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Locating Sir James Mackintosh's Histories of England

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Locating Sir James Mackintosh's Histories of England Empire, Exile, Identity: Locating Sir James Mackintosh’s histories of England Anna Louise Gust UCL This thesis is submitted for the degree of PhD I, Anna Louise Gust, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. 1 Abstract of thesis Empire, Exile, Identity: Locating Sir James Mackintosh’s histories of England This thesis explores the configuration and performance of national identity in Britain and the British empire in the late eighteenth and early nineteenth centuries, through a case study of the life of Sir James Mackintosh (1765-1832). Using Mackintosh’s unpublished journals and letters, alongside his published and political writings, it illustrates the relationship between social identity and spatial location in the construction of national belonging. It shows how Mackintosh’s social and geographical location both enabled his vision of the nation to be influential and informed that vision. Born in the Scottish Highlands, Mackintosh received his education from leading proponents of the Scottish enlightenment in Aberdeen and Edinburgh. Encouraged to identify himself with a concept of civilisation that was equated to an urban, metropolitan and middle-class masculinity, Mackintosh distanced himself from his origins and connections with Highland Scotland, a space deemed ‘backwards’ and uncivilised. As a young Whig gentleman living in London during the 1790s, Mackintosh brought Scottish Enlightenment principles to bear on debates over the French Revolution and reform in Britain. Configuring the nation through this debate, Mackintosh used classed, gendered and racialised tropes to draw the imaginary boundaries of national belonging. The relationship between national belonging, social identity and spatial location is most evident during the period that Mackintosh spent in Bombay. Mackintosh’s portrayal of himself ‘in exile’ in Bombay, his attempts to reform Bombay’s colonial society and to protect himself and his family from Indian ‘degeneracy’ offer an insight into what it meant for him to feel ‘at home’. Arguing that this concept of ‘home’ was premised upon an exclusively white and middle class masculinity that was imagined spatially as metropolitan, this thesis shows how Mackintosh attempted to write this identity into the histories of England that he produced at the end of his life. 2 Table of Contents Page Abstract 2 Table of Contents 3 Acknowledgments 4 Introduction 7 Chapter 1: Turning away from the Scottish Highlands 32 Chapter 2: Inheriting the Enlightenment 86 Chapter 3: Constructing Britishness in Bombay 141 Chapter 4: A Life of Projects 201 Conclusion 250 Bibliography 258 3 Acknowledgements This thesis is the result of a long and rather winding path of study over the last six years, during which I have accumulated many intellectual debts. That I have not had to accrue too many financial debts is thanks to the Arts and Humanities Research Council, who funded my doctoral research programme, as well as a research trip to India during the summer of 2007. I am also grateful to the Institute of Historical Research, which awarded me the Scouloudi Fellowship for my fourth year and to UCL for awarding me the Simeon Shoul scholarship. This thesis would have been impossible without the help of the British Library staff, particularly those in Manuscripts, who provided me with the seemingly endless number of folios that comprise the Mackintosh collection. The staff at the Maharashtra State Archives in Elphinstone College, Mumbai and the small community of scholars there enabled a short research trip to be very productive. My primary supervisor, Professor Catherine Hall, has consistently given her time, enthusiasm and ideas from my very first, vague and amorphous thoughts about the relationship between colonial India, British identity and history. Her intellectual contributions to my work, and the example she has set through her own, have enabled me to put feminism and anti-racism at the heart of my analysis of empire. For this, and for her patience and encouragement, I am exceedingly grateful. Professor Peter Robb has provided me with excellent feedback and constructive criticism, particularly on the Indian aspects of this thesis. Discussions with Keith McClelland and Zoe Laidlaw have enabled me to clarify my thoughts on class, hegemony and nation. Mariam Dossal gave me her time to talk through ideas on early nineteenth-century Bombay, Jane Rendall first suggested I look at Maria Graham and Barbara Taylor provided comments on later drafts. Benjamin Zachariah is in many ways to blame for this whole endeavour when, as an undergraduate at the University of Sheffield, he suggested I read Ranajit Guha’s Dominance without Hegemony. I am extremely fortunate to be part of an vibrant and supportive community of researchers who, over numerous cups of tea and the occasional beer, have kept me intellectually engaged and enthused over the past five years. To the SOAS MA 4 History class of 2006 (and beyond), I owe much of the early inspiration behind this thesis and the confidence to pursue it. Thanks to Jonathan Saha, Rachel Johnson, Farah Al-Nakib, Reuben Hoffman, Adel Aualqi, Ali Raza, David Tanner and Anjila Sinha. My attempts to straddle South Asian and British imperial history have been significantly aided by having friends and colleagues in both ‘camps’. To Rachel Berger, Aditya Sarkar, Erica Wald, Taylor Sherman, Sanjukta Sunderarson, Mishka Sinha, Aparna Kapadia, Uditi Sen, Mario de Penha, Franz Roy and Zirwat Chowdhury, I am grateful for their sharing of ideas and knowledge on South Asian history and particularly nineteenth-century colonial India. Esme Cleall, Elizabeth Harvey, Simone Borgstede, John Stevens, Laura Ishiguro and Emily Manktelow have helped me to clarify my thoughts on British imperial history through shared readings, discussions and seminar papers. This thesis has developed in conjunction with my own growing awareness of anti- racist, queer-feminist and socialist politics. Sukhwant Dhaliwal has helped me to relate my research questions to the issues of multiculturalism, racism and gender inequality that are taking place around us in London and Britain today. Uditi, Akhil, Shalini, Agrotosh and Aditya have helped me to see aspects of the more global picture, particularly in relationship to South Asia. Ella Simpson has been an inspirational friend, whose willingness to talk through gender identity, queer theory and general social non-conformity has kept me sane and still laughing. Through their readiness to talk about their own experiences, the young people involved with ‘On the Move’ have offered me different perspectives through which to think about ‘Britishness’ and identity. The process of researching and writing this thesis has been shared with the members of Islington Park Street community over breakfasts, biscuits and dinners. Without their friendship, as well as that of Ellie, Charlotte, Robi, Stu, Myriam, Seb, Shanil and Beth, the pleasure of studying for a PhD would have been much diminished. My parents, Trudy and Bob Gust, have always prioritised and supported my education. I am grateful for their encouragement and enthusiasm, even if my choice to be ‘an endless student’ sometimes appeared bewildering! My sister and brother-in-law, Nicola and Rob Edger, have given me support, friendship and two wonderful nephews, Benjamin and Toby. Thanks to Benjamin for hours 5 of fun and laughter, which have provided the best and most pleasurable distractions from work. Finally, my deepest thanks goes to Uditi Sen for her unwavering support and belief in me. 6 Introduction ‘… and we still have to stare into the absence of men who would not, women who could not, speak to our life – this unexcavated hole called civilisation, this act of translation, this half-world.’1 This thesis is about the configuration and performance of ‘civilisation’ and ‘Britishness’ in the late eighteenth and early nineteenth centuries. It argues that constructing ‘civilisation’ as a whole meant drawing boundaries around certain people, their behaviours and worldviews that served as representative of ‘civilisation’, whilst at the same time defining the differences that led to the exclusion of others. In enlightenment Europe, ‘civilisation’ was imagined spatially, as belonging to and originating in ‘Europe’, and sometimes specifically ‘England’. It overlapped with, and in many ways contradicted, attempts to define the specificities of ‘the British’ as a nation and an empire. Conceived of hierarchically, ‘civilisation’ was imagined both as the universal and as a quality inherent to a small group of people. For those whose voices contributed towards this imagining, class, gender, skin colour and geographical location was integral to their ability to portray and reinforce the idea of ‘civilisation’ in their own image. This thesis asks what enabled some to represent their world as the world and how was that world imagined? Through what ‘acts of translation’ were certain identities projected outwards in space and time and with what expense to other ways of being? What, in the process of defining and classifying ‘civilisation’, was lost, erased or left behind? In order to explore these questions, I have focussed on the life of one man, Sir James Mackintosh (1765-1832), who left behind a large collection of correspondence and journals in addition to the history, philosophy and political tracts that he published during his lifetime. A Whig gentleman, a man of letters, a judge, an historian, Member of Parliament and conversationalist, Mackintosh was a well-respected and well-known figure amongst the British and European elite of the early nineteenth century. Although far from being a central character in today’s narratives of British history, in his own day Mackintosh made a significant contribution towards constructing a dominant discourse, which shaped concepts of 1 Adrienne Rich, The Dream of a Common Language, poems 1974-77 (New York, 1978), p.27. 7 ‘civilisation’, ‘Europe’ and ‘Britain’. Mackintosh was one of those who could and did ‘speak to our life’.
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