From Email Patrick O'Sullivan

For information...

P.O'S.

Social Identities
Publisher: Carfax Publishing Company, part of the Taylor & Francis Group
Issue: Volume 7, Number 2 / June 1, 2001
Pages: 179 - 201

British Critical Theorists: The Production of the Conceptual Invisibility of
the Irish Diaspora

Mairtin Mac An Ghaill

Abstract:

There is a long historical narrative of the relations between Britain and
Ireland in which images of the Irish have been mobilised as major changing
representational resources for the making of the British nation, identity
and culture. Presently, the Irish diaspora in Britain is a major racialised
ethnic group. However, it is absent from contemporary British theorists'
representations of race and ethnicity. The paper critically explores the
dominant racial regime of representation and this accompanying conceptual
absence, as illustrated in anti-racist and new cultural theory texts. There
is a need to rethink the histories and geographies of social closure and
cultural exclusion as defining elements of the politics of race and nation.
The paper argues the need to move beyond the Americanisation of British
race-relations - the colour paradigm - to a critical engagement with
European explanations, focusing on questions of nation, nationalism and
migration. This is not an argument for the inclusion of the Irish in the
current model of British race relations, but rather seeks to investigate the
denial of difference with reference to Irish ethnic minority status and the
specificity of anti-Irish racism. I conclude by looking at the question of
self-representation in relation to Irish cultural formation and
subjectivity, suggesting that in terms of a traditional racial dichotomy of
domination/dominated, the Irish are not either/or but both/and.

From Email Patrick O'Sullivan

I haven't actually seen this article - the abstract tumbled into our nets
after some tidying by the publisher. All those phrases in 'scare quotes'
'signal', 'I' 'think', the influence of Barry Wellman - more info at...

http://www.chass.utoronto.ca/~wellman/

Wellman has been taken up by the computer network theorists. And I,
'cautiously', think this is the first time I have seen a Wellman approach to
an Irish migrant community. If, indeed this is a Wellman approach...

P.O'S.

Community, Work & Family
Publisher: Carfax Publishing Company, part of the Taylor & Francis Group
Issue: Volume 4, Number 2 / August 1, 2001
Pages: 195 - 213

The health experience of Irish people in a North West London 'community
saved'

Mary Malone

Abstract:

This paper describes the development of a 'community saved' among first
generation Irish immigrants in London. A 'community saved' is defined by its
containment of numerous personal relationships formed over time; it is
'densely knit' and 'bounded'. Within this paper links are described between
the development and survival of this Irish immigrant community, with its
emphasis upon both family ties and work as a means of enhancing social
cohesion, and its members' lived health experience. Social theory in its
most comprehensive form, as a 'tool' of social research which seeks to
provide explanations of events in the real world, provides a unifying
theoretical framework for the study. The development of 'social capital', or
the growth of values such as trust and reciprocity that facilitate societal
functioning and community life, provides the main unifying theme linking
community life to health experience. Precisely how it does so may mean
moving, at times, in and out of empirical data. It involves participants
using their own words and their own phrases to describe their particular
experience: an exposition beyond the scope of mere statistical measurement.

Cette article offre un portrait d'une 'communauté sauvée' parmi des immigrés
irlandais Londinien de la première génération. Une 'communuaté sauvée' se
défine par son endiguement de plusiers rapports crées depuis longtemps.
C'est une communuaté unie et bornée qui met en valeur les rapports
familiales et le travail comme moyens d améliorer la cohésion sociale.
L'article brosse un tableau des liens entre le développement et la
survivance de cette colonie irlandaise, et ses expériences vis àvis de la
santé. La théorie sociale, dans sa forme la plus compréhensive, c'est àdire
comme un instrument de recherche sociale qui s'addresse à expliquer les
événements dans la vie réelle, fournit ici un cadre théorique unifiant. Le
développement du 'biens d'équipement' où la croissance des valeurs telles
que la confiance et la réciprocité, valeurs facilitant le fonctionnement de
la societé et la vie associative, fournit la thème qui unit la vie
associative aux expériences salutaires.

Keywords:

IRISH IMMIGRANTS SAVED HEALTH EXPERIENCES

From Email Patrick O'Sullivan

For information...

P.O'S.

Cultural Studies
Publisher: Routledge, part of the Taylor & Francis Group
Issue: Volume 15, Number 1 / January 1, 2001
Pages: 161 - 172


NANNY/MAMMY: COMPARING LADY GREGORY AND JESSIE FAUSET

Anthony Hale

Abstract:

The article constructs a framework for future inquiry about the role of the
servant class in the works of Lady Augusta Gregory and Jessie Redmon Fauset.
Irish writer Lady Gregory, like her African American counterpart, regarded
the working classes with marked ambivalence. The elite of their respective
societies, both artists patronized those of lesser social stature to varying
degrees. At the same time, however, they both faced powerful adversaries and
colleagues alike who sought to keep these female writers themselves 'in
their place.' As a result of their complex identities, the servant figures
perform deeply provocative roles in their writing. The nanny/mammy, with all
of the attendant problems of race, class, and gender, embodies the sometimes
similar and sometimes divergent battles waged by these two pioneering
artists. Questioning notions of ownership and the labor of literary
production, the essay also uses the nanny figure as a metaphor to probe
Fauset's and Lady Gregory's remarkable trials of dispossession.

Keywords:

IRISH STUDIES AFRICAN AMERICAN STUDIES GENDER STUDIES CATHLEEN NI HOULIHAN
PASSING MOTHERHOOD PLUM CHILDHOOD

From Email Patrick O'Sullivan

This article has fallen into our nets...

The Billig book mentioned is Billig, M. (1995). Banal Nationalism. London:
Sage Publications. There is a page on Michael Billig on The Nationalism
Project.
http://www.nationalismproject.org/what/billig.htm


P.O'S.


National Identities

Publisher: Carfax Publishing Company, part of the Taylor & Francis Group
Issue: Volume 3, Number 3 / November 1, 2001
Pages: 221 - 238

A 'Countryside Bright with Cosy Homesteads': Irish Nationalism and the
Cottage Landscape

Tricia Cusack

Abstract:

The new Irish state, like other nations, invoked 'folk roots', returning to
a pre-colonial golden age located in the rural west. Indeed, the state and
the Church promoted an 'ideology of the rural' despite limited
modernisation. An ancient and authentic west was evoked in travel writing,
and especially in paintings of the Irish cottage landscape. National
identity was not only embodied in but maintained through cottage landscape
imagery by means of what Michael Billig terms banal nationalism, that is,
the daily inculcation of nationhood by means of an array of barely-noticed
signs. The cottage landscape, constantly reproduced and taken for granted
daily recalled citizens to their heritage.

From: Carmel McCaffrey
Subject: Re: Ir-D Wilde's speech from the dock 2

Patrick,

You are quite correct to point out that Wilde's "speech from the dock"
does not quite constitute the same genre as Irish patriots. Wilde's speech
does not come at the end of his trials but in answer to a question posed to
him about Douglas' poem Two Loves which ends with the line "I am the love
that dare not speak its name". His response comes during the second trial
[first defendant trial] when Wilde was still quite convinced that he would
win. In fact we have to consider what Wilde might have said at the end of
the third trial if he had been permitted to do so - he asked for permission
to speak then but was refused by the judge.

Wilde never put himself forward as a martyr. In fact such a pose, in my
opinion, would have been far too calculating for him and would have run
counter to his often stated object in life - self realization.. He
reiterates this position in De Profundis:
The more mechanical people to whom life is a shrewd speculation depending
on a careful calculation of ways and means, always know where they are
going, and go there. They start with the ideal desire of being the parish
beadle, and in whatever sphere they are placed they succeed in being the
parish beadle and no more. A man whose desire is to be something separate
from himself, to be a member of Parliament, or a successful grocer, or a
prominent solicitor, or a judge, or something equally tedious, invariably
succeeds in being what he wants to be. That is his punishment. Those who
want a mask have to wear it. Martyrdom would have been a mask that I do not
believe Wilde would have worn.

In De Profundis - which by the way could constitute something of a
"delayed" speech, he states that the laws under which I am convicted are
wrong and unjust laws and the system under which I have suffered a wrong and
unjust system yet he then goes on to distinguish between law and morality.
It is this very complexity which makes it hard to pigeonhole Wilde and come
to an easy decision about where to place him - did he see himself as martyr?
At the end of his third trial while listening to Lockwoods harsh and
appalling denunciation of me he was suddenly struck with the thought How
splendid it would be, if I was saying all this about myself. Confession
would have been self realization.

Carmel

irish-diaspora[at]Bradford.ac.uk wrote:

>From: patrick maume
>Sender: P.Maume[at]Queens-Belfast.AC.UK
>To: irish-diaspora[at]Bradford.ac.uk
>Subject: Re: Ir-D Wilde's speech from the dock
>
>From: patrick Maume
>I wonder if the parallel with the "speech from the dock" genre could be
>re-stated? Irish patriots on trial (especially constitutional
>nationalists) often devoted a great deal of effort to disputing that
>the state's case against them constituted legal proof; the "speech from
>the dock" openly avowing oneself to be a rebel was usually made (if
>made at all) after the verdict had been reached and when there was no point
in further obfuscation.
>
>

From Email Patrick O'Sullivan

For information...

P.O'S.

- -----Original Message-----

From the Embassy of Ireland, Ottawa

Dear colleagues,

Attached below are several translations (English, Irish, French,) of the
poem 'Beacons at Bealtaine,' which was delivered by Seamus Heaney at the
ceremony to mark EU Enlargement on Saturday, 1 May 2004, in the Phoenix Park
in Dublin.

This was an extremely prestigious day for Ireland, as current holders of the
Presidency of the EU.

You may find this work of interest and consider its inclusion in your next
publication or on your website.

Best regards,
Marcella Smyth
Second Secretary
Embassy of Ireland,
Ottawa

Seamus Heaney

Beacons at Bealtaine

In the Celtic calendar that once regulated the seasons in many parts of
Europe, May Day, known in Irish as Bealtaine, was the feast of bright fire,
the first of summer, one of the four great quarter days of the year. The
early Irish Leabhar Gabhála (The Book of Invasions), tells us that the first
magical inhabitants of the country, the Tuatha Dé Danaan, arrived on the
feast of Bealtaine, and a ninth century text indicates that on the same day
the druids drove flocks out to pasture between two bonfires. So there is
something auspicious about the fact that a new flocking together of the old
European nations happens on this day of mythic arrival in Ireland; and it is
even more auspicious that we celebrate it in a park named after the mythic
bird that represents the possibility of ongoing renewal. But there are
those who say that the name Phoenix Park is derived from the Irish words,
fionn uisce, meaning ?clear water? and that coincidence of language gave me
the idea for this poem. It?s what the poet Horace might have called a
carmen sæculare, a poem to salute and celebrate an historic turn in the
sæculum, the age.

Beacons at Bealtaine

Phoenix Park, May Day, 2004

Uisce: water. And fionn: the water?s clear.
But dip and find this Gaelic water Greek:
A phoenix flames upon fionn uisce here.

Strangers were barbaroi to the Greek ear.
Now let the heirs of all who could not speak
The language, whose ba-babbling was unclear,

Come with their gift of tongues past each frontier
And find the answering voices that they seek
As fionn and uisce answer phoenix here.

The May Day hills were burning, far and near,
When our land?s first footers beached boats in the creek
In uisce, fionn, strange words that soon grew clear;

So on a day when newcomers appear
Let it be a homecoming and let us speak
The unstrange word, as it behoves us here,

Move lips, move minds and make new meanings flare
Like ancient beacons signalling, peak to peak,
From middle sea to north sea, shining clear
As phoenix flame upon fionn uisce here.

Féile na Tine san fhéilire Ceilteach ab ea Lá Bealtaine, an féilire a leag
síos na ceithre ráithe in an-chuid áiteanna san Eoraip. Ba é tús an
tsamhraidh é, an chéad ráithe sa bhliain. Deir Leabhar Gabhála linn gur ar
Lá Bealtaine a tháinig Tuatha Dé Danann i dtír agus insíonn téacs ón naoú
haois dúinn go gcuireadh na draoithe tréada amach chun féaraigh ar an lá sin
idir dhá thine chnámh. Is dea-thuarúil an ní é mar sin go bhfuil tréada na
hEorpa ag teacht le chéile anseo ar lá a shamhlaítear le slua cuairteoirí;
agus is dea-thuarúla fós é go bhfuilimid á cheiliúradh i bpáirc a sheasann
don fhéinics, más fíor, éan na hathbheochana leanúnaí. Ach, ar ndóigh,
d?fhéadfaí a áiteamh nach ?féinics? chuige é ach ?fionnuisce? agus as an
imeartas focal sin a tháinig an dán seo. Is é atá ann carmen sæculare, mar
a déarfadh Horás, dán a dhéanann ceiliúradh agus a thugann suntas do chor
stairiúil sa sæculum, an aois ina mairimid.

Maoláin na Bealtaine

Páirc an Fhionnuisce, Lá Bealtaine, 2004

Uisce agus fionn. Tá an t-uisce glé.
Ach tum ann is gheobhair Gréagach é:
Féinics ar bharr lasrach ar fhionnuisce é.

Barbarach a thug an Gréagach ar an stróinséir.
Tagadh sliocht na mbarbarach sin go léir
Lena dteangacha a bhí, tráth, doiléir,

Tagaigí anois as gach aon limistéir
Chun macalla a phiocadh as an spéir ?
Féinics is fionnuisce ? go réidh.

Bhí maoláin ar lasadh i bhfad is i gcéin
Nuair a nocht na chéad bháid as farraige mhéith
Uisce agus fionn go stadach i mbarr a mbéil.

Éirímis inár seasamh, a chlann, de léim
Gach éinne is a theanga nach tafann í ná méil
Chun bríonna nua a chur i gcéill

Beola a bhogadh, is gan stad dár réim
Ach sinn inár maoláin, ó ré go ré,
Ag lonrú amach as broinn an aigéin
Is fionnuisce ann ? is sinn fhéin.


Translated into Irish by Gabriel Rosenstock


Dans le calendrier celtique qui, dans beaucoup de pays d?Europe, régulait
autrefois les saisons, le premier mai, connu en Irlande sous le nom de
Bealtaine, était la fête du feu clair, la première de l?été, l?un des grands
jours du terme de l?année. Le Leabhar Gabhála ou Livre d?invasions, en
vieil irlandais, nous raconte que les premiers habitants magiques du pays,
les Tuatha Dé Danaan, arrivèrent le premier mai, et un texte du neuvième
siècle nous apprend que, le même jour de l?année, des druides guidèrent
leurs troupeaux vers le pâturage entre deux feux de joie. Il y a donc
quelque chose de prometteur dans ce nouveau rassemblement des vieilles
nations européennes le jour même d?une arrivée mythique en Irlande ;
d?autant plus prometteur d?ailleurs que nous le fêtons dans un parc portant
le nom d?un oiseau mythique qui représente la possibilité d?un renouveau
perpétuel. Il existe pourtant des gens qui font dériver le nom de Phoenix
Park des mots irlandais fionn uisce, signifiant « eaux claires ». C?est
cette coïncidence linguistique qui m?inspira le poème qui suit. C?est ce
qu?Horace aurait appelé un carmen sæculare, un poème pour saluer et célébrer
un moment historique de notre sæculum, de notre siècle.

Feux du premier mai

Phoenix Park, le 1er mai, 2004

Uisce : eau. Et fionn : l?eau est claire.
Mais plonger : cette eau gaélique est grecque ;
Ici le phénix prend feu sur fionn uisce.

Les étrangers étaient des barbaroi à l?oreille grecque.
Que les héritiers de tous ceux qui ne parlaient pas
La langue, dont le babillage n?était pas clair,

Viennent à présent avec leur don des langues par toutes les frontières,
Qu?ils trouvent les voix qu?ils cherchent en écho,
Tout comme fionn et uisce répondent ici au phénix.

Les sommets du premier mai prenaient feu de loin en loin
Quand nos premiers venus accostèrent dans la crique,
Dans uisce, fionn, mots étranges bientôt clairs.

Aujourd?hui qu?arrivent de nouveaux venus,
Que ce soit un retour au pays et, comme il convient,
Que le mot proféré ne soit ni étrange ni étranger,

Que les lèvres et les esprits se meuvent pour faire flamboyer
Des significations neuves, se répondent comme les feux anciens
De sommet en sommet, de mer en mer, brûlant clair
Comme un feu de phénix ici sur fionn uisce.

Translated into French by Roger Little

Acknowledgements
Original texts © Seamus Heaney, 2004 ? Translations: © the individual
translators (Roger Little: French; Hans-Christian Oeser: German; Gabriel
Rosenstock: Irish; Riccardo Duranti and Marco Sonzogni: Italian; Akagi
Kobayashi: Japanese; Anamaría Crowe Serrano: Spanish) and the ITIA?Irish
Translators? and Interpreters? Association/Cumann Aistritheoirí agus
Teangairí na hÉireann, 2004.

From Email Patrick O'Sullivan

This is worth flagging up... I do not, as yet, have the Table of Contents -
but ISR and its publisher, Carfax/Taylor & Francis, are well organised and
the TOC will appear in due course.

Anyway, Irish Studies Review, 12, 1, April 2004, is now being distributed to
subscribers - and thus automatically to all the members of the British
Association for Irish Studies...

This is a Special Issue on Music, Guest Editor Gerry Smyth. This is an
excellent thing - and I have emailed Gerry Smyth and the ISR team with our
congratulations. Eight articles, including the Guest Editor's Introduction.
When you think how, in the very recent past, there was virtually no
scholarly work on Irish music and dance...

This might sound like faint praise - but, of course, the footnotes are
immediately useful. With the essays and the footnbotes we can at once see
the shape of the discourse and the scholarship. Bill Rolston, much quoted.
And, another example, I have recently been in discussion with the composer
Bobby Lamb about his wish to write longer works making use of full
orchestral forces - so, I am intrigued by Patrick Zuk's essay here.

Music and dance folk - if you want to comment on this ISR Special Issue via
the Ir-D list, please do so.

As usual in ISR a strong, wide-ranging collection of book reviews -
including one by Eoin Flannery, of MIC Limerick, on Chris Arthur's second
essay collection, Irish Willow: '...an exhilarating affirmation of the act
of rumination...' A third Chris Arthur collection, Irish Haiku, is, we
hear, in the pipeline.

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 Social Sciences and Humanities
University of Bradford
Bradford BD7 1DP
Yorkshire
England

From Email Patrick O'Sullivan

I thought that this volume was worth bringing to the attention of the Ir-D
list, just to note interesting developments in the study of Western European
Christianity and Catholicism...

This volume was also reviewed for H-France...
http://www3.uakron.edu/hfrance/reviews/curtis2.html

The McLeod and Ustorf volume includes a chapter...
Sheridan Gilley, "Catholicism in Ireland"
briefly mentioned in the review, below...

P.O'S.

- -----Original Message-----

H-NET BOOK REVIEW
Published by H-Catholic[at]h-net.msu.edu (May 2004)

Hugh McLeod and Werner Ustorf, eds. _The Decline of Christendom in Western
Europe, 1750-2000_. New York and Cambridge: Cambridge University Press,
2003. 234 pp. Tables, notes bibliography, index. $60.00 (cloth),
ISBN0-521-81493-6.

Reviewed for H-Catholic by Araceli Duque Araceli.duque[at]terra.es, Department
of European Studies, University Institute Ortega y Gasset, Madrid, Spain

Current Approaches to the Study of the Role of Religion in Western Europe

"We are still dealing with Christendom: with Christendom in ruins, but with
Christendom." Hilaire Belloc's words in the early 1930s would seem
inapplicable today, yet the contributors to this collection of essays would
not entirely disagree. While Werner Ustorf or Thomas Kselman assume the
dissolution of Christendom, Martin Greschat or Peter van Rooden point to its
pervasiveness in the later part of the twentieth century; the former through
a detailed examination of the debates between German Protestants after World
War II, the latter, arguing for the existence of "various kinds of
Christendom" which have succeeded each other in the case of the Netherlands
(p. 113). The answer is not an easy one. This collection of essays
represents a significant input to this far-reaching and still somewhat
obscure process.

The contribution of this volume must be placed within the context of the
promising new historiographical direction that has opened up in modern
European history, first in the 1950s-1970s with the "new cultural history,"
and continued in the present time by historians, theologians,and
sociologists who point to the continuous importance of religion in the lives
of Western European peoples. These show concern, not so much with the
expressions of social or economic structures or established churches, but
with alternative ways in which religion may express itself. The key is
believed to be in the study of popular religious behavior and, one may add,
not with the essence of Christianity itself, but with the way it is
experienced. Thus, the central focus is the religion of the people, rather
than that of political and religious elites. This volume examines the
much-neglected change from Christendom, where Christianity had a prominent
role, towards a society in which the main churches have had to adapt to a
situation where they no longer hold a privileged role. Progression or
regression? Rather than dismissing the replacement of Christendom for
Christianity as a negative or positive turn in Western European history, the
authors of these essays, with chapters on most European countries, point out
the complexities and vicissitudes that should be taken into account before
making such a judgment of value, thereby contributing to the wealth of new
perspectives on the complexity and striking tenacity of religious belief and
practice. It seeks to examine this process of increasing pluralism, which
has accelerated dramatically since the 1960s, and its implication for the
future.

There are thirteen chapters, most focusing on a particular European country,
thereby emphasizing the unitary element of the experience of decline.
Divided into four sections, it seeks to examine the situation of Western
Europe at the end of the twentieth century, the reasons why and how
Christendom has declined through an emphasis on narrative, and the situation
of religion through key themes such as technology, death and language. The
final part of the book looks at the future and asks how Christianity should
respond to the end of Christendom.

With few exceptions, every country of Western Europe experienced changes of
the same kind and around the same time: the 1960s. But most importantly,
no linear path toward dechristianization and secularization can be traced
from the French Revolution into the twentieth century, for nineteenth- and
twentieth-century Europe has experienced unpredictable religious revivals
that scholars are still trying to explain.

If there is a common view among the authors, it is that the "master
narrative" of secularization is inadequate. Callum Brown and Jeffrey Cox
note that concepts such as "secularization" and "decline" are problematic,
because they fail to take account of alternative ways in which religiosity
is expressed. The problem is that "the secularization story is too complex
and many-sided to be 'verified' or 'falsified'; it can only be compared in
its persuasiveness to another story, or other stories. As long as
secularization is presented as the only story, one cannot say it is the best
story" (p. 209).

One recurrent theme, as the fine introduction by Hugh McLeod points out, is
that what marks the radical break with the past, especially in the period
after 1960, is not so much "that the precepts of Christian morality were
being ignored in practice, but that alternative principles were being openly
advocated" (p. 13). Thus, Eva H. Hamberg, explores the situation of
Sweden, to argue that what causes religious indifference is not a
pluralistic society, but a monopoly on religion. As she states, "what
appears to be a low level of demand for religion may be a low level of
demand for the available forms of religion." (pp. 58-59). In other words,
the important factor is quantity rather than quality. Moreover, the case of
Sweden, she argues, shows that the rise of material welfare does not
necessarily involve decline of religion.

Yves Lambert, providing one of the best essays in this collection, argues
that secularization is only one among several aspects of the contemporary
situation. Rather than dismissing the process as wholly "secular," he
maintains that Christianity has adapted well to modernity, yet at a high
price: "the abandonment of what rendered religion absolutely indispensable:
the reaching of eternal salvation" (p. 77). Can we still speak of
Christianity in Western Europe when the basic element ceases to be
important? He does not answer the question, but contends that, in order to
understand the present situation, we need to take account of the main
features of modernity and the transformation that those changes have brought
about.

The complexity is also explored by Lucian Holscher through a study of the
semantic structures of religious change in Germany, to emphasize another
recurring theme in these essays, namely, there is no one way to view
religious change. Furthermore, the study of those changes helps us
understand historical change. David Hempton analyses the complex
relationship between established churches and evangelical dissenters
inEngland since 1700.

Thomas Kselman uses his study of death in modern France to argue that one
must be cautious in making judgments about the process of dechristianisation
and must have, in turn, "a generous standard when establishing Christian
identity." Thus, in the case of France, he argues, we must "consider the
possibility that the continued insistence on Catholic identity and Christian
symbols represents an authentic form of Christianity," something which
merits further reflection (p. 158). Sheridan Gilley studies the way in which
religion contributed to the formation of cultural identities in the case of
Ireland, an important theme that merits further reflection in the new
Europe. Moreover, the relationship between modernity and religion is
examined by Michel Lagree through the impact of technology on Catholicism,
concluding that "technology is not inevitable the main agent of the world's
disenchantment" (p. 179).

If one is interested in knowing the current approaches to the study of the
decline of Christendom, this book is a must. If one, however, is looking
for actual reasons for its decline, he will be disappointed, for he will not
find them here. Instead, the complexity and the diversity of the process of
religious decline are offered, while recognizing that many of the conditions
discussed are specific only to Western Europe.

Further lines of inquiry would do well to integrate themes that are absent
in the present volume, and address questionable assumptions that are present
here as well. Two absent themes, for instance, are intellectual history and
that of gender. As to questionable assumptions, further research would be
enriched by questioning the main definition of Christendom as a society in
which Christianity was "the dominant religion and this dominance has been
backed up by social or legal compulsions"
(p. 218). Thus, the argument goes, the most important difference between
religion under Christendom and under modern secular societies is that in the
former, it was imposed from above or adhered to because of peer-pressure,
dominated by coercion, control and domination, whereas in modern societies
religion is free and voluntary. If the main definition of Christendom is a
civilization that was imposed from above, how can one explain its endurance
and pervasiveness in history? This question is left unanswered.

The present volume attempts to examine the transformation of religion in
modern European history without, as Werner Ustorf notes, "imprisoning it in
one's views and tradition, likes and dislikes" (p. 220). This indeed is a
laudable enterprise, yet it is still doubtful how or whether it can be
achieved. The tendancy of many of the contributors of these essays is to
lower the standards of Christianity so that it can be accepted by all.
Werner Ustorf's solution is for Christianity to free itself from its
cultural, institutional or doctrinal restrains. With this statement, he is
already imprisoning Christianity in his own "views and tradition, likes and
dislikes."

Despite its setbacks, this book is an important and timely resource for the
further reflection on such a complex and multifaceted issue as the
significance of Christianity in today's culture and its role in history.

The value of the present volume lies not in solving enigmas, but in pointing
to questions and problems that must be answered through further research.


Copyright (c) 2004 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

If I have got my dates right...

Today sees the Official Launch of the Irish Art Research Centre by Lochlann
Quinn, Chairman of the National Gallery of Ireland.

http://www.triarc.ie/

triarc- Irish Art Research Centre

'Trinity College's Irish Art Research Centre (triarc) was established in
2003 to promote specialist education and research in Irish visual culture.'
Nicely designed web site (of course) and interesting plans, including a Jack
Yeats exhibition...

A further (mildly) interesting thing... Trinity's email procedures mean
that the email address of Dr. Yvonne Scott, Director, the Irish Art Research
Centre, is scotty at tcd...

Best wishes to Dr. Scott and her colleagues on this day...

Patrick O'Sullivan


- --
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 Social Sciences and Humanities
University of Bradford
Bradford BD7 1DP
Yorkshire
England

From Email Patrick O'Sullivan

We are getting reminders from the Institute of Irish Studies at the
University of Liverpool, and others, about the Joint Conference of The
American Conference for Irish Studies, The British Association of Irish
Studies and the European Federation of Associations and Centres of Irish
Studies...

This is the ACIS version...

P.O'S.

________________________________

Subject: ACIS Annual Conference

The American Conference for Irish Studies will meet for its annual
conference at The Institute of Irish Studies, The University of Liverpool,
from July 12 to July 16, 2004. Members should remember that the early
registration fee for the conference, of 90£, are only offered through May
31. Thereafter the registration fee will be 110£.

Information on the conference, including electronic registration materials,
is available at: http://www.liv.ac.uk/irish/acis.htm



John Harrington

From Email Patrick O'Sullivan

Thanks to Bill Mulligan, for his email and his offer, below...

I have emailed the conference organisers, saying that the Ir-D list members
still wish for some sort of gathering or meeting point, and - given the
packed schedule - we are happy to work with the allocated time of 1.30 on
Wednesday July 13.

We should maybe stop thinking of our event as a 'Reception' and go back to
thinking of it as an 'Open House'.

So far we have 3 papers...

William Mulligan Jr., Murray State, Kentucky, 'Teaching the Irish
Diaspora'

Stephen Sobol, University of Leeds, 'Web design and web users - underneath
the skin of www.irishdiaspora.net'

Patrick O'Sullivan, IDRU, University of Bradford, 'The life and times of
the Irish-Diaspora list: November 1997 to the present day'.

Anyone want to add to this?

Basically, we are planning to just Be There - and we can launch into our
papers when sufficient numbers have gathered.

We are not going to offer any kind of 'hospitality' - other than a cheerful
greeting.

Hospitality will occur later, in a bar, when I will buy everyone or anyone a
drink.

We go with the flow...

Paddy


- -----Original Message-----
From: "William Mulligan Jr."
To:
Subject: RE: Ir-D Joint Conference, Liverpool, July 2004

Paddy--

1:30 with sessions opposite is an odd time for a reception.
There doesn't seem to be anything afterwards - I recall that tours were
mentioned at one point for the afternoon that day. Information does seem to
be slow coming along -- perhaps because of the number of organizations
involved.

I will be glad to participate during the time slot we've been given
or to fill in as "host" if you want to go to a session or part of one. I
just finished teaching an Irish Diaspora course and will post some thoughts
on that for the list. It was a very interesting experience and, on the
whole, went pretty well. I could say a few words about that, if you want to
do have a brief program. I see some names I recognize from the list on the
program and am sure there are others. I am looking forward to meeting
people I have not yet met, so there is a value in having a place and time
for that.

I checked the British Rail website and there should be no problem
getting from Manchester to Liverpool. Now, to find a decent fare to
Manchester.

Bill

From: Kerby Miller
Subject: Re: Ir-D Fragile Heritage

>Ultan wonders if Ir-D members consider Dun Laoghaire's Carlisle Pier to
>be a part of that fragile heritage?

I certainly do--and very strongly so.
Kerby

From Email Patrick O'Sullivan

For information...

P.O'S.

Women's History Review

ISSN 0961-2025

Volume 1 Number 3 1992

AN OUTCAST COMMUNITY: the 'wrens' of the Curragh

MARIA LUDDY University of Warwick, United Kingdom

This article examines the lifestyle of a particular group of women who
operated as prostitutes and were known as the 'Wrens of the Curragh'. It
also briefly examines the extent of prostitution in nineteenth-century
Ireland and the particular Catholic ethos of those Magdalen asylums operated
by female religious. The Irish discourse on prostitution was very much
formed by the rescue work of female religious and prostitutes were judged in
spiritual and moral terms. The information available on the 'Wrens' comes to
us primarily through the work of an English journalist, James Greenwood. The
discourse is quite different in many respects to that which pertained in
Catholic circles though there are also a number of similarities. Greenwood's
account of the 'Wrens' gives us a unique insight into the everyday existence
of a group of 'outcast' women who worked in their own interests and created
their own community network away from 'respectable' society.

From Email Patrick O'Sullivan

The New Issue of History Ireland, Volume 12 No. 2, Summer 2004, is now being
distributed. It is a good one. I'll distribute the TOC when it becomes
available...

Just to note here that 3 brief items in the first part of the journal have
some things in common... There is comment on the plan to devastate the Tara
landscape in Ireland with a motorway, there is comment on the Castle Hill
and Vinegar Hill battle landscapes in Australia, and there is comment on the
Fontenoy battle landscape, disappearing under development. These sites and
issues have all been discussed on the Irish-Diaspora list - the first 2 very
recently. Really brings home how very fragile is the Irish Diaspora
heritage - however defined, sites, material culture...

The 'current issue' of History Ireland on the web site is still...
Volume 12 No. 1 Spring 2004

http://www.historyireland.com/magazine/histirel.html

It is worth visiting that web site now, for amongst the free sample articles
is...

'There's no such thing as a bad boy': Fr Flanagan's visit to Ireland, 1946
by Dáire Keogh

I mentioned this article in a previous note on History Ireland - and really,
on re-reading, I think it is maybe a classic study of diasporic tensions...

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 Social Sciences and Humanities
University of Bradford
Bradford BD7 1DP
Yorkshire
England

From Email Patrick O'Sullivan osullivan[at]irishdiaspora.net>

On the theme of 'the fragility of the Irish Diaspora heritage'... Ultan
Cowley has written to remind me of his letter in the Irish Times last month,
Friday April 2nd, which we picked up and distributed on the Ir-D list,
Monday, April 5 2004...

Ultan wonders if Ir-D members consider Dun Laoghaire's Carlisle Pier to be a
part of that fragile heritage?

Here is the relevant section of Ultan's letter, for comment...

P.O'S.

END OF THE CARLISLE PIER
Ultan Cowley

On Monday March 30th 2004 the Dun Laoghaire Harbour Company Board announced
the winning design for the redevelopment of Dun Laoghaire's Carlisle Pier
which, from 1855 to 1995, was the Irish departure point for the Dun
Laoghaire to Holyhead Mail Boat.

This event - the demolition of the old Pier and its replacement with a major
new landmark structure incorporating living and recreational space, retail
outlets, a hotel, and a cultural centre, will have significance not only for
the citizens of Dun Laoghaire and Dublin but also for the Irish in Britain,
the majority of whom first left their homeland from this very spot.

Four designs were selected by the Harbour Company. In early February these
designs were put on view at the present Ferry Terminal Building and the
public was invited to comment on them.

Included in the design stipulations was the provision of 'a major public
cultural attraction of national importance'. The winning design, by
architects henneghan.peng, proposes a 'National Marine Life Centre' -
something of debatable value which could be sited in an urban setting almost
anywhere else on Ireland's coastline. It has no special resonance with this
particular site and certainly doesn't 'reflect its historical significance'
in any way whatsoever.

Only one proposal, that of New York architect Daniel Libeskind for an Irish
Diaspora Museum, recognised the true historic significance of the Carlisle
Pier.Libeskind, himself an emigrant, recognised the pier as the point of
final departure for Irish men and women, from all parts of Ireland, over
many generations. This surely was a phenomenon 'of national importance'
which deserves to be properly commemorated at the place in which it
occurred.

Liebeskind,who came by ship from Europe to New York, picked up on the
resonance of the term 'mail boat' and saw it as symbolising the outreach of
the Irish to those abroad: 'this pier filled boats, not only with people but
literally with sentiments, ideas, news and wishes.the architecture must
capture and echo the sentiment and emotion of all the letters that passed
through its pier'.

He missed its more vital significance however; it was the conduit for
millions of pounds of emigrants' remittances. According to Catherine Dunne
(An Unconsidered People, Dublin, 2003) emigrants' remittances in 1960 - 15.5
million pounds, was only half a million short of the entire Irish education
budget for that year, and 2.5 billion pounds was remitted via cheques and
postal orders from Britain to Ireland between 1939 and 1969.

A full 47% of public submissions received on foot of the public exhibition
favoured Libeskind's design. Not only was this design rejected but since
then no one - neither the winning architects (one partner, ironically,
hailing from West Mayo) nor the Harbour Board, has proposed erecting so much
as a simple monument in their memory on this historic spot.

I am reminded of the closing passages of Donal MacAuligh's famous memoir,
Dialann Deorai (An Irish Navvy: Diary of an Exile), in the context of one of
his many departures from the Carlisle Pier on the Mail Boat for England.
'I envy the cattle lying on the green grass of Ireland gazing cow-like at
the CIE carriages riding by. But even the cattle are trundled across too;
like the Paddies and Brigids of Ireland.'

'Coming into Dun Laoghaire I saw a young man and his girl walking down below
us in the golden evening sunlight. Its well for you, my friend, that every
day you arise can be spent around this place. The quay is lined with little
sailing boats.The wealthy own them, those who can stay behind here.
For a minute I have a vision of Lough Corrib and I can sense that old
feeling in my stomach that I get each time I leave Irish soil, but it won't
last long. I'm getting used to it now.Somewhere around me a man is singing
"The Rose of Tralee".We're a great people, surely'.

Given this latest turning of our collective backs on our Diaspora I can only
add: Aren't we, just.

From Email Patrick O'Sullivan

There are 2 useful things available freely on the web site of the MPhil in
Ethnic and Racial Studies at TCD...

http://www.tcd.ie/Sociology/mphil/mphil.htm

These are very large downloadable pdf files, full versions of conference
papers... There are plans to turn them into special issues of journals, but
for the moment, here they are...

The papers within the 'Women's Movement: Migrant Women Transforming Ireland'
file are of special interest, of course. There is a full Table of Contents
- - perhaps someone more skilled than I am at turning pdf into email text
could have a go at extraction. I had to give up.

Paddy


1.
Women's Movement: Migrant Women Transforming Ireland

Editors: Ronit Lentin and Eithne Luibhéid

Dublin 2003

2.
Working and Teaching in a Multicultural University.

Editor: Ronit Lentin.

Dublin 2003

From Email Patrick O'Sullivan

Yet more on Dracula...

Or was it all agreed that he was Parnell?

P.O'S.



Title Gothic Genealogies: Dracula, Bowen's Court, And Anglo-Irish
Psychology
Author Raphael Ingelbien
Citation ELH (English Literary History) 1/27/2004 Vol 70(4) p1089-
YEAR 2004

Abstract This article reassesses the place of Dracula within a
supposed Anglo-Irish Gothic tradition by stressing continuities between
Stoker's portrayal of the vampire and the (auto)biographical writings of
major Ascendancy figures, and more particularly Elizabeth Bowen's family
memoir Bowen's Court. It qualifies the recent focus on Dracula's monstrous
body as an allegorical site, and argues that the Irish subtext of the novel
may be most palpable in more muted forms of psychological Gothic. It
attempts to refine our definitions of Anglo-Irish Gothic, and constitutes a
new intervention in the debate that has raged over Dracula's Irish identity.
ISSN 0013-8304

From Email Patrick O'Sullivan

Did anyone else know that there was a Journal of Police Crisis Negotiations?

P.O'S.


Title The Balcombe Street and Iranian Embassy Sieges- A Comparative
Examination of Two Hostage Negotiation Events
Author Steven Moysey PhD
Citation Journal of Police Crisis Negotiations 2/23/2004 Vol 4(1)
p67-
YEAR 2004

Abstract This paper will examine two hostage negotiation episodes and
compare how each situation was handled in relation to the eventual outcome.
Both examples are of approximately the same duration, handled by the same
police force and featured terrorist organizations as the hostage taking
parties. Despite all their similarities, the two events had radically
different outcomes. In December 1975, four members of an Irish Republican
Army [IRA] active service cell were involved in a running gunfight with
members of the Metropolitan Police force in central London. As the
terrorists made their escape they found themselves in Balcombe Street, still
firing at officers pursuing them. Seeking a place to resist the growing
police presence, the four men entered an apartment complex and forced their
way into number 22b, occupied by Mr. and Mrs. Mathews. It was the start of a
six-day siege that would end with the capitulation of the IRA men without
bloodshed. On April 30th, 1980, six armed revolutionaries of the Democratic
Revolutionary Movement for the Liberation of Arabistan (DRMLA) seized the
Iranian Embassy at No. 16 Princes Gate, London, taking twenty-four hostages.
The gunmen were members of an organization whose goal was regional autonomy
for Arabistan. Six days later, the Special Projects (SP) Team of the 22
Special Air Service Regiment (SAS) Counter Revolutionary Warfare Wing (CRW),
stormed the building and killed five of the six terrorists.

The situational context, motivation of the hostage takers, the
political environments and objectives are factors that drove the two siege
events to have such different negotiation outcomes. It is the
interrelationship of these factors that will be examined in this paper, in
relation to the eventual outcome of each siege event.
ISSN 1533-2586

From: Maureen E Mulvihill
mulvihill[at]nyc.rr.com

Review, for posting on Irish Diaspora and EIRE18-L:

"High Church Politics & Bibliophily in 17thC Dublin"

Raymond Gillespie, ed. "Scholar Bishop: The Recollections and Diary of
Narcissus Marsh, 1638-1696." Cork University Press, 2003. vi + 100 pp.
Paper. Euro 15. Irish Narrative Series, edited by David Fitzpatrick.

Reviewed by Maureen E. Mulvihill
Princeton Research Forum, Princeton, New Jersey.

(This review, originally published in the Spring-Summer, 2004 issue of
"Seventeenth-Century News," has been reformated and slightly
abridged/amended for posting in this medium; it appears here with the
gracious permission of journal editor, Donald R. Dickson, Department of
English, Texas A&M University.)


A broadly published scholar on religious beliefs and the material literary
culture of early-modern Ireland, Dr Raymond Gillespie (Senior Lecturer,
Department of Modern History, National University of Ireland, Maynooth) now
has given Irish Studies an important, if modestly slim, new work on arguably
the premier bookman of seventeenth-century Ireland: Narcissus Marsh
(1638-1713).

An English cleric from Hannington, Wiltshire, Marsh became Provost of
Trinity College Dublin; founder of Marsh's Library in Dublin; Archbishop of
Dublin; and Archbishop of Armagh. The legacy of Narcissus March and his
valuable contributions to Irish education and book culture are preserved
today, in large part, by the faithful Keeper of Marsh's Library, Dr Muriel
McCarthy, who herself has written superbly on the history and holdings of
Marsh's Library, a unique eighteenth-century building to which she has given
the best of her time and talents ("All Graduates and Gentlemen: Marsh's
Library" [Dublin, 1980]). McCarthy's remarkable dedication, generosity, and
knowledge have won her the affection and respect of scholars worldwide; they
know that Marsh's Library is a major centre of seventeenth-century studies.

Gillespie's newest offering is an old-spelling edition of the Reverend
Marsh's recollections and diary (1690-1696). The autograph manuscript of the
diary has not survived or has yet to be 'found' and attributed; thus,
Gillespie's copy text is a mid-eighteenth-century transcript of the document
preserved in Marsh's Library, Dublin: MS Z2.2.3.

As recently noted in the important collection, "Judaeo-Christian
Intellectual Culture in the Seventeenth Century: A Celebration of the
Library of Narcissus Marsh," edited by Allison P. Coudert, Sarah Hutton,
Richard H. Popkin, and Gordon Weiner (1999), Marsh was not only an important
seventeenth-century English cleric who, albeit reluctantly, was drawn into
volatile issues of his time, but he also was an electic book-collector,
whose extensive personal library is a newly-recovered locus of intersecting
Judaeo-Christian traditions in early-modern Ireland. While most historians
associate Marsh with the great Dublin library which he founded in 1701, and
whose tercentenary was celebrated in 2001, Gillespie's edition of Marsh's
memoir offers a view of the private man, a man of frightening dreams, a man
for whom political and social affairs were but an annoying distraction from
his chief interests: reading and scholarship. In assembling his portrait of
Marsh, Gillespie looks not to second-hand historical or social documents
relating to Marsh, nor to contemporary chat about this rather odd, if
controversial, cleric; he looks rather to the man's own words in a highly
personal written record which discloses something of the private man behind
the public persona.

An alumnus of Magdalen College, Oxford, Marsh was an ardent royalist who had
a successful career in the Church of England. His natural enemies, as Marsh
himself reminds us in his journal, were Roman Catholicism and Louis XIV;
Marsh prayed, for example, that "God might put a hook through the nostrils
of that [French] Leviathan." In 1677, with the benefaction of John Fell,
Dean of Christ Church, Oxford, Marsh was appointed Provost of Trinity
College, Dublin; and in 1683, Marsh became Bishop of Ferns and Leighlin.
Shortly thereafter, Marsh became Archbishop of Dublin and, after that, of
Armagh. Yet, Marsh was an ambivalent public figure, bored and impatient with
his official, public duties; he resented the tiresome "multitude of
impertinent Visits a Provost is obliged to," and his characteristic distaste
for public engagement won him the ridicule of his most illustrious
contemporary in High Church politics: Jonathan Swift, Dean of St Patrick's
Cathedral, Dublin, a vigorous public man who courted, indeed flourished in,
public notoriety. Swift detested Marsh, whom he regarded a victim of
sentimental pietism and personal cowardice.

While as Provost of Trinity College, Marsh found Irish university students
thoroughly unvarnished and haphazardly educated; he thus overhauled the
entire university curriculum and also encouraged serious study of Irish
language and literature. Marsh, moreover, supplemented the university
library with his own books (and personal funds); by 1693, Marsh had laid
plans for the great library -- Ireland's first public library -- which bears
his name.

Towards the end of his long career, Marsh decided to set out a written
record of his activities; he maintained this memoir of jottings for a full
six years (1690-1696). The spiritual autobiography, journal, and diary were
popular forms at this time, of course; and so we observe Marsh taking
spiritual stock in these pages and expressing gratitude to God for many
blessings over the course of his career, as both clergyman and academic
administrator. But Marsh also finds ways to distinguish his subjective
commentary from the usual run of pious platitudes. The diary, for example,
positions Marsh as something more than a cleric: it unfolds his serious
commitment to study and research. A product of the Enlightenment, with an
abiding respect for exploration and 'the new Reason,' Marsh mentions various
papers he submitted to the newly-founded Royal Society. A capable player of
string instruments, especially the lute, Marsh wrote papers on such
specialized (modern) subjects as acoustics.

But the most riveting feature of Marsh's text is his valuable (pre-Freudian)
self-portraiture, in which he provides readers with a glimpse of his
personal demons. Several disturbing dreams are reconstructed in his memoirs
which comment valuably on the cleric's unresolved anxieties. Marsh dreams,
for example, of journeying to heaven; of observing others journeying the
other way; of being identified and greeted by his contemporaries as a Papist
cleric; and of trawling about the dark corridors of St Peter's Basilica in
Rome. Each of these recollected dream images is not taken lightly or
humorously by Marsh, but rather prove a source of continuing tension.

In view of the pre-eminence of Marsh in Irish literary culture and High
Church politics, Gillespie's representation of Marsh's recollections and
diary deserved a far grander edition (and certainly a cloth one). While
Gillespie's treatment of this important seventeenth-century text will be
appreciated by non-specialists, students of Book History and textual studies
may wish that Gillespie and his publisher had considered other formatting
options in presenting this rare and little-known material, such as
facing-page facsimiles, a format which would not have been prohibitively
expensive and one which would have given readers of all preparations and
backgrounds a tremendously important (if essential) view of the character
and 'look' of Gillespie's eighteenth-century copy-text in its original
script and formatting. The conspicuous omission of even one specimen page
from the edition's copy-text is disappointing. But in all fairness to
Gillespie's rigorous scholarship in his other books, we must conclude that
all of these editorial matters resulted from policies and constraints well
beyond Gillespie's control.

The editorial apparatus of the edition is generally sound, but hither and
yon a bit thin. Gillespie's thirteen-page introduction is admirable in its
contextualization of the memoir and its author; the edition's front matter
also includes an informative, if brief, note on the edition's
eighteenth-century copy-text; the edition's six-page index is thorough and
reliable; and the notes are consistently helpful. The bibliography, however,
is much too brief and it also is incomplete in its omission of the important
1999 collection of essays on Marsh's library, mentioned above, as well as,
perhaps, some of Marsh's specialized papers for the Royal Society and even
an old classic on Marsh and his contemporaries by Newport J.D.White (Dublin,
1927). Finally, the credit on the volume's back cover for the edition's
handsome cover image is incomplete as it fails to identify Marsh's
portraitist.

Raymond Gillespie, David Fitzpatrick, and our colleagues at Cork University
Press are to be commended for bringing to light this long-overlooked text
and, thus, stimulating fresh interest (we trust) in its important subject.
In due course, a large-scale biography of Narcissus Marsh will doubtless be
written, owing to the valuable spadework of McCarthy, Gillespie, and others.
What we presently have in their collective good efforts is a sold, working
foundation.

From Email Patrick O'Sullivan

Information about this Special Issue of the journal Victorian Literature and
Culture has turned up in our nets...

The publisher is Cambridge University Press.

At the moment all I have is the TOC, which seems worth sharing...

P.O'S.



Victorian Literature and Culture
Volume 32 - Issue 01 - March 2004
Published Online: 14 Apr 2004

EDITORS' TOPIC: VICTORIAN IRELAND
THE ANGLO-IRISH DIALECT: MEDIATING LINGUISTIC CONFLICT
Elizabeth Gilmartin

PHOTOGRAPHIC HISTORY AND THE VISUAL APPEARANCE OF AN IRISH
NATIONALIST DISCOURSE 1840-1870
Sarah Jane Edge

"Too Much Knowledge of the Other World": Women and
Nineteenth-Century Irish Folktales
Kathleen Vejvoda

LETTING THE PAST BE PAST: THE ENGLISH POET AND THE IRISH POEM
Matthew Campbell

BLOOD TRANSFUSIONS: CONSTRUCTIONS OF IRISH RACIAL DIFFERENCE, THE
ENGLISH WORKING CLASS, AND REVOLUTIONARY POSSIBILITY IN THE WORK OF CARLYLE
AND ENGELS
Amy E. Martin

THE ANGLO-IRISH THREAT IN THACKERAY'S AND TROLLOPE'S WRITINGS OF THE
1840s
Laura M. Berol

LOVE'S LABOUR'S LOST: ROMANTIC ALLEGORY IN TROLLOPE'S CASTLE
RICHMOND
Bridget Matthews-Kane

AN ANGEL IN THE HOUSE: THE ACT OF UNION AND ANTHONY TROLLOPE'S IRISH
HERO
Jane Elizabeth Dougherty

THE REPRESENTATION OF PHINEAS FINN: ANTHONY TROLLOPE'S PALLISER
SERIES AND VICTORIAN IRELAND
Patrick Lonergan

FOR HEALTH AND PLEASURE: THE TURKISH BATH IN VICTORIAN IRELAND
Teresa Breathnach

THE ENGLISH CATHOLICS AND IRISH NATIONALISM 1865-1890: A TRAGEDY IN
FIVE ACTS
Jacqueline Clais-Girard

REVIEW ESSAYS: VICTORIAN IRELAND
THE FAMINE
Patrick Brantlinger

THE LITERATURE AND CULTURE OF NINETEENTH-CENTURY IRELAND
James H. Murphy

WOMAN AS WRITER/WRITER AS WOMAN: GEORGE PASTON'S A WRITER OF BOOKS
Maria Carla Martino

REVIEW ESSAYS
DANTE GABRIEL AND CHRISTINA ROSSETTI: A PAIRING OF IDENTITIES
Norman Kelvin

NO "LAND WITHOUT MUSIC" AFTER ALL
Ruth A. Solie

GHOSTS OF GHOSTS
Nina Auerbach

C 2004 Cambridge University Press