchcraft were probably more likely to bubble over during Carnival and other celebrations, when spirits were running high, and the wine, beer, or cider had been flowing!
Many people will have heard of seventeenth-century cases, such as the Salem witch trials in North America or the Pendle witches in Lancashire, but they may not be as familiar with the more recent history of witchcraft on which your research is focussed – what was it about this particular time period that sparked your curiosity?
I do find that a lot of people – even a lot of historians – are surprised when I say that I work on ‘modern witchcraft’, and that I mean fear of malevolent witches in the eighteenth, nineteenth and twentieth centuries in France.
In fact, a range of researchers have been working on this for many years. The historical field has really been led by Professor Owen Davies, who has written about a range of British, French, American and global examples. But as far back as the 1950s, the anthropologist Marcelle Bouteiller showed that fear of witches was very much still alive in France.
I’ve always been drawn to the mysterious and the supernatural, and I originally wanted to do my PhD on this topic. I’m glad I didn’t (great advice from my supervisor Professor David Hopkin!) because there is far too much material for a PhD. In fact, I know of close to 1,000 criminal trials or police investigations into cases involving witchcraft in France between 1790 and 1940, and there must have been a great deal more. Perhaps these cases are not as prevalent as during the most intense periods of witch-hunting in the early modern period, but they aren’t that rare! There are some villages and towns in western France where it seems as if there were witchcraft cases every few years in the nineteenth century…
How did perceptions of witches change following the decriminalisation of witchcraft in France?
So, witchcraft was effectively decriminalised in France in 1682, and definitively excluded from the new penal code in 1791. After that point, there were no grounds to prosecute people suspected of harmful magic for that magic alone.
How did this change perceptions of witches? Well I’ll give two contradictory answers – the truth is probably somewhere between the two!
The first is that it didn’t change perceptions that much. Many witches continued to be suspected of the same misdeeds: they caused illnesses in humans and animals, especially afflicting young infants, pregnant and breastfeeding women, and dairy cows. The stereotypes of the witch remained stable in many ways, too. Normandy had been a region of male witchcraft in the early modern trials and continued to be so in the nineteenth century. In fact, so many of the cases I have found are from Normandy and the west of France – where witches were also predominantly thought to be men – that male witches dominate my research, much to many people’s surprise. But other regions with fewer cases, such as the Occitan-speaking regions of southern France, preserved the patterns of female witchcraft they had displayed during the witch trials.
On the other hand, there are really important changes in how witches were perceived and dealt with. I’ll mention just three. First, the Catholic Church generally tried to distance itself from questions of witchcraft. That didn’t stop some local priests from getting involved in witchcraft disputes, but the general effect it had on perceptions of witches was dramatic. Where the early modern trials were often focused on uncovering evidence of a pact with Satan, the modern cases have lost this drive. The Devil does not feature in most of them at all.
The second change in perception is connected to French colonialism and imperialism. From the eighteenth to the twentieth centuries there was a progressive racialisation of thinking about ‘witchcraft’. Journalists and researchers did not find it convenient to dwell on the ‘superstitions’ of the French population, and preferred to associate belief in witchcraft with the colonised populations of north and central Africa, the Caribbean, Madagascar, and Indo-China. One of the most depressing examples concerns Hégésippe Jean Légitimus (1868-1944). As a representative of Guadeloupe, Légitimus was only the second black man elected to the French National Assembly, and the first in over a hundred years. But his time in Paris was dogged by tabloid coverage of accusations of ‘witchcraft’ in Guadeloupe directed against Légitimus and other socialists.
The final thing to say about new perceptions is just how easily witchcraft in France – as elsewhere across the globe – adapts to new situations and problems. In addition to bewitched cows, French men and women complained of enchanted automobiles and bicycles. They described feelings of bewitchment in terms of electricity, images seen at the cinema, and in the language of up-to-date psychiatric and medical theories, such as neurasthenia. It’s very easy to slip into the same language that newspapers at the time used to describe people who feared witches, which assumes that these people lived in rural areas. But the truth is, there were witchcraft disputes in all of the large cities, and even rural witchcraft cases often involved individuals who worked in nearby industrial centres, in mines, or factories.
What is the most common misconception people have about the history of witches and witchcraft?
The biggest mistake people make is to think that the history of witchcraft is over! The ways that we – including historians! – talk about the early modern trials as a ‘craze’ or a ‘panic’ imply that our ancestors briefly lost their reason, before cooler heads restored order. There’s actually a lot of work by historians now that questions this story of the progressive rationalisation and secularisation of criminal justice and elite culture.
It’s not the area I research myself, but I think one good way to put this story of progress into perspective is to ask: how many countries today have laws against witchcraft? Violent persecution of witches today is such a great problem that the United Nations Human Rights Committee and UNICEF have both been working on measures to combat the harms justified by fear of witches. Closer to home, the Metropolitan Police in London have a special unit devoted to cases of child abuse connected to spiritual beliefs.
I think it’s really important to be careful about the continuing racialisation of these harms in the media and by the authorities. UN agencies focus their attention on cases in sub-Saharan Africa, and a lot of the coverage of the cases in the UK has concerned immigrants, as in the terrible child abuse case in Haringey at the turn of the millennium. But from what I know of contemporary French cases, it would be hasty to assume that witchcraft disputes in Europe today are limited to immigrant groups. In Brive-la-Gaillarde in 2016, for instance, an old woman was badly assaulted by her family members for witchcraft. Many people who do know something about ‘modern witchcraft’ will assume that I research Wiccans and other modern pagans. But I’m more focused on the fact that, sadly, fear of witches and violence connected to sorcery have not gone away in Europe even today, although the scale may have greatly decreased.
Why is your research specifically – and arts and humanities research more generally – so important?
I’ve been very influenced by other historians who argue that history performs a similar function for society as literature does: it allows us to imagine how different things could be. And the advantage that history has over literature in this respect is that we know this is not just an imaginative possibility: I research events and processes that really did take place. The past contains vast and varied different ways of organising societies and culture.
It might seem that the topic of my research is something of a depressing one to choose from this point of view. Who wants to update their sense of progress by discovering that belief in witches has continued to cause serious harms into the present day in Europe? But I would say that we do have responsibilities to come to terms with that, and to adapt our own self-understanding to recognise that – perhaps – fear of witches runs so deep in our culture, or even in some more fundamental layer of the human mind, that it cannot simply be educated away in science lessons or religious studies. A suitably scary thought for Halloween?
But I don’t think it has to be understood in a purely negative light. Conflicts, and especially the most violent ones, glow in the darkness of our knowledge of the past. It’s much easier to find evidence, for example, where fears of witches led to tragic results. And that isn’t always what happened. It’s harder work, but I am very interested by cases where tensions were defused through the interventions of clergy, or healers, or local officials, or community leaders of some kind.
I know many historians are uneasy about learning ‘lessons’ from the past, but I do think it’s worth thinking about how some communities and authorities have succeeded not in eradicating the fear of witches, but in mitigating and alleviating the harms these fears can cause.
You know people for whom witchcraft is a real force in the world, even if you do not realise it. The problem is not how to persuade them they are wrong about this, but how to prevent a situation in which a belief like this could cause harm. I still have some faith in arts and humanities research to address real problems like this!