Tag Archives: religion

The academic papers of Abdul Raufu Mustapha

20th century, 21st century, Archives and Modern Manuscripts, Cataloguing, Modern, Social Sciences, , , , , ,

Abdul Raufu Mustapha (1954-2017), born in Aba, in what is now Abia State in south-eastern Nigeria, was appointed University Lecturer in African Politics at Oxford University in 1996, becoming the university’s first Black African University Lecturer. In 2014 he was appointed Associate Professor of African Politics. His academic papers were donated to the Bodleian Libraries by his widow, Dr. Kate Meagher, in 2018 and 2020 and catalogued recently with the generous support of the Oxford Department of International Development, St. Antony’s College, Oxford, and Dr. Mustapha’s family.

Mustapha’s research interests related to religion and politics in Nigeria, the politics of rural societies, the politics of democratization, and identity politics in Africa. His papers contain substantial research materials relating to fieldwork examining the political consequences of rural inequalities, conducted at Rogo Village, Kano State, Nigeria, for his D.Phil. thesis, ‘Peasant Differentiation and Politics in Rural Kano: 1900-1987’ (St. Peter’s College, Oxford, 1990). This fieldwork was followed up in the 1990s by further research using questionnaires for household heads and interviews focusing on topics such as land holding, assets, income, expenditure,  corn production, village life and politics. There are also materials relating to other research projects and articles by him.

Rogo questionnaire

Questionnaire for household heads, Rogo, Feb 1998. Oxford, Bodleian Libraries, MS. 15476/4

In later years, Mustapha studied the issues posed by radical Islamist sects in northern Nigeria, creating a transnational Nigeria Research Network of scholars to study Muslim identities, Islamic movements and Muslim-Christian relations. This culminated in the publication of a research trilogy on Islam and religious conflict in northern Nigeria, comprising Mustapha, A.R. ed., Sects and Social Disorder: Muslim Identities & Conflict in Northern Nigeria (Boydell & Brewer, 2014); Mustapha, A.R. and Ehrhardt, D. eds., Creed & Grievance: Muslim-Christian Relations and Conflict Resolution in Northern Nigeria (Boydell & Brewer, 2018); and Mustapha, A.R. and Meagher, K. eds., Overcoming Boko Haram: Faith, Society and Islamic Radicalization in Northern Nigeria (Boydell & Brewer, 2020).

During his time in Oxford, Mustapha worked to support students from Africa and was the patron of the student-run Oxford University Africa Society. He served as an Associate Editor for the journal, Oxford Development Studies. Within Nigeria, he was a member of the Board of Trustees of the Kano-based development Research and Projects Centre, and of the editorial board of the Premium Times newspaper. Internationally, he was a member of editorial advisory groups for the journals, Review of African Political Economy, and Africa. He participated in the Council for the Development of Social Science Research in Africa, where he served in many capacities. He wrote reports for the Working Group on Ethnic Minorities, the U.N. Commission on Human Rights, and the project on ‘Ethnic Structure and Public Sector Governance’ for the United Nations Research Institute for Social Development, Geneva.

 

New catalogue: Archive of John Hungerford Pollen and the Pollen family

19th century, 20th century, Archives and Modern Manuscripts, Cataloguing, Humanities, Modern, Newly available (2022), Women, , , , , , ,

The archive of John Hungerford Pollen and the Pollen family has now been fully catalogued and made available to readers. The catalogue is available to view online via Bodleian Archives and Modern Manuscripts.

The collection contains a wide range of correspondence, including letters sent between John Hungerford Pollen and John Henry Newman. While most of these letters relate to the creation of Newman’s University Church in Dublin, they also bear testament to a lifelong friendship. Other notable correspondents in the collection include Wilfrid Scawen Blunt, Evelyn Waugh, and the poet and artist David Jones.

The archive also contains many visual pieces such as numerous sketchbooks belonging to John Hungerford Pollen and various photographs, including a portrait of John Hungerford Pollen by the renowned early photographer Julia Margaret Cameron as well as family photographs of home life at Newbuildings.

Photograph of the Pollen Family (John and Maria Hungerford Pollen with their ten children)Photograph of the family of John Hungerford Pollen (with beard, standing centre), unknown photographer, Archive of John Hungerford Pollen and the Pollen Family, Oxford, Bodleian Libraries, MS. 17906 Photogr. 3.

Personal records in the collection include: an account by John Hungerford Pollen’s wife Maria of the aid she and her daughter Margaret gave to Italian police to recover some stolen Burano lace; a transcript of the diary of Anne Pollen between 1870 and 1881 detailing her life prior to becoming a nun at the Convent of the Sacred Heart, Roehampton; and the wartime diaries kept by her sister Margaret between 1914 and 1919.

More information on the collection and Pollen family can be found in a series of blogposts posted in November 2020 to mark the bicentenary of John Hungerford Pollen’s birth.

-Rachael Marsay

John Hungerford Pollen: Family

19th century, Humanities, Modern, New acquisition, Spotlight, , , , , ,

This is the last in a series of five blog posts to mark the bicentenary of John Hungerford Pollen whose archive has recently been acquired by the Bodleian Libraries.

This week’s blog posts on John Hungerford Pollen would not be complete without mentioning one very important aspect to Pollen’s life: his family. As we have seen, in September 1855, Pollen married Maria LaPrimaudaye in Woodchester Priory, Stroud, Gloucestershire. Maria was likewise interested in the decorative arts and, in later life, would become an expert in lace, publishing Seven centuries of lace in 1908. Maria looked back at their relationship a few years later and neatly summed up their characters:

I have often thought that my husband’s high-mindedness and singleness of purpose, together with a most resolute will, and almost incredible indifference to pain, discomfort or any of the minor troubles of life, clearly show the likeness to his Roman ancestor, just as my natural levity and high spirits and over-sensitiveness to trifles are excused, I hope, by my French descent. (1)

  J.H. Pollen, sketch of Maria Pollen, 10 Nov 1862, sketchbook (left) and photograph of Maria Pollen, n.d., by unknown photographer, photograph album (right), Bodleian Libraries, Pollen archive, currently uncatalogued

In 1858, the Pollens moved to 11 Pembridge Crescent, Bayswater, which became their London home for the rest of their married life. They were to have ten children all together, two girls and eight boys (2):

  • Anne Gertrude Mary Pollen (1856-1934)
  • John Hungerford Pollen (1858-1925)
  • Walter Michael Hungerford Pollen (1859-1889)
  • Anthony Cecil Hungerford Pollen (1860-1940)
  • Francis Gabriel Hungerford Pollen (1862-1944)
  • George Charles Hungerford Pollen (1863-1930)
  • Margaret (‘Daisy’) Winifred Pollen (1864-1937)
  • Arthur Joseph Hungerford Pollen (1866-1937)
  • Stephen Hungerford Pollen (1868-1935)
  • Clement Hungerford Pollen (1869-1934)

The children frequently appear throughout Pollen’s sketchbooks, one of which is dedicated to ‘Babies 1866’.

    

J.H. Pollen, sketches of Francis Gabriel Hungerford Pollen (‘tell me about the wolf’), 22 April 1866 and Anthony Cecil Hungerford Pollen, 7 December 1866, sketchbook, Bodleian Libraries, Pollen archive, currently uncatalogued

J.H. Pollen, sketch of Anne Gertrude Mary Pollen, 8 October 1876, sketchbooks, Bodleian Libraries, Pollen archive, currently uncatalogued

Between 1871 and 1875, to keep costs down, John and Maria decided to take their children abroad to be educated. They spent five years living in an old house in Munster, Westfalia, where the children could have a good Catholic primary education more cheaply than could be found in England. When the youngest child (Clement) was six years old, the family permanently moved back to England and divided their time between London and Newbuildings, the house in Sussex they rented from Pollen’s good friend Wilfred Scawen Blunt. Maria would look back very fondly to the happy and content years when all the family were together at Newbuildings:

…to my children love of home and all that that word means is signified by the word ‘Newbuildings’ and none other… (3)

Newbuildings Place, one mile north of Dragons Green, West Sussex, seen from the east, 2016, originally posted on Wikimedia Commons by Antiquary (CC BY 4.0)

Back in England, the boys went on to study at Newman’s Oratory School in Edgbaston, Birmingham. Pollen’s eldest son and namesake, John Hungerford, became a Jesuit priest and historian. He was asked to draw together the history of the order in England and is consequently credited with being a key person in the history of the order’s archives. His brothers Anthony Cecil and George Charles also entered the priesthood: Anthony became a noted composer and George, who had a keen interest in chemistry and geology, became a Fellow of the Geological Society.

Walter became a soldier and became ADC to Lord Ripon, Viceory of India between 1883 and 1884 (when Pollen was Lord Ripon’s private secretary). Walter became part of the Survey of India Department between 1884 and 1887, though he was invalided out due to fever. He returned to the east in 1888 and became Survey Officer to the Lushai Expedition in early 1889, but died of fever in Chittagong in March that year. Stephen likewise became a soldier and also served as ADC to two successive Viceroys in India (Lord Lansdowne and Lord Elgin) before serving in the South African campaign. Francis became a naval officer who fought in the war in Sudan between 1884 and 1885. He became part of the Naval Brigade in the Gordon Relief Expedition in Burma in 1886. Both Francis and Stephen retired in 1902, but returned to service during the First World War. Arthur struck out a different career to his siblings, training as a barrister and becoming a businessman, inventor and journalist. Anne, who published a memoir of her father in 1912, entered a religious community and became a nun.

J.H. Pollen, sketch of family at Newbuildings, 27 August 1880, sketchbook, Bodleian Libraries, Pollen archive, currently uncatalogued

In the days before his death, Pollen celebrated his 82nd birthday together with his family in Pembridge Crescent, having lived long enough to see the foundation stone being laid for the new Victoria and Albert Museum over three years earlier.(4) Whilst Pollen’s career was certainly varied, his interest for art, design, and architecture never wavered and his steadfast commitment to his religious faith, his friendships, and his family never failed. The final word in his daughter Anne’s memoirs of her father was left to Sir George Birdwood:

From Anne Pollen, John Hungerford Pollen, 1820-1902 (London, 1912), p.388.

-Rachael Marsay

References

1) A note on Newbuildings by Maria Pollen, 1914, unpublished, Bodleian Libraries, Pollen archive, currently uncatalogued.
2) According to Anne Pollen, a further child, the Pollen’s youngest son Benjamin Hungerford Pollen, died an infant in 1875. Anne Pollen, John Hungerford Pollen, 1820-1902 (London, 1912), p.372.
3) A note on Newbuildings by Maria Pollen, 1914
4) Anne Pollen, John Hungerford Pollen, p.369.

John Hungerford Pollen: Religion

19th century, Humanities, Modern, New acquisition, Spotlight, , , , , ,

This is the second in a series of five blog posts to mark the bicentenary of John Hungerford Pollen whose archive has recently been acquired by the Bodleian Libraries.

As we saw in yesterday’s blog post, John Hungerford Pollen became a Senior Proctor of the University of Oxford in 1851, having been a fellow at Merton College since 1842 and a Church of England priest since 1846.

Pollen had, however, become increasingly influenced by Tractarianism and the Oxford Movement, a cause championed by many members of the Church of England to return to many of the older traditions and reform the Anglican liturgy. Such thinking was hotly contested at the time. For many, it came dangerously close to Catholicism and many priests risked losing their livings (it was only in 1829 that the Roman Catholic Relief Act had been passed in Parliament to allow Catholics to become MPs). Pollen soon became associated with one of the leading figures of the Oxford Movement, Edward Bouverie Pusey (1800-1882), a fellow of Oriel College, Oxford. In the summer of 1847, Pollen travelled around France with a couple of Oxford friends to examine the role of the Roman Catholic church in bringing faith and hope to the poor; they went on to Italy and Germany and Pollen assiduously studied the architecture of churches in Ravenna and the new basilica of St Boniface in Munich.

In 1847, Pollen also became pro-vicar at the new St Saviour Church in Leeds (the building of which was anonymously funded by Pusey) during an interregnum after the vicar there was accused of Romanism and forced to resign: three curates had also left and fully converted to Roman Catholicism. The use of auricular confession during Pollen’s time there sparked further controversy which ended up with Pollen and his colleagues being banned from holding the Christmas Eve service in 1850. Whilst the ban led to the conversion of Pollen’s colleagues, Pollen instead argued his case with the Bishop and was reinstated. In 1851, he published Narrative of Five Years at St. Saviour’s, Leeds, defending Tractarianism and the use of Catholic practices within the Church of England, writing that ‘The working of St. Saviour’s was an attempt to give a practical solution to questions of inexpressible interest to some of us at the present time’. The Narrative also described the harsh and unforgiving living conditions of the working class poor, among whom there had been a serious cholera epidemic in 1849.

Title page of John Hungerford Pollen’s Narrative of Five Years at St. Saviour’s, Leeds (1851), Bodleian Libraries, reference (OC) 141.c.80

The Narrative and the events it described was nonetheless a prelude to Pollen’s own conversion and he was received into the Roman Catholic Church in Rouen on 20th October 1852. This was a big step to take as it meant he had to forfeit his fellowship at Merton and his other university offices. For Pollen, however, it was undoubtedly the right step, as he wrote to a friend:

Every doubt is at rest, and I have found that kind of calm which one needs repose and reflection to enjoy in full. I cannot tell you how great an advantage I think it to have been able to do this out of England. (1)

Pollen’s elder brother, Hungerford, became a Catholic the following year. Both brothers were consequently disinherited by their uncle Sir John Walter Pollen, 2nd Bart, of Redenham, Hampshire. Whilst Hungerford still inherited the baronetcy, in Sir John’s will dated 16th April 1862, he made membership of the Church of England a necessary condition for the inheritance of his estate. So, after the death of Sir John’s widow in 1877, Redenham was inherited by Hungerford’s son (also named Richard Hungerford Pollen, 1846-1918).

J.H. Pollen, view of Redenham, Hampshire, 21 February 1851, from sketchbook, Bodleian Libraries, Pollen archive, currently uncatalogued

At this point, therefore, Pollen had neither career (as he had decided not to take orders) nor inheritance prospects. After his conversion, he travelled to Rome where he became acquainted with the writer William Makepeace Thackeray as well as the LaPrimaudaye family who were also recent converts to the Catholic Church. Despite his lack of prospects (and a seventeen year age gap), Pollen became engaged to Maria Margaret LaPrimaudaye (1838–1919) in 1854 and they were married on 18th September 1855 in the church of Woodchester monastery, near Stroud, Gloucestershire.

J.H. Pollen, sketch of Maria Pollen, 23 October 1862, from sketchbook, Bodleian Libraries, Pollen archive, currently uncatalogued

Through his new connection with the LaPrimaudayes, Pollen received an offer from John Henry Newman (1801-1890) in November 1854 to become professor of fine arts at Newman’s new university in Dublin. Another leading figure in the Oxford Movement, John Henry Newman had likewise been a fellow of Oriel College, Oxford and was vicar of St Mary’s University Church before he was received into the Catholic Church in 1845. Cardinal Newman (as he became in 1879) was to become one of Pollen’s great friends and correspondents.

Letters to J.H. Pollen from J.H. Newman, 1855-1885, Bodleian Libraries, Pollen archive, currently uncatalogued

Newman also asked Pollen to design the university church near St Stephen’s Green, Dublin. Newman wrote to Pollen on Christmas Eve 1854:

As to the decoration of an University Church, of which you kindly speak, we must have a Church, temporary or permanent, and it must be decorated – and I should be very much obliged for your assistance in the decoration.(2)

Unlike Pugin and the contemporary desire for Gothic-style churches, Pollen favoured a Byzantine style for the university church, which was consecrated on Ascension Day, 1 May 1856.

Photograph of Newman University Church Interior, Dublin, Ireland by David Iliff, License CC BY-SA 3.0 and originally posted to wikimedia

In 1857, Pollen and his family moved to London. The move would further stimulate his career in art, design, and architecture, which is the subject of tomorrow’s blog post.

-Rachael Marsay

References

1) Anne Pollen, John Hungerford Pollen, 1820-1902 (London, 1912), p.235.
2) Charles Stephen Dessain (ed.), The Letters and Diaries of John Henry Newman, Vol. 16: Founding a University: January 1854 to September 1855, (Oxford, 1965), p.332.