Historical consciousness, britishness, and cultural identity in New Zealand, 1870–1940

This book presents an examination of the nexus between empire and colonial identity. Exploring the politics of history-making and interest in preserving the material remnants of the past in late nineteenth and early twentieth century colonial society, it covers indigenous pasts, as well as those of European origin. While the focus is on New Zealand, the book examines Australian and Canadian experiences to analyse the different groups and political interests. It seeks to highlight the complex network of separate and often conflicting influences upon national identity, ranging from the individual, to the community, to the national, to the transnational. The book begins by analysing the intersection between ethnographic exhibition and colonisation. While considering Maori material culture more broadly, it focuses on the place of Maori historical and cultural sites, and immovable material culture, within tourism, exhibition, and museum practice. The Centennial was a major step towards the creation of nation and the breaking down of regional parochialisms. Considering the place of history and heritage in early twentieth-century Australia and Canada alongside that of New Zealand, a number of things become clear. As New Zealand became an increasingly urbanised country, the mnemonic significance of the distant racial frontier of the early colonial period and the New Zealand Wars was trumped by the remnants of European history in the landscape. Port Arthur offers a valuable window into local attitudes to the historical fabric, originating with the small community so dependent upon the visitors the site brought in.

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5 Heritage heroes Robin of Sherwood would be the last major swashbuckling series for two decades: not until the BBC’s Robin Hood in 2006 did the costume adventure return in a weekly series format. While the swashbuckler was no longer a regular feature of the terrestrial television schedules, however, it persisted in the form of one-off, made-for-television films. This trend began in the mid-1970s, when Richard Chamberlain starred in a brace of Alexandre Dumas adaptations for US television – The Count of Monte-Cristo and The Man in the Iron Mask – and then

in Swashbucklers
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Filming and funding the heritage genre The quality costume drama of the 1980s and 1990s has been termed the ‘heritage film’ (Higson 1993 ). In France it is a genre closely related to la tradition de qualité (see chapter 1 ), although chronologically it parallels the British trend for nostalgia initiated by Chariots of Fire in 1981. Classical in form, historical or literary

in Contemporary French cinema
Re-enacting Angkorian grandeur in postcolonial Cambodia (1953–70)

, urbanism and architecture. As Garry correctly surmised, Cambodia’s ‘renaissance from decadence’ and its development towards an independent kingdom and modern ‘Khmer nation’ was also completely embedded in, and justified through, a social and political rhetoric of cultural heritage. This cultural heritage was founded upon a collective‘inheritance [ héritage ]’ of

in Cultures of decolonisation
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racial discourse; as a tool of colonial possession, ordering, and indigenous dispossession; and the museum’s and exhibition’s importance to the transfer of knowledge, power, and money both domestically and across the empire. Complementing this, the nuanced, interdisciplinary perspective of heritage and museum studies has challenged postcolonialism’s focus on hegemony by exploring themes of cross

in History, heritage, and colonialism
History and heritage in late nineteenth-century Canada and Australia

While many elements of New Zealand’s ‘use and abuse’ of history and heritage are representative of the wider colonial experience, one of this book’s core arguments has been that, in considering how societies use the past, ‘empire’, ‘nation’, and the ‘local’ cannot be considered outside of the context of one another. This final chapter accordingly offers a counterpoint to

in History, heritage, and colonialism
History, myth, and the New Zealand Wars

sway in the consciousness of the average New Zealander. Yet as is argued in this chapter, while they were by no means undertaken on the scale seen in the United States or Canada, New Zealanders did make efforts to preserve and protect the heritage and historic landscape of the New Zealand Wars – the first efforts even beginning before the end of the wars themselves. By the beginning

in History, heritage, and colonialism
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Considering the place of history and heritage in early twentieth-century Australia and Canada alongside that of New Zealand, a number of things become clear. First is the ubiquity of colonial concern with ‘history making’, and in particular the perceived didactic power of the past in the preservation and maintenance of ‘values’ – values that were typically construed within

in History, heritage, and colonialism
An ecocritical reading

13 On-site natural heritage interpretation: an ecocritical reading William Welstead Visitors to the countryside are increasingly faced with a variety of panels, interpretation centres and other interventions that convey selected narratives and ways of seeing our natural heritage. This chapter explores the scope for these cultural objects to be included in ecocritical enquiry. The ubiquity and undemanding nature of many displays makes for an accessible source of information about basic ecology as filtered through the viewpoint of site managers for national and

in Extending ecocriticism

Jewish heritage in Leeds in the Victorian period The earliest and most architecturally significant synagogue erected in Victorian Leeds was the Leeds Great Synagogue. This was the founding congregation in the city, the origins of which can be traced back to the 1840s. The original minyan began in a loft in Bridge Street at the bottom of Lady Lane. In 1846 they graduated to Back Rockingham Street, at Camp Road, and from there to Belgrave Street where ‘the first purpose-built synagogue in Yorkshire’ was constructed in 1860–1. 2 Nothing is

in Leeds and its Jewish Community