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Read, Watch and Listen

Available through select Family Planning Association clinics from summer 1962, 'Anovlar' was heralded as the latest 'no-baby pill' in the press

Company literature, however, proclaimed a pro-baby function, by presenting ‘Anovlar’ as calendrical management tool for precision reproductive forecasting. 1963. Patient’s FAQ booklet. Pharmethicals [Schering] / 'Anovlar'. By kind permission of the Schering Archives, Bayer AG. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

Metronomic and horological imagery was common in early Pill advertising

Here, a pendulum infers the rational march of Searle’s research, underpinning new ‘Ovulen’ as ‘the logical outcome of 11 years leadership in oral contraception’. However, mechanical analogies for contraceptive progress in what Marshall McLuhan called the ‘electric age’ were fast becoming outmoded. 1964. Physician's circular / Searle, 'Ovulen'. By kind permission of Pfizer. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

Journal insert from 'Practitioner'

This creative reminder-style advert imitates a skeletal molecular diagram in combination with the female gender symbol as visual shorthand for Searle’s alternative oral progestin, ethynodiol diacetate [‘Ovulen’]. The goal was an oral contraceptive universally “accepted by women of many different socio-economic and ethnic types”. June 1965. Die-cut bookmark [reverse] / Searle, 'Ovulen'. By kind permission of Pfizer. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

Alliance through contraception

“If the husband prefers to take charge and be responsible for birth control, he will want to use withdrawal or a sheath. If the wife takes the responsibility she has a wide choice. In either case the needs and views of the other partner will have to be considered”. 1966. Physician's circulars / Syntex, 'Norinyl-1'. By kind permission of Roche. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

A Somerset folksong, 'Dashing Away with the Smoothing Iron' [c.1900] provides the hebdomadal basis for this mailing campaign.

With express reference to 21-day regimens, it is suggested that the domestic schedule of the sixties housewife might be matched to routine self-administration of oral contraceptives. 1966. Physician's circular, No.4 in a series of 7 / Parke Davis, 'Norlestrin-21'. By kind permission of Pfizer. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

"Life is not restricted, but enriched".

This campaign utilises a contemporaneous resurgence in child psychology, marking the young, healthy multipara as facilitator of family well being; once enabled as a strategic contraceptor, pregnancies are viable and desired, and emotional privation is negated all round. 1966. Physician's circular, No.3 in a series of 4 / Syntex, 'Norinyl-1'. By kind permission of Roche. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

Phase one of this campaign suggested that a housewife's hebdomadal domestic schedule could anchor the routine self-administration of oral contraceptives.

In these alternate instalments, figure and ground are reversed; "Thursday's girl has a full calendar, but she has less need for a calendar since taking her Norlestrin 21-tablet course”. c.1967. Physician's circulars / Parke Davis, 'Norlestrin-21'. By kind permission of Pfizer. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

Traditionally a manufacturer of spermicidal pessaries, Rendell proffered 'Norolen' (an 'Oral') via pseudo-pedagogic means: the discrete, quick-reference doctor's booklet, explaining different denominations of oral contraceptive.

"Properly kept, this hand-book should be of great assistance in enabling you to prescribe for your patients with minimal consultation". 1967. ‘Oral Control of Conception’ medical handbook / WJ Rendell, 'Norolen'. By kind permission of WJ Rendell Limited. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

The patient's first month: brochure, instructions, with glossy gatefold sleeve [pills not shown].

The patient’s first month: brochure, instructions, with glossy gatefold sleeve [pills not shown]. As advertised in journals, "This starter kit is a stopper. It stops ovulation. And it stops that wasteful drain on the doctor's time-over frequent calls for reassurance about disturbing side effects". 1967. Select collateral from 'Starter Kit' / Eli Lilly & Company, 'Sequens'. With the kind cooperation of Eli Lilly. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

"Now Women's Freedom is Complete"

Emancipatory accounts of the Pill’s envisioned impact had been cultivated through corporate literature since 1961, with the American Andromeda campaign [for ‘Enovid’]. This ‘Suffragette’ item anticipates the centrality of reproductive autonomy to second-wave feminists and the nascent Women’s Liberation Movement. 1967. Calendar for 1968 / Eli Lilly & Company, 'C-Quens 21'. With the kind cooperation of Eli Lilly. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

Sorted.

“Little publicity, much less than it deserves, has been given to…(oral contraception) for the production of highly desirable and pleasant side-effects. These would include personal happiness of the patient, presumably from confidence in the future that the method affords…” Murphy, J.E. (1968) Clinical Trials Journal, 5, 143. 1968. Physician's circular / Searle, 'Ovulen'. By kind permission of Pfizer. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

"Millions of women throughout the world accept and trust Ovulen 1mg"

Several oral contraceptive brands sought market differentiation by presenting motivational models of ideal end users in print campaigns, e.g. the affluent, white multipara. Here, typical racial typing is [ostensibly] reversed, and ‘Ovulen’ claims authority through universality as “The Accepted Contraceptive”. 1969. Physician's circular / Searle, 'Ovulen 1mg'. By kind permission of Pfizer. Courtesy of Julia Larden, and the Wellcome Library, London. Photography by J Borge 2014 CC BY 4.0

Jean Marie Vianney at Church

“My first memory of this place is praying in the church and praising God. I was eight. I prayed for amahoro – peace – for the country and for my family.

My other memory is always of the perpetrators and what happened in this church.”

Jean Marie Vianney at Church

“In April 1994 the genocide began. Many fled here because we thought in church nobody could be killed. The genocidaires waited. Not out of pity but so that as many people as possible would gather. Then they killed everyone.

My elder sister and her children were killed in this church. Her three children and grandchildren. You can’t say anything… It was night.”

Jean Marie Vianney at Church

“I’ve been in the church choir since 1970. There are only three or four people remaining from that time.

In 1996 it was difficult to start singing again.  It took courage. The choir means that Rwanda is unity. We don’t think about anything else apart from God and the sound we’re making.”

Artist Yves Manzi in Butare

“This is the commercial centre of Butare. It was made by the Arabs in the 1920s so it’s sometimes called the ‘Arab Quarter’. 

Today the old shops are being torn down to make way for new buildings.”

Artist Yves Manzi in Butare

“I grew up in exile in Congo. When I returned home I studied at the National University of Rwanda here in Butare. I walked along this road to the university every day for five years.

Now the buildings are disappearing, I want to keep the memories. So I photograph the changing city.”

Artist Yves Manzi in Butare

“In Kinshasa we lived on the 7th floor in the centre of town, near the port of the river Congo.

When I walk along this road today I remember life in Congo. The replacement buildings that will be built many stories high are like the place I used to live."

The Vices are hanged.

From left, Theft (Stephen Docherty), Falsehood (Barrie Hunter), and Deceit (Jimmy Chisholm). Flattery (Billy Riddoch) acts as hangman. And, as Falsehood dies, a raven (bottom left) flies up ‘as if it were his soul’, as the script demands. The Three Estates is a complex, uneasy play which explores how notions of Scottish nationhood, politics, national character and identity were debated at a seminal moment in history, the decades prior to the Reformation. It retains the power to touch nerves in contemporary Scotland and speak to issues of pressing importance, not least at moments when national identity, good governance, the causes and consequences of poverty, and the moral responsibilities of governors and churchmen are once again at the forefront of the (inter)national conversation.

Rehearsals begin.

Oppression (George Drennen) practices his wiles on Theft (Stephen Docherty). The project was a collaboration between drama scholars (Greg Walker (Edinburgh), Tom Betteridge (Brunel), and Eleanor Rycroft, (now Bristol)), an art historian (Sally Rush, Glasgow), and film scholar (Ann Gray, Lincoln)), working with the curatorial and interpretative staff at Historic Scotland and AandBC Theatre Company, led by the director Gregory Thompson. A large research grant from the AHRC allowed us to employ a stellar cast of professional Scottish actors, each of whom brought their own insights to the project, and to Enthuse TV, directed by Richard Jack, to film the productions in HD digital video for open-access presentation on the project website. http://www.stagingthescottishcourt.org/

The Clergy.

Clockwise from the top, Parson (Michael Daviot), Spirituality (Tom McGovern), Prioress (Angela Darcy) and Abbot (Peter Kenny). Working with Greg Walker and Ellie Rycroft, Gregory Thompson turned recreating the lost 1540 script into the subject of a new interlude, making the academic challenges of recovering the lost performance the subject of its own drama. The project’s outreach team (Carrie Anne Newman and Neville Miller) engaged local people, school and college classes, and disadvantaged youngsters in discussions about the problems of Scottish identity and politics raised in the play. A series of public lectures in Linlithgow shared with Historic Scotland discussed the history, architecture, and culture of the Scottish Renaissance, and workshops for drama teachers explored aspects of the Satire in performance. ‘The Cupar Banns’, a short, bawdy advertisement for the 1552 performance toured local towns, culminating in a performance outside the Scottish Parliament.

Dame Sensuality and her ladies.

From left, Danger (Helen McAlpine), Fund Jonet (Joyce Falconer), Hamelines (Sally Reid), and Sensuality (Ruth Milne). The Three Estates is a play that most Scots think they know. But what we know is actually a very partial version of the play (in every sense). For the Tyrone Guthrie production of 1948 used a script (edited by Robert Kemp) which cut the text by roughly two thirds, removing the more vulgar sexual satire and much of the serious engagement with politics. And since 1948 it has been variations on that bowdlerised version that people have seen, and which has informed their sense of Scotland’s dramatic and political history.

Deceit (Jimmy Chisholm) drives off Good Counsel (Gerda Stevenson)

Deceit (Jimmy Chisholm) drives off Good Counsel (Gerda Stevenson), with John Keilty (The composer and director of music) and his troupe behind. ‘Staging and Representing the Scottish Court’ took the play back to its roots – literally, in that it sought to ‘recover’ and restage the 1540 interlude in the same hall for which it was written – and by producing the full five-hour outdoor version so people can see it for the first time since 1554 in all its complex, bewildering grandeur.  Our aim was both to discover what we could about the play’s relationship with its original settings, and what it suggests about Renaissance culture in Scotland, but also to test what it means to Scottish audiences now, when presented whole, rather than cut to reflect modern agendas.

Pauper (David McKay) begs for alms among the audience.

It became increasingly clear through the rehearsals that it is the arrival of Pauper in the play that turns a broadly allegorical play about the redemption of a king into a powerfully realistic play about political and social reform. He enters the arena during an interval, as the other actors are leaving the stage. He comes begging for help him get to St. Andrews, where he hopes the ecclesiastical courts will help him to get back the cows that his vicar has seized from him in death duties. So at first the audience is unsure whether he is part of the play or not, whether his demands are fictional or all too real. And that is clearly the point. Pauper introduces not only a new tone to the drama; he brings a whole new social class and agenda into the purview of the British stage. Here is an uneducated, working man sharing the stage with princes and their advisors, and sharing the same language and register with them. His needs seem concrete and immediate, and he speaks to the king and to God’s avenging archangel without fear or favour, daring to suggest what he would do if he were king, or even pope. No equivalent figure can be found in Shakespeare, nor indeed in British drama as a whole, until the modern era.

Because I Am A Girl

Because I Am A Girl (Blue)

In 2015, the team behind Femme Fierce (the World's Largest All Female Graffiti Street Festival) worked with Women of the World (WOW) and Plan International UK to create a series of murals against forced marriage. This project was part of Plan International’s worldwide campaign ‘Because I am a Girl’.
Artist: Zina.
Country: United Kingdom.
Rights: Image courtesy of Rob Wilson Jnr from Inspiring City.

Find out more by visiting http://rightsandjustice.nottingham.ac.uk/items/show/224

Sex Trafficking Awareness

Sex Trafficking Awareness - This mural was completed by Joel Artista alongside students from the University of Dayton's Art Street Centre for the Sex Trafficking Awareness Project. This campaign aims to raise awareness of forced prostitution and the sexual exploitation of women and girls in the USA. 

In this image expressions of sex trafficking are combined with an image of the Roman goddess Proserpina. In the mural, she struggles to break free from her captor, the god of the underworld, and her mother, whose hand reaches out for her.

Artist: Joel Artista.

Country: USA.

Rights: Image courtesy of Joel Artista.

Find out more by visiting http://rightsandjustice.nottingham.ac.uk/items/show/207.

Together We Can End Human Trafficking

Together We Can End Human Trafficking - This awareness of modern slavery in West Bengal and hopes to educate people on human trafficking and enlist their help to end slavery. It was inspired by a photograph that was taken by Brooke Shaden when she worked with Kolata Sanved, an organisation that helps survivors of trafficking with dance therapy. Shaden partnered with the women and the girls to create a series of photographic self-portraits in which they each chose a pose that they felt represented their stories. Sangeeta portrayed herself having her ankle gripped by a menacing hand, while she reached toward another hand for support.

Artist: Joel Artista with Aninyda, Saptarshi, Santanu and Binod.

Country: Siliguri, India.

Rights: Mural created with local artists in Siliguri. Lead Artist: Joel Artista. Partners: Artolution, Meridian International Center, Shakti Vahini and the US Consulate in Kolkata. Image credit Artolution.

Find out more by visiting http://rightsandjustice.nottingham.ac.uk/items/show/119.

Slave Labour

Slave Labour - This Bansky piece was placed on the side of a Poundland store in Wood Green, London in May 2012. It was created by the artist in protest against the use of sweatshops to create Diamond Jubilee and London Olympics memorabilia in 2012. It features a child crouching on the ground, sewing together bunting with the Union Jack. It has become an iconic image of child labour and child slavery. 

Artist: Banksy.

Country: United Kingdom.

Rights Image courtesy of DeptfordJon.

Find out more by visiting http://rightsandjustice.nottingham.ac.uk/items/show/131.

Child Labour Free Street Art

Child Labour Free Street Art - This mural was completed as part of the Shoreditch Art Wall and supported the launch of the UK branch of the organisation, Child Labour Free. It was revealed on the World Day Against Child Labour on 12th June 2016 alongside the sale of limited edition t-shirts with the designs of the mural. The proceeds of this went to the development of the Child Labour Free child care centre, which helps children in red light districts in Kolkata, India.

Artist: Victoria Villasana and Zabou.

Country: United Kingdom.

Rights: Image courtesy of Maureen Barlin and Shoreditch Street Art Tours.

Find out more by visiting http://rightsandjustice.nottingham.ac.uk/items/show/91.

Release

Release - This mural is part of the ‘Handle with Care Project’, a Dallas-based organisation that is dedicated to fighting slavery through the arts.  'Release' is the central piece in a city-wide mural project 'Deface a Wall Not a Body'. The birds that are released in this mural are then painted all around Dallas. The birds symbolise survivors being released from captivity and rebuilding their lives over time.

Artist: James Bullough.

Country: USA.

Rights: Image courtesy of James Bullough.

Find out more by visiting http://rightsandjustice.nottingham.ac.uk/items/show/93.

#Bring Back Our Girls

#Bring Back Our Girls - The piece supports the Bring Back Our Girls campaign, which raised awareness of the kidnap of 276 Chibok girls in Nigeria on 14th April 2014. Many of these girls were sexual exploited and forced into marriage. This mural shows the Nobel Peace Prize Winner Malala Yousafzai, who campaigns for girls to have access to education and supports the campaign and called for the Nigerian government to do more to save these girls.

As of 2018, of the kidnapped 57 girls managed to escape, 107 were released, and 112 are still missing. The campaign is demanding that the Nigerian government rescue the remaining girls and reunite them with their families.

Artist: Zimmer.

Country: USA.

Rights: Image courtesy of Urban75.

Find out more by visiting http://rightsandjustice.nottingham.ac.uk/items/show/208.

Indiria

Indiria - This mural tells the story of a seven-year-old girl who is enslaved and works in a granite quarry near Katmandu, Nepal, the granite is sent to Britain to provide stone tiles for patios. Indira and the other children working at the quarry are forced to perform dangerous jobs with little or no safety gear. If they refuse, their employer withholds food from their family.

Artist: Lmnopi.

Country: USA.

Rights: Image courtesy of Lmnopi.

Find out more by visiting http://rightsandjustice.nottingham.ac.uk/items/show/90.

Changing the Story

A University of Leeds-led project to help young people whose lives have been affected by conflict will showcase how the arts and humanities can help those in need.

How to make an award winning film

Steve Evanson, Research in Film Awards judge and co-creator of the global TV brand Coast, offers his advice for how to make a successful film.

Interview with PhD award winner Dr John Miles

All humanities researchers are entrepreneurs, according to Dr John Miles. And he argues that doing a PhD in the arts and humanities equips you with vital skills for work in – or out – of academia.

Conservation 1

This image and the next one show the delicate work undertaken by the conservator. While the colours have remained astonishingly brilliant, the paper has deteriorated.  

The Parthian Empire at its Greatest Extent (c. 96 BC)

In the early 1st century BC, Parthia’s territory expanded to the River Euphrates. Parthian and Roman envoys met to establish this landmark as the boundary between the two superpowers. At this first meeting, the Roman magistrate reportedly seized the seat of honour, humiliating his Parthian counterpart as the inferior ambassador. In 53 BC, Parthia finally demonstrated its strength by crushing the Roman army at Carrhae. 30,000 soldiers were killed or captured, and several legionary standards were lost to the Parthians.

Alexandra Magub - School of Oriental and African Studies and The British Museum

The Parthian Shot: silver tetradrachm of an unknown king (c. 80-70 BC).

The archer on Parthian coins not only represented the military might of the Parthians, but also their Iranian character. Trousers were considered effeminate clothing in the Roman world; however the folds of material (shown on the coins as horizontal lines) prevented saddle chaffing. These mounted archers were a chilling reminder of Rome’s defeat at Carrhae: the Roman historian Justin recounts how the cavalrymen would gallop in retreat, only to turn in the saddle and fire fatal shots from their bows. 

© Trustees of the British Museum

Silver denarius of Augustus (63 BC–14 AD).

In 20 BC, Augustus, Emperor of Rome, and Phraates IV, King of Parthia, negotiated the return of Rome’s captured standards. While both sides benefited from this treaty, Augustus was quick to portray the event as a personal victory.  On this coin, a Parthian wearing the characteristic trouser suit returns a standard from his knees. Recounting these events, Augustus published the claim throughout his empire, “I forced the Parthians… as supplicants to accept the friendship of the Roman people“(Res Gestae, 29). 

© Trustees of the British Museum

Silver drachm of Phraates IV (c. 37-2 BC).

Parthian kings placed greater emphasis on displaying their God-given splendour (Old Persian, khvarnah) rather than circulating propaganda against their enemies. The khvarnah was an important aspect of the Iranian Zoroastrian religion in ancient times, illuminating the king in celestial splendour and granting him invulnerability in battle. In the Zoroastrian hymns, the Veragna bird delivers the khvarnah and this idea can be seen on Phraates IV’s coinage. A star and crescent moon illuminate him as the holder of this divine splendour.

© Trustees of the British Museum

Golden necklace, said to be discovered at Deylaman in north-west Iran.

This necklace brings to life the magnificent jewellery depicted on Parthian coinage. Made of gold and inlaid with gems, it shows two birds clasping kingship rings in their beaks. They evoke the idea of the Zoroastrian Veragna bird, showing that the khvarnah is firmly held by the wearer. Compared to more austere Roman coin portraits, Parthian kings were depicted with lavish earrings, torques, and richly beaded headdresses. These items also symbolise the exotic wealth held within the King’s vast Empire. 

© Trustees of the British Museum

Gold aureus of Quintus Labienus Parthicus (died 39 BC).

In 40 BC, this Roman general joined forces with Parthia to fight against a shared enemy: Julius Caesar’s successors. Labienus’ portrait is accompanied by a saddled Parthian horse armed with a bow case- an evocative image for Romans and Parthians alike. Roman accounts claim the Parthians used gold exclusively to adorn their war horses and weapons. Similarly, the Zoroastrian victory deity, Verethragna, is said to have incarnated as a horse with golden adornments, and as a warrior with golden weapons.

© Trustees of the British Museum

Silver drachm of Phraataces ("Little Phraates") and Musa (c. 2 BC-4 AD).

At the peace negotiations of 20 BC, Phraates IV received the concubine Musa as a gift from Rome. He was eventually murdered by Musa and their son, Phraataces. The mother-son conspirators reportedly married and ruled Parthia jointly, as shown on this coin. Horrified Roman sources assert that the pair was killed because of this marriage; however, this was not unusual amongst Parthian Zoroastrians. More likely, Musa and Phraataces were perceived to have lost the khvarnah following territorial losses to Rome.

© Trustees of the British Museum

Silver coin of the Armenian king Tigranes (II) the Great (c. 140-55 BC)

Tigranes II was a Parthian hostage until he bought his freedom and took the Armenian throne. Although Armenia was nestled between Roman and Parthian territories, he resisted their encroachments. Tigranes abandoned the Parthian-style domed tiara of his predecessor for a pointed Armenian tiara illustrating the khvarnah with Veragna birds and a star. The Greek city goddess Tyche is shown on the reverse with a river god at her feet. Despite their Greek appearance, they represent the captured city of Antioch-on-the-Orontes.

© Trustees of the British Museum

Silver tetradrachm of Phraates III (c. 70-57 BC).

In a rare alliance, Rome and Parthia agreed to overthrow the Armenian Tigranes II. Phraates III, wearing an impressive Parthian tiara decorated with beads, stags and a horn, wanted to place an ally on the Armenian throne. The coin’s reverse shows the enthroned king holding a Veragna bird while Tyche (representing the Parthian city Seleucia-on-the-Tigris) crowns him. In the coin’s inscription Phraates III arrogantly claims to be ‘divine’. He was eventually murdered by his sons for the disastrous Roman alliance.

© Trustees of the British Museum