Much has been written about twelfth-century chroniclers in England, but satisfactory reasons for their approaches to historical explanation have not yet been advanced. This thesis investigates how and why historians in England retold accounts of England's eleventh-century invasions: the Danish Conquest of 1016 and the Norman Conquest of 1066. The object is to illuminate the consistent historical agendas of three historians: William of Malmesbury, Henry of Huntingdon and John of Worcester. I argue that they share a view of royal responsibility independent both of their sources (primarily the Anglo-Saxon Chronicle) and of any political agenda that placed English and Norman allegiances in opposition. Although the accounts diverge widely in the interpretation of character, all three are concerned more with the effectiveness of England's kings than with their origins. Part One outlines trends in early insular narratives and examines each of the three historians' background, prose style and view of English history to provide the necessary context for understanding how and why they rewrote narratives of kings and conquest. Part Two analyzes narratives of defending kings Æthelred and Harold; Part Three conducts a parallel analysis of conquering kings Cnut and William. These sections argue that all three writers add a significant and new degree of causal and moral responsibility to English kings in their invasion narratives. Part Four discusses the implications and significance of the thesis's findings. It argues that the historians' invasion narratives follow consistent patterns in service of their projects of redeeming the English past. It contends that modern understanding of the eleventh-century conquests of England continues to be shaped by what historians wrote years later, in the twelfth. In departing from prior modes of explanation by collective sin, the three historians' invasion narratives reflect a renaissance of ancient ideas about rule.

This thesis examines the relationship between the commemorative strategies of English noblemen in the period 1485-1572 and their identity both as individuals and as a social group. In particular, it will look at the Howard dukes of Norfolk in the context of their peers. The five chapters each address a different aspect of noble identity. The first two chapters deal with the importance of kinship and of status. The importance of kinship is evident across commemorative strategies from burial locations to the heraldry displayed at funerals to the references to ancestry in elegies. Having achieved a particular status, noblemen were defensive of their rank and the dues accorded to it. Funerals were designed to reflect social status and the choice of burial location could also indicate a concern with status. However, there was not always a correlation between the scale of commemoration and status. The third chapter examines the role that service to the Crown played in noble identity. Late medieval ideals of military service and a chivalric culture survived well in to the sixteenth century and traditional commemorative forms remained popular, even amongst noblemen newly ennobled from the ranks of the Tudor administration. Chapter four addresses the importance of local power to the nobility of the period. Burial and commemoration acted as a visible reminder of the social order and were of benefit in maintaining local stability. Noblemen could also use their death as a means of demonstrating good lordship through charity and hospitality. The final chapter examines the importance of religion to a nobleman's identity during a century of turbulent religious change. Studying commemorative strategies allows us to trace noble responses to religious change, the constraints on their public show of belief, and the ways in which they could express individuality.

This thesis examines an important but understudied phenomenon in international politics: the role of amity in foreign policy. The core research question is "how have American friendships for specified others been made possible?" Drawing on the logic of securitization, this thesis employs Aristotle's notion of character friends as Other Selves and Judith Butler's concept of performativity to elaborate an international process of friendship or amitization. In doing so, the thesis employs critical discourse analysis of presidential rhetoric and popular culture to elucidate the process through which discourses of similarity become naturalized frames of reference within the conduct of foreign policy. It argues that friendship emerges when a state comes to see itself in an other and that this similarity (re)produces a certain form of state identity that enables and forecloses certain policy options vis-à-vis friends. Friendship manifests in a habitual, or naturalized, disposition to treat friends better than others. As such, it can account for how certain policies and postures, such as uncritical and often unconditional support for subjects positioned as "friends," have come to be pursued as common sense. Amitization is illustrated by assessing three case studies: the Anglo-American "special relationship;" the US-Israel "unbreakable bond;" and America's membership of "the Atlantic Community." Specifically, the thesis similarly demonstrates the ways in which amity accounts for how supererogatory commitments such as vast financial assistance, diplomatic support, information sharing, security guarantees and concern for the welfare of these specified others have come to be seen as unquestionably legitimate policies in the broader trajectory of American foreign policy. Amity matters and the practices of amitization are inseparable from intelligible foreign policy.

This thesis examines the impact in mid- to later-seventeenth century England of the major contemporary religious controversy in France. The debates associated with this controversy, which revolved around the formal condemnation of a heresy popularly called Jansenism, involved fundamental questions about the doctrine of grace and moral theology, about the life of the Church and the conduct of individual Christians. In providing an analysis of the main themes of the controversy, and an account of instances of English interest, the thesis argues that English Protestant theologians in the process of working out their own views on basic theological questions recognised the relevance of the continental debates. It is further suggested that the theological arguments evolved by the French writers possess some value as a point of comparison for the developing views of English theologians. Where the Jansenists reasserted an Augustinian emphasis on the gratuity of salvation against Catholic theologians who over-valued the powers of human nature, the Anglican writers examined here, arguing against Protestant theologians who denied nature any moral potency, emphasised man's contribution to his own salvation. Both arguments have been seen to contain a corrosive individualism, the former through its preoccupation with the luminous experience of grace, the latter through its tendency to elide grace and moral virtue, and reduce Christianity to the voluntary ethical choices of individuals. These assessments, it is argued here, misrepresent the theologians in question. Nevertheless, their thought did encourage greater individualism and moral autonomy. For both groups, their opponents' theological premises were deficient to the extent that they vitiated morality; and in both cases their responses, centring on the transformation of the inner man by love, privileged the moral responsibility of the individual. Their moral 'rigorism', it is suggested, focusing on the affective experience of conversion, represented in both cases an attempt to provide a sound empirical basis for Christian faith and practice in the fragmented intellectual context of post-reformation Europe.

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This thesis argues for the deep implication of William Wordsworth’s writings over the period 1794 to 1814 in contemporary discourses of the Gothic. My investigation pivots upon the analogy offered in the preface to The Excursion (1814) between the incomplete epic poem The Recluse and a ‘gothic Church’, and aims, through a reconstruction of its literary and historical contexts, to establish the interpretative value of this figure in reading Wordsworth. I begin with a survey of previous critical approaches to, and a new close reading of, Wordsworth’s Gothic figure for his œuvre. I then trace the history of Gothic as a term in British public discourse since the English Revolution, showing how its contested status in the Revolution controversy of the 1790s inflects such texts as the preface to Lyrical Ballads (1800), the ‘Liberty’ sonnets of Poems, in Two Volumes (1807), and the Preamble to The Prelude. I then move to a series of detailed historical readings of Wordsworth’s key Gothic texts, starting with Salisbury Plain (1794). Recovering the network of associations that made Salisbury Plain legible to Wordsworth in 1793-4 as a map of British history, I show how the poem first subverts and then restores the English Gothic narrative of ‘Celtic night’ giving way to ‘present grandeur’. I then turn to Wordsworth’s Burkean prose tract on the Napoleonic Wars in Spain, The Convention of Cintra (1809), reading it in the context of the Gothic imagery of the conflict, and then arguing on this basis that it forms a vital part of the ‘gothic Church’ of The Recluse. Building upon this reading, I then argue that The Excursion’s advocacy of Andrew Bell’s ‘Madras’ system of ‘tuition by the scholars themselves’ shows Wordsworth’s progressive Gothic politics in action. In concluding, I turn to reconsider, in the light of the preceding chapters, in what sense Wordsworth can be called a Gothic poet.

Zugl.: Wuppertal, Univ., Diss.

Anglo-American kinship, as a set of historical continuities linking the United States to Great Britain and as a reckoning of relatedness, constituted a valuable cultural resource for Southerners as they contemplated their place within the American nation and outside in the nineteenth century. Like the more conventional calculations of consanguinity and familial belonging it referenced, the Anglo-American kinship was contingent, convoluted, and, not infrequently, contested. Articulated at various times by masters and former slaves, ministers and merchants, plantation mistresses and politicians, this sense of belonging to an imagined transatlantic family transcended the boundaries of gender, race, and class as readily as it traversed national borders. Though grounded in biogenetic factors, the language of Anglo-American kinship encompassed claims of belonging predicated on confessional faith, language, and institutions as well as blood. This thesis considers the interaction between conceptions of Anglo-American kinship and the formation of Southern national identity, both unionist and separatist, between 1830 and 1890 by examining institutions and social rituals that both inculcated filiopietism and constructed Southerness in the Civil War era and beyond. The subjects under consideration in this study include the role of European travel in forging Southern distinctiveness before the war, ring tournaments and the ethos of medieval chivalry they promoted, the Protestant Episcopal Church and its role in managing the sectional crisis, postbellum immigration societies and their vision of the plantation South remade in the image of British manors, and the role that state historical associations played in reunion and the entrenchment of the Lost Cause mythology as the predominant historical framework for interpreting the American Civil War.

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