With the Bristol Harbour Festival 2022 not long behind us, we caught up with Dr Nick Nourse, Honorary Research Associate in the Department of History, to learn more about sea shanties – their relevance, their history, and their intricacies. A trained violin maker, Nick went on to study for a musicology MA and PhD at the University of Bristol. His PhD thesis ‘The Transformation of the Music of the British Poor, 1789-1864’ focused on his research interest in the low ‘Other’ in society, in particular their musical tastes and their roles as listener, consumer and performer of popular entertainment. As part of this research, Nick studied the musical history of sea songs, and he shares some of that knowledge with us now:

In January 2021, the Bristol band The Longest Johns were signed by Decca Records after their version of a nineteenth-century sea song, ‘Soon May the Wellerman Come’, went viral on TikTok. During the restrictive measures of various Covid lockdowns, The Longest Johns also became one part of an online craze under the heading of shanty-singing. With the return this summer of the Bristol Harbour Festival and a Bristol Sea Shanty festival arranged for September, now would be an ideal point to explore the history of this unique sea song.

In brief, the sea shanty was a work song sung on board merchant sailing ships. Its purpose was to synchronise the crewmen’s effort when engaged in heavy and monotonous physical tasks, such as hauling on a rope or tramping around the capstan to raise the anchor.

Stan Hugill, the acknowledged expert on the subject, divides shanties into two primary groups: hauling, and heaving songs. Broadly speaking, he places regular-paced and continuous heaving work at the capstan or bilge pumps as being to poorly disguised marching songs in 4/4; the hauling songs were for stop-start strenuous work often to a 6/8 metre and less musical. The hauling shanties in particular follow the call-and-response form, in shanty-dialect called ‘order-and-response’.

Take, for example, the shanty ‘Blow the Man Down’. This is a Halyard Shanty, a song sung while raising or lowering the sails (in full sailor parlance, this is halyard hauling: halyard = haul + yard). The work could be extremely heavy, and a halyard shanty therefore was sung with the crewmen taking a rest during the leader’s call and only pulling on stressed words of the chorus. Sung in 3/8 time, the shanty often starts:

Solo: ‘As I was a-walkin’, down Paradise Street’
Crew: ‘To me Way, hay, Blow the man down’
Solo: ‘A sassy young clipper, I chanced for to meet’
Crew: ‘Oh, Give me some time, to Blow the man down’

Given how long it took to raise a large sail, for instance, sea shanties could be 20 or 30 verses in length, and it did not matter what order they were sung in. The main aim was rhythm, but also distraction, to take the mind off the boredom of the physical task. To that end, songs could be re-written on the spur of the moment, so Paradise Street could become a well-known street in the ship’s last port of call. And like folk songs, the words often held more than one meaning: the ‘sassy young clipper’ is not a reference to a ship, but to a woman.

One particular function the shanty could achieve was to voice complaint about the captain or another crewman: singing out their grievance was often the only way for a sailor to voice his anger without being disciplined.

The sailor’s sea song is subject to much superstition. The shanty, for example, was only ever sung on board ship, never on shore, always to work, and never off-duty or for entertainment. Likewise, anchor-hauling songs were split into outward- and homeward-bound songs, and they should never be sung on the wrong leg of the voyage.

The origins of the sea shanty are unclear, but its heyday was in the early- and mid-nineteenth century and followed the end of hostilities between the French and the English. Peace saw the resumption of world sea trade and travel, trade which was encouraged by the gold rushes of North America and Australia. The term itself comes in multiple spellings: shantey, chanty, or chantey — all pronounced as if with a ‘sh’ — plus various grammatically dubious plurals. The Oxford English Dictionary date ‘shanty’ to 1869, but Nordhoff’s The Merchant Vessel, first published in 1855, writes of ‘The foreman is the chantey-man, who sings the song, the gang only joining in the chorus, which comes in at the end of every line’.

Musically, Hugill suggests the sea shanty as having its origins in the folk songs of England, Ireland, Scandinavia, Germany, and colonised North America – including Canada and Newfoundland – and in the slave plantations of the southern states of America.

To return to The Longest Johns and ‘Soon May the Wellerman Come’, this is not a working song, but a fore-bitter. In contrast to the shanty, the fore-bitter was sung off-duty and for entertainment, but still as a distraction. It gets its name from the fore-bits, large wooden rigging posts in the foc’sle (forecastle), and the place where sailors would gather in good weather to relax and kill time. The subject and sentiment of either form of song was tremendously wide, from love — both true and sentimental — to loss, often of home, from complaint to celebration, and from wealth to glory.

The sea shanty today holds its place alongside traditional, or folk, song as a recovered and preserved work song. As steam replaced sail in the second half of the nineteenth century, the need for collective physical duties on board ship declined, and with it, the sea shanty.

Dr Nick Nourse, Honorary Research Associate, Department of History

The weekend of 15-17 July 2022 marks the 50th anniversary of the Bristol Harbour Festival. This event is a calendar highlight for many in the region, showcasing Bristol’s talent and heritage, and celebrating the diverse communities that form the heart and soul of the city. Set, as its name suggests, around the unique setting of Bristol’s harbourside, the festival hosts several events and activities with a maritime theme. This got us thinking about Bristol’s seafaring history, and what port cities in Britain might have been like a century or two ago.  

Ahead of the festivities, we caught up with Professor Hilary Carey, Professor of Imperial and Religious History, and Dr Sumita Mukherjee, Associate Professor of Modern History, who have recently been awarded a grant, funded by the Arts and Humanities Research Council, on ‘Mariners: Religion, race and empire in British ports, 1801-1914′. 

Can you tell us about your latest project? 

We’re really excited to be working together on ‘Mariners’, which brings together our interests in the history of religion, race and empire. Spanning from 1801 to the beginning of the First World War, we are aiming to create a new religious history of missions to seamen. Marine missions were once ubiquitous features of British ports, coasts, canals and lighthouses where their objective was to save the drunken and lascivious sailor from themselves. They evolved into vitally important humanitarian societies which continue to support merchant crews around the world.

We are working in partnership with the Anglican Mission to Seafarers (founded in 1856) and the Hull History Centre to investigate the ways institutional missions grappled with local and global issues, including over-rapid expansion in the age of steam. We have a special interest in the mission work to lascars, the common term for Asian seafarers, who by the later decades of the nineteenth century made up to a third of the British marine workforce. We are also focusing on three port cities – Bristol, Hull and Liverpool – to show how local missions were integrated into port environments and the significance of their legacy today.  

Why is this research important? 

This research highlights the mentalities and realities of working seamen in the age of imperialism and the Christian charities which sought to convert and support them. Many of the problems faced by the merchant marine – from low wages, insecure employment and hazardous conditions to risk of shipwreck, piracy, disease and abandonment – remain just as urgent today. Some Victorians had a sentimental view of the work of missions to seamen, as in La Thangue’s 1891 painting of dockside evangelising. The reality – which is what we want to uncover – was rather different. 

How will you go about the research? 

One of the key research collections we’ll be using is the Mission to Seafarers archives, deposited in Hull History Centre between 2005 and 2014. There are 98 linear metres of archives, so there’s a lot to get stuck into! Alongside this, a key focus of the project is on Asian seamen, and we’ll be bringing together a huge range of official reports as well as material on dedicated homes for Indian seamen across a number of British ports. We’ve already found some wonderful photos which we’re excited to share in the future. 

Lascars found it particularly challenging to find accommodation in British ports, and there were few places which catered to their needs. We want to find out more about places such as the Mere Hall Hostel for Indian seamen in Liverpool and the London Strangers’ Home for Asiatics, Africans and South Sea Islanders, which opened in 1857.  

Can you tell us about some of the Bristol connections? 

Bristol is and was a significant port, and has always supported charities for poor sailors, including those shipwrecked, disabled and too old to work. The Bristol Channel Mission, founded by John Ashley in 1835, was one of the first organised missions for seamen, later incorporated into today’s worldwide Mission to Seafarers. There was also a Floating Seamen’s Chapel, and even a Home for Seamen’s Orphan Boys, established in 1859 in Brixham, Devon, by William Gibbs, the wealthy owner of Tyntesfield, near Bristol.  

As in other ports, many of Bristol’s sailors’ homes and missions have been destroyed, including the Seamen’s Mission Chapel at 53 Prince Street which was badly damaged in the Bristol Blitz on 2 December 1940. Other sites have been demolished outright, as sailors no longer require the services they used to access in missions, sailors’ homes, or even the wild, old sailor towns. We hope to keep the memory alive of why these places were built and what they tell us about Bristol’s maritime past. 

What impact do you expect the research to have? 

Part of the project will involve some oral history interviews with existing and retired marine chaplains. We’re also going to commission some artistic impressions of marine missions. We’re hoping to include these on our website and in a forthcoming exhibition, and alongside this engage in several public talks and with schoolteachers. We hope our project will deepen understanding of the multi-racial and multi-faith nature of Britain and British maritime history, and we’re excited to see what develops from this. 

What are the next steps? 

We’re looking forward to appointing two postdoctoral researchers, hopefully to start in January 2023, to work closely with us on this project, alongside a dedicated project administrator. We’ll be hosting a conference in 2024 and a visiting exhibition in 2025, but first a dedicated project website should be up next year. Watch this space for more news and links to our activities! 

Find out more about research in the Faculty of Arts. 

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 850^th 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.