From: Enda Delaney
Subject: RE: Ir-D Spottiswood Association

Jackie Hill, based at NUI Maynooth, has published in this area. Two items
might be directly relevant:

J. R. Hill, 'The Protestant response to repeal: the case of the Dublin
working class', in Ireland under the Union: varieties of tension, essays in
honour of T.W. Moody, eds. F.S.L. Lyons & R.A.J. Hawkins (Oxford: Clarendon
Press, 1980), pp. 35-68

J. R. Hill, From patriots to unionists: Dublin civic politics and Irish
Protestant patriotism, 1660-1840 (Oxford: Clarendon Press, 1997).

Enda Delaney





- -----Original Message-----
From: owner-irish-diaspora[at]Bradford.ac.uk
[mailto:owner-irish-diaspora[at]Bradford.ac.uk]On Behalf Of
irish-diaspora[at]Bradford.ac.uk
Sent: 08 January 2002 05:00
To: irish-diaspora[at]Bradford.ac.uk
Subject: Ir-D Spottiswood Association



>From Email Patrick O'Sullivan

We have received the following query from

Helen Heffernan, a novelist...

Can the Orange Order specialists help?

P.O'S.

From: "Richard Jensen"

Scandal and Social Change Leave Irish Church Adrift
NY TIMES Sat Apr 6, 2:53 PM ET

By DAN BARRY The New York Times

DUBLIN - In the Roman Catholic parish of Darndale, where life is hard
and attendance at Sunday Mass is well below 10 percent, the missionary
pastor recently split the cavernous church in half. Now, the front end
provides a more intimate setting for the sparse congregation, and the
back end is used for self-esteem classes and aromatherapy sessions
intended to make people feel better about themselves and their faith.
It may seem odd that Catholic missionary work with a New Age whiff is
being conducted just five miles from central Dublin. But the pastor,
the Rev. Willie Fitzpatrick, said that parishes throughout Ireland had
to find new ways to reclaim all that they had lost, and to make Roman
Catholicism relevant.

Social changes and a string of sordid scandals featuring priests have
combined to put distance between two words often uttered as one:
Catholic Ireland. As Father Fitzpatrick put it, "The day is gone when
people will believe because they are told to believe."

As American Catholics struggle with revelations of child molestation
and cover-ups by the clergy, they might glimpse their future here:
where modernization and scandal have cost the Catholic Church in
influence and participation; where religious orders are relinquishing
convents and property to appease adult victims of childhood abuse; and
where some Catholics see a "fire in the forest" opportunity for the
seeding of a more inclusive church.

The flames of change were set nearly two generations ago, when an
insulated Ireland was exposed to television and free trade; they have
since been fanned by sex scandals plentiful enough to be absurd if
they were not so sad.

There was the hip, guitar-playing priest known to television
audiences; after his death, it was revealed that he had fathered two
children with a housekeeper who had sought his help years earlier as a
homeless girl.

There was the pedophile priest who refused to return to Northern
Ireland to answer child-abuse charges; the long delay in his
extradition led to the collapse of the government of Prime Minister
Albert Reynolds in 1995.

There was Sean Fortune, a well-known priest who committed suicide in
1999, shortly before he was to stand trial on dozens of charges that
he had assaulted young boys. Before washing down barbiturates with
whiskey, he dressed in his priest's garb and placed a poem he had
written, "A Message From Heaven to My Family," on a dressing table,
along with instructions that it be read at his funeral Mass.

[Yesterday, the Vatican (news - web sites) announced that Pope John
Paul (news - web sites) II had accepted the resignation of Brendan
Comiskey, the Bishop of Ferns in County Wexford, which the bishop
offered on April 1 amid allegations that he had mishandled years of
complaints about Father Fortune.]

Last year, a country renowned for exporting its priests, nuns and
religious brothers had fewer than 100 people enter into vocations,
compared with an annual average of more than 1,400 in the 1960's. The
Archdiocese of Dublin - Ireland's largest diocese, with more than one
million Catholics - expects to ordain just one priest this year, as it
did last year, and at a time when more than 40 percent of its priests
are over the age of 60.

Even so, the archdiocese is resisting any urge to follow the United
States in recruiting priests from other countries, according to the
Rev. Kevin Doran, the director of vocation for the archdiocese. To do
so would signal to the laity that "you don't necessarily have to make
a commitment" to fostering vocations, he said. "In the end, the only
way to have people sit up and take notice is to let them experience
firsthand the problems that result from their own behavior."

Such a dare may not sit well with an Irish laity that grows ever-more
skeptical of the hierarchy.

The psychic connection between Ireland and Catholicism was once so
strong that Sunday Mass achieved nearly perfect attendance in 1900,
with regular attendance remaining above 90 percent into the early
1970's. It is now estimated to be around 60 percent - still higher
than the United States and the rest of Europe, but a marked drop.

Alan Burke is among those the church has lost. He is 41, a Dublin
firefighter who was raised by parents he described as "moderately
fanatical" about Catholicism. After a pleasant experience with nuns in
kindergarten, he graduated to a school run by the Christian Brothers,
he said, "and it was sheer terror for six years."

He remembers the leather strap - "12 of the best across the hands" -
for being late; the time a teacher slammed his 8- year-old brother's
face into a wall, breaking teeth; and the common advice to "steer
clear of that fella," in reference to one or two teachers.

He no longer believes in God, he said, and neither he nor his wife,
Angela, attends Mass. But their children attend parochial school -
there is little choice in Ireland - which "causes big problems," he
said. "The way my wife and I handle it is, we let them learn the stuff
and basically don't practice any of it."

Therese Dolan, 36, an aromatherapist whose workweek includes one day
at the Darndale parish, provides what Irish sociologists say is a more
typical viewpoint. She grew up in rural County Galway, where she
remembers dutiful church attendance, the "doom and black" of Good
Friday, and a local pastor so imposing "that you'd nearly be afraid of
him."

While living in New York City for 13 years, she said, her exposure to
other faiths led her to believe in a more "universal God." Now, back
in Ireland for more than a year, she said she still felt the church's
pull, and recently went to an intimate Mass held at a neighbor's home
that she described as "absolutely gorgeous."

But over all, she said, she is like a lot of her friends: "I go now
and again."

How did the church descend in just 30 years from high and dutiful
attendance to such lukewarm acceptance?

"That is the big question," said Tony Fahey, a sociologist at the
Economic and Social Research Institute in Dublin. "But one interesting
way to put it is not to ask why there's been a decline, but rather how
it reached those very high levels in the first place."

After the potato famine of the mid-19th century, historians say, the
church emerged as the protector of the poor; faith became intertwined
with national identity. As Ireland gained its independence from
England, the church filled vacuums by running the schools, the
hospitals, the orphanages. Bishops influenced public policy; local
priests became final arbiters on everyday matters. For many in
insulated Ireland, life was seen through a stained-glass lens.

By the late 1960's, though, the mass media and the country's economic
integration with the rest of Europe had begun to change how the people
of Ireland saw themselves, said Tom Inglis, a sociologist and the
author of "Moral Monopoly: The Rise and Fall of the Catholic Church in
Modern Ireland." "It wasn't necessary to be a good Catholic in order
to be successful in politics, in economics, in the media, in
education, in most walks of Irish life," he said.

Attendance at Sunday Mass gradually slipped over the next two decades.
"Then the scandals came," Mr. Inglis said.

In 1992 the country learned that Eamon Casey, the well-known bishop of
Galway, had fathered a child 18 years earlier, deserted the mother and
child for years, then used diocesan funds to try and buy their
silence. "In Ireland, we hadn't had up until then any scandal of that
magnitude," Mr. Inglis said. "It was a traditional elite that was
suddenly shown to be wearing no clothes."

Before long there emerged a new wave of revelations about brutal
conditions in orphanages and workhouses run by some religious orders,
and the Catholic Church found itself in a defensive crouch, generally
breaking its silence only to dispute allegations. In recent years,
though, its posture has changed into one of regret and resignation.

Two months ago, 18 religious orders agreed to provide more than $100
million to compensate the victims of childhood abuse. Most of that
money is coming from property transfers - the Sisters of Mercy convent
on Cork Street, for example, and some land owned by the Rosminian
Order in County Tipperary.

"We accept that some children in residential institutions managed by
our members suffered deprivation, physical and sexual abuse," said
Sister Elizabeth Maxwell, the secretary general of the Conference of
Religious of Ireland, in announcing its agreement with the government.
"We regret that. We apologize for it. We can never take away the pain
experienced at the time by those children, nor the shadow left over
their adult lives."

For many in Ireland, the crimes of some have tarnished the
self-sacrifice of others. Two very different stories have recently
been prominent in the news: one concerned more revelations in the Sean
Fortune case; the other was the murder in Uganda of a young missionary
priest from County Galway.

"Another way of looking at this is that the state abdicated its
responsibilities, and the church was left with the abused, the
battered, the orphaned," said Kevin Whelan, a historian and the
director of the Keough Institute for Irish Studies at Notre Dame in
Dublin. "Was there systemic abuse of the most marginalized? If that is
the case, then the state bears responsibility, and then so does every
Irish person."

What these scandals and societal changes revealed, sociologists and
theologians say, was a religious system that emphasized piety and
obedience at some expense to spiritual sophistication, and then failed
to adapt to societal changes. Now, many women, long the backbone of
the Irish Catholic Church, are challenging the church's patriarchy as
well as its stands on issues like birth control. Many men,
particularly young city dwellers, are not going to church. And in
liberal circles - Galway City, or Ballsbridge, Dublin - to consider
oneself a traditional Irish Catholic is to be anti-intellectual.

Father Fitzpatrick said that the structural dynamic of faith in
Ireland was being turned upside down. "The shift in Ireland is from
the experience of authority to the authority of experience," he said.
"There is a lot of stuff here that we won't be taking into the new
Ireland."

The Rev. Gerry Raftery, a Franciscan assigned to Adam and Eve Church
in downtown Dublin, agreed. In addition to a two-thirds drop in the
church's congregation over the last decade, he said, he has seen acute
disaffection in his own family: siblings who are either hostile or
indifferent to the church, because of its rigid stands against
remarriage and same-sex relationships.

For all the discussions of a "post-Catholic Ireland," there exists a
bond between Ireland and Catholicism that extends beyond the
church-run schools. An exhibit of the relics of St. Thérèse de Lisieux
last year attracted throngs, for example, and a book of prayer put
together by Benedictine monks in County Limerick was a best seller.

"There's an awful lot of gloom and doom, partly because it's scripted
that way," Mr. Whelan said. "All you are seeing is the breakdown of a
hierarchical, top-down type of church. What I see is the possibility
for spiritual renewal. People will elect to become Catholic, rather
than being born into it."

From Email Patrick O'Sullivan

Forwarded on behalf of

Andrew Kincaid
akincaid[at]uwm.edu.
UW-Milwaukee


Celtic Popular Culture

October 5, 2002

The Center for Celtic Studies at the University of Wisconsin ? Milwaukee
invites papers for a one-day conference on the theme of the Celtic
influences on popular culture. The conference will be a broad examination
of the everyday life of Celtic societies past and present. This conference
is designed to bring together the academic and the lay scholar in an
exploration of the ways in which a cultural group?s expression of quotidian
experience survives and thrives through changing times, politics and
geographies. What are the links between popular culture and history,
politics, economics, language, and psychology in the Celtic regions and
those countries influenced by them?

The conference will address such questions as how do Celtic traditions
survive and percolate through to the present? In what ways do the cultures
of Celtic societies differ between and within each other? In a globalizing
world, what is the relevance of maintaining notions of Celtic identity? How
has Celtic popular culture been transformed in its encounters with other,
often radically different societies, both in America and elsewhere? What
does the future of Celtic Studies hold?

We invite papers from scholars and practitioners in all disciplines who are
interested in exploring and discussing the above-mentioned themes. Work is
especially invited from graduate students and independent scholars. All
papers will be considered for publication in ekeltoi, the electronic journal
of the Center for Celtic Studies at the University of Wisconsin ? Milwaukee.

The featured keynote speaker is Lawrence McCaffrey. The event will be held
at the Irish Cultural and Heritage Center in Milwaukee, and will include
lively musical and artistic performances. The cost of registration is ten
dollars.

Paper topics could include but are not limited to the following areas:
film, sport, food, clothing, books, music, dance, language, television,
painting and advertising.

Send brief abstracts and biographical information by August 21 to:
akincaid[at]uwm.edu.

From: "Guillermo Macloughlin"
Subject: RE: Ir-D Museum of Emigration, Lanzarote 4
Date: Fri, 5 Apr 2002 20:54:07 -0300

Also, nowadays you can find in Argentina Mr. Eusebio Ballester Sastre
O´Ryan, whose noble ancestors O´Ryan and Mahony were established in the
Canaries
(They were among the Wild Geese).
Guillermo MacLoughlin


>----- Original Message -----
>From:
>To:
>Sent: Friday, January 04, 2002 6:00 AM
>Subject: Ir-D Museum of Emigration, Lanzarote 4


> > From: "Brian McGinn"
> > Subject: Re: Ir-D Museum of Emigration, Lanzarote
> >
> > Paddy,
> >
> > Welcome back from another outpost of Irish empire and enterprise. I copy
> > below the Library of Congress catalog entry for a relevant work. My
memory
> > tells me that the Cullen family figures prominently.
> >
> > >-------------------------------
> > >Guimerá Ravina, Agustín 1953-
> > >Burguesía extranjera y comercio atlántico : la empresa comercial
>irlandesa
> > >en Canarias (1703-1771) / Agustín Guimerá Ravina.
> > >Santa Cruz de Tenerife, Islas Canarias : Consejería de Cultura y
>Deportes,
> > >Gobierno de Canarias ; [Madrid] : Consejo Superior de Investigaciones
> > >Científicas, [1985]
> > >478 p. : ill., maps ; 21 cm.
> > >------------------------------
> >
> > Brian McGinn
> >

From Email Patrick O'Sullivan

Forwarded on behalf of
Siobhan Maguire
siobhanmaguire[at]msn.com

Subject: Bronterre O'Brien, Chartist


Patrick,
I wonder if you could place this request on your mailing list.
Many thanks
Siobhán

Bronterre O'Brien Committee

Invitation

The Bronterre O'Brien Committee are planning the 18th Commemoration for
Bronterre O'Brien, Irishman and leading Chartist, on Sunday 19th or Sunday
26th June 2002 in Abney Park Cemetery, Stoke Newington, London N16 at 12
noon.
We are offering an invitation to historians, versed in the Chartist period
and in particularly O'Brien, to deliver an oration at his grave side.
Expenses will be paid. If you are interested please contact:
Chris Maguire
Flat 7F, 355 Queensbridge Road, London E8 3JB. Tel: 020 7241 3522 Mobile:
0798 040 7555
email: bronbrien[at]yahoo.com

From: "Richard Jensen"

Subject: Molly M 2002

STAGE REVIEW
Labor drama 'Molly' doesn't always work

By Ed Siegel, Boston Globe Staff, 4/10/2002

You have to hand it to the Sugan Theatre Company. Its three-play
seasons are among the most anticipated in the Boston theater
community, mostly because of its determination to seek out the best
contemporary work that is either written by Irish playwrights or about
Ireland.

Its current production falls in the latter category and is another
step forward by the Sugan - local playwright Jon Lipsky's 'Molly
Maguire' is the company's first commissioned work. Unfortunately, all
the parties involved might have bitten off more than they could chew.
The action, as claustrophobic as it is, is too contained by the Boston
Center for the Arts; the mostly non-Equity cast is too uneven an
ensemble for the demands Lipsky makes; and the play itself seems
unfinished, or at least in need of another draft.

The Molly Maguires were suspected of being a radical labor
organization of miners in Pennsylvania, although the group's existence
is not a proven fact. Certainly there was cause for radical action;
the miners' lives in the 1870s, both in terms of safety and wages,
represented American capitalism at its worst. Strikes were held, and
between 1877 and 1879 20 miners were hanged for acts of violence, 10
in one day - the biggest mass execution in American history. As the
play implies, some were probably guilty, and some probably were not.

The play itself centers on one desperate coal-mining family and its
relationship to three historical figures - John Kehoe, a union
organizer; James McParlan, a Pinkerton detective who infiltrated the
miners; and Franklin B. Gowen, a Reading Railroad official determined
to break the miners' union.

There's a fair bit of history to weave into the play, but the
historical, dramatic, and personal elements seem at odds with one
another. Lipsky wastes far too much time at the beginning with tedious
horseplay between a pair of miners, as well as other not terribly
dramatic ensemble elements.

It really isn't until the second act that things get cooking. Lipsky
is a former editor at the Real Paper, a former Boston alternative
weekly, where he had the misfortune of trying to make sense out of my
prose, so I might be permitted to reverse roles for a second: Jon, you
buried your lead.

There is a scene in the second act so extraordinary that Lipsky might
have done better beginning with that and letting the action follow. As
it's a flashback, it almost doesn't matter where it goes. In it, Jimmy
Kelly, the miner who heads the family at the center of the play,
recounts an explosion in which several miners and a mule fight for
air, pitting worker against worker, man against beast, for even the
most basic of resources.

Also in the final act, Kehoe and Maura Kelly, the miner's wife, show
more life than the entire cast put together in the first act. It may
be that Lipsky is so keen on mooring the factual basis of the play
that he doesn't notice the rest of it drifts too far from shore in Act
I.

Billy Meleady ('The Lonesome West,' 'The Weir') shines as Kehoe,
and Jennie Israel fully inhabits Maura. Stacy Rock as Maura's sister
is also impressive as singer and actress. The rest of the cast is not
as impressive. Victor Warren's on again, off again Irish accent
sabotages both his important dual roles - McKenna and Gowen.

It is all to the good that two such talented local theater people as
Lipsky and director Carmel O'Reilly have found each other, but they
don't bring out the best in each other in 'Molly Maguire.'

Ed Siegel can be reached by e-mail at siegel[at]globe.com.



This story ran on page D6 of the Boston Globe on 4/10/2002.

From: "Richard Jensen"
Subject: Re: Ir-D Scandals and Catholic Church 3

...on gay Jesuits see
"Jesuits in Disarray" by By Garry Wills
The New York Review of Books March 28, 2002
a review of Passionate Uncertainty: Inside the American Jesuits
by Peter McDonough and Eugene C. Bianchi
University of California Press, 380 pp., $29.95

online at
http://www.nybooks.com/articles/15222

with followup discussion at
http://www.nybooks.com/articles/15323

From: D.C. Rose
d.rose[at]gold.ac.uk
Subject: Oscar Wilde on the BBC 18/04/02


Dear Colleagues,


For those of you who may be able to tune in to BBC Radio 4 on Thursday 18th
April at 14.15 London Time:


Afternoon Play
In Extremis
By Neil Bartlett

On the night of 24th March 1895, Oscar Wilde sent an urgent message to the
society palm reader Mrs Robinson, and later that night visited her in her
London flat. Wilde had a momentous decision to make - about his trial and
whether to flee the country.

Corin Redgrave and Sheila Hancock recreate their roles from the Royal
National Theatre production in the radio premiere of Neil Bartlett's
haunting drama.

Mrs Robinson ...... Sheila Hancock
Oscar Wilde ...... Corin Redgrave
Director ...... Ned Chaillet


We very much regret that despite our very best efforts we have not
contrived to get notice of such broadcasts from the BBC in time for THE
OSCHOLARS; and we pass on the BBC's apologies.

In future such late notices will be carried in our JISCmail pages and we
urge readers to register for these. We have asked (again!) the BBC to let
us know if this programme is being repeated.


Best wishes,

David Rose

D.C. Rose
Department of English/Centre for Irish Studies
Goldsmiths College
University of London
SE14 6NW

From: Edmundo Murray
edmundo_murray[at]hotmail.com
Subject: Passenger Lists of Irish Immigrants in Argentina (1822-1880)


Dear colleagues and friends,

According to Sábato & Korol, during the 19th century 11,000 Irish men and
women emigrated to Argentina. Their settlement in the pampas of Buenos Aires
and Santa Fe, as well as their further assimilation to and shaping of the
local society is the object of a growing number of studies in universities
of Europe and North/South America.

However, the emigrants? journey from their homeland - mainly in the Irish
Midlands and in the coastline of Co. Wexford ? up to the River Plate was
neglected by almost all researchers. In order to provide detailed
documentation to this research, passenger lists are a well of information.
Eduardo A. Coghlan (1912-1997), an Irish-Argentine genealogist, successfully
undertook the strenuous task of building passenger lists based on the
arrival records in Argentina. The following website includes a compiled list
of 4,129 immigrants in pdf format and sorted by date of arrival, which was
created from the Coghlan?s first major work, El Aporte de los Irlandeses a
la Formación de la Nación Argentina (Buenos Aires, 1982):

http://mypage.bluewin.ch/emurray/documents/papers/irish-d/ships/coghlan1982.
htm

Should you have additional data on this subject, I would appreciate it if
you contact me. Best wishes,

Edmundo Murray
Université de Genève
7, rue du Quartier Neuf
1205 Geneva Switzerland
+41 22 739 5049 (office)
+41 22 320 1544 (home)
edmundo_murray[at]hotmail.com
http://mypage.bluewin.ch/emurray

From: McCaffrey

Subject: [Fwd: [irishstudies] Scandal in the Church]

Paddy,
Tom Archdeacon asked if I would share my response to his letter with you. I
am not
sure if he is sending it on so I am sending it to you if you want to include
it in
discussion. I corrected some typos I had in the original.
Carmel

McCaffrey wrote:

> Tom,
> If we are going to further examine this question then we ought to at least
be
> able to define and accept that victims do exist and the power dynamic
cannot be
> so easily discounted. One reason that this was hidden for so long and is
now
> bursting out in such anger was because victims felt that they would have
little
> sympathy if they came forward. Oh you ought to have pushed him away etc.
etc.
> Well, priests ought not to be seeking sexual gratification with those in
their
> ministry even if they are pushed away. As regards it being a homosexual
> phenomenon - that is patently not true. The heterosexual priests are not
all
> loyal celibates either. I would remind you that the Irish church first
hit the
> skids on a heterosexual affair that Bishop Casey had with Annie Murphy and
> fathered a son by her. Then many other women came forward and told their
> stories - remember Father Michael Cleary? He had two kids with his
> 'housekeeper' and forced her to put one up for adoption and denied
fathering
> either one of them. Only on his death did the story come out There are
active
> organizations in this country which try to seek redress from the church
for
> women who have been abandoned by their priest lovers who have 'moved to
other
> parishes' and began the cycle again with another woman. Women are
powerless in
> these situations, just like the kids, because who will take their side and
blame
> father? Up until now, not many.
> I think we are now seeing years of pent up frustration and anger tumbling
out
> because suddenly there is a platform. I feel deeply for these victims. I
grew
> up in Clontarf near the Artane Boys School and we used to hear of the
physical
> abuse of these boys. It was only whispered about, of course. When my
mother
> wanted to chastise my brothers she would threaten to send them to the
Artane
> School. Now we know also of the terrible sexual abuse there. We saw them
> marching out each week under the strict guidance of their 'keepers' and
they
> always looked scared and repressed. They never ran and played like other
kids.
> I can still vividly remember their faces. When I read the stories now of
what
> the awful reality was for these kids I feel sick.
> As regards it being an 'Irish' phenomenon I can hardly believe that you
would
> think so. Did you not read of the recent scandal in the Polish church and
the
> resignation of the Bishop Paetz because he made advances to young clerics?
Are
> you not aware that there are charges of rape [by priests] coming out of
the
> African Church? This issue cannot be pigeonholed and made safe. Finally,
it has
> to be addressed as a universal problem for the church.
> Carmel
>
> "Thomas J. Archdeacon" wrote:
>
> > I'd like to add to the list of exchanges that the list has seen on
sexually
> > abusive priests. I don't have the answers, but I hope I can help us
examine
> > the problem more systematically. It's exactly the kind of issue that
too
> > easily gets conflated with related but separable matters.
> >

From Email Patrick O'Sullivan

Irish-Diaspora list members who are also members of Thomas Archdeacon's
Wisconsin Irish Studies list will know that there has been discussion there
about the 'sex scandals' that have 'rocked' the Catholic Church.

Tom Archdeacon has asked for his own note about the scandals to be shared
with the Irish-Diaspora list - and so, without wishing to duplicate the
discussion on our sister Irish Studies list, his note follows here as a
separate email.

The issues are certainly of interest to Irish Diaspora Studies, for we have
here a world-wide phenomenon, in which discussion of 'Irishness' looms. It
is maybe part, as I have said elsewhere, of 'a secularisation of
Irishness...'

The web began to unravel, I think, in Australia - where the leaders of the
Christian Brothers asked one of their order to investigate surfacing
allegations of abuse in children's homes. Through luck or judgement - or
ill-luck and misjudgement - they picked an honest, careful scholar to carry
out the investigation, Barry M. Coldrey. Whose chapter on one troubling
aspect of the history of his order I published in The Irish World Wide,
Volume 5. My own previous career, and the career of my wife (who is
Director of Social Services in the City of Bradford) mean I am all too
well-acquainted with the problems of sexual abuse. When Barry Coldrey first
told me of his investigations I looked at him and said, And who is looking
after you?

The issues are now receiving much attention in the newspapers over here...
See for example...

http://www.guardian.co.uk/international/story/0,3604,683681,00.html

Abuse inquiry urged as Irish bishop quits

Owen Bowcott
Saturday April 13, 2002
The Guardian

http://www.guardian.co.uk/Archive/Article/0,4273,4393389,00.html

Child sex scandal rocks catholic city
Boston cardinal at bay over protection for abusers

Matthew Engel in Boston
Guardian
Saturday April 13, 2002

P.O'S.


- --
Patrick O'Sullivan
Head of the Irish Diaspora Research Unit

Email Patrick O'Sullivan
Email Patrick O'Sullivan
Personal Fax 0044 (0) 709 236 9050

Irish-Diaspora list
Irish Diaspora Studies http://www.brad.ac.uk/acad/diaspora/
Irish Diaspora Net Archive http://www.irishdiaspora.net

Irish Diaspora Research Unit
Department of Interdisciplinary Human Studies
University of Bradford
Bradford BD7 1DP
Yorkshire
England

Forwarded on behalf of

Michael Kenneally
Editor,
Canadian Journal of Irish Studies
Concordia University
1590 Dr. Penfield Ave.
Montreal, QC H3G 1C5
Tel.: (514) 848-7389/8711
Fax: (514) 848-4514

Contact point
http://www.erin.utoronto.ca/cais/cjis/

Canadian Journal of Irish Studies, Vol. 26, No2/Vol.27, no1

Contents

9 Thomas D?Arcy McGee?s Wexford Speech of 1865: Reflections on Revolutionary
Republicanism and the Irish in North America
DAVID A. WILSON

25 Looking for Home: Time, Place, Memory
A lecture given at the Canadian Association for Irish Studies Conference,
Quebec City, May 2001
DEIRDRE MADDEN

34 Reception, Close Reading and Re-Production: The Case of Sean O?Casey?s
The Silver Tassie
BERNICE SCHRANK

49 Photo Essay:
The Material Culture of Tilting, Fogo Island, Newfoundland
ROBERT MELLIN

74 Interview with Garry Hynes
SHANNON HENGEN

84 Poems
KEN BABSTOCK

89 Pat Murphy?s Maeve and Michel Brault?s Les Ordres
JERRY WHITE

104 Emigration and the Anglo-Irish Novel: William Carleton,
??Home Sickness?, and the Coherence of the Gothic Conventions
JASON KING

119 Profiles of Irish-Canadians:
Isabella Valancy Crawford
KEVIN JAMES

129 Books Reviews by

Dermot McAleese
Ronald Rudin
Troy D. Davis
Adrian Frazier
Donald Harman Akenson
Breandan MacSuibhne
Vincent P. Carey
S.F. Gallagher
Dorothy Ann Bray
M. Perceval-Maxwell
Gillian Jerome

Briefly Noted entries by Finn Gallagher, Christine St. Peter, David
Hannaford

152 Contributors

From: "Richard Jensen"
Subject: The Weir



STAGE REVIEW
Quiet lives, pent-up feelings in 'The Wier'

By Ellen Pfeifer, Boston Globe Correspondent, 4/12/2002

LOWELL - In a Chekhov play, characters sit around the samovar drinking
tea and talking about their lives of quiet desperation. In Conor
McPherson's 'The Weir,' the denizens of a remote Irish village hang
out in the local farmhouse pub and knock back a few pints and 'small
ones' (whiskey chasers) while indulging in desultory chitchat.

In both cases, the subtext is of lives going nowhere. But of course,
the Irish have their fabled storytelling tradition. And in 'The
Weir,' the introduction of a mysterious young woman from Dublin turns
the conversation to competing tales of ghosts, fairies, and hauntings.
In the process, McPherson's five lonely people discover how the
kindness of strangers can touch the soul.

Winner of the 1999 Olivier Award for best play, 'The Weir' is set in
the mid-1990s, in the Connacht region of northwest Ireland, the
country's poorest district. Cursed with an unforgiving landscape, the
villages lost most of their population as young people moved to more
prosperous regions. Those left behind lived pretty quiet lives.

The play's title alludes to this. A weir is a dam, and McPherson
reportedly is fascinated by the contrast between the stillness on one
side of a weir and the enormous energy released on the other side. His
characters are also pent up, seeking release. There is Brendan, a
30-something bachelor who runs the pub in his farmhouse; Jack, the
unmarried mechanic; Jim, a single handyman who takes care of his aging
mother; and Finbar, the married wheeler-dealer and blowhard of the
group.

On a cold, blustery late spring night, Jack, Jim, and Brendan gossip
about the young woman from Dublin to whom Finbar has sold a house.
Finbar has been driving Valerie all around the district showing her
the 'sights.' When the couple appear at the pub, the old friends try
to outdo each other in entertaining Valerie. The question hanging in
the air is why she has improbably decided to settle in this backwater.

The ghost stories begin as the increasingly lubricated drinkers
reminisce about village 'characters.' Finbar recounts the haunting
of the house Valerie has just bought. Jim shares a ghoulish experience
that took place while he was digging a grave. Finally, Valerie,
touched by the sympathetic atmosphere, reveals her own devastating
secret. And, in the play's coda, Jack tells about love lost and deeply
regretted.

The Merrimack's production has much to commend it. The cozy 'stone'
cottage created by John McDermott and evocatively lighted by Dan
Kotlowitz is a perfect incarnation of the rural pub. The men in the
cast - Steven Crossley's taciturn Jim, Derek Stone Nelson's
unprepossessing Brendan, Colin Lane's flashy Finbar, and especially
Dennis Robertson's perfectly nuanced Jack - are all splendid and
utterly natural in their roles.

That said, Ted Sharon's dialect coaching has been so thorough that the
characters' speech is often unintelligible to a North American
listener, so too many words are lost. And Gina Nagy's Valerie just
misses the right combination of matter-of-factness and power in
conveying her heart-wrenching story. The tale ought to hurt more than
it does, just as the play should be more spine-chilling.

This story ran on page C14 of the Boston Globe on 4/12/2002.
http://www.boston.com/dailyglobe2/102/living/Quiet_lives_pent_up_feeli
ngs_in_The_Wier_+.shtml

From: "Thomas J. Archdeacon"
Subject: Scandal in the Church

Paddy:

I sent the following message to the Irish-Studies list in the wake of
several messages about recent scandals in the church. Perhaps having
members of your list also see it might be beneficial. It's your call.

Thanks.

Tom

I'd like to add to the list of exchanges that the list has seen on sexually
abusive priests. I don't have the answers, but I hope I can help us examine
the problem more systematically. It's exactly the kind of issue that too
easily gets conflated with related but separable matters.

What my political stake in this? I consider myself a Catholic, although I'm
confident that I shall not receive any awards from the church. I
practice -- ineptly. I don't get deeply involved in parish life, but I do
show up "to get my ticket punched." I support priests' having the option to
marry, and I support the ordination of women. In a rare moment of
engagement, I spoke firmly to the parish priest last week after Mass. In
his (as usual) grim sermon, he had mewled about how innocent priests were
now afraid of hearing confessions in private, lest they be accused of
improper behavior. He also suggested that the curate who had announced his
resignation from the priesthood on Palm Sunday really had a more complicated
story than his self-report that he is getting married. (I had been there
for the resignation announcement; the congregation applauded the priest, and
the pastor was upset. By the way, that's twice for me -- in different
parishes -- that I've been there for resignation announcements. Can anyone
top that?) I told the pastor that false accusations did not seem to be the
major problem with the current scandal, and that, if he had something to say
about his former colleague, he should say it and not beat around the bush.
With that wealth of info, you should be able to put me in the proper
sociological pigeon-hole.

My own experience has been benign. As a youth, I did the whole nine
yards -- altar boy, student in Catholic schools, etc. I probably dealt with
a hundred priests over the years. Even by the most conservative standards,
I never had an inappropriate encounter with one. I was pretty much a
regular kid, albeit somewhat overprotected in a fairly tough NYC
neighborhood. I wasn't a good-looking boy, although I am confident that the
experts will immediately note that such qualities are irrelevant to the
situation -- it's about power, etc., etc. With due respect to Carmel, the
fellows in my neighborhood were the kind more likely to say or do something.
They were a homophobic group and were aware of sexual deviates, or whom
there were one or two, in the neighborhood. Indeed, as we got older, a few
of the more violent among them did time for carrying out, in the Central
Park Bramble, what was then crudely called "fag-bashing." (My guess is they
could get away with mugging "deviates,", and were surprised when the
authorities took action). Yet, nobody has ever suggested that a priest
approached anyone.

What, if anything, does this mean? I suppose the alternative
interpretations are: 1. the problem is more prevalent now, or 2: the problem
has always existed but was more in secret. Each poses difficulties. Why is
it more prevalent now? Why is it more public now?

Today's issue is frequently described a "pedophilia." This is a subject
with which I had unfortunately to become more familiar a few years ago.
When I was chair of my department, the university discovered that a former
department employee (for the morbidly curious, it was not a faculty member)
was using university computer equipment to download child pornography.
Investigation revealed that the person was solely a viewer and did not
approach children, but even the act of acquiring is criminal, because the
material can't be available without the exploitation of children having
occurred.

The focus of pedophilia is pre-pubescent children, both male and female.
Although the articles are sometimes vague, it seems that most of the
examples of abuses in the church have involved sexual contact with
post-pubescent adolescents. Is the distinction just a technicality, or
does it suggest that the problem, although equally serious, is different
from pedophilia?

The issue of celibacy has been at the fore of the current debate. To deny
it a role would be ridiculous, but what is the proper one? If male priests
find out that they can't handle celibacy, then why don't more sex scandals
involve heterosexual sex? I suppose that the phenomenon of priests' leaving
the ministry to marry was once a scandal, but we're now hardly think twice
about that.

Certain cultures have standard tales of philandering priests, or priests who
were a little too close to the woman in charge of the rectory. We have them
too. Good ol' Maria Monk and copycat authors told a generation of pre-Civil
War Americans of alleged dalliances between priests and nuns. Last summer,
the NY Daily News, which fills us in on the news that the NY Times does not
deem us fit to handle, reported on a priest who absconded from a church in
Queens along with the parish secretary and some loot. Today's NY Times
carries a story about a priest who committed suicide after several
accusations that he had "groped" teenage girls.

Ending mandatory celibacy would draw to the priesthood more heterosexual
males with legitimate ways to express their sexuality. Would that drive
away the abusers, or has the church knowingly accepted "suspicious types"
whom it could henceforth reject? Would celibate female clergy create
problems similar to the current ones?

By far the largest number of incidents seems to have involved contact with
young males. Of course, consensual contacts with adult males may escape
notice, because they would be of only minor -- if any -- interest to the
authorities. What difference does the prevalence of adolescent male victims
make to the analysis? Is this evidence of the extent of homosexuality among
the clergy? I know most homosexuals would disavow such predations, but most
heterosexuals probably disavow Joey Buttafucco's involvement with
16-year-old Amy Fisher, the "Long Island Lolita" as the tabloids called her.
It still was heterosexual behavior. Asking whether or not the homosexual
community has more trouble than the heterosexual one with the seduction of
under-aged persons is a legitimate empirical question, but one that needs
very responsible handling.

The homosexual issue raises the stakes in yet other ways. Are homosexuals
now represented in the Catholic clergy at a rate far beyond their proportion
in the population? Is this a new phenomenon? Whether or not it is new,
what should the attitude toward it be? 1. "So what"? 2. "Homosexual
behavior is inherently wrong." 3. "It would be better to have a priesthood
more demographically representative of the population." Are homosexuals as
able to deal with celibacy as are heterosexuals? Why or why not? I suppose
that, if celibacy became optional for priests, and if women became eligible
for ordination, questions involving "gay marriages" would arise.

Perhaps most appropriate to this list, is the problem more focused in
Irish-influenced branches of the Catholic church? Most of the stories I've
heard have been from Ireland, England (where a substantial portion of the
Catholic population is Irish), or the US. Of course, I suppose the
distribution of stories could just reflect the fact that I am an
English-speaker in an English-speaking country. Do others of you have a
sense of the prevalence of this problem in non-Anglo cultures?

As I said, I present this message as a stimulus to analysis and not to argue
for a particular cause.

Tom

Thomas J. Archdeacon Ph: 608-263-1778
Dept. of History Fax: 608-263-5302
U. Wisconsin - Madison
5133 Humanities
455 N. Park St.
Madison, WI 53706

From: Edmundo Murray
edmundo_murray[at]hotmail.com
Subject: Passenger Lists of Irish Immigrants in Argentina (1822-1880)
>>> url


The correct url is:

http://mypage.bluewin.ch/emurray/documents/papers/irish-d/ships/coghlan1982.
htm

I'm sorry for the inconvenience. Best wishes,

Edmundo Murray
Université de Genève
7, rue du Quartier Neuf
1205 Genève
Suisse
+41 22 739 5049 (office)
+41 22 320 1544 (home)
edmundo_murray[at]hotmail.com
http://mypage.bluewin.ch/emurray

From Email Patrick O'Sullivan

Forwarded for information...

Date: Thu, 11 Apr 2002 14:57:35 -0400
From: John Ellis

The North American Journal of Welsh Studies, Vol. 2, No. 1 (Winter 2002) is
now available online at http://www2.bc.edu/~ellisjg/journal.html Full text
versions of the articles are available online free of charge.

CONTENTS:

Philip Jenkins, The Plight of Pygmy Nations: Wales in Early Modern Europe

Damian Walford Davies, "The Frequencies I Commanded": Recording R.S. Thomas
(With Some Thoughts on Dylan)

Jodie Kreider, "Degraded and Benighted": Gendered Constructions of Wales in
the Empire, ca. 1847

Cherilyn A. Walley, The Old Man's Creek Welsh Community of Johnson County,
Iowa

Yours truly,
John S. Ellis
Editor, North American Journal of Welsh Studies

From Email Patrick O'Sullivan

Forwarded on behalf of

Emmanuel S. Nelson
Professor of English
Director, CNY Conference/2002
Phone: (607) 753-2078
E-mail: emmanueln[at]hotmail.com


Dear Colleague:

I will be directing this year's CENTRAL NEW YORK CONFERENCE ON
LANGUAGE AND LITERATURE scheduled for October 27-29. Hosted by SUNY
College at Cortland, this event is now in its twelfth year; it normally
attracts about 250 participants from across the United States and
several other countries.

For this year's Conference I am looking for scholars who might be
interested in organizing and chairing the following sessions:

* EIGHTEENTH CENTURY ENGLISH LITERATURE
* AMERICAN LITERARY REALISM
* Modern Irish Fiction
* Modern Irish Poetry
* W. B. Yeats
* Queer Theory
* Contemporary Critical Theory
* Lesbian Narratives
* Contemporary Gay Fiction

Could you please pass along this information to interested faculty
members/graduate students in your Department? I will be happy to
provide any additional information.

Thanks.

Sincerely,

Emmanuel S. Nelson
Professor of English
Director, CNY Conference/2002
Phone: (607) 753-2078
E-mail: emmanueln[at]hotmail.com

From Email Patrick O'Sullivan

Forwarded On Behalf Of
Shaun Richards, School of Humanities and Social Sciences, PO Box 661,
Staffordshire University, Stoke on Trent, ST4 2XW. csr1[at]staffs.ac.uk

Subject: British Association for Irish Studies Conference

FINAL CALL FOR PAPERS

British Association for Irish Studies Biennial Conference, Staffordshire
University, 6th- 8th September 2002.
Disruptions & Continuities in Irish Politics, Society & Culture
Plenary speakers: Declan Kiberd and Maria Luddy.
After Dinner Speaker: Terry Eagleton

From the Flight of the Earls to Partition, from the Famine to the Easter
Rising, Irish history and culture has often been presented as a sequence of
disruptions and conflicts; a situation summarised in D.P Moran's declaration
that Ireland was the location of 'A Battle of Two Civilisations'. However,
other readings suggest that continuity has at least as significant a place
as disruption, as indicated by the longevity of folk traditions and musical
styles, the perpetuation of key literary and theatrical genres, and the
still outstanding issues of religion, gender, class, identity, and language.
Papers are invited which address these key issues of 'disruption' and
'continuity' from all disciplinary and interdisciplinary perspectives.
We are particularly keen to provide a forum for postgraduate researchers.

Proposals for papers and panels (200 words) by April 30th 2002 to:
Shaun Richards, School of Humanities and Social Sciences, PO Box 661,
Staffordshire University, Stoke on Trent, ST4 2XW. csr1[at]staffs.ac.uk

From Email Patrick O'Sullivan

Forwarded for information...

This is the volume with David Fitzpatrick's chapter on Ireland. One merit
of this excellent series is that it has constantly put Ireland in a
context...

P.O'S.

Subject: REV: Dubow on Porter, ed. _Oxford History of the British Empire
Vol.III_

H-NET BOOK REVIEW
Published by H-Albion[at]h-net.msu.edu (April, 2002)

Andrew Porter, ed. _The Oxford History of the British Empire, Vol.III:
The Nineteenth Century_. Oxford: Oxford University Press, 1999. xxii +
774 pp. Tables, maps, figures, notes, chronology and index. $49.95
(cloth), ISBN 0-19-8205-651.

Reviewed for H-Albion by Saul Dubow, Sussex University

This volume, the third of five under the general editorship of William
Roger Louis, is devoted to Britain's 'imperial century.' Like all imperial
surveys--the genre is itself well over a century old if one includes works
like Froude?s Oceana--such ventures amount to a form of collective
stock-taking. It follows that the process is necessarily thorough, even
laborious, but there are always plentiful pleasant surprises and mislaid
gems to be discovered or rediscovered en route.

In the nature of a collective enterprise the result is inevitably uneven
in quality as well as in purpose--surely none could surpass the
argumentative drive and sheer brio of Keith Hancock's remarkable _Survey
of British Commonwealth Affairs, 1918-39_ (1942) which remains for me the
finest example of the survey genre. However, overall coherence and
direction is not necessarily a weakness; indeed, in these post-colonial
days, many readers might be suspicious of seamless aims or outcomes. Both
the series editor and Andrew Porter, the editor of this volume,
acknowledge in their introductory remarks that the empire can no longer be
seen as a story of triumphant, purposeful progress. The scope of imperial
historiography is now so large and its approaches so varied that problems
of definition, as well as decisions about what to include and exclude,
render the overall conception particularly difficult and unavoidably
complex to realise.

The volume is sensibly and pragmatically arranged into two parts. The
first comprises fifteen thematic chapters, framed by contributions at
either end on the economics and political economy of empire; the second is
composed of fourteen regional chapters and ends with two sparkling essays:
Tom McCaskie on the cultural encounter or dialogue between Britain and
Africa, and Avner Offer's speculative consideration of the overall costs
and benefits of empire from 1870 until the first world war. Arguably, a
couple of the thematic chapters might have been better placed in part II
(those on Latin America and on China) but because these rely on the notion
of 'informal empire,' they are deemed to lie outside of the
colonial-centred case studies.

Peter Cain opens the thematic section with a lively chapter on the
economics of empire, as seen from the point of view of the metropole, that
neatly picks through established debates and presents them in freshly
distilled form. By contrast, B.R.Tomlinson's corresponding chapter on the
economics of the 'periphery' is rather diffuse and almost too judicious.
Will anyone be satisfied with his definition of economic imperialism as
'the use of power to determine relations between actors who are bound
together mainly by political or economic institutions that have been
imposed from outside, and who lack a common, internally generated sense of
moral or cultural solidarity'? (p 73). Marjorie Harper's slight
contribution on British migration and the peopling of empire (focussed
mostly on Canada) is followed by a more adventurous and insightful chapter
by David Northrup on intra-imperial labour movements between Africa, Asia
and the South Pacific. The elusive problem of informal empire is
addressed by Martin Lynn and also by Alan Knight, whose chapter on Latin
America addresses ideological as well as material influences, and
contrasts well with the literature on Africa. The utility of the concept
of informal empire and the impact of the British presence on areas not
under its direct control is also usefully addressed by Jürgen Osterhammel
in the case of China.

The editor's stated desire to take account of the burgeoning scholarship
on the cultural and ideological aspects of empire is reflected in the six
chapters that follow. Peter Burrough's wide-ranging essay on the exercise
of power and the role of political institutions revisits familiar problems
of governance in suggestive new ways. Andrew Porter contributes two
broadly ranging and astute chapters (in addition to his editorial
introduction): on the anti-slavery movement and humanitarianism, and on
the role of missionaries and religion. This is followed by Robert
Kubicek's chapter on technological innovations. John Mackenzie, who has
done so much to pioneer studies of imperial cultures, has an excellent
offering on this theme which he introduces by contrasting Edward Said's
notion of a pervasive imperial culture with Max Beloff's inclination to
dismiss the salience of imperialism in the domestic British imagination.
Robert Stafford's chapter on scientific exploration and empire is a most
stimulating account (based on his study of Roderick Murchison and the
Royal Geographical Society) which grounds scientific developments within a
sophisticated sense of cultural and political history. Given the growing
interest this field it is a pity that his is the only contribution on such
themes--the omission of medicine and health is especially noticeable.

Peter Burrough's helpful essay on defence and imperial disunity
(significant issues which have tended to fall by the wayside in much
recent writing) follows the clutch of chapters on aspects of imperial
culture, but could perhaps have been sited elsewhere, and perhaps to more
effect, had it been placed closer to the chapters on economics and
migration. The thematic section ends with Euan Green's chapter on the
'political economy of empire' which is really a discussion of
'constructive imperialism'--namely, late-nineteenth century efforts to
reconfigure metropolitan interests and dominion colonial nationalist
sentiments by linking the imperial idea to the forging of a sense of
British racial unity.

The regional studies begin with A.J. Stockwell's consideration of British
expansion in South-East India, followed by three strong chapters focussing
on the Indian sub-continent. David Washbrook's deft working of the 'two
faces of colonialism' develops the notion of imperialism?s dual aspect as
a modernising force on the one hand and an agent of conservative reaction
on the other. Robin Moore takes the story into the post-Mutiny era in his
treatment of institutional and political reforms under the Raj. And Susan
Bayley offers an illuminating discussion of the complex cultural
interactions between colonisers and colonised in a chapter that can
usefully be read in association with Tom McCaskie's consideration of
related themes in the African context.

Gad Heuman's chapter looks at slavery and its aftermath in the West Indies
while David Fitzpatrick investigates Ireland's ambiguous imperial status
as a colonised country whose people themselves played a prominent role as
colonisers. One wonders whether the editors considered commissioning
comparable chapters on Scotland and Wales. Ged Martin's probing of the
indeterminate nature of Canadian national identity is one of the most
stimulating and imaginative in this section as he challenges numerous
common assumptions, including the notion that British North Americans
became more 'Canadian' over the course of the century; in Martin's view
Canada became more rather than less British during this period.
Australasia is covered by two chapters: an ambitious effort to reposition
Australia together with the Western Pacific by Donald Denoon and Marivic
Whyndam, and a similarly wide-ranging treatment of New Zealand and
Polynesia by Raewyn Dalziel. The chapter on Southern Africa, by
Christopher Saunders and Iain Smith, focusses mainly on political
developments but also contains a strong attack on materialist
interpretations of the origins of the South African War (drawing directly
on Smith?s research. Examiners take note: 'the British government did not
go to war in 1899 to protect British trade or the profits of capitalists
in the Transvaal)' (p. 616).

Colin Newbury's contribution on the partition of Africa is another chapter
that sits awkwardly in the collection, not only because the partition may
equally be considered to be suitable for 'thematic' treatment, but
especially because the focus of this chapter is much more narrow than the
essay title indicates. Rather than providing an overview discussion of a
well-developed and linked set of debates, the author hones in on
specialised and technical issues of fiscal policy, resource allocation and
trade, but without explaining his decision to exclude other equally
significant aspects. Afaf Lutfi Al-Sayyid-Marsot provides the final
regionally-based contribution in her discussion of the occupation of Egypt
after 1882 but she deals only in passing with the Sudan. Two stimulating
chapters, by McCaskie and Avner Offer (both already referred to) complete
the volume.

Although several of the contributors tend to 'play safe', awed perhaps by
the monumental nature of the enterprise, a number of chapters are
outstanding and manage both to survey the existing secondary literature
and also to open up new ideas for consideration. Arguments about editorial
selection are not worth pursuing for it could not be possible to satisfy
all historical constituencies and interests in any one collection. But it
has to be said that the selection of contributors reflects a degree of
editorial conservatism: in several cases younger or more adventurous
scholars might have been invited to contribute. This reviewer is unaware
whether contributors had the opportunity to read each other?s work prior
to publication but in many instances this appears not to have been the
case; had it been, the editor?s stated aim of 'scholarly
cross-fertilization and merger' (p.x) may have been more evident. In the
end, the reader is left with a sense of the fragmented and varied nature
of imperial scholarship and also of the very different concerns and
strengths of nationally-based historiographical traditions. If there is
such a thing as a field of imperial history, one argument for its survival
must be the opportunity to look comparatively at the different
historiographical complexions of country-specific scholarship--countries
which, on the evidence produced here, continue to share a common imperial
experience.

Copyright 2002 by H-Net, all rights reserved. H-Net permits the
redistribution and reprinting of this work for nonprofit,
educational purposes, with full and accurate attribution to the
author, web location, date of publication, originating list, and
H-Net: Humanities & Social Sciences Online. For other uses
contact the Reviews editorial staff: hbooks[at]mail.h-net.msu.edu.

From Email Patrick O'Sullivan

Forwarded on behalf of
Dr. Marilyn Kurata
AND
Dr. Elizabeth Winston

Subject: Nineteenth Century Studies Association 23rd Annual Conference

Call for Papers
Nineteenth Century Studies Association 23rd Annual Conference
New Orleans, March 6-9, 2003
THEME: "Feasts and Famine"

One-page proposals, single-spaced, for 20 minute papers should be
accompanied by a 1-2 page c.v. Proposals for a 90-minute panel should
include (1) a cover letter from the panel organizer, indicating format and
title of proposed session; (2) one-page proposal; and (3) 1-2 page c.v.
from each participant. Email or mail proposals SIMULTANEOUSLY to the
Conference Program Co-Chairs:

Dr. Marilyn Kurata Dept. of English, University of
Alabama at Birmingham, Birmingham, AL 35294-1260
AND
Dr. Elizabeth Winston Dept. of English, The University of
Tampa, Tampa, FL 33606-1490.

Proposals and required accompanying materials must be postmarked by OCTOBER
15TH, 2002.
Decisions will be announced by December 2002."