Regeneration of Empire: Agrarian Vision and Philanthropic Colonisation in H. Rider Haggard's Novels

<p>This thesis focuses on H. Rider Haggard’s fictional use of philanthropic colonisation to illustrate his vision of agriculturally regenerating the British Empire. Haggard’s panacea for poverty, unemployment, urban crowding, and tenuous control of imperial holdings relies on returning people back to the land. Retraining people to become farmers is the solution to all these issues; philanthropic colonisation is the mode through which his vision would come to fruition. Between 1896-1919, Haggard’s depictions of Empire shift from semi-stable to precarious—a sign of his public work as an agricultural reformer influencing his fiction. I argue in this thesis that focusing on three novels, The Wizard (1896), The Ghost Kings (1908), and When the World Shook (1919), written during Haggard’s work as an agricultural reformer, provides a scope in which to watch Haggard’s agrarian vision develop, climax, and fade. I analyse Haggard’s use of philanthropic colonisation to reflect the desired virtues of his agrarian vision as well as the charitable endeavours which expand or prolong the Empire’s reach. Chapter one, “‘The Rider Haggard of the New Crusade:’ Philanthropy and Declining Civilisations,” traces the degradation of Haggard’s hopes to regenerate the Empire through philanthropic colonisation. In The Ghost Kings, Haggard uses Rachel’s charity to extend the Empire and to demonstrate the effect one individual’s virtue can make in saving or destroying a civilisation; in When the World Shook, Haggard shows the depth of imperial corruption through the decay of Christian missions. Through Arbuthnot and Oro, Haggard struggles to understand the fate of the Empire; using both characters to grasp the concept of civilisation, Haggard concludes that although the Empire has serious flaws, it is ultimately worth trying to save. Chapter two, “Zealot, Renegade, and Reformer: Haggard’s Vision for the Empire,” uses Gerald Monsman’s idea of Haggard as a “heretic in disguise” to look at how Haggard utilises Christian missionary characters to propagate ideas of imperial regeneration. The move between zealot, renegade, and reformer character types reveals Haggard’s developing sense—from the late 1890s through to 1919—that the Empire needs to be rejuvenated. Chapter three, “The Role of Condescension in Interracial Friendship,” explores how Haggard’s vision of a rebirth for the Empire is endangered by interracial friendships. Friendship strips away the prescribed roles given to both coloniser and native, allowing for something more intimate to develop. Thus, any interaction between a white and black person was socially scripted—language borrowed from philanthropic condescension. It is the act of condescension that enables interaction between a coloniser and native; only when deviating from prescribed roles does friendship become a possibility.</p>

Regeneration of Empire: Agrarian Vision and Philanthropic Colonisation in H. Rider Haggard's Novels

<p>This thesis focuses on H. Rider Haggard’s fictional use of philanthropic colonisation to illustrate his vision of agriculturally regenerating the British Empire. Haggard’s panacea for poverty, unemployment, urban crowding, and tenuous control of imperial holdings relies on returning people back to the land. Retraining people to become farmers is the solution to all these issues; philanthropic colonisation is the mode through which his vision would come to fruition. Between 1896-1919, Haggard’s depictions of Empire shift from semi-stable to precarious—a sign of his public work as an agricultural reformer influencing his fiction. I argue in this thesis that focusing on three novels, The Wizard (1896), The Ghost Kings (1908), and When the World Shook (1919), written during Haggard’s work as an agricultural reformer, provides a scope in which to watch Haggard’s agrarian vision develop, climax, and fade. I analyse Haggard’s use of philanthropic colonisation to reflect the desired virtues of his agrarian vision as well as the charitable endeavours which expand or prolong the Empire’s reach. Chapter one, “‘The Rider Haggard of the New Crusade:’ Philanthropy and Declining Civilisations,” traces the degradation of Haggard’s hopes to regenerate the Empire through philanthropic colonisation. In The Ghost Kings, Haggard uses Rachel’s charity to extend the Empire and to demonstrate the effect one individual’s virtue can make in saving or destroying a civilisation; in When the World Shook, Haggard shows the depth of imperial corruption through the decay of Christian missions. Through Arbuthnot and Oro, Haggard struggles to understand the fate of the Empire; using both characters to grasp the concept of civilisation, Haggard concludes that although the Empire has serious flaws, it is ultimately worth trying to save. Chapter two, “Zealot, Renegade, and Reformer: Haggard’s Vision for the Empire,” uses Gerald Monsman’s idea of Haggard as a “heretic in disguise” to look at how Haggard utilises Christian missionary characters to propagate ideas of imperial regeneration. The move between zealot, renegade, and reformer character types reveals Haggard’s developing sense—from the late 1890s through to 1919—that the Empire needs to be rejuvenated. Chapter three, “The Role of Condescension in Interracial Friendship,” explores how Haggard’s vision of a rebirth for the Empire is endangered by interracial friendships. Friendship strips away the prescribed roles given to both coloniser and native, allowing for something more intimate to develop. Thus, any interaction between a white and black person was socially scripted—language borrowed from philanthropic condescension. It is the act of condescension that enables interaction between a coloniser and native; only when deviating from prescribed roles does friendship become a possibility.</p>

Knowledge About Individuals’ Interracial Friendships Is Systematically Associated With Mental Representations of Race, Traits, and Group Solidarity

Individuals with other-race friends are perceived to identify less strongly with their racial in-group than are individuals with same-race friends. Using the reverse-correlation technique, we show that this effect goes beyond perceptions of social identification, influencing how people are mentally represented. In four studies with Black and White American participants, we demonstrate a “racial assimilation effect”: Participants, independent of their own race, represented both Black and White targets with other-race friends as phenotypically more similar to the respective racial out-group. Representations of targets with racial out-group friends were subsequently rated as more likely to engage in social action supportive of the racial out-group. Out-group targets with other-race friends were represented more favorably than out-group targets with mostly same-race friends. White participants had particularly negative representations of in-group members with mostly Black friends. The present research suggests that individuals’ social networks influence how their race and associated traits are mentally represented.

Beliefs About Social Norms and Racial Inequalities Predict Variation in the Early Development of Racial Bias

Racial biases emerge early in development and threaten the wellbeing of members of marginalized racial groups. We examined how two psychological mechanisms—normative beliefs about interracial friendships and explanatory beliefs about racial inequalities—developmentally relate to the emergence of racial bias over time in a longitudinal study with a sample of 4-year-old children (N=116; 59 female, 57 male; 56 White, 19 Asian, 8 Hispanic/Latinx, 6 Black/African-American, 6 bi- or multiracial, 2 Middle-Eastern, 1 Native American, 18 not-specified; living in upper-middle class, urban, neighborhoods). Children were interviewed 3 times over a 6-month period during the school year. During each wave, children completed assessments of their Black/White racial biases (Interracial Attitudes, Playmate Preferences, Ambiguous Attributions), beliefs about social norms (Parent Norms, Peer Norms), and explanations for racial inequalities. Over the 6-month study, beliefs that parents and peers did not value interracial friendships related to increased racial biases in and across time. Further, endorsement of essentialist beliefs about racial inequalities predicted the developmental trajectory of racial bias; children who initially endorsed essentialized beliefs about racial inequalities developed higher levels of racial biases over time. Results speak to the importance of early and persistent intervention efforts targeting foundational beliefs about the social world to preempt the development of racial bias.

The Relationship Between Personality Traits and Interracial Contact on Campus

It is not well understood why, on diverse college campuses, some students are more likely than others to engage in interracial contact. While research has begun to examine the role of individual differences like personality traits, results have thus far been mixed. This article asks if this might be the result of confounding different forms of interracial contact. Using a sample of nearly 500 university students and drawing on distinctions made in research on diversity in higher education, models examining the relationships between the five-factor model (FFM) of personality traits and four types of interracial contact are presented: positive and negative cross-racial interactions (CRIs), and two ways of estimating interracial friendships (IRFs)—self-reported composition of close friends as well as the count of ego-network connections. Results show that having an Agreeable personality is associated with perceiving more positive and fewer negative CRIs, while no personality traits are associated with IRFs.

Knowledge About Individuals’ Interracial Friendships is Systematically Associated with Mental Representations of Race, Traits, and Group Solidarity

Individuals with other-race friends are perceived to identify more strongly with racial out-groups than individuals with same-race friends. We show that this effect goes beyond perceptions of social identification, influencing how individuals are mentally represented. In three studies with Black and White American participants, we demonstrate a “racial assimilation effect”: Participants, independent of their own race, represented both Black and White targets with other-race friends as phenotypically more similar to the respective racial out-group. Representations of targets with racial out-group friends were subsequently rated as more likely to engage in social action supportive of the racial out-group. Out-group targets with other-race friends were represented more favorably (e.g., as warm, competent, trustworthy) than targets with mostly same-race friends. However, White participants had particularly negative representations of in-group members with mostly Black friends. The present research thus demonstrates how individuals’ social environments influence how their race and associated traits are mentally represented.

“We Never Had a Prom”

This chapter explores the world of proms, cheerleading, band, pep rallies, homecoming court, and student government, where the racial politics of the day had a direct impact on the lives of students. It analyzes how the micropolitics embedded in extracurricular activities both helped and impeded the loftier goal of reducing prejudice through social integration. For years, segregationists had warned about the dire consequences of “race mixing.” Indeed, the Citizens' Council built its campaign to preserve segregated public schools around predictions that integration of schools would bring about interracial friendships, dating, and marriage, thus the end of “racial integrity” and the dominance of the white race. Therefore, as schools began to desegregate in the late 1960s, at the forefront of everyone's minds was the issue of social integration among black and white students.