This thesis investigates the geography in and of Victorian scientific practice by examining the Zambesi Expedition (1858-1864), which was led by the Scottish explorer David Livingstone. A team of assistants accompanied Livingstone: Dr. John Kirk, Dr. Charles Meller, Thomas Baines, Richard Thornton and Charles Livingstone. The official purposes of this expedition, funded by the British Foreign Office, were to catalogue the natural resources of the regions adjacent to the Zambezi River in order to identify new sources of raw materials for British industry and to introduce commercial markets to supplant the slave trade. The scientific results of the Zambesi Expedition have never been catalogued. Only limited attention has been paid to the ways in which science was made in the field and how it returned to Britain In order to address these issues, a survey was made of relevant scientific literature to identify published analyses of the data and specimen collections produced by the Expedition’s staff. Extant specimen collections were located and examined along with archival records and correspondence. The combined manuscript and material evidence reveals that scientific concerns were an important justification for the Expedition. Fieldwork practices are examined in depth and an ideology of technology, expressed in different ways, is shown to have structured the encounters between the British and the locals. The Expedition’s members based their assumed superiority upon technological skill, especially their abilities to understand the environment and to command power—in terms of steam navigation, instrumental authority and the naming of natural productions. Power differentials were apparent in the field when the information possessed by local informants was required for the success of the scientific goals of the expedition. Credibility in the field became a tenuous quality negotiated between local informants, explorers and the metropolitan scientific community. The expedition’s members, as interpreters, were required to navigate the social and physical spaces of the field and the metropolis in order to produce and present credible knowledge. The thesis examines for the first time elements of the reception of the expedition by considering the publication of its scientific results. Critics’ voices are used to uncover those attitudes of the time that judged explorers—and this expedition—according to their prior experiences, social connections and field skills. The work of the Expedition, then, was performed in different spaces and at different scales; operating within and between the field and metropolis and actively linking local practices to global networks. These multivalent practices enabled and circumscribed a British construction of African nature.

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This work explores the insights that can be gained from an investigation of the shared terms of the Manitoulin Island treaties of 1836 (Treaty 45) and 1862. I focus specifically on these treaties because I was raised in proximity to this area. This thesis is very much a personal exploration in the sense that I have come to understand myself as implicated in a treaty relationship and wish to know my obligations under these agreements. In my interpretation of the Manitoulin Island treaties, I employ a strategy developed by Dr. Michael Asch that begins with the Indigenous understandings. Within this strategy, treaties are conceptualized as honourable agreements meant to ensure our legitimate presence on this land. This methodology is unique in the sense that it conceives of our representatives' actions as sincere. This step is necessary because Indigenous peoples believed we were acting honourably during negotiations. In applying this strategy in my reading of the Manitoulin Island treaties, my objective is to discern the treaty relationship that was established, and to state clearly the obligations of both parties under these agreements. Though the primary focus of this thesis is my analysis of the treaties, I briefly discuss in my conclusion the anthropological insights I have gained from this exercise with respect to communication across cultures. Throughout this work, I focus on the concept of sharing as a productive and positive framework for thinking about relationships between cultures.

The purpose of this thesis is to present Sir Thomas More's views on the sacrament of Holy Orders with particular reference to the English clergy using as evidence More's own writings and relevant manuscript material as well as various other contemporary sources. The discussion of More's activity as ecclesiastical patron, based on manuscript sources, will illuminate this previously undocumented aspect of his involvement in clerical affairs. It will indicate how far his views on the English clergy are corroborated by those priests he presented to benefices in addition to providing us with a detailed look at the problems associated with early 16th Century patronage. More's activity as a royal councillor, seen through his own eyes and revealed in his writings and other sources, will be discussed as it touches on the English spirituality. Particular attention will be paid to the development of More's criticisms of the clergy and his emerging understanding of the sacrament of Orders as it took shape in his polemical career. His duties as Lord Chancellor, particularly his campaign against heretics in England and heretical writings abroad, will be presented as well as his opposition to secular statutory reforms of the clerical estate. More's activity as secular judge of clerical litigants in the courts of Star Chamber and Chancery will be analysed on the basis of manuscript evidence of those courts and his own comments found in his published and private writings. Finally, More's concluding remarks on both controversial doctrinal issues and the part played by the English clergy in the Henrician Reformation (to 1535) will be discussed as it is found in the works written from the Tower.

For several millennia man has in some way farmed his waters by holding fish captive in ponds. Not until the second half of the nineteenth century, however, as a result of a general concern in the industrialised nations that fishery stocks were declining, were serious attempts made to breed fish artificially. The most concerted of these attempts in Britain effectively began in 1873 when Sir James Maitland (1848-1897), a Scottish landowner, commenced experiments which evolved into the construction of the world's largest salmonoid piscicultural establishment. This operation, the Howietoun Fishery, sold its produce nationally on the open market, a new departure in pisciculture. It also advanced the piscicultural process scientifically in selectively breeding fish superior to nature's own. Maitland's work was not, in itself, particularly successful commercially. This was not, however, the result of commercial failure on his behalf but rather a reflection of his desire to develop pisciculture for the public good in an attempt to restock impoverished fisheries and to disseminate knowledge in the hope that others would be encouraged to imitate his example on a more commercial basis. Maitland's piscicultural work was highly important to the development of what has today become a significant global industry, though his contribution has not hitherto been recognised. The thesis intends to set out Maitland's piscicultural advances and their significance. It offers a detailed analysis of Maitland's entrepreneurship and casts its net wider to draw in some discussion of his work away from Howietoun, particularly on his membership of the Fishery Board for Scotland where it examines the debate over state support for nineteenth century British science. The thesis concludes with an analysis of the development of Howietoun in the seventy years after its founder's death. In addition to Maitland's own writings, the thesis uses evidence from Howietoun's general records, Maitland's family papers, Fishery Board for Scotland material, and a very wide variety of published sources.

The celebrated Sherpas of Himalayan mountaineering, who lived in the rugged high-altitude environment of the Everest area of Nepal, lacked Western style medical services and so iconic New Zealander, Sir Edmund Hillary, 'hero' of Everest, built them a small hospital in 1966. He administered Khunde Hospital through the Himalayan Trust, but with substantial support, since the late-1970s, from the Sir Edmund Hillary Foundation in Canada. Overseas medical volunteers assisted by local staff provided a range of outpatient and inpatient, curative and preventive services. The history of Khunde Hospital, therefore, provides a case study for the introduction of modern medicine, as Sherpas referred to Western or biomedicine, and for the implementation of an overseas aid project. In my analysis I have moved away from a binary, oppositional examination of a cross-cultural encounter and have situated Khunde Hospital in a conceptual device of 'worlds'. I argue that the hospital existed and operated simultaneously within multiple separate yet interconnected worlds, but do not privilege one discourse over another. These worlds work beyond culture, encompassing institutions, political structures and knowledge communities and were physical, social and intellectual spaces within which there were rules and norms of behaviour that structured action. In order to explore the histories of Khunde Hospital I set it within four distinct but overlapping worlds: that of Sir Edmund Hillary, the Sherpa, Western medicine and international aid. These are worlds that I have identified as being important for the questions I am looking at. My central discussion is the ongoing encounter between Sherpa beliefs and practices about sickness and modern medicine, particularly looking at the individual patient�s use and non-use of the hospital and how staff there responded. The response was neither a one-way diffusion of Western medical practice, nor a collision between the spirit-suffused system of the Sherpa and scientific biomedicine. People used the hospital for some things but not others, based on their perception as to whether the hospital was the effective, appropriate option to take. Over the years, the hospital and community became used to each other in a relationship that was in practice a coexistence of difference. Each acknowledged and could incorporate aspects of the other�s beliefs and practices when dealing with a person�s sickness, but remained separate. Using the conceptual device of worlds, however, suggests the need for this example of the introduction and spread of Western medicine to be grounded in a consideration of Hillary�s particular form of aid, the shifting discourse of international medical aid between the 1960s and the 1990s and the unique world of the Sherpa of Khumbu. All of these worlds influenced the provision of health care at and from Khunde Hospital in different ways, sometimes separately but often simultaneously, and at some times and for some issues more than others. People, place and relationships often had as much influence as - and sometimes more than - the medicine. If the key to understanding Khunde Hospital is the relationship between Sherpas and Hillary and the respect that began in a partnership on the mountains in the 1950s, then the multiple worlds of Khunde Hospital underscore the complexities of implementing Sherpa requests to build a hospital in their rugged home near the world�s highest mountain.

The legend of Governor Grey is a major feature of nineteenth century New Zealand historiography. This thesis seeks to understand Grey as a real person. Acknowledging the past as a strange and foreign place, it argues that Grey (and previous interpretations of him) can only be understood in context. The intellectual milieu of liberal Anglicanism and Victorian structures of imperial authority are crucial to understanding Grey�s policies of racial amalgamation. Focusing on Grey�s first governorship of New Zealand, 1845 - 1853, this thesis begins by exploring the imperial networks within which he operated. The members of Grey�s web gathered and shared information to further a range of different agendas - scientific, humanitarian, and political. Grey�s main focus was native civilisation. His ideas about race were informed by liberal Anglican theology, scientific investigation and personal experience. Grey believed in the unity and improvability of all mankind. His mission as governor was to elevate natives to a state of true equality with Europeans so that all could progress together still further up the scale of civilisation. This model formed the basis of Grey�s 1840 plan for civilising native peoples, in which he proposed a range of measures to promote racial amalgamation in Australia. Between 1845 and 1853 Grey implemented those measures in New Zealand. He used military force and British law to establish peace and enforce Crown authority. He used economic policies to encourage Maori integration in the colonial economy. He built schools and hospitals and enacted legislation to encourage the best features of British culture and limit the effects of its worst. He also augmented his power and encouraged amalgamation through personal relationships, official reports and the structures of colonial authority. Grey was driven by complex, sometimes contradictory motives including personal gain, economic imperatives and political pressures. His policies have had ongoing, often devastating effects, on Maori and on race relations in New Zealand. This thesis brings to light the ideas and attitudes which formed them. Grey understood himself as a Christian governor ordained to civilise Maori and join them with British settlers in accordance with God�s divine plan for improving humankind.

2 v. ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.) University of Adelaide, Dept. of History, 1980

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