1625 doesn’t sound like a significant year in history, but in fact it is the start of a century of rebellions and revolutions that shaped the political system we have in Britain today.
This is because in1625 Charles I married a Catholic, kicking off a fight against absolutism in Britain.
Religion wasn’t of course the only reason but a key and perhaps the most important reason the country transitioned from an absolute to a constitutional monarchy.
The Stuart dynasty had always been Catholic – but it was something somewhat set aside when Elisabeth I, a devout Protestant, made James I and IV her heir. Scotland adopted Protestantism as its main religion in 1560 so there didn’t seem to be a problem.
But then his son married a Catholic, Henrietta Maria, remained friendly with the Catholic nations such as Spain and became increasingly autocratic in his religious policies, using the Star Chamber to harshly punish religious dissidents.
Moreover, he strongly believed in the Catholic doctrine of the Divine Right of Kings. For Charles, he was only answerable to God, as God appoints the monarch.
Unfortunately for Charles, everyone in the Kingdom, particularly parliament and many nobles, expected to hold the King to account, as they had done with his predecessors.
The idea of a monarch who not only had questionable loyalties but refused to be held accountable politically and religiously is a worrisome one.
The English Civil war was sparked due to Charles’s heavy-handed religious policies. First the Scottish in 1639 rebelled after Archbishop Laud attempted to impose the Anglican book of prayer, followed by the Irish two years later. The English lastly took up arms against their King, led by the Puritans.
When the monarchy was restored in 1660, the Stuarts hadn’t learned from their father’s mistakes. Charles II married Catherine of Braganza, a Catholic which served to stir up theories amongst disgruntled protestants such as the ‘Popish plot’ – that she had been employed by the Pope to poison Charles so that his Catholic brother James could take the throne.
Moreover, his popularity quickly faded due to his extravagant lifestyle. Many of Charles’ favourites at court were Catholics, who were all expelled after a Test Act passed in 1673 banning Catholics from taking public office. He didn’t produce any legitimate heirs, meaning the throne would fall to his brother.
John Morrill, a historian who has extensively studied religious absolutism as cause for decline of the monarchy, views Charles as a ‘Secret Catholic’, a theory stemming from his close diplomacy with France, a very Catholic nation, and the fact when he died, he was received back into the Catholic Church.
James II’s reign was the final nail in the coffin for religious absolutism. A militant Roman Catholic, according to Morrill, advocating to repeal penal laws asserting Anglicanism was superior to Catholicism, appointed Catholics to public office and allowed the Papal Legate to visit for the first time since Henry VIII’s reign.
All of this culminated in the Bill of Rights of 1689, effectively banned Catholics from taking the throne, as it served to criticise the former King’s religious policies, stating he, “ … did endeavour to subvert and extirpate the Protestant religion and the laws and liberties of this kingdom”, whilst “By assuming and exercising a power of dispensing with and suspending of laws and the execution of laws without the consent of Parliament”. It is this Bill of Rights that began our transition to a constitutional monarchy.
The focus on Stuart Dynasty isn’t their Catholicism, more their wilful ignorance of and their desire for absolute power. Catholicism at the time was very much associated with absolute power and the unwillingness to govern fairly and properly.
Their marriages to non-Anglicans as shown with Charles I and both of his sons further increased distrust by MPs who assumed these Catholic spouses would endeavour to continue a Catholic dynasty in which the country was ruled by the Divine Right of the monarch.
Every generation seemed to look back and assume they could achieve what the one before could not – absolute control over the Kingdom using a Catholic doctrine in a Protestant nation.
Their inability to evolve strategically or religiously meant the ultimate decline of absolutism.
Morrill, John, The Nature of the English Revolution: Studies in Religion and Politics, 1603-42 (1992)
China is familiar to westerners , but also unknown— the sleeping giant has awoken and has been appearing in thousands of headlines. Some say that it is the enemy of the western world, some say that its rise benefits the global economy—despite what has been said about it, the public may generally gain an impression that it is a historical powerbase. Nevertheless, half of its history reads like a stuck record—there is no substantial changes throughout centuries. More precisely China is indeed a country which has a rich history and extraordinary culture, but its impressive intellectual evolution all but came to an abrupt halt two thousand years ago, and only started to develop again in the 19th century. To examine how it all began, we have to go back to 4000 years ago—the emergence of the Xia dynasty (the first dynasty in China).
Since the Xia dynasty, China has experienced the rise and fall of several dynasties, including the Shang and the Zhou. The Zhou dynasty established a system where the King divided the land between his relatives, namely zhuhou, then these relatives passed on their fiefs to their descendants. Within their own fiefs, these zhuhou were able to take control over military power, governmental power and legislative power. Nevertheless, the King still had power over them. After centuries of prosperity, this great empire suffered from turmoil in which the King (You of Zhou) was killed. Consequently, the rest of the Zhou nobles withdrew from the original capital to the east—the old capital of Chengzhou. Starting from this point, the Zhou dynasty entered the start of the Eastern Zhou period (770 -256 BC), leading to the Spring and Summer Period and the Warring States Period—centuries of chaos and casualties, but also the greatest and brightest period of Chinese Philosophy.
Ever since the Zhou nobles moved to the East, the King no longer had power over those regional rulers. As a result, those regional rules started to disobey the orders from the central government and attack each other. The period from then on can be further divided into the Spring and Summer period (722 -481 BC), and the Warring States period (475-221 BC). Noticeably, the last King of Zhou Dynasty was killed amidst the Warring States Period, which is the end of the Zhou Dynasty.More broadly, during the Warring States Period, the conflicts between states reached their peak, with only around 7 states left, compared to hundreds of states during the Spring and Summer Period. ultimately led to the rise of Qin Dynasty (221-206BC) who conquered the rest of its competitors.
It is doubtless true that these periods were dark ages—millions were killed, and the collapse of states becamea daily occurrence. Nevertheless, the greatest intellectual movement occurred asa wide range of Chinese schools of thoughts emerged. It is these ideologies which shaped the core values of the Chinese, it is the greatest leap of Chinese philosophy, it is, you might say, the enlightenment age of China—without these ideologies, China would be longer be China. It is so unique due to the diversity of the different schools of thought, such as Taoism, Confucianism, Legalism, Mohism, Yangism, etc. Though they all differ, they are the reflection of humanity of the world, and through learning from each other, new ideologies arise and bring out a better interpretation of the world. Unfortunately, there was a great leap and then nothing — for the next two thousand years, Chinese adapted the same ideology, which shaped the historical cycle of China, molded the values of Chinese—but no significant breakthroughs came about since then.
To clarify, I am not suggesting that ever since so no changes in China have taken place, many have: the improvement in technology, the emergence of different types of poems, the new scholars in Confucianism are several examples. I am trying to justify is that in the root of Chinese core values, the same ideology has dominated the whole country, it controls their minds and their wills which bind them into a united collective, which is why the following history of China is merely a cycle until the Opium War. As such, there are no leaps in terms of intellectual movement on a large scale—it is trapped at that point.
It all began after the downfall of the Qin dynasty where the Han dynasty took over. Emperor Wu of Han, one of the greatest Emperors in Chinese history, decided to enact the ideas of Dong Zhong Shu on Confucianism as the basis of the state’s political philosophy. The ideas of Confucianism are rtoo sophisticated to be examined in this essay, but in general, it rests on the basis that humans are fundamentally good, and individuals should aim to become “jun zi”, a respectable gentleman who acts according to proper conduct. To achieve this, there are multiple concepts that have been discussed, in particular, the five Constants “Wuchang”, including humaneness “ren”, justice “yi”, propriety” li”, wisdom “zhi” and trustworthiness “xin”. Through practicing these values, Confucianism believes that individuals will be able to become better people—children will treat their parents well, neighbors helping others, and people respecting elders. These morality and ethics then build up from the individual level to the relationship with other individuals, ultimately forming a peaceful society, and then finally, it is applied in political aspect—in the blueprint of Confucianism, the Emperor himself must be a “jun zi” who is a morally respectable person first, ensuring that the one who has power also conforms to this set of ethics value. Then, he will rule its people in a humane way, creating a benevolent utopia. Yet, if the Emperor was found to be morally unworthy, the people should subvert him and bring peace to the collective. From one perspective, it can be argued that what Confucianism tried to do is to establish a certain set of values among all individuals. If they successfully make the individuals treat it as their core values, it shapes their actions and thoughts which will ideally lead to a peaceful society as all individuals believe the same set of rules, even the rulers conform to them, thereby creating a humane world. What is so special about it is that Confucianism despises using strict law but instead, using “li” to promote and implement their ideas across the country. “Li’ itself is but a set of actions, it is only vital if other values are moderated into it such as ren”. While practicing these actions, these regulated norms will always remind people about its core and why they are doing what they are doing, hencereinforcing the idea of “ren” in their mind and strengthening the control over the people. To do so, they always promote it through education and music. After generations, they will ideally develop a mainstream ideology where all people conform to it.
Whether we agree with it or not, it is no doubt a challenge to create a peaceful society. However, Dong Zhon Shu ended up turning these ideals to his own ends, becoming a tyrant. He added the idea of divine rights of Kings to Confucianism, suggesting that the emperor appears to rule due to the order of God, it was his rightful place which significantly strengthened monarchical power—but remember that this idea does not come from Confucianism, according to which people can always overthrow an emperor if he is morally underqualified. Furthermore, he suggested that no other ideologies should be promoted but his Confucianism; for example, one must study Confucianism in order to be a civil officer. Yet, the price was that this ideology would remain dominant as other ideologies would be marginalsied, hindering the intellectual development of China. The emperor was obviously pleased with this outcome in which his people remained gentle and respectful to each other whilestrengthening his power and maintaining his dictatorship. He even further introduced the idea of legalism into it— for those who failed to conform, strict punishment and laws would be used. Hitherto, a distorted political philosophy emerged which only served the goal of the emperor,, and with it brought about the demise of other ideologies. In the following years, the worship and fear of the emperor have become the greatest goals of the people. A subject follows the emperor till the very end, even if he is obviously a terrible ruler who would but destroy the country. The result was a dearth of intellectual development as the general public became lambs who only learned to fear and worship their emperor.
After the fall of the Han dynasty, we can see lots of dynasties—Jin dynasty, Tang dynasty, Ming dynasty—all of them rise at the very beginning, then fall after hundreds of years when the people can no longer withstand the emperors. Since the King has all the power, so long as the King lacks intelligence, the situation rapidly deteriorates. And yet, no one would have ever thought of ending this loop—all of the people would only fight against these tyrants when they could not stand the mess caused by the rulers, then return the power to the new King and start a new cycle, but no individuals will come up with a new intellectual movement, suggesting we may have to forfeit monarchy, or at least weaken the power of the emperor. This only starts to change with the outbreak of the Opium War, where the modern western society defeats the aging Chinese Monarchy, indicating that China needs to awake from its own prison.
Only 33 countries worldwide (and the European Parliament) have formally acknowledged the Armenian Genocide despite the consensus among historians and other academics outside Turkey being that the actions of the Ottoman Empire (now the Republic of Turkey) were genocidal. The UN defined genocide in Article II of the Convention on the Prevention and Punishment of the Crime of Genocide as “acts committed with intent to destroy, in whole or in part, a national, ethnical, racial, or religious group.” Article II also includes a list of actions committed against a group that would be considered genocidal: “killing members of the group, causing serious bodily or mental harm to members of the group, deliberately infliction on the group conditions of life calculated to bring about its physical destruction in whole or in part, imposing measures intended to prevent births within the group, and forcibly transferring children of the group to another group.” Based on this, there should be no doubt that the massacres should be considered a genocide as approximately 1.5 Armenians were killed by the Ottomans between 1915 and 1917, many of them killed on the death marches or as a result of deportation. It has been over a century since the Armenian Genocide, so why is the UK government still so hesitant to acknowledge it as such?
The Republic of Turkey acknowledge that a significant number of Armenians were massacred, but they do not accept that a genocide occurred and have adopted a policy of genocide denial, with Recep Tayyip Erdoğan, the Turkish president, claiming that there is no ‘stain or a shadow like genocide’ in Turkey’s past. In April this year Joe Biden became the first US president to formally acknowledge the Armenian genocide even though there had been warnings from the Turkish foreign minister that this would further damage the relationship between the two countries. The relationship between Turkey and the US is very different to the relationship between Turkey and the UK, and this may explain why one leader has been able to recognise the genocide for what it is while one of them has not yet acknowledged it. Turkey and the UK generally have a good trading relationship, with 6% of exports from Turkey going to the UK. According to the Turkish Ministry of Foreign Affairs, the UK’s direct investment in Turkey in 2011 reached $917 million (c. £679 million) and there are 2,362 companies with UK capital operating in Turkey. This means that potentially ruining the relationship between the UK and Turkey could have a significant economic impact on the UK.
In the context of a post-Brexit United Kingdom where Turkey is a potentially very important ally economically, this gives Turkey significant power over the UK in terms of dictating whether the Armenian Genocide can be officially recognised. The UK government has struggled somewhat when it comes to trade agreements post-Brexit with most of the current agreements just rolled over agreements with countries that had trade agreements with the EU that now apply to the UK individually as well. However, Turkey is one of the few countries that has negotiated a trade deal with the UK that does not just have the same terms as their agreement with the EU. It is evident that the current UK government has placed a great deal of value on this deal, not least because Boris Johnson, who previously championed the Turkish attempts to join the EU, now believes that it would be best for Turkey to remain outside of the EU. Given that the EU negotiates trade deals for all member states, if Turkey were to join the EU it would render the new trade deal with the UK void and the UK would lose an important trading partner that, based on the actions of the government, it cannot afford to lose.
Earlier this year the Armenian Genocide (Recognition) Bill was introduced to parliament and, if successful, would require that the UK government formally acknowledge the massacres of Armenian people by the Ottoman Empire between 1915 and 1917 as a genocide. However, this is not the first time that a Bill like this has been introduced to parliament, there have been 17 previous attempts since 1995 to force the UK government to acknowledge the Armenian Genocide, none of which were successful. If the UK government was not confident enough that they could acknowledge the massacres as a genocide without there being significant economic consequences while a part of the largest trading bloc in the world at the time, it is not likely that the new Bill will be successful now that the UK has left the security of that trading bloc.
Much attention surrounding devolution and independence within the United Kingdom is focused on Scotland – the 2014 referendum combined with the growing support for the Scottish National Party in the country has established a resentment towards England due to its disregard for other countries within the Union. Northern Ireland and Wales have growing independence movements, with Cornwall adding to this, and surprisingly for some– the north of England.
For many, the physical divide between north and south is hard to discern. Some say it is just above Watford, others exclude counties such as Lancashire and Lincolnshire in favour of Tyne and Wear and Yorkshire, whilst others believe the Midlands are in the region.
The recently formed Northern Independence Party defines the north as the ancient region of Northumbria. A leading voice for northern independence, this seems to be the clear definition of the ‘north’; they gained 50,000 members in less than a year and even ran for office in the Hartlepool by-election. But, what is it that unites these counties under this umbrella term?
Historians argue that two key periods have helped shape the northern identity: the Industrial Revolution and the economic struggle of the 1980s, creating an identity remarkably separate from the rest of England.
The north of England has been historically oppressed since 1069 under William the Conqueror, with the ‘harrying of the north’ in which he brutally suppressed northern rebellions against his rule, and systematically destroyed northern towns. The region experienced famine with much of the areas deserted.
More rebellions followed throughout the next 1000 years, and to this day socio-economic disparities are still evident. Mortality rates are higher in the north than in the south– 15% higher. Education and transport standards are majorly different to the south.
The Coronavirus pandemic is one of the many pressures adding to the calls for independence. Manchester seemed to be the centre of this, with Andy Burnham’s anger towards the government for their lack of funding given to the city. This lack of COVID-19 relief– in comparison to southern cities– added to the growing concerns over the survival of the northern industries, after it was placed under Tier 3 coronavirus restrictions against the advice of scientific advisors.
Gordon Brown, Former Prime Minister, remarked that in response to the Coronavirus pandemic, the psychological glue holding the country together has come unstuck. ‘Not only do you have the Scottish minister but you’ve got regional ministers saying they are not consulted or listened to… you’ve got no mechanism or forum for co-ordinating the regions and nations’. Not only is the Scottish-English divide strong, but the north-south divide is growing stronger– and it’s not just due to decades of Tory rule but perhaps, the political system. Could independence or devolution be the answer?
Under Tony Blair, arguments and motions for devolution were brought forward. Devolved assemblies were created in Scotland and Wales. However, the 2004 referendum on northern devolution failed– with 78% voting against it.
To gain power in the north, Northumberland-born Alex Niven, author of ‘New Model Island: How to Build a Radical Culture Beyond the Idea of England’ argues that it will take a radical left-wing government to bring about devolution for the north. But rather than a completely autonomous and independent north, Niven argues for constitutional changes to challenge the ‘imperialistic’ Britain. Devolution is the answer, not total independence. A centralised approach to policy and politics in Westminster only ruins the local communities and creates a greater distrust in the government.
However, the Northern Independence Party’s manifesto states that it is London that ‘gobbles up’ the industry. They declare that London-based journalists ‘pick out the worst of us’ by perpetuating stereotypes of the north that adds to its general oppression. With independence, they claim they will join with an independent Scotland in alliances.
It poses many questions. Is Derby included? What will be the capital? The historic capital of England was York and, as Yorkshire is the biggest county in Northumbria, could it be York– or will the economic powerhouses of Manchester, Leeds and Liverpool become the capital due to their resources? If so, will a feeling of resentment grow in certain regions, with perhaps a divide in opinion much like the north-south divide already prevalent? Also, structural inequality– if the capital does become one of these powerhouses, will employment be focused here rather than across the region?
Big questions include economic stability and the presence of an army. Decades of structural inequalities have led to the wish for an independent north due to the neglect of Westminster. But, this structural inequality creates a complex issue: with no real employment available already, how will jobs be created in a new country?
I believe that for now, devolution is the answer to the crises in the north. Whilst the 2004 referendum did not show much support for this, in recent years and especially with the coronavirus pandemic and the rise of the northern independence party– the time is ripe. Could independence happen? Possibly, with the aid of Scotland. But for a truly Free North to fruition, for now, devolution will aid the cause to true independence. It’s been a long time coming and whilst under Tory, Westminster rule, the north will continue to perish.
Aoifke Madeleine, History in Politics Summer Writer
Many look at Hong Kong’s politics now and wonder how Hong Kong got into such a mess. As some may know, in addition to it being a shopping and cuisine paradise, Hong Kong is a has a special political and legal status . Alongside Macau, Hong Kong is run under the principles of ‘one country, two systems’. In other words, though Hong Kong is a part of socialist China, it operates under a capitalist system. This is a compromise agreed between the British Colonial Government and China in 1997 when the British control of Hong Kong ended. Whether the Chinese government is maintaining the principle well is not the question to be discussed here). Instead, this article will explore the British Colonial government’s impact on shaping Hong Kong people’s unique democratic sensitivity, which has certainly contributed to the recent clash between the Hong Kong government and its people.
The impact of shaping Hong Kong people’s democratic sensitivity can first be explored by the British Colonial government’s localisation policies. In 1967, there was a very serious riot throughout Hong Kong. This was a wake-up call to the British Colonial government that they had to change their way of administration by catering to the local people’s needs better. The British Colonial government thus started to implement a series of socio-economic policies, such as providing affordable housing and free and compulsory education. With a better living environment, Hong Kong people were able to spend more on learning instead of merely focusing on escaping poverty. Generations of improvement in education led to a Hong Kong population with a very high level of education. As a result, more locals were capable and eligible to work in the government. There was rapid localisation of governmental personnel including an increase of over 50% of Hong Kong civil servants from 1980 to 1990. There was an increased number of Hong Kong Administrative Officers. Similarly, more Hong Kong people were promoted to senior and even top governmental positions. For example, Anson Chan Fang On Sang became the first Chinese Chief Secretary and Donald Tsang Yam Kuen became the first Chinese Financial Secretary in the 1980s and 90s. Over the years towards the transfer of Hong Kong, more Chinese ‘secretaries’ emerged. More Hong Kong people learned the British democratic way of governance and were trained in this way.
As the transfer approached , the British Colonial government implemented an even more significant attempt at ‘localisation’: increasing Hong Kong people’s democratic sensitivity. Towards the second half of the twentieth century, China had emerged as a stronger nation running under a socialist system. The British Colonial government feared that Hong Kong would become a socialist city under the CCP. As a result, in the 1990s, it greatly localised the government by promoting more locals into the administration. The British colonial government hoped that by doing so, these Hong Kong people would already be trained to manage their government in a democratic way when the transfer happens. Also, the fact that these capable Hong Kong people are already occupying government positions means that there would not be many vacancies when the British Colonial government was ‘out’ in 1997. The Chinese government would not, the thought went, send their own personnel (who are trained and worked under a socialist system) to manage the government.
The impacts of the localisation measures had been effective in realising the British Colonial government’s democratic intentions. For example, in the early years of the twenty-first century, many Hong Kong people trained under the British democratic system still occupied most government positions. They pushed for further democratic reform after the transfer to ensure democratic education to the new generations. The creation of the secondary school subject ‘Liberal Studies’, which educated youngsters on the ‘one country, two systems’ and one’s political rights, is a clear illustration of these efforts. These in turn trained a new generation of millennials who had lived and known democracy their whole life. These generations of youngsters clearly know what their political rights are and are willing to participate in defending their rights or pushing for democratic reforms. Under the education of liberal ideas, they are also capable of critically challenging government actions. Thus, it is not hard to understand why these democratically sensitive generations of youngsters felt threatened and protested when more pro-China politicians are taking up government positions and more pro-China policies are implemented in recent years.
Hong Kong people’s unique democratic sensitivity can also be explored by another policy of the British Colonial government: the creation of representative governance. The China government’s autocratic rule during the Cultural Revolution really ‘freaked out’ the British Colonial government. It was determined to build Hong Kong a steadfast democratic foundation through increasing the electoral elements in Hong Kong’s political structure. In the Legislative Council, the first indirect election in 1985 marked the start of a gradual change, and was soon followed by the first direct election for 18 seats by the method of ‘one person, one vote’ in 1991 and the abolition of all official seats in 1995 by Governor Chris Patten. At last, the president of the Legislative council was no longer the Governor but elected among the Legislative council’s elected counsellors. In the District Council, the first direct election was held in 1982 and all official seats were abolished in 1985. All appointed seats were abolished in 1994 and the voting age was lowered from 21 to 18 years old. More people were eligible to participate in voicing their opinions by being able to vote for politicians that represent their views. In the Urban and Regional Councils, there were gradual elections and the abolishment of appointed seats. More people could vote and more were eligible to stand in elections.
As Hong Kong moved into the twenty-first century, these elections were already present. The current generations are used to having their say and participating in politics by voting and choosing their representatives. On the other side, more young people choose to participate in community affairs by standing in District Councilors’ elections, which are open to voting to everyone aged above 18. Some other young people choose to become a Legislative Councilor to have their opinions regarding the future development of Hong Kong valued. Thus, it is not hard to understand why youngsters are willing to protest, even resolve to radical actions, in face of the narrowing of electoral choices and rights in recent years.
The Great Papal Schism ultimately had devastating ramifications for both the papacy and the Catholic Church as a whole. Dissent was on the rise, as discontent with the actions and behaviour of the papacy, and the harm that it had inflicted upon the institution of the Church, began to cause wider problems. As the conflict within the papacy raged, theologians who opposed this state of affairs made themselves known, putting forward their own interpretations of the scripture, many of which laid the foundations for what would later be termed Protestantism. Men such as John Wycliffe and Jan Hus argued against the extravagancies of the Church, whereas wider movements such as conciliarism sought to challenge the supremacy of the papacy over all other ecclesiastical bodies, and bring about a more democratic era for the Church. Despite its internal strife, the Church was determined to brook no challenge to the authority of the Pope, and sought to quash all hints of dissent, though its efficacy in this gave the lie to its apparent strength.
Initially gaining traction during the fourteenth century with the discontent arising from the Avignon Papacy, and later the papal schism, the movement known as conciliarism opposed the supremacy of the papacy, arguing that as the pope was not infallible, and that as the pope was chosen by a council, this council should hold power over him and be able to act if the pope was unfit for office. This stood in stark contrast to the policy of papal supremacy, which argued that as the inheritor of the mantle of the Bishop of Rome, as handed down by Saint Peter, the Pope’s decree was sacrosanct and could not be overruled by others. It cited many of the Church’s most important decisions having been made in council, such as the defining council at Nicaea in 325, and thus, there was precedent and logic behind such a move. Rising high in the early fifteenth century, conciliarism was buoyed by its success at the Council of Constance, which ended the papal schism, as this proved to them that the council of cardinals was capable of effecting change in the stead of the pope. However, the subsequent lack of reform from the papal curia convinced many of them that this that their efforts were not working, with the Council of Basel seeing a radicalisation within the movement that, although initially popular, swiftly caused it to fall from favour, and by the beginning of the sixteenth century, it was a dying movement, with its condemnation at the Fifth Lateran Council of 1512-1517 serving as its final death knell. Although the doctrine of papal infallibility would only be formally codified centuries later in 1870 at the First Vatican Council, this was merely the continuation and culmination of the centuries-long belief in papal supremacy that was already very much in effect even in this early period. Therefore, this demonstrates how this concern over the temporal power of the pope continued to occupy a place of concern in the Church’s mind long after this period.
One of the earlier figures in the wider movement for reform within the Catholic Church was Jan Hus, a Czech whose opposition to the Church in Bohemia led him to preach a creed that stood against many of the excesses of the priesthood, such as indulgences and simony. These ideas incorporated many of the criticisms previously propagated by Wycliffe in England. Although Hus was burned at the stake for heresy in 1415, this only served to martyr him in the eyes of his followers, who continued to propagate his beliefs rapidly through the Czech population of Bohemia, despite attempts at suppression by Wenceslaus IV, the King of Bohemia at the time. Following the death of Wenceslaus in 1419, tensions escalated between the Hussites and the wider Catholic population as Wenceslaus’ brother and successor Sigismund decided to take decisive action. The Hussite Wars, as the conflict became known, raged for fifteen years from 1419 to 1434, and were not only a civil conflict, but also incorporated a series of five papal crusades that lasted from 1420-1431, each ending in defeat for the papal forces. Despite some setbacks for the Hussite forces, they consistently managed to retake lost ground, taking advantage of the disunity of the papal forces. However, in the end, the wars only reached a conclusion following a schism within the Hussites themselves that saw the radical Taborites purged by the moderate Ultraquists, who were then able to reach an accommodation with the Catholic Church. The fact that the papacy was forced to agree to terms with the moderate Hussites and permit them to practice their own rites in return for their submission, rather than continuing efforts to hunt them to extinction as had previously been done to heretical groups, emphasises the truth by this point that the Catholic Church had been weakened, and was no longer able to exert the same level of temporal power that it had previously been able to.
Dissent against the Catholic Church in the late medieval period largely revolved around the words of learned theologians, many of whom believed that the extravagant trappings that the priesthood had surrounded themselves with rendered them unfit to tend to the faithful, focussing on their own temporal power over spiritual concerns. Alongside this came the doubt cast on the pope’s capability as the leader of the Church after the actions of the cardinals in the Schism. The Church’s response to this, while heavy-handed in places, was more moderate than it would have been in preceding centuries – showing that its temporal power had been severely weakened by both internal and external conflicts. These concerns left an indelible mark on the Church that would eventually pave the way towards the Reformation, which challenged both the temporal and spiritual authority of the Church and led to a schism within Christianity itself on a scale that had not been seen since the split of Catholicism and Orthodoxy centuries prior. This shows that although the Church may have prized the temporal power that its spiritual authority afforded it, it was ironically this misguided priority and the neglect of its spiritual power that ultimately led to the diminishment of its temporal power.
Life as a journalist or within the media in Russia has historically been far from easy. With Putin’s highly centralised authoritarian regime, any formation of media outlets are strictly limited. Over 20 journalists are estimated to have been murdered since 2000 for reporting on events or topics that in any way cross the blurred line of what Putin’s government sees fit to be circulated. Within the past month, however, the government has chosen to elevate this media crackdown further. Some of Russia’s pre-eminent media outlets have now either been banned outright or have been pinned as ‘foreign agents’, detaching them from the country and coining them to the likes of being the ‘enemy’.
Restrictions and hostility towards journalists and the media can be traced back across the last ten years and beyond. The Russian government has been after the independent media for a while, with many independent journalists critical of the regime being eradicated by state owners. Journalists such as these had no choice but to find new jobs and try to continue their careers under ever tightening policing.
Recent hostility towards the media, however, has only continued from this, with a recent crackdown across the past year making lives for journalists even more of a struggle. Particularly significant is Russia’s law on foreign agents, of which was adopted in 2012 and has been frequently modified since , repeatedly broadening the scope of who should be defined as a foreign agent. It has been looming as an indefinite threat over Russian journalists since. When it was initially introduced in 2012, it was targeted at suppressing human rights work, or those involved in sharing details of civic information. However, this changed in 2017 when the legislation was amended to include the phrase ‘foreign agent media’, alongside creating a blacklist of foreign agents. It requires non-profit organisations that partake in ‘political activity’ to both register and declare themselves as foreign agents. Essentially, the Ministry of Justice assumes journalists are engaged with some form of political activity within their journalism, be it foreign intelligence or other. This means that every small action and move made under this law is closely monitored, even including spending. Roman Anin, a veteran investigative journalist and founder of a Russian media outlet expressed how “this is a law that basically bans the profession. It’s not a law about foreign agents, it’s a ban on independent journalism”.
The consequences of this law become most evident, however, when considered alongside its penalties of non-compliance, and these are what have amplified alongside changes made to the law this year. As of March 2021, journalists who fail to submit their reports to the Ministry of Justice can look to face five years imprisonment.
However, Russia’s authoritarian regime has not prevented media outlets from using their platforms to protest against these restrictions, and the recent crackdowns in particular. Over twelve independent media platforms have recently signed an open letter, demanding a demise to the designating of journalists and outlets as ‘foreign agents’. The letter read that the outlets are collectively “convinced that these events are part of a coordinated campaign to destroy independent Russian media”. Equally, Radio Liberty, one of the media outlets which has been faced with 520 violations and over $2 million in fines, has also argued against the crackdowns. The company appealed to the European Court of Human Rights in April this year, arguing that Russia’s actions violate freedom of speech highlighted in Article 10 of the European Convention of Human Rights. Nothing, however, has come from this protest in terms of the law changing in any way.
Subsequently, it can be questioned what the future holds for Russia’s independent media. Despite urges fired at Putin to stop these crackdowns, the nature and reputation of his government does not make the ceasing of these measures likely. Only time will tell if freedom of press and speech will ever truly be allowed for journalists in Russia.
The Shankill is one of the main roads leading through Belfast and home to the city’s predominantly Protestant and Loyalist supporters– citizens who are in favour of the country remaining under British control. On the other side is Falls Road– the Republican Catholic community who are in favour of a United Ireland out of British control.
Whilst fundamentally different and opposed– what unites these communities is their segregation– in the 25 ft high physical peace walls dividing them, manned by police– some have gates where the passage between the areas at night-time is blocked in an attempt to lower inter-communal violence.
This border is one of many on the island: between the Republic and the region of Ulster, but also, between mainland Britain and Northern Ireland due to the Brexit border crisis.
The 1921 Partition of Ireland separated the island to create two devolved governments both under British control, in hope that this would then lead to reunification. Violence ensued as Southern Ireland refused to create a government, therefore, defying British rule– declaring an Irish Republic independent from the UK. This resistance led to the Irish War of Independence. The outcome of this guerilla war was the Anglo-Irish treaty that recognised the Republic of Ireland as independent from Britain.
Supposed peace was futile. Borders created discrimination and differences in Northern Ireland between Protestants and Catholics, with the latter oppressed. In response to housing and employment prejudice, as well as issues with the Electoral Representation of Catholic towns, the Northern Ireland Civil Rights Association led a campaign in favour of equality. Met with opposition, violence ensued– most notably in the Battle of Bogside– leading to the thirty-year conflict known as The Troubles.
Whilst most of this violence ceased with the 1998 Good Friday Agreement, the borders and peace walls are representative of a conflict still unsettled.
The 2016 Brexit referendum has proved many complexities. Most British citizens did not know what the European Union was upon voting. For Northern Irish citizens, the vote complexified their relationships with both the Republic and Westminster.
Self-imposed apartheid has characterised the communities in Belfast, Derry, Portadown and Lurgan. Decisions to not mingle with those different to them has contributed to the growing tensions– the Orange Order walk on July 12th celebrating the Protestant William of Orange’s invasion and subsequent oppression of Catholics in the 17th century, and in the 2021 Northern Ireland riots. These recent riots were incited by the border and goods crisis as a result of Brexit– where a fifth of businesses surveyed said that suppliers were ‘unwilling to engage with the new requirements of shipping– and in some cases, businesses from Great Britain are no longer supplying Northern Ireland.
Unionist or Nationalist self-identification was the most important determinant of referendum choice on Brexit. For many, voting Leave became part of a British identity– much like how in England, voting Leave became a point of taking back control. For Unionists in Northern Ireland, this was felt strongly. Even those who wished to stay in the EU– but were Unionists– voted leave, mainly out of principle. Due to the religious and political separation in the country, there’s a separation in politics manifesting itself in the nationalist party of Sinn Fein and the Protestant Democratic Unionist Party.
This is furthermore complicated by the fact that Sinn Fein MPs do not take up their seats in Westminster, as in doing so, it would give legitimacy to an institution they do not recognise . But this meant that the party could not argue against Britain’s withdrawal from the EU nor fight to remain there.
For a history marked by separation, the departure of the UK from the EU was just another chapter in a long story. The Lanark Peace Gates are not only divided by religion and ethno-nationalist beliefs but also the difference between Remain and Leave voters. These are some of the most deprived areas in the whole of Northern Ireland– their deprivation and poverty levels are what unites them, but their perceived solutions mark the difference and creates conflict.
Northern Ireland has the lowest poverty rate of any UK region. Its unemployment rate is small also, but its educational attainment and health and disability are where the country draws short. More than two-thirds of students on the Shankhill– the Protestant area– and Falls Road– the Catholic area– perform below Belfast’s average. The poverty in these areas is most likely incited by the Unionist andRepublican division– balancing the demands of the integrated educational system has led to many falling behind in their exams. Brexit has only worsened this.
For a generation that was promised peace in 1998, 23 years later– the situation remains in conflict.
Under Sinn Fein and the opinion of Republicans was that Northern Ireland needed to stay in the EU as an important way of working towards a united Ireland, eventually, especially as it was EU integration that ceased the patrolling of British soldiers in Northern Ireland.
In contrast, UK sovereignty is the most important thing for British Unionists, given that the Unionist working-class was the likely sector to vote for Brexit, with the Democratic Unionist Party encouraging those to vote to Leave.
Due to Brexit, the border between Northern Ireland and the Republic could be stronger due to EU laws– that an EU country must have a hard border with a non-EU country. At the same time, a new border has emerged between Northern Ireland and the UK– one that was separated by water is now in conflict due to Brexit– a complication many were not prepared for.
Northern Ireland has not known peace in its entire existence. Whilst most of its citizens still favour remaining a part of the UK, due to Brexit and heightening tensions– this could change. Ireland could become unified sooner than many realise.
Is the European Union simply the modern rendition of the age-old concept of a united Europe? Comparisons are often drawn between the modern EU and historical examples of entities which united or attempted to unite Europe, such as the Roman Empire, the Holy Roman Empire, and Napoleonic France. While it is true that many of the leaders and ideologues of the EU share the same desire for European unity as their predecessors, it is more unclear whether their concept of European unity is related to their historical predecessors’ conceptions of it. After all, it is often said that the ideology driving the EU was mostly born out of the aftermath of WW2; Winston Churchill’s call for a ‘United States of Europe’ became one of the most well-known verbalisations of this drive for unity. It seems necessary then, to examine the history of ideas of European unity to see whether the European Union truly is a modern idea or not.
European unity was first conceptualised in the millennium following the deposition of the last Western Roman emperor in 476. It was characterised by attempts to reclaim and preserve the legacy of the Roman Empire. Culturally, Latin remained as a lingua franca throughout Europe which facilitated scholarly exchange and communication across borders. Roman titles such as comes (Count) and dux (Duke) continued to be used, and Roman Catholicism remained the dominant religion.
Actual attempts at political union were most thoroughly pursued by the Holy Roman Emperors— beginning with Charlemagne, who was crowned ‘Emperor of the Romans’ in 800, and claimed the universal authority of the old Western emperors. Eventually, however, lands such as France and Italy drifted away from the Empire, and its imperial ambitions stopped at its German borders.
Attempts to reclaim the Roman legacy were not exclusive to the Holy Roman Emperors nor the Middle Ages; other rulers such as Alfonso X of Castile issued law codes in the style of Roman imperial edicts. Later rulers invoked imperial imagery—in particular, Napoleon introduced Roman eagle standards into his armies and established the Legion d’Honneur which had a structure loosely based on Roman legions. He also alluded to Charlemagne in his coronation and issued a ‘Napoleonic Code’, no doubtl building on the legacy of imperial edicts.
A related unifying force to the Roman imperial legacy in medieval Europe was Roman Catholicism. Unity along ‘Latin Christian’ lines was spearheaded by the clergy and the papacy. Most notably, during the Crusades, the papacy focused on uniting Latin Christendom against Islam. This, along with increased exposure to Muslims and Orthodox Greeks, helped create a pan-European identity in contrast to these other religious groups. The role of the papacy, as a supranational body often cooperating or in conflict with the governments of Latin Christian territories, could be compared to the role of modern EU institutions such as the Commission and the Court of Justice in their goal to promote liberal democracy among EU member states, seen most clearly in recent action against Hungary and Poland for anti-LGBT legislation. However, these comparisons are only superficial given the huge ideological differences between the medieval papacy and the modern EU.
As the Early Modern Era progressed, papal power diminished and the Crusades were seen as a thing of the past. The concept of Europe united by one faith was shattered by the Reformation and subsequent wars between Catholics and Protestants. In this period, European unity became something to be feared, as it often meant domination by a nearby hegemonic power attempting to create a ‘universal monarchy’. For instance, Protestant states such as England feared that Catholic Spain could become a universal monarchy, especially under Charles V.
New ideas on European unity developed from the eighteenth to the twentieth centuries. Whereas before, European unity meant the restoration of the Roman Empire by a hegemonic imperial power, these centuries saw some thinkers developing the idea of a union of European states, created in order to prevent conflict— which had become increasingly more bloody and devastating as military technology advanced. On one end, some, like Quaker William Penn, argued for a European Parliament where disputes could be settled rather than on the battlefield, while on the other end, Victor Hugo and anarchist Mikhail Bakunin among others called for a fully-fledged ‘United States of Europe’.
Avoiding the carnage of warfare became imperative following the two World Wars, and thus the Treaties of Paris and Rome following the Second World War set Europe on course for the creation of the European Union. The ideology behind the European Union was born against the backdrop of the Enlightenment and the devastating conflicts of the Modern Era. However, avoiding war is not the only uniting factor of Europe. Shared values developed from the Enlightenment (namely, liberal democracy), unite modern Europe culturally and ideologically. The ideas that united Europe before the modern era, such as Latin Christendom and the legacy of Rome, may not be those that justify the existence of the modern European Union, but they still form an important part of shared European history and culture. They also show that, while the European Union may be a modern idea, the concept of a united Europe is thousands of years old.
On 17 July 1918, the Royal Family of Russia: Tsar Nicholas II, Tsarina Alexandra, Grand Duchesses Olga, Tatiana, Maria, Anastasia and Tsarevich Alexei were rounded up, led downstairs to the basement and brutally murdered one by one by members of the Bolshevik Party. Their death was tragic, brutal and unnecessary.
The Tsar’s abdication on 1 March 1917 and eventual murder was preceded by a series of events leading to a general distrust in the monarch. While the Tsar seemed unaware of his citizens’ wants as he continued to make disastrous decisions, one royal family member could have saved them from their fate: Olga.
Olga Romanov Alexandrovna was the first-born of the last Tsar of Russia. One of four sisters and a brother – Alexei – the heir, life for Olga was remarkably different to her sisters. Unlike them, she was the eldest and came close to the chance of becoming the next reigning monarch.
As the Tsarina struggled to produce a healthy male heir, in 1912 Tsar Nicholas began to put a motion for the line of succession to be changed. The solution was for Olga to be co-regent with her mother until Alexei was of age to rule by himself. He ordered this manifesto to be publicised throughout the country following the 1913 tercentennial celebrations, placing Olga in a position traditionally occupied by the male heir,thus announcing her political significance. American newspapers reported that ‘it is now considered that the law of succession may be changed in Russia to make it possible for Grand Duchess Olga to succeed the imperial family.’
Due to opposition from the Duma, these plans failed to materialise. Nicholas’ actions contravened the 1906 version of the Fundamental Laws, which the Tsar had, reluctantly, made in the Duma’s Fourth Assembly. The laws stated that no new law could take effect without the State Duma’s approval . The Duma blocked the change in succession, and it is speculated that the Amended Regency Act caused public opinion of the Tsar to deter, with many believing the act meant that the Tsar did not trust his male heir to rule Russia. It exposed an instability in the crown.
Olga appeared to be a born leader. Throughout her childhood she showed a keen interest in national affairs in comparison to her siblings; this was ignited in 1905 with the Russo-Japanese war. She told staff Mrs Eager that ‘I hope the Russian soldiers will kill all the Japanese; not leave even one alive’. Her opinion changed though, as Mrs Eager told her of the innocent women and children who were unable to fight. According to historians, Olga asked a few more questions, concluding that the Japanese were not very different from Russians. It is said that she then ‘never made another comment about being pleased about the Japanese dying’.
But it was during World War One that Olga became increasingly concerned for the country and their opinion of the monarchy. As she and her sisters volunteered on hospital wards, the friendships made opened her eyes to the general opinion of her father. She asked her lady-in-waiting ‘Why has the feeling in the country changed against my father?’, wondering if there were more ominous reasons for the ‘unrest and ferment that she sensed rather than knew about, which filled her with a growing anxiety’.
One of these friendships was with a young soldier named Mitya. Olga spent a lot of time with him, taking photographs of him and friends, having long conversations and eventually falling in love with him. Mitya claimed he would ‘slay Rasputin’ to save her family from embarrassment – an opinion remarkably different to that of her family.
But the war, nursing and her anxiety wore on Olga over time. Prone to depression throughout her life, it became clinical, leading to her discharging from the healthcare service. Her heartbreak over Mitya didn’t help – he left the hospital after healing to go and fight in the war again. Olga became reserved, shy, and slept often.
It’s this kind of compassion that many historians mark Olga with. Gleb Botkin – son of the family’s physician – remarked that Olga was ‘by nature, a thinker’ and ‘as it later seemed to me, understood the general situation better than any member of her family, including even her parents’. Much to the dismay and hurt of her German mother, Olga understood the country’s dislike of the Tsarina due to her German ancestry. When talking with another nurse about a wedding of friends and the ancestry of a groom’s German grandmother being kept hidden, she remarked, ‘of course he has to conceal it. I quite understand him, she may perhaps be a real bloodthirsty German’.
Perhaps if the line of succession did change in 1912, Olga would have become the Grand Empress. With no need for a male heir, and therefore no need for the mystic Rasputin to heal Alexei’s haemophilia, the fall of the Russian crown could have been delayed – or not as aggravated by these conditions. In fact, with Rasputin, Olga remarked that whilst his murder was ‘necessary’ it should never have been done ‘so terribly’ and was ashamed that it was done by her relatives. Again, Olga understood the political ramifications of Rasputin’s influence, but also, that his murder could bring more shame to a family already losing support, showing that she was sensitive to ideas and understanding of the political situation her family were in.
It will never be clear as to what future Russia could have had- there were so many components that led to the downfall of the monarchy after 300 years;serfdom, World War One, Rasputin, Nicholas’ strategy, socio-economic reasons. Whilst Olga was intensely sensitive and was far more aware of the issues and situation at hand at the time,it doesn’t mean that her reign could have saved Russia. That would be purely speculative.
What’s sure is that the line of succession, made in sexism, reproduced sexism. Russia’s greatest leaders under the monarchy have often been women: Empress Elizabeth and Catherine the Great. Olga could have been a name among them, but her fate was otherwise due to this sexist law. While monarchy is feudal, if Olga had been in control or next in line, perhaps the outcome of the Russian royal family would have been different, and less bloody, than the one that they got.
Aoifke Madeleine, History in Politics Summer Writer