The society meets monthly from September to May inclusive to hear and to discuss individual papers about personalities, places and events integral to the history of Nova Scotia at the Public Archives of Nova Scotia. Society lectures are open to the public and are completely free. Lectures are followed by refreshments.
Wednesday, January 15, 2014
The Political Education and Revolutionary Consciousness of the Black Loyalists
Dr. Afua Cooper, Dalhousie University
In 1800, the Black Loyalist Nova Scotians who had been living in Freetown, Sierra Leone for eight years, rose up in rebellion against the Sierra Leone Company, rulers of the nascent colony. These settlers had fled Nova Scotia to Sierra Leone in search of full freedom and independence. Eventually, the frustrations, disappointments, and bitterness experienced by the Black Loyalists reached the boiling point, and they moved to overthrow the colonial government and white rule as represented by the Company.
What would impel the settler to engage in such a radical action as rebellion? Why did they feel so empowered to launch their protests? And why, from the moment of their arrival in Sierra Leone, they behaved as if it was their colony and they had every right to determine how it should run? What were the forces that shaped the consciousness of those settlers that made them take up arms against the Company, and were willing to die for their freedom?
The Black Loyalists are important because they embodied perhaps, one of the earliest collective examples of a transnational and Pan African consciousness and subjectivity. They were instrumental in originating and creating a Black Atlantic revolutionary tradition. However, this aspect of their history, i.e. the creation of a revolutionary consciousness and identity has been overlooked by historians who have delved into the Black Loyalists experience.
This talk will explore the making of the political consciousness and identity of Black Loyalists, primarily those from Canada and Britain, which is where the majority of these Loyalists went, and help to develop a transatlantic and Pan-African approach to the study of these eighteenth-century Black subjects.
Wednesday, February 19, 2014
The Loyalist Plantation: An Interdisciplinary Approach to Informing Early African – Nova Scotian Settlement
Dr. Catherine Cottreau-Robbins, Curator of Archaeology, Nova Scotia Museum
At the close of the American Revolution thousands of American Loyalists were forced into exile and made their way to British colonies beyond the United States. Most of the Loyalists landed in British North America, particularly the Maritimes. The research presented is a study of the Loyalists. Specifically, it explores a Loyalist and his journey from Massachusetts to Nova Scotia along with his family and servants, including enslaved Black Loyalists. A central objective of the research is to illuminate the story of the enslaved and magnify their place in Nova Scotia’s colonial history narrative. The objective is addressed by adapting a holistic perspective that considers a single geography – the plantation. The holistic perspective, developed through an interdisciplinary methodology, explores the people, places and culture that formed the Loyalist plantation and were informed by it. The picture that emerges is one that puts into place the structure and organization of a Loyalist plantation in the late eighteenth century Atlantic northeast. When mapped, the historical data compiled provides clues to a wider and deeper landscape of slavery in Nova Scotia’s Loyalist era.
Wednesday, March 19, 2014
Highland Shepherd: Rev. James MacGregor, 1759-1831
Dr. Alan Wilson, Professor Emeritus, Trent University
A review of Macgregor as missionary, ecclesiastical statesman, Gaelic authority and poet, agent of the Enlightenment in the Scottish diaspora, and influential Improver in science, technology, industry, agriculture and education in the Maritime Provinces.
Wednesday, April 16, 2014
Thomas Raddall and the ‘Jolly Millionaire’ Leo Koretz: A Young Author, A Fugitive Chicago Swindler and Nova Scotia’s Dazzling Summer of 1924
Dean Jobb, Associate Professor and Associate Director
School of Journalism, University of King’s College, Halifax
NOTE – ANNUAL DINNER AT DALHOUSIE CLUB
Tickets for this event must be purchased by Friday, 11 April 2014. Seating for this event is limited. To reserve tickets please print and complete a copy of the reservation form available HERE, and then mail it along with a cheque (made payable to the Royal Nova Scotia Historical Society), to the Royal Nova Scotia Historical Society, PO Box 2622, Halifax, NS B3J 3P7. Please be sure to phone or e-mail the Society about your plans to attend the dinner meeting, using the contact information in the reservation form. CLICK HERE TO DOWNLOAD RESERVATION FORM.
Thomas Raddall, the acclaimed author of popular histories and historical novels, was a young bookkeeper in Liverpool, N.S., in the summer of 1924 when he befriended a wealthy American newcomer. Lou Keyte was a mysterious figure who hosted lavish parties at his secluded Queen’s County estate and became a fixture of Halifax’s social scene. Raddall dubbed him the “jolly millionaire” and was as shocked as anyone when Keyte was arrested and exposed as Leo Koretz, a notorious swindler wanted in Chicago for promoting a multi-million-dollar Ponzi scheme. It’s a saga of Prohibition-era glitz and glamour that Raddall, the master storyteller, kept mostly to himself.
Wednesday, May 21, 2014
Transformation and Triumphalism: The Irish Catholics of Halifax in the Mid-Nineteenth Century
Dr. Terrance Murphy, Professor Emeritus, Saint Mary’s University
The middle decades of the nineteenth century were a transformational period for the Irish Catholic community of Halifax, Nova Scotia. Increased strength came in part from the rapid growth of the Irish Catholic population and the expansion of Catholic institutions. By mid-century, Catholics comprised one-third of the population of the town and two parishes, a small college, two convents, well-staffed Catholic schools for boys and girls, and an episcopal corporation had all been established. Institutional maturity and increased human resources supported efforts to bring rank and file Catholics more into conformity with clerical standards of belief and practice. Even more crucial in this respect was the proliferation of devotional societies which inculcated the demonstrative piety of the Ultramontane revival. The associational life of Catholics included nationalist and philanthropic organizations which worked closely with religious societies to build a sense of common purpose and identity. The Irish Catholics of Halifax were part of an increasingly cohesive and confident community, not only on the local scene but throughout the English-speaking world. A network of Irish bishops, created and led by Paul Cullen, Archbishop of Dublin, worked in concert to create a sort of spiritual empire imbued with devotion to the papacy, commitment to ecclesiastical discipline, and determination to defend Catholic interests. Greater assertiveness sometimes bubbled over into triumphalism and fuelled an anti-Catholic backlash, but outbursts of “no popery” were less severe and less violent than in many other North American cities. Expressions of sectarian rivalry and ethnic conflict continued long after 1860. Still, Catholics, occupied an increasingly secure place in Halifax society and became more and more visible in the public sphere. This visibility expressed itself in both practical and symbolic terms. Besides the prominent role of Catholic laymen in the business and political affairs of the city, public demonstrations of Catholic piety, such as frequent and elaborate religious processions, became a familiar and generally accepted feature of Halifax life.