From: "Maureen E Mulvihill"
To:
Subject: Irish History TV Shows


12 June 2002

Re:
Irish History TV Documentaries
("Irish Diaspora" List Posting)

Tonight at 8:00 PM, EST, the PBS tv station here in New York City, namely
Channel 13 (WNET), as well as Channel 49 (CPTV), shall premiere the first in
a three-part series, "In Search of Ancient Ireland."

Many here will be watching, as we now rouse our hibernian pride for
Bloomsday, this coming Sunday, at Symphony Space. This annual marathon of
'Ulysses' readings -- the 21st at this venue -- is usually simulcast over
WNYC.AM radio. See the "Symphony Space" website. (No, I shan't be reading,
but listen for me one of these times.)

In the spirit,

Maureen E. Mulvihill
Princeton Research Forum, NJ
Residence: Plaza West, Pk Slope, Bklyn., NY
mulvihill[at]nyc.rr.com

From: Peter Hart
To: irish-diaspora[at]Bradford.ac.uk
Subject: Re: Ir-D Proposed Irish Seminar 3


Just to add a voice from a different direction: for all of us who pass
through London coming from North America, a regular seminar would also be
a great idea - and you should be able to get speakers from far and wide as
well, so there's an even larger pool of participants available than might
first be thought.

Peter Hart


On 11 Jun 2002 irish-diaspora[at]Bradford.ac.uk wrote:

>
> From: Don MacRaild
> Subject: RE: Ir-D Proposed Irish Seminar 3
>
> I think this is an excellent idea. As someone living on the edge of the
> northern permafrost I still get to London every so often, and
> such a seminar would increase the frequency of this. London-based
> organisers are a big advantage, so Peter's advice is good.
>
> Don MacRaild
>

From: Oliver Marshall
Date: Wed, 12 Jun 2002 18:13:09 +0100 (BST)
To: irish-diaspora[at]Bradford.ac.uk
Subject: Re: Ir-D Television Documentaries

Does anyone have know how I (and no doubt others) can get hold of a copy of
the documentary on the Irish in Argentina?

Thanks,

Oliver Marshall

Centre for Brazilian Studies
University of Oxford
E-mail: oliver.marshall[at]brazil.ox.ac.uk


> 2.
> There is mention of another recent documentary, on the Irish in Argentina,
> at...
> http://www.irishecho.com/arts/article.cfm?id=10750
>

From: ppo[at]aber.ac.uk
Subject: Re: Ir-D TV Schama on Famine

From: Paul O'Leary

Unfortunately I didn't record Schama's programme, but his interpretation is
worth some comment. His treatment of earlier periods of British (sic)
history in the series was very disappointing - a re-hashed 1950s-type
official narrative of kings and queens (of England) and battles. It was as
though the revolution in social history of the last forty years hadn't
happened. Schama recently guested on the BBC's commentary on the Queen
Mother's funeral and made clear that he regretted political devolution in
the UK, so his establishment credentials are impeccable.
In this context, last night's programme was a bit of a surprise. It was
primarily focused on Britain and India but with a substantial slab on the
Irish famine and the Home Rule movement. He linked discussions of famine in
India and Ireland in his analysis of imperialism and followed the line that
the colonial authorities did not wilfully neglect either country but had
shackled themselves ideologically by their commitment to free trade. He
concluded that many problems in modern Ireland would have been avoided had
Britain granted Ireland Home Rule in the 1880s. I'm sure that all this will
be quite new to much of his audience in Britain and could well provoke
lively discussions.

Paul O'Leary


At , you wrote:
>
>
>
>From: Steve McCabe
>To: "'irish-diaspora[at]Bradford.ac.uk'"
>Subject: RE: Ir-D Television Documentaries
>
>Due to extended celebrations yesterday of Ireland's victory (yesssss!!!), I
>didn't manage to see last nights edition of Simon Schama's History of
>Britain that dealt with the famine. Did anyone record it and would be
>willing to lend it to me? I'd be happy to pay any postage costs.
>
>Steve McCabe
>University of Central England
>
>

From Email Patrick O'Sullivan

Forwarded through the courtesy of
Peter Gray


TOC: History Ireland 10/2 (Summer 2002)

Freya Verstraten, 'Normans and natives in medieval
Connacht: the reign of Feidlim Ua Conchobair, 1230-65', pp.
11-15
Hiram Morgan, 'Calendars in conflict: dating the Battle of
Kinsale', pp. 16-20
Ken Wiggins, '"That Zealous and Learned Prelate": Bishop
George Webb of Limerick', pp. 21-5
Bernard Share, 'Pasteboard perceptions: European images of
Ireland, 1870s-1940s', pp. 26-30
L.A. Clarkson and E. Margaret Crawford, 'A non-famine
history of Ireland?', pp. 31-5
Cian McMahon, 'Eoin O'Duffy's Blueshirts and the Abyssinian
Crisis', pp. 36-9
David Fitzpatrick, '"Decidedly a Personality": De Valera's
preformance as a convict, 1916-17', pp. 40-6.

Reviews:
J. Horne and A. Kramer, German atrocities, 1914: a history
of denial; B. Novick, Conceiving revolution: Irish
nationalist propaganda during the First World War - by A.
Mitchell, pp. 47-8
F. Cullen (ed), The Republic, nos 1 and 2 - by Paul Bew, p.
49
L. Connolly, The Irish women's movement: from revolution to
devolution - by Mary Cullen, pp. 50-1
U. Lotz-Heumann, Die doppelte Konfessionalisierung in
Irland - by Raingard Esser, p. 52
S. Farren, The politics of Irish education, 1920-65 - by
Adrian Kelly, pp. 52-3
C. McCarthy, Modernisation: crisis and culture in Ireland
1969-1992 - by Jim Smyth, p. 53
M. Barry, Cork airport; D. McCarron, A view from above: 200
years of aviation in Ireland - by Guy Warner

ISSN 0791-8224
www.historyireland.com

----------------------
Dr Peter Gray
Senior Lecturer and Postgraduate Co-ordinator
Department of History
University of Southampton
Highfield, Southampton, SO17 1BJ, UK
Email: pg2[at]soton.ac.uk
Homepage: http://www.soton.ac.uk/~pg2/index.html

Date: Wed, 12 Jun 2002 08:13:08 +0100
From: "Dr Chandak Sengoopta"

Although Bernard Porter's 'Refugee Question in Mid-Victorian Politics'
doesn't really address the 1890s, it does allude often to the infiltration
of refugee political groups by French (and other continental) spies.
Similarly, Hermia Oliver's 'The International Anarchist Movement in
Mid-Victorian London' also refers to the activities of French agents -- one
even participated in the 1881 congress of the International. But the
'numerous full time agents' do not, to my knowledge, appear in the secondary
literature. However, I would look in Bernard Porter's 'Plots and Paranoia:
A History of Political Espionage in Britain' and Christopher Andrew's
'Secret Service'. I have read neither, alas, but it is likely that they
would mention such an extensive network of foreign spies if its existence
was known.

Dr Chandak Sengoopta
Centre for the History of Science, Technology and Medicine/Wellcome Unit
for the History of Medicine, University of Manchester
Mathematics Tower, Manchester M13 9PL, UK
Tel: +44 (0)161 275 5843; Fax: +44 (0)161 275 5699
E-mail:c.sengoopta[at]man.ac.uk
http://www.chstm.man.ac.uk/

Date: Tue, 11 Jun 2002 14:16:52 -0400
From: H-Net Reviews

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

Jonathan Andrews and Andrew Scull. _Undertaker of the Mind: John
Monro and Mad-Doctoring in Eighteenth-Century England_. Berkeley:
University of California Press, 2001. xx +363 pp. Illustrations,
notes, bibliography, and index. $35.00 (cloth), ISBN 0-520-23151-1.

Reviewed for H-Disability by John S. Haller, Jr.
, Department of History, Southern Illinois
University Carbondale

This panoramic view of eighteenth-century medicine and culture is
part of a twelve-book Medicine and Society series, edited by Andrew
Scull, which examines medical knowledge and psychiatric practice in
an historical and sociological context. The book was constructed
from case books, diaries, family papers, and correspondence of
physician and mad-doctor John Monro (1715-1791), visiting physician
to Bethlem (Bethlehem) Hospital at Moorfields. Using these sources,
the authors provide a fascinating account of society and culture
surrounding Britain's first public institution for the insane. The
book is ambitious in its intent and includes chapters on Monro and
his family; Monro's rival mad-doctors; a remarkable account of the
relationship between Methodism, madness, and religious enthusiasm;
several case studies of madness among the classes; and issues of
madness and false confinement. The authors also use portraits,
satires, poetry, ballads, broadsheets, caricatures, paintings, maps,
and engravings to bring both depth and breadth to the topic. What
they achieve appeals to a broad audience of readers as well as
breaks new ground in the interpretation of eighteenth-century
madness. The authors chose the title, "Undertaker of the Mind," to
convey the close association between madness and death; as one of
Monro's patients explained, the mad-house became for him a
"premature coffin of the mind" (xvi).

John Monro came from a family of divines and physicians. His father
James was the first of the family to be appointed chief medical
officer to Bethlem, which opened in 1675. Both father and son were
educated at Oxford, and made their tour of the continent and its
medical schools before settling into practice. The Monro connection
at Bethlem (James, John and son Thomas) lasted 125 years and gave
them virtual monopoly of the mad-doctoring work at the hospital,
including control of admissions and treatment. Their appointments,
which were regarded as a part-time activity, also served to connect
them to the daily care of private patients in numerous mad-houses
(some of which they held part ownership), serve as confidants to the
British elite, and act as expert witnesses in civil and criminal
trials.

As the authors explain, John Monro broke few new paths in
mad-doctoring. To some extent he was an absentee-physician at
Bethlem, who failed to attend staff meetings. He seemed largely
insensitive to the vulgar amusements that the hospital's patients
seemed to provide to the public and took little role in post-mortem
investigations. Monro stayed well within the mainstream of rational
therapeutics characterized by evacuations (purges, vomiting,
bleedings), tonics, and low diet. Although he was responsible in
part for the medicalization of mad-doctoring and the increased use
of mechanical restraints and seclusion, these changes could not be
attributed to him alone.

In the history of psychiatry, Monro is often linked with William
Battie (1704-1776), physician at the rival St. Luke's Hospital for
Lunatics in Upper Moorfields which opened in 1751. Their theoretical
and practical differences in managing the world of madness became
the basis for considerable historiographical analysis but, as the
authors explain, the genuine differences between the two doctors was
often exaggerated in order to portray Monro as a reactionary and to
demonstrate a progressive development of eighteenth-century
psychiatry. While the authors accurately characterize Mono as
resolutely opposed to the intellectual currents of the
Enlightenment, he was nevertheless clearheaded enough to attack the
prevailing belief that the insane were insensible to bodily disease
and temperature extremes, a belief that carried into the nineteenth
century. According to the authors, the prevailing verdict of
twentieth-century historians (except for Akihito Suzuki) to praise
Battie at Monro's expense is ill-founded and based on an overly
simplified teleology.

The authors' chapter on religion and madness is particularly
interesting and provides an enormously important perspective on
understanding post-Restoration England when the Newtonian and
Cartesian underpinnings of the Scientific Revolution brought
heightened skepticism to bear on the spiritual transports and
evangelism of the Methodists. With religious enthusiasm identified
increasingly with fanaticism, England's mad-doctors became part of a
campaign to police religious sectarians who were seen as a threat to
the body politic. Methodists such as George Whitefield and John
Wesley were refused access to Bethlem's numerous Methodist patients
and other Protestant evangelicals who had been declared insane. As
the authors explain, Methodism became "inextricably linked with
madness, and their Anglican and other opponents...jump[ed] at the
opportunity to associate them with popery, superstition, and
unreason" (85). Almost ten percent of Bethlem's patients in the
1780s were confined because of their religious enthusiasm, an
eccentric condition reputedly improved by appropriate purging and
bloodletting.

Mad-doctors like Monro and Battie derived lucrative consultation
fees from the discreet advice and treatment they gave to Britain's
more affluent families, treating patients in the privacy of their
own homes, in confinement at a private madhouse, or at more public
hospitals such as Bethlem or St. Luke's. These cases required
frequent attendance and offered good remuneration for months and
even years. Over time, the more successful mad-doctors employed
retinues of servants to manage houses and serve the needs of
families that could afford private care. In this manner, families
avoided social embarrassment as well as financial disarray. In this
manner, too, mad-doctors richly profited. Battie, Monro's rival,
died in 1776 with a worth estimated at L 200,000, mostly
attributable to his mad-house profits.

Cases of false confinement, particularly of women locked away to
wrest control of property, figured largely in the press and printed
word. However, the authors argue that these instances were more a
product of fiction than of reality. The Enlightenment had left
English society with a sense of libertarianism that served it well
in matters of false confinement and, as a rule, physicians went to
extra lengths to substantiate cases involving confinement of the
insane. Nevertheless, the authors admitted that the madhouse "lived
up to and exceeded the darkest imaginings of its critics" (153).

Finally, the authors address several notorious cases of insanity,
including Earl Ferrers' murder of a long-time family steward.
Although the Earl, in his defense, attempted to use Monro as an
authority to justify his claim of madness, he was brought to justice
and hanged for his crime. Other cases included the attempted
regicide Margaret Nicholson, for whom Monro was brought in to give
expert opinion; and his opinion on the likelihood of mental recovery
by George III.

Overall, this is an excellent book, enriching the life of Monro by
casting it against the color and character of the times. Monro may
have been the high priest of the mad-trade, but for purposes of this
book, he was more a backdrop to the authors' synoptic view of
madness in eighteenth century society and culture. The book is
amply illustrated and superbly well written, and represents a
convincing interpretation of the age.

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.

Professor Luca Codignola:

In regard to Rome's position toward the democratic election that
helped to place Carroll as the first Bishop of Baltimore, you may want
to look at Peter Guiday's John Carroll as well as his two volumes on
John England. Guilday made extensive use of the Baltimore diocesan
archives and leaves the impression that Rome was not in opposition to a
democratic election playing some role in the selection of the bishop.

I suppose, much depends on how De Propaganda Fide and the pope
read "The Memorial of the American Clergy," sent to Rome by the
Whitemarsh group. At this point, it seems to me that more than one
interpretation is possible.

John Basil,
Professor of History
University of South Carolina

From: "Anne-Maree Whitaker"
To: irish-diaspora[at]Bradford.ac.uk
Subject: Oliver MacDonagh obit

This tribute to Oliver MacDonagh by Barry Smith appears in the latest ANU
Reporter, 33 No. 9, Friday 7 June 2002.

Learned Historian of Distinctive Vision and Passion

0liver MacDonagh, one of the most creative historians of his generation,
died in Sydney on 22 May 2002, aged 77. He had been the William Keith
Hancock Professor of History in the Research School of Social Sciences in
The Australian National University between 1973 and 1990.

Born in Ireland, he held degrees from University College Dublin and the
University of Cambridge. He had also been admitted to the Irish Bar.
Professor MacDonagh was Fellow and Honorary Fellow of St Catherine's College
Cambridge. Before coming to Australia with his wife, Carmel and their young
family, he was Professor of Modern History at University College, Cork. In
Australia he helped design Flinders University and became foundation
Professor of History.

He was a quietly formidable, independent thinker, immensely learned with
instant recall, armed with a quick but gentle wit. Everything he wrote was
original, powerful and elegant. His Pattern of Government Growth [ 1961 ] on
the British Passenger Acts of the 19th Century, imposed to make sea travel
less hazardous, immediately displayed a main gift of great historians - the
distinctive vision and passion to take what might seem at first sight to be
a smallish subject and recreate it as a searing piece of human experience
and a major illumination on public policy-making.

This first of MacDonagh's books launched a new understanding of the growth
of government bureaucracy, driven by public outrage at an abuse newly
perceived as intolerable, and internal administrative ambitions to make
controls effective. Government Growth inspired shelves of studies of similar
developments in Europe and North America. His study of the reformer. Sir
Jeremiah Fitzpatrick, pioneered investigations of late 18th-century social
policy. MacDonagh's States of Mind [1985], a short study of modern Irish
history remains remarkable for its ecumenical handling of the island's
troubled sectarian past and Irish-British relations. It won the Ewart Biggs
Memorial Prize.

His life of Daniel O'Connell was a landmark in Irish biographical writing:
myths were both accounted for and disposed of, and "The Liberator" and his
wife emerged as human beings more flamboyant, charming and politically
effective than ever in their Romantic ambience. The Sharing of the Green: A
Modern Irish History for Australians [1996] sought to emancipate Australians
- - and Americans - from the destructive tribal myths preserved among their
families and in school texts. MacDonagh also wrote one of the best books
about Jane Austen and a volume in the history of Guinness, the frankness of
which upset the company.

He also wrote good poetry and his public readings ofSeamus Heaney, Yeats -
which he knew by heart - and James "? Joyce on Bloomsday are unforgettable.
He loved rugby - especially Irish - and wrote eloquently, if wistfully,
about that, too.

Oliver MacDonagh was a very private, devout Catholic; although sometimes
dismayed by the doings of the Vatican. He was a splendid teacher, especially
good with graduate students, several of whom now hold chairs around the
world. With his colleague in the History Department, Research School of
Social Sciences, Ken Inglis - a magnificent duo - MacDonagh enriched the
Australian Bicentennial with the 11 volume Australians -An historical
library. The concept was highly original: five volumes, devoted to the
history of Australia from the Ice-Age to the present, told - after the
European invasion - in one-year 'slices' at 50-year intervals and the six
other volumes devoted to historical statistics, dates, historical geography,
maps and bibliographies. The set remains a fundamental source and authority
for Australian history around the world. Rare for any such undertaking, the
nine-year job was completed on time, partly because it was entrusted, rarely
again, to young contributors.

His major contributions to scholarship brought MacDonagh election to four
national academies, the British, the Royal Irish, the Australian Academy of
the Humanities and the Australian Academy of the Social Sciences in which he
served as a senior office bearer.

Oliver is survived by Carmel and their seven children and grandchildren.

Professor F.B. SMITH, History Program, RSSS, ANU

From: Daryl Adair

Dear Colleagues,

I have volunteered to produce a 1000 word article for the forthcoming
Encyclopedia of Alcohol and Temperance (David Fahey ed.). This small piece
will
consider the broad historic
relationship between temperance and the Orange Order. To my surprise, I have
found it difficult to uncover anything "definitive" in the secondary
literature.

Elizabeth Malcolm (University of Melbourne) has been most helpful with the
following suggestions:

Aiken McClelland, 'William Johnston of Ballykilbeg', Lurgan, Co.Armagh:
Ulster
Society, 1990
Johnston, who was a very influential Orangeman, became a temperance advocate
in
1880. He founded many temperance Orange lodges with the support of Isabella
Todd
(p.82).

Isabella Todd is discussed (pp.197-230) in Mary Cullen and Maria Luddy
(eds),
'Women, Power and Consciousness in 19th-Century Ireland', Dublin: Attic
Press,
1995)

The following texts also comment briefly on links between the Orange Order
and
temperance:
Elaine McFarland, 'Protestants First: Orangeism in 19th-Century Scotland',
Edinburgh: Edinburgh UP, 1990
Belinda Loftus, 'Mirrors: William III and Mother Ireland', Dundrum, Co.Down:
Picture Press, 1990
Belinda Loftus, 'Mirrors: Orange and Green', Dundrum, Co.Down: Picture
Press,
1994

I will be delighted if Orange Order specialists can point me to sources that
specifically examine the history of the LOL's position(s) on temperance and
its
wider relationship to the anti-drink movement. I may be asking a lot ... I
hope not.

Sincerely,

Daryl Adair
University of Canberra
Australia

Sender: P.Maume[at]Queens-Belfast.AC.UK
To: irish-diaspora[at]Bradford.ac.uk
Subject: Re: Ir-D Orange Order, Temperance, and Alcohol

From: Patrick Maume
Dear Daryl,
One point which any treatment of this subject should bear in
mind is that the rougher and more plebeian elements of the
Ornage ORder have often been associated with the other side of
the temperance debate, though by the nature of things this is
less well-documented than the more articulate doings of
temperance activists.
1929 sermon by W.P. Nicholson reprinted in Ian Paisley (ed.)
W.P. NICHOLSON, TORNADO OF THE PULPIT p.160:
"I don't belong to a lodge or a secret society. I have only
one side to every lodge, and that is the outside. I have all I
need in my church, and amongst God's people... most of them are
booze-hoisting joints. If I am a member of such a lodge I am a
partaker with them in their evil deeds. If they sell whisky or
booze in their lodge, then I am in the booze business, and the
curse of God is on every drop of liquor and every man who has
anything to do with them... Come out from among them, and be ye
separate".
Nicholson is presumably referring to other fraternal
societies, such as the Masons, as well as Ornage lodges, but
this is an example of how the relationship between Orangeism and
evangelical temperance activists has not always been smooth.
Best wishes,
Patrick
On 14 June 2002 06:00 irish-diaspora[at]Bradford.ac.uk wrote:

>
> From: Daryl Adair
>
> Dear Colleagues,
>
> I have volunteered to produce a 1000 word article for the forthcoming
> Encyclopedia of Alcohol and Temperance (David Fahey ed.). This small piece
> will
> consider the broad historic
> relationship between temperance and the Orange Order. To my surprise, I
have
> found it difficult to uncover anything "definitive" in the secondary
> literature.
>
> Elizabeth Malcolm (University of Melbourne) has been most helpful with the
> following suggestions:
>
> Aiken McClelland, 'William Johnston of Ballykilbeg', Lurgan, Co.Armagh:
> Ulster
> Society, 1990
> Johnston, who was a very influential Orangeman, became a temperance
advocate
> in
> 1880. He founded many temperance Orange lodges with the support of
Isabella
> Todd
> (p.82).
>
> Isabella Todd is discussed (pp.197-230) in Mary Cullen and Maria Luddy
> (eds),
> 'Women, Power and Consciousness in 19th-Century Ireland', Dublin: Attic
> Press,
> 1995)
>
> The following texts also comment briefly on links between the Orange Order
> and
> temperance:
> Elaine McFarland, 'Protestants First: Orangeism in 19th-Century Scotland',
> Edinburgh: Edinburgh UP, 1990
> Belinda Loftus, 'Mirrors: William III and Mother Ireland', Dundrum,
Co.Down:
> Picture Press, 1990
> Belinda Loftus, 'Mirrors: Orange and Green', Dundrum, Co.Down: Picture
> Press,
> 1994
>
> I will be delighted if Orange Order specialists can point me to sources
that
> specifically examine the history of the LOL's position(s) on temperance
and
> its
> wider relationship to the anti-drink movement. I may be asking a lot ... I
> hope not.
>
> Sincerely,
>
> Daryl Adair
> University of Canberra
> Australia
>

----------------------
patrick maume

From: "John McGurk"
To:
Subject: Re: Ir-D Orange Order, Temperance 2

Dear Daryl.

Elizabeth may have given you this ref. but there is an
interesting Orange reaction to Fr.Matthew's temperance movement- Loughgall
Orange farmers passed a resolution not to employ any labourer who would
pledge himself to sobriety at the preaching of a Catholic priest. and the
Cootehill Orangemen issued a manifesto against Fr.Matthew's crusade or
advent into Ulster- see W.J.O'Neill Daunt, 'Eighty-five years of Irish
History- sorry I do not have the date of publication.
Best of luck with the research.

John McGurk-jmcgurk[at]eircom.net

From: patrick maume
Sender: P.Maume[at]Queens-Belfast.AC.UK


From: Patrick Maume
"A great meeting was held in Clones on 31st December, 1840.
The occasion was rendered eventful by extreme Orangemen
hoisting orange flags, which annoyed the Catholics and
respectable Protestants. However, Fr. Matthew, who had never
seen orange flags before, turned the tables on the Orangemen by
accepting their display as a mark of respect to himself, and
called on the meeting to give three cheers for the orange flags.
A lot of ridicule was cast on the Orangemen for thus
unintentionally honouring a Papist Priest."
- Denis Carolan Rushe HISTORY OF MONAGHAN FOR TWO HUNDRED YEARS
(Dundalk, 1921) p.271.
HEALTH WARNING As Rushe is writing 80 years later and from a
strongly nationalist perspective, this may be a slightly garbled
version of events.
Best wishes,
Patrick
On 15 June 2002 06:00 irish-diaspora[at]Bradford.ac.uk wrote:

>
>
>
> From: "John McGurk"
> To:
> Subject: Re: Ir-D Orange Order, Temperance 2
>
> Dear Daryl.
>
> Elizabeth may have given you this ref. but there is an
> interesting Orange reaction to Fr.Matthew's temperance movement- Loughgall
> Orange farmers passed a resolution not to employ any labourer who would
> pledge himself to sobriety at the preaching of a Catholic priest. and the
> Cootehill Orangemen issued a manifesto against Fr.Matthew's crusade or
> advent into Ulster- see W.J.O'Neill Daunt, 'Eighty-five years of Irish
> History- sorry I do not have the date of publication.
> Best of luck with the research.
>
> John McGurk-jmcgurk[at]eircom.net
>
>

----------------------
patrick maume

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

Ronald N. Harpelle. _The West Indians of Costa Rica: Race, Class,
and the Integration of an Ethnic Minority_. McGill-Queen's Studies
in Ethnic History. Montreal and Kingston: McGill-Queen's University
Press, 2001. xx + 238 pp. Tables, notes, bibliography, and index.
Canadian $70.00 (cloth), ISBN 0-7735-2162-3.

Reviewed for H-Caribbean by Bonham C. Richardson ,
Department of Geography, Virginia Polytechnic Institute and State
University

At Arm's Length on the Caribbean Rim

Some years back the human geographer John Augelli postulated his
Mainland-Rimland culture area scheme in order to delineate the
differences between the cultures of Mexico and Central America on
the one hand and those of the Caribbean on the other.[1] His
boundary between these two large culture areas ran slightly inland
along the Caribbean-facing coasts of Panama, Costa Rica, Nicaragua,
Honduras, and Belize, a worthwhile cartographic attempt to
demonstrate geographically where different cultural traditions meet
and interact and collide. Among the principal settlements along this
low-lying tropical coastal zone is Limón, the Costa Rican port town
established by the United Fruit Company for banana export in the
late 1800s, a place where thousands of Jamaicans and other
Afro-Caribbean peoples landed, settled, and stayed. Canadian
historian Ronald Harpelle's well-done book, _The West Indians of
Costa Rica_, tells that this process, which has taken place at the
interface between Mainland and Rimland, never has been easy for the
settlers.

In the preface Harpelle points out that his book "tells the story of
the transformation of the West Indian identity in Costa Rica during
the first half of the twentieth century" (p. xiii). He further
suggests that his book, in line with other recent studies, modifies
the oversimplified "white settler" image that highland Costa Ricans
often project about their country. The author also writes that his
book considers the importance and interactions among class,
ethnicity, and adaptation over time in detailing how an Afro-Costa
Rican community has been forged in eastern Costa Rica. At the end of
his introduction Harpelle tells us that his study really is "a story
about choices" (p. xx), thereby introducing the appealing notion
that people create their own circumstances, although, from the
perspective of black Costa Ricans, the story Harpelle subsequently
tells probably is more about the constraints of discrimination and
prejudice than it is of free will.

_The West Indians of Costa Rica_ has a total of nine chronologically
arranged chapters that are further divided up into Parts One, Two,
and Three, providing a bit more compartmentalization than necessary
for what is only one hundred ninety pages of text. Part One
(chapters one through four) describes the establishment of the
Limón banana enclave and events there into the mid-1930s when the
region was beset by labor turmoil and the arrival of plant disease
that soon led the United Fruit Company to move most of its
operations to the Pacific side of the country. The earliest rail
construction from San Jose down to Limón in the 1870s was bedeviled
by financial shortfalls and geographical constraints. The sweltering
and disease-ridden coastal zone repelled highland peasants as
possible laborers. So, despite anti-black laws that denied the
entry of "prohibited races" to Costa Rica, tens of thousands of
black West Indians, mainly Jamaicans, were transported by United
Fruit Company officials to help complete the railroad in 1890. In
the subsequent years, North American demand for bananas transformed
Limón into a "bustling enclave" (p. 20) with English the lingua
franca mediating an interdependence between the fruit company, known
locally as "el pulpo" (the octopus!), and its transplanted, mainly
black workers. The black populace developed its own local culture,
with ties to the Caribbean far more important than to the Central
American mainland. For example, the Jamaican-born black nationalist
leader Marcus Garvey worked in Limón in the second decade of the
twentieth century, reinforcing black consciousness and identity; and
the establishment of particularly active chapters of Garvey's
Universal Negro Improvement Association in eastern Costa Rica (pp.
52-61) was partly a response to hostility from Hispanic Costa
Ricans. As economic depression and dislocations weakened
interdependencies between the fruit company and black workers, the
latter group came in for increased criticism from locals because
they were not "real" Costa Ricans. In the 1920s and 1930s, various
anti-black local groups, such as the inappropriately named Amigos
del País, convinced the fruit company to adopt discriminatory,
anti-black hiring practices (pp. 70-71).

Parts Two and Three of Harpelle's book describe the ways in which
black Costa Ricans of the Limón district survived and persisted
within the broader Costa Rican context until mid-century. The
depression decade of the 1930s, when wage destinations throughout
the circum-Caribbean were imposing tough, anti-immigration
sanctions, were particularly difficult. Anti-black sentiments, which
had been nurtured by Hispanic Costa Ricans all along, seemed to
increase, now accented with occasional calls for deportations of
"Jamaiquinos" (p. 101) for reasons of their supposed lunacy,
dementia, and overall wickedness. Harpelle is particularly effective
in showing how a handful of celebrated local cases involved the
reported actions of eccentric spiritual leaders. In the 1930s
several of these events were publicized widely, creating hysteria
over black magic, obeah, and the presence of dangerous cults
("cultos") within the black community (pp. 102-119.) Shortly
thereafter in the early 1940s all Costa Ricans were obliged legally
to apply for identification cards ("Cédulas de Identidad"), an
obligation many blacks avoided even when deportation was threatened
(pp. 140-141). The author sums up the overall black experience in
Costa Rica in the 1930s by suggesting that the decade saw the group
evolve "from an embattled group of immigrants to a national minority
led by Afro-Costa Ricans" (p. 162). Yet blacks apparently continued
to occupy the political sidelines, even into the 1940s when various
ideological factions competed for political power. When the
post-election rivalries early in 1948 resulted in violence in most
of Costa Rica, for example, the sentiment held by the majority of
coastal blacks was indifference: "The political struggles that
concerned Hispanics were of little interest to West Indians" (p.
169). Blacks seemed finally to be accepted by mainstream politicians
in the country by the early 1950s, not least because of the
opportunistic efforts by a handful of Afro-Costa Rican leaders.
Despite these efforts, the Afro-Costa Rican group "has remained a
footnote in Costa Rican history and a forgotten part of the national
heritage" (p. 183).

Harpelle's study apparently is based on his Ph.D. thesis, a
conclusion drawn from his brief acknowledgements which could have
been more detailed in order to aid other researchers. He derives his
information from an impressive array of secondary sources in both
Spanish and English. Much of his primary material comes from several
Costa Rican archives listed at the back. And while he cites a number
of "FO" (presumably British Foreign Office) documents in the end
notes, he does not mention archival work in the United Kingdom. He
makes good use of information and trends reported in early
newspapers from the Limón area, several of which had "Atlantic" in
the title, thereby providing literal daily reminders to readers that
eastern Costa Rica was tied more closely to overseas destinations
than it was to the central part of the country. Moreover, Harpelle
points out that (especially the black-oriented) newspapers, "passed
from hand to hand, farm to farm, and town to town" (p. 107), thereby
buttressing black identity and society in the years they were
establishing a foothold in the country. Harpelle cites valuable
information from "interviewees" at a number of points in his study,
but, again, the locations, extent, and nature of his interviewing
older people is not pointed out beyond an end note that he
interviewed "several elderly" Costa Ricans in 1984 and 1990 (p.
204).

The author's prose is clear, engaging, and straightforward, and he
knits chapters together well by providing hints about what will come
next at the end of each one. The absence of any kind of graphic
material in Harpelle's book, not even a single small-scale map, is
disappointing, especially because the spatial isolation of the
Afro-Costa Rican group is such an important part of the story he
tells. And whereas the conclusion of the book is the middle of the
twentieth century, non-specialists of eastern Costa Rica are left
hanging as to the progress of the black community there and the
local roles they now play. Is their integration into the national
economy stronger or weaker in an age of globalization? What were
their sentiments toward their neighbor to the north during the 1980s
when the eastern zone of Nicaragua was the locus of anti-Sandinista
activities? Certainly the author is entitled to delimit his study's
time period, yet a brief epilogue bringing readers up to date on the
region and its people would have been very helpful. Interested
readers will find some of that material in Trevor Purcell's _Banana
Fallout_, published in 1993, although the latter is more an
ethnography than it is a social history.[2]

The book with which Harpelle's inevitably will be compared is Aviva
Chomsky, _West Indian Workers and the United Fruit Company in Costa
Rica, 1870-1940_ (1996).[3] As is obvious from Chomsky's title, the
two studies overlap a good deal in their subject matter. Both
authors have consulted much of the same archival material, although
Chomsky's work in British and United States archives seems to make
her research more complete. She also has provided a more tactile,
grassroots picture of the transplanted West Indian community in
Costa Rica from the admittedly difficult and fragmentary population
data that exist for the period. For example, she provides valuable
tables of mortality and morbidity at the village level. Both authors
are struck by black solidarity (regardless of islands of origin) in
the region and how these feelings have been reinforced by local
religious activities. Finally, both Harpelle and Chomsky
successfully argue that an enduring and prophecy-fulfilling "white
settler" historiography for Costa Rica fails to deal with the
country's ethnic reality and that the incomplete portrayal of a
harmonious, egalitarian, small settler society at the national level
has the effect of telling a story that never was.

Notes

[1]. Augelli, John P., "The Rimland-Mainland Concept of Culture Area
in Middle America," _Annals of the Association of American
Geographers_, 52:2 (1962), pp. 119-129.

[2]. Trevor W. Purcell, _Class, Color, and Culture among West
Indians in Costa Rica_ (Los Angeles: UCLA Center for Afro-American
Studies, 1993).

[3]. Aviva Chomsky, _West Indian Workers and the United Fruit
Company in Costa Rica, 1870-1940_ (Baton Rouge: Louisiana State
University Press, 1996).

Copyright (c) 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.

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

Susan Sleeper-Smith. _Indian Women and French Men: Rethinking
Cultural Encounter in the Western Great Lakes_. Amherst: University
of Massachusetts Press, 2001. vii + 234 pp. Illustrations, notes,
and index. $45.00 (cloth) ISBN 1-55849-308-5; $18.95 (paper), ISBN
1-55849-310-7.

Reviewed for H-AmIndian by R. Todd Romero , History
Department, Boston College

Examining Indian life from the colonial period to the mid-nineteenth
century, Susan Sleeper-Smith's _Indian Women and French Men:
Rethinking Cultural Encounter in the Western Great Lakes_ is an
ambitious work. Intent on correcting an older view of Indian decline
and disappearance, she argues that Indians in the region persevered
by using a range of strategies, from employing Catholicism as a
means of resistance to disappearing into plain sight by adopting
whiteness as a means for community persistence (pp. 5-7).
Throughout, she illustrates that a number of Indian communities in
the region resisted removal by drawing on kinship and Catholicism as
well as the experience of successive encounters with Iroquois,
French, British, and American invaders. Indians in the western
Great Lakes so ably adapted to new social-political realities,
Sleeper-Smith maintains, because diaspora, both forced and
voluntary, was a significant part of their past. Through this
experience, Indians were practiced in the arts not just of
accommodation but also of resistance (p. 3). In making this
argument, Sleeper-Smith compellingly uses a wide range of sources,
including the Jesuit Relations, several local archives, and a
particularly striking series of paintings of nineteenth-century
Miamis and Potawatomis by the English painter George Winter.

Following the lead of scholars like Sylvia Van Kirk and Jennifer S.
H. Brown, Sleeper-Smith illustrates the importance of kinship and
marriage to understanding the fur trade.[1] Indian women, she
demonstrates, were essential to the development of the Catholic kin
networks that were key to the fur trades persistence in the western
Great Lakes. Early on, Indian women who married French men
integrated their new husbands into Indian society. As Sleeper-Smith
makes clear, a French traders success was largely determined by his
willingness to respect Indian understandings of exchange and
kinship. Women were thus key in the creation and expansion of the
ties facilitating the trade. Ignoring the imperatives shaped by
Indian women doomed a European fur trader to failure. In this way,
exchange was a social process turning on kinship and determined by
Indian practice. Later British traders failing to adapt local ways,
watched as their trade flagged, while mixed-blood Catholic fur
trading families continued to use their kinship networks to great
effect.

In contrast to the work of an earlier generation of mission scholars
like Carol Devens, Karen Anderson, and Eleanor Leacock, who stressed
in different ways that conversion led to a precipitous decline in
women's status, Sleeper-Smith finds that Indian womens involvement
in the fur trade and decision to adopt Catholicism enhanced female
power in a number of ways.[2] Using examples of individual women
like the Iliniwek Marie Rouensa, she details how intermarriage with
French traders, active participation in the fur trade, and
conversion to Catholicism afforded Indian women greater control of
trade goods, enhanced power, increased autonomy and a public voice
as well as a means of avoiding potentially abusive polygamous
husbands through the adoption of European-style monogamy. She
additionally notes that women like Marie Rouensa may well have used
Catholic marriage as a means of better controlling their French
husbands. More concerned with women'js role in the fur trade and
Catholicism, she is largely silent on the nature of French and
Indian marriages.

In an argument in some ways paralleling Nancy Shoemaker's study of
Kateri Tekakwitha, Sleeper-Smith illustrates the subtle interplay
between older Indian religious practices and Catholicism in the
creation of a syncretic frontier Catholicism that was largely the
making of Native women like Marie Rouensa and Marie Madeline Reaume
Larcheveque.[3] Thus, Jesuits like Father Gravier at Kaskaskia
promoted a Christianity that publicly enhanced female power and
authority, but did so in a way that encouraged Indians to consider
the multiple nature of the Christian God (p. 33). Similarly, the
Catholic penitential tradition was especially appealing to Indian
women who were part of a culture that had long held public
self-mortification in high esteem as a religious practice. By
adopting and promoting this special variety of Catholicism, Indian
women often entered into the roles more typically enjoyed by Native
and Euro-American men. Women led family prayers, after the fashion
of French men, and employed oral traditions to illuminate Christian
truths, thus using a cultural form more typically the province of
male Indian elders. In this way, Indian women pioneered a religious
form that merged Christian and Indian cosmological understandings
(Christ was thus understood as the Manitoua assouv or the Great
Spirit, to cite one instance). Catholicism, Sleeper-Smith
illustrates, also offered succor in a world that often proved
hostile to Indian women.

With its eloquent use of individual women's experiences to
illuminate more than two centuries of Native persistence in the
western Great Lakes and careful reading of a wide range of sources,
_Indian Women and French Men_ offers a compelling interpretation of
the centrality of gender to Indian cultural persistence.
Sleeper-Smith's work should prove an important addition to fur trade
scholarship as well as a significant model for scholars studying
other regions.

Notes

[1]. Sylvia Van Kirk, _Many Tender Ties: Women in Fur Trade
Society, 1670-1870_ (Norman: University of Okalahoma Press, reprint
1983, originally published 1980); Jennifer S. H. Brown, _Strangers
in Blood: Fur Trade Company Families in Indian Country_ (Vancouver:
University of British Columbia Press, 1980).

[2]. Carol Devens, _Countering Colonization: Native American Women
and Great Lakes Missions, 1630-1900_ (Berkeley: University of
California Press, 1992); Karen Anderson, _Chain Her by One Foot: The
Subjugation of Women Seventeenth-Century New France_ (New York:
Routledge, 1991); Eleanor Leacock, "Montagnais Women and the Jesuit
Program for Colonization", in _Women and Colonization:
Anthropological Perspectives_. Mona Etienne and Eleanor Leacock,
eds. (New York: Praeger Publishers, 1980).

[3]. Nancy Shoemaker, "Kateri Tekakwithas Tortuous Path to
Sainthood", in _Negotiators of Change: Historical Perspectives on
Native American Women_. Shoemaker, ed. (New York: Routledge, 1995):
49-71.

Copyright (c) 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

Below, I have pasted in information about the latest in the PGIL series,
Bruce Stewart, ed. Hearts and Minds...

This book emanates from a Symposium held in Monaco in 2000.

First, declaring an interest, the Irish Diaspora Studies content is provided
by a chapter written by myself and Craig Bailey, on the historiography of
the Irish of London, leading on to case studies of the Irish middle classes
in London around 1800. Really just to give a flavour of the research
material that is there...

I am now writing up my notes on the other chapters - a very impressive
collection, some very fine historians moving confidently, questioning
agendas...

I thought that the Ir-D list would like to be immediately aware of the
publication of the volume.

P.O'S.


HEARTS AND MINDS:
IRISH CULTURE AND SOCIETY UNDER THE ACT OF UNION

edited by
Bruce Stewart

being
the proceedings of the conference entitled
?Hearts and Minds: Irish Culture and Society
under the Act of Union?
held at The Princess Grace Irish Library in Monaco
from 6th to 8th May 2000

THE PRINCESS GRACE IRISH LIBRARY SERIES
(ISSN 0269-2619)

PRINCESS GRACE IRISH LIBRARY : 13

COLIN SMYTHE
Gerrards Cross, 2001

First published in 2001 by Colin Smythe Limited, Gerrards Cross,
Buckinghamshire SL9 8XA, UK
www.colinsmythe.co.uk

Distributed in North America by Oxford University Press
198 Madison Avenue, New York, NY 10016, USA

ISBN 0-86140-443-2

CONTENTS

Bruce Stewart Introduction

Anthony Cronin Keynote Talk: Looking Back

Luke Gibbons The Mirror & the Vamp: Reflections on the Act of Union

John Wilson Foster Changes of Address: Tyndall, Darwin & the Ulster
Presbyterians

Gearóid Ó Tuathaigh The State, Sentiment & the Politics of Language

W. J. McCormack Some Versions of Progress under the Union (with Special
Reference to Robert Owen in the 1820s)

Claire Connolly Nothing More Than Feelings: Rereading National Romance

James H. Murphy Between Drawing-Room & Barricade: Autobiographies &
Nationalist Fictions of Justin McCarthy

Marianne Elliott Community Relations in Ulster after the Union 1801-1920

Norman Vance Catholic Writing and the Literary Revival

Joep Leerssen Irish Cultural Nationalism and Its European Context

Liam Kennedy Was There an Irish War of Independence?

Síghle Bhreathnach-Lynch A National Gallery for Ireland: Issues of
Ideological Significance

Thomas Bartlett ?An Union For Empire?: The Anglo-Irish Union as an Imperial
Project

Tom Dunne One of the Tests of National Character?: Britishness & Irishness
in History Paintings by Barry & Maclise

Patrick O?Sullivan & Craig A. Bailey London & the Union: Ireland?s Capital,
Ireland?s Colony

R. F. Foster ?Hearts with One Purpose Alone?: Yeats?s Poetic Strategy &
Political Reconstruction, 1916-22

PARTICIPANTS

PROGRAMME

INDEX

From Email Patrick O'Sullivan

Article information, for information...

P.O'S.


James Larkin in the United States, 1914-23

Journal of Contemporary History, April 2002, vol. 37, no. 2, pp.
183-196(14)

O'Connor P.E.J.[1]

[1] University of Ulster, Londonderry

Abstract:

In 1913 James Larkin was at the height of his fame as a powerful orator and
flamboyant and egotistical, but successful General Secretary of the Irish
Transport and General Workers' Union. Following the traumatic defeat of the
ITGWU in the 1913 lock-out, Larkin tired of Union work, and embarked for the
USA and ? he hoped ? a world lecture tour. However, his increasingly
quarrelsome character made it hard for him to survive as a public speaker.
Facing financial difficulties in 1915, he accepted money from German agents
to engage in anti-war agitation. After the Germans broke with him in 1917,
possibly for his refusal to undertake violent sabotage, he worked chiefly
with the New York left, helping to lay the foundations of American
communism. His imprisonment for 'criminal anarchy' in 1920 led to
international protest and his release in 1923. Since 1914 Larkin had
neglected the ITGWU and had little grasp of how Ireland or the Union were
changing. His self-indulgent lifestyle in the USA made him more egocentric,
while imprisonment, his absence from the Irish independence struggle and his
failure to achieve anything of permanence, all made him more insecure and
prone to egomania. On the other hand, ITGWU leaders were determined not to
accept the restoration of his domineering leadership. The stage was set for
a split on Larkin's return to Dublin in 1923.

Language: English Document Type: Miscellaneous ISSN: 0022-0094

SICI (online): 0022-0094372183196

Publisher: Sage Publications

From Email Patrick O'Sullivan

Interesting article about John Ford's early movie, The Iron Horse, in
yesterdays Guardian.

The text of the article is currently displayed on the Guardian web site...

P.O'S.

The final frontier
No gunfights, no saloon mayhem - just Irish navvies and lots of engineering.
Jonathan Jones reveals how John Ford's The Iron Horse told the real story of
how the west was won

Jonathan Jones
Guardian

Monday June 17, 2002

http://www.guardian.co.uk/Archive/Article/0,4273,4435003,00.html

From Email Patrick O'Sullivan

A further little diasporic moment...

'Twelve UK cities are competing to become European Capital of Culture in
2008. To win, they must show that they can stage a year-long programme of
culture involving local people and visitors. The cities submitting the best
applications will be designated as Centres of Culture. But only one can win
the accolade of European Capital of Culture. A shortlist from those below
will be selected in autumn. The winner will be chosen next spring.'

Further information at...

http://www.getting.ukonline.gov.uk/uko/culture-city/

Which leads on to the web sites of the individual cities.

The European Capital of Culture programme has proved very successful - in
changing the image of a city and thus bringing in investment. The example
of Glasgow is always given.

We have been approached by Belfast, one of the competitor cities. They wish
to harness the power of the Irish Diaspora.

But I live in Bradford, another of the competitors. Belfast may have its
problems, but so does Bradford. I am all too aware of Bradford's problems -
my wife, Alison, is Director of Social Services for the City of Bradford.
My children go to school here. Bradford desperately needs a boost -
something that is not simply all about problems...

So, where do my loyalties lie?

I have forwarded to the Irish-Diaspora list, as separate emails, the
material I have received from Belfast...

Paddy


- --
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

From Email Patrick O'Sullivan

Forwarded on behalf of...

Sarah Hughes
sarahhughes[at]imaginebelfast2008.co.uk
Subject: Belfast's bid for European Capital of Culture 2008


Hi Patrick,

I came across your site whilst doing a websearch on the Irish diaspora.
Since I am working for the company behind Belfast's bid to be European
Capital of Culture 2008, I thought it most unusual that there should be an
Irish Diaspora Research Unit based in one of our competitor cities!

The Irish Diaspora forms a major part of our bid document, which is divided
into four main themes. Central to the One Belfast theme is a project called
Come Back Baby Come Back, a call home to the millions of Northern Ireland
diaspora and an open invitation to citizens all over the world to come to
Belfast. Part of this project will be the inauguration of a One Belfast
Day, a major reconnection project and an international call to action to
friends of Belfast across the world to see the city anew.

We have also made contact with over 600 diaspora all over the world through
the Exiles Club on the Belfast Telegraph website -
(www.belfasttelegraph.co.uk) We have informed them about Belfast's bid and
many have taken up the opportunity to become a human billboard - i.e. to
send us photographs of themselves, wearing an Imagine Belfast T-shirt, in
front of a famous landmark of their choice.

We would welcome any advice you might have on how to further galvanize the
support of the Irish diaspora for the European Capital of Culture campaign
and the projects which we hope to implement over the coming years.

If you would like further information about Imagine Belfast, please give me
a call on 028 90322008 or log on to our website -
www.imaginebelfast2008.com - and click on the City Hall icon to download a
copy of the bid.

Best wishes,


Sarah Hughes
PRESS OFFICER