This book addresses the special relationship from the perspective of post-Second World War British governments. It argues that Britain's foreign policy challenges the dominant idea that its power has been waning and that it sees itself as the junior partner to the hegemonic US. The book also shows how at moments of international crisis successive British governments have attempted to re-play the same foreign policy role within the special relationship. It discusses the power of a profoundly antagonistic relationship between Mark Twain and Walter Scott. The book demonstrates Stowe's mis-reading and mis-representation of the Highland Clearances. It explains how Our Nig, the work of a Northern free black, also provides a working-class portrait of New England farm life, removed from the frontier that dominates accounts of American agrarian life. Telegraphy - which transformed transatlantic relations in the middle of the century- was used by spiritualists as a metaphor for the ways in which communications from the other world could be understood. The story of the Bolton Whitman Fellowship is discussed. Beside Sarah Orne Jewett's desk was a small copy of the well-known Raeburn portrait of Sir Walter Scott. Henry James and George Eliot shared a transatlantic literary network which embodied an easy flow of mutual interest and appreciation between their two milieux. In her autobiography, Gertrude Stein assigns to her lifelong companion the repeated comment that she has met three geniuses in her life: Stein, Picasso, and Alfred North Whitehead.
from Harriet Beecher Stowe,
staunch abolitionist and unwavering champion of the oppressed African
American, the other from one of her most relentless opponents. But
which is which? In this case the system is not slavery but the HighlandClearances, and it is the second quotation which comes from Stowe,
whereas the ﬁrst is taken from Donald MacLeod’s furious riposte to her.
MacLeod’s account of the forced eviction of the tenants of the Duchess of
Sutherland, their homes burnt over their heads, their surviving families
removed to the barren coastal lands, the
too sanguine, view of Scottish–American literary relations’. Scott,
like the American Harriet Beecher Stowe, was enormously inﬂuential in
nineteenth-century literary culture and Manning tries to unravel what
Twain claims to have been the misreading of Scott, just as Judie Newman
demonstrates Stowe’s mis-reading and mis-representation of the
Janet Beer and Bridget Bennett
HighlandClearances. In her essay on Harriet Beecher Stowe’s Sunny
Memories of Foreign Lands, Newman discusses Donald MacLeod’s
‘furious riposte’ to that which he read as a poorly informed
explored in Allan W.
MacColl, Land, Faith and the Crofting Community Christianity and Social
Criticism in the Highlands of Scotland, 1843–1893 (Edinburgh, 2006), pp.
204–9; David Paton, The Clergy and the Clearances. The Church and the
Highland crisis 1790–1850 (Edinburgh, 2006).
20 Dickson, Ulster Emigration, p. 5, p. 183; Griffin, The People with No Name,
p. 79; for similar sentiment in Scotland see Eric Richards, A History of the
HighlandClearances Vol. 2. Emigration, Protest, Reasons (London, 1985),
21 Doyle, Ireland, Irishmen and Revolutionary America
The revival of real, imagined, or repackaged pasts is not only a presentation of positive narratives, but also of the remembrance of defining hostilities and an attempt to pursue, or repursue, old enemies. Among the features of a revived Scottish nationalism at the end of the twentieth century was a renewed interest in the highlandclearances which had depopulated large parts of northern and western Scotland to the profit of the aristocracy. One focus of this political retargeting was a memorial to