approach that, in G. M. Young’s terms, would
confirm the tradition of local government within the larger tradition
of central government priorities. It is also possible to rephrase it in the
terms inherited from English medievalhistory with which this chapter
began: self government at the King’s command. However attractive the
agenda for new localism might appear, nothing in its agenda, argued
Hazell, was likely ‘to reduce the centralism in the way England is
governed’. Nor would it address the problem of coordination for
which regional government was to be the solution
Daniel Geary, Camilla Schofield and Jennifer Sutton
Paramilitary America (Cambridge, MA: Harvard University Press, 2018).
3 Paul Kramer, “Empires, Exceptions, and Anglo-Saxons: Race and Rule Between the British and United States Empires, 1880–1910,” Journal of American History 88 (2002): 1315–53. The use of Anglo-Saxon medieval symbols and references in recent white nationalist rallies also reveals the persistence of these ideas. See the contemporary debates surrounding the field of Anglo-Saxon medievalhistory: Hannah Natanson, “‘It’s all white people’: Allegations of White Supremacy Are Tearing Apart a Prestigious
crown is the one symbol that
unites all classes … The monarchy unites the nation and it is the sole symbol of
the unity of the empire’ (Cannadine 1992: 125). Martin (1937: 435) quotes
an American observer of the coronation who stated that ‘I looked for the theatrical and I found the sacramental’.
Some have argued that one of the largest and most elaborate of state public
processions, rituals and spectacles, the coronation of 1937, bore comparison
with the Nuremberg rallies of the Nazi party. Both looked to medievalhistory
for inspiration. One German observer stated
out. See, generally, R. T. Shannon,
Gladstone and the Bulgarian Agitation 1876 (London, 1963).
See for example Buckle’s discussion of the evils of war in H. T. Buckle, History
of Civilization in England, 2 vols (London, 1857, 1861), I, pp. 173–203. See also
Bernard Semmel, ‘H. T. Buckle: the liberal faith and the science of history’,
British Journal of Sociology, 27 (1976), 370–86.
Frederic Seebohm, On International Reform (London, 1871). Seebohm (1833–
1912), a Quaker and a liberal in politics, is best known for his works on English