Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Poppy Row
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Email Patrick O'Sullivan

For those outside our little archipelago...

The little poppy sold around November 11, Remembrance Day - the day the
Great War ended, on the eleventh hour of the eleventh day of the eleventh
month... - is in part a charity collecting device...

See...
http://www.poppy.org.uk/index.cfm

http://news.bbc.co.uk/1/hi/england/london/5338616.stm

'Tucked away in one of London's most desirable postcodes, dozens of
ex-service men and women work all year round producing millions of poppies
for Remembrance Sunday...'

http://scanblog.blogspot.com/2005/11/remembrance-day.html

I think that in Ireland the poppy, and November 11, would automatically fall
into the Unionist/Nationalist duality. I have no sense of that being the
case in Britain.

However things are changing in Ireland, as you can see from THE ROYAL DUBLIN
FUSILIERS ASSOCIATION web site.
http://www.greatwar.ie/assoc.html

Note that this year, as well as the 11 November, Wreath laying service, The
Irish War Memorial Gardens at Islandbridge, Dublin, there will be a Lecture.
'Intelligence and the Easter Rising.' Speaker, Professor Eunan O'Halpin...

Incomers - like myself - often complain that the English make little attempt
to understand other cultures. But I think we should also make an effort to
understand the English - and one starting point is to understand the
significance of November 11.

This year there are extra resonances around November 11, and the poppy -
because of course UK armed forces are involved in two wars overseas. And
already we hear stories of injured servicemen being neglected or badly
handled. The workload of the Oxfordshire coroner has risen sharply because
bodies of the dead flown into RAF Brize Norton are his responsibility.

Oddly - and odd to be discussing this on the Irish Diaspora list - there is
this year a controversy about the poppy on the BBC... See below - 'The BBC
admitted yesterday that presenters on its international news channel, BBC
World, are not allowed to wear remembrance poppies...'

P.O'S.


http://www.aftermathww1.com/poppyrow.asp

EXTRACT
BBC in row over ban on poppies
by Matt Wells, Media Correspondent

The BBC admitted yesterday that presenters on its international news
channel, BBC World, are not allowed to wear remembrance poppies.

BBC World said the symbol, worn in memory of the war dead, was not
recognised widely abroad and was therefore inappropriate.

The statement followed complaints by Robert Fox, a London Evening Standard
correspondent, that he had been asked to remove his poppy before appearing
on a BBC World programme.
EXTRACT ENDS
http://www.telegraph.co.uk/news/main.jhtml?xml=/news/2001/11/03/npop03.xml&s
Sheet=/news/2001/11/03/ixhome.html

BBC defends ban on TV presenters wearing poppies

By Matt Born
(Filed: 03/11/2001)

THE BBC was accused of "insane" political correctness yesterday after it
admitted that presenters on its international television news channel were
banned from wearing Remembrance Day poppies.

Sender: The Irish Diaspora Studies List
From: Peter Hart
Subject: Re: Poppy Row
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Of course the poppy is - whatever we might wish - political in all parts of
Ireland. I faced the reverse of the situation that Carmel is talking about
as a Canadian in Dublin or Belfast - where normally I would wear one as a
matter of course, in Ireland I had to think about it and be aware it
wouldn't send the same message at all.

But, if Mr. Walsh lives and pays taxes in the UK and is appearing on TV
there, he isn't really a 'foreigner'. Plus, the poppy isn't just about
charity, it's about honouring the dead of the 2 world wars in particular
(throughout the Commonwealth). I've never seen a white poppy but in
Newfoundland/Canada, there would be no sense of the red poppy being
triumphalist, imperial
or political, and Nov. 11 ceremonies are mostly about mourning. One can
wear a poppy and be ardently anti-the war in Iraq or whatever. It's not a
US-style yellow ribbon or 'support the troops' thing. And I'd say it has
pretty much the same
meaning in the UK. Mr. Walsh would in no way be necessarily sacrificing
whatever Irish politics or identity he possesses by
wearing it.

As for wearing a poppy to curry favour with British bosses, that may well
be true. The far better known fact, however, is the Dublin IRA's repeated
attacks on poppy-wearers in the 20s and 30s, and perhaps more recently as
well.

Peter Hart

>-----Original Message-----
>From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behalf
>Of Carmel McCaffrey
>Sent: Friday, November 03, 2006 10:52 AM
>To: IR-D[at]JISCMAIL.AC.UK
>Subject: Re: [IR-D] Poppy Row
>
>I am at a loss here to know then why I saw Willie Walsh on BBC World
>here in the US wearing a poppy if the BBC prevented others from wearing
>it? Was it because his interview was done originally for BBC home?
>Anyway the point I was making was not that the English ought not to be
>able to wear what they want - of course they should. No problem. But why
>are the people at BBC myopic on this? As Oscar Wilde once pointed out
>self centredness is not living as one wants to but expecting others to
>live that way also.
>
>As regards the innocuous symbolism of it - I can speak directly to the
>point that as late as the 1970s in Dublin in certain British owned
>companies wearing a Poppy on Nov 11th was a sure way of getting
>promotion. A few Irish would covertly wear one at work and immediately
>remove it to go home!
>
>The point I was originally making was why was an native born Irishman
>wearing one? The answer was that the BBC asked him if he wanted to wear
>one. I agree with Jim that it sounds like a bit of coercion to me and
>if it symbolizes nothing in England but a gift to charity then why on
>earth is the BBC asking its guests to wear one? How many other
>charities get the same treatment?
>
>Carmel
>
>>
>> THE BBC was accused of "insane" political correctness yesterday after it
>> admitted that presenters on its international television news channel were
>> banned from wearing Remembrance Day poppies.
>>
>> .
>>
>>
>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Web Resource, Royal Historical Society Bibliography,
Irish History Online AND London's Past Online
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Email Patrick O'Sullivan

From The Royal Historical Society...

I draw attention to this paragraph...

'A new Irish History Online project commenced in October 2006 with the
aim of improving coverage of the Irish diaspora, including foreign
publications. Dr Frank Cullen is the editor of this new project
which, like the first stage of Irish History Online, is based at the
National University of Ireland, Maynooth, under the direction of
Professor Jacqueline Hill. The new project will also add information
on new publications on Irish history more generally, with the aim of
creating an online current bibliography of Irish history.'

P.O'S.

-----Original Message-----
Royal Historical Society Bibliography, Irish History Online AND London's
Past Online

The Royal Historical Society Bibliography, Irish History Online and
London's Past Online launched a major update to their bibliographical
database (available free of charge at http://www.rhs.ac.uk/bibl ) on
31 October. The update includes 13,000 new records bringing the
total number of records in the online database to 420,000. The
update also marks the completion of the Irish History Online project
to place online the entire contents of the printed and microfiche
_Writings on Irish History_.

***New batch of data from Irish History Online***

This update includes over 8000 new records from Irish History Online
( http://www.irishhistoryonline.ie ), mostly from the _Writings on
Irish History_ for 1936-69. The online database now includes the
entire contents of the _Writings on Irish History_ for 1936-2001,
covering all the _Writings_ previously published in print and on
microfiche, as well as some more recent material. A total of 58,000
titles on Irish history are now accessible using the "Irish material
only" option on the RHS search menu ( http://www.rhs.ac.uk/bibl/
dataset.asp ), or through the "Irish History Online" search menu
( http://www.rhs.ac.uk/bibl/ireland.asp ).

***New Irish History Online project***

A new Irish History Online project commenced in October 2006 with the
aim of improving coverage of the Irish diaspora, including foreign
publications. Dr Frank Cullen is the editor of this new project
which, like the first stage of Irish History Online, is based at the
National University of Ireland, Maynooth, under the direction of
Professor Jacqueline Hill. The new project will also add information
on new publications on Irish history more generally, with the aim of
creating an online current bibliography of Irish history.

***Other new records***

Apart from the new records from Irish History Online, this update
includes 5100 other new records; nearly 2900 of these cover
publications of 2005-6.

379 of the new records relate to the history of Greater London, so
that a total of over 41,000 records is now available using the
"London material only" option on the RHS search menu ( http://
www.rhs.ac.uk/bibl/dataset.asp ), or through the "London's Past
Online" search menu ( http://www.rhs.ac.uk/bibl/london.asp ). Newly
added records include recently completed theses on London history
derived from information compiled by the Centre for Metropolitan
History ( http://www.history.ac.uk/cmh/chm.main.html ).

You can browse all the latest additions, including those from Irish
History Online, by broad period/country categories (based on the
sections previously used for the printed _RHS Annual Bibliography_)
by going to our browse page ( http://www.rhs.ac.uk/bibl/
browse.asp#sections ).

***Other news***

As in previous updates, the indexing of many existing records has
been improved.

We plan to carry out the next update in January 2007.

_______________________________________________________

Royal Historical Society Bibliography of British and Irish History -
http://www.rhs.ac.uk/bibl
Irish History Online - http://www.irishhistoryonline.ie/
London's Past Online - http://www.history.ac.uk/cmh/lpol/

We welcome comments, suggestions and feedback at http://www.rhs.ac.uk/
bibl/docs/feedback.html

The online Royal Historical Society Bibliography is supported by the
United Kingdom Arts & Humanities Research Council - http://
www.ahrc.ac.uk

Sender: The Irish Diaspora Studies List
From: Jessica March
Subject: Re: Poppy Row
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Should the poppy still be such an emotive symbol? An English (of Irish
extraction) woman's view.

Carmel, you refer to the "historical perspective" of wearing a poppy and
question what pressure there is on the Irish in Britain to conform to it.
One of the links in Paddy's mail from the site of The Royal Dublin
Fusiliers Association underlines the fact that included among those
commemorated by the Poppy are the tens of thousands of Irish military
personnel lost during the Great War:

"Over 200,000 men and women from every region and class in Ireland enlisted
during the Great War of whom at least 35,500 were killed. The total for The
Royal Dublin Fusiliers Regiment was 4,777. The actual number of Irish deaths
remains to be established as many enlisted in other regiments, the naval
services, and the armies of the USA, Canada, Australia, New Zealand and
South Africa. Most of those who died lie in 'foreign fields,' many in an
unmarked grave. There was no conscription in Ireland. The fact that large
numbers of volunteers from the Nationalist community participated is not
widely acknowledged. In Northern Ireland, the Unionist tradition is seen to
commemorate the war as a symbol of loyalty to the United Kingdom. The
Nationalist tradition came to regard those who fought in the 1916 Rising as
the true patriots while those who died fighting in the British Army were
seen as misguided, if remembered at all. Yet during the actual war, "the
bond of common service and common sacrifice proved so strong and enduring
that Catholic and Protestant, Unionist and Nationalist, lived and fought and
died side by side like brothers," to quote Major Bryan Cooper of the 10th
(Irish) Division. "

In light of this, Carmel, I think it's intriguing that you describe the Easter
Lily as the traditional "rival symbol" of the Poppy. Moreover, I don't know
how many people in the UK would regard these two symbols as "rivals", but then
most people in the UK probably wouldn't even know what the lilly commemorated
(and their ignorance, I'm certain, has more to do with the lack of Irish
history on the school syllabus than any cultural "myopia" or "self-
centeredness" imbibed from the BBC)

How exactly does being offered a poppy to wear on the BBC "speak about
the need to conform to a particular perspective or at least to be seen
to confirm its legitimacy" ? What perspective do you think the Poppy/the
BBC is seeking to legitimise? An Imperial one? I think not!

As I understand it, the BBC aren't forcing anyone to do anything. If you don't
have the boldness to decline to wear a paper flower when you're offered one,
then surely that's your own look out.

Maybe it's my generation and my sense of "Englishness" (in my hybrid mix),
but I can't connect with this politicisation of the poppy. I wear one
because I want to contribute in some small way to the welfare of the
dependants of service personnel who die in war and as a way of commemorating
those who have put themselves in harms way and died serving this country I live
in. If I were a veteran I would be heartened to see that the next generation
hadn't forgotten the sacrifices made by my own, so in part I wear the poppy out
of respect to those who have lived through the horrors of war and carry them
around inside for the rest of their lives. The Poppy doesn't glorify war -- it
isn't triumphalist, it's a somber gesture of remembrance which is, as a result
of outrageous Blair-Bush foreign policy, more relevant than ever. "The thorny
issue of history", as you put it Carmel, should most certainly not be ignored
because then there would be even less likelihood of us ever actually learning
lessons from it.

Jessica




In message The Irish Diaspora
Studies List writes:
> The wearing of poppies is not widespread in the U.S., but the Veterans of
> Foreign Wars (VFW) offer paper ones for sale around Memorial Day, which
> occurs on May 30(or the last Monday in May in recent years). The symbol has
> its root in WWI, but Memorial Day began as a day to remember those who died
> in the Union Army. In the late nineteenth century, it expanded to be a
> memorial to all soldiers who died in the American Civil War. With time, it
> has become a general memorial for those who died in service. It is a more
> important holiday in the U.S. than is Veterans' Day, which specifically
> commemorates the end of WWI.
>
> Here is what the VFW says about its use of poppies:
>
> "Among all the flowers that evoke the memories and emotions of war is the
> red poppy, which became associated with war after the publication of a poem
> written by Col. John McCrae of Canada. The poem, "In Flanders's Field,"
> describes blowing red fields among the battleground of the fallen.
>
> "For more than 75 years, the VFW's Buddy Poppy program has raised millions
> of dollars in support of veterans' welfare and the well being of their
> dependents.
>
> "The VFW conducted its first poppy distribution before Memorial Day in 1922,
> becoming the first veterans' organization to organize a nationwide
> distribution. The poppy soon was adopted as the official memorial flower of
> the Veterans of Foreign Wars of the United States.
>
> "It was during the 1923 encampment that the VFW decided that VFW Buddy
> Poppies be assembled by disabled and needy veterans who would be paid for
> their work to provide them with some form of financial assistance. The plan
> was formally adopted during the VFW's 1923 encampment. The next year,
> disabled veterans at the Buddy Poppy factory in Pittsburgh assembled VFW
> Buddy Poppies. The designation "Buddy Poppy" was adopted at that time.
>
> "In February 1924, the VFW registered the name "Buddy Poppy" with the U.S.
> Patent Office. A certificate was issued on May 20, 1924, granting the VFW
> all trademark rights in the name of Buddy under the classification of
> artificial flowers. The VFW has made that trademark a guarantee that all
> poppies bearing that name and the VFW label are genuine products of the work
> of disabled and needy veterans. No other organization, firm or individual
> can legally use the name "Buddy" Poppy.
>
> "Today, VFW Buddy Poppies are still assembled by disabled and needy veterans
> in VA Hospitals.
>
> "The minimal assessment (cost of Buddy Poppies) to VFW units provides
> compensation to the veterans who assemble the poppies, provides financial
> assistance in maintaining state and national veterans' rehabilitation and
> service programs and partially supports the VFW National Home for orphans
> and widows of our nation's veterans."
>
> [VA stands for Veterans' Administration, the federal agency charged with the
> responsibility of caring for American veterans].
>
> It's interesting to learn of the more contentious place of the poppy in
> British-Irish relations. How would Irish who served in the British military
> in WWI or WWII feel about the poppy, or can the Catholics as well as the
> Protestants among them be written out of the race? To the best of my
> knowledge, the many Irish who served in the US military in those conflicts
> have no objection to the poppy, at least in the American context.
>
> Tom
>
>
>
> -----Original Message-----
> From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behalf
> Of Carmel McCaffrey
> Sent: Friday, November 03, 2006 10:52 AM
> To: IR-D[at]JISCMAIL.AC.UK
> Subject: Re: [IR-D] Poppy Row
>
> I am at a loss here to know then why I saw Willie Walsh on BBC World
> here in the US wearing a poppy if the BBC prevented others from wearing
> it? Was it because his interview was done originally for BBC home?
> Anyway the point I was making was not that the English ought not to be
> able to wear what they want - of course they should. No problem. But why
> are the people at BBC myopic on this? As Oscar Wilde once pointed out
> self centredness is not living as one wants to but expecting others to
> live that way also.
>
> As regards the innocuous symbolism of it - I can speak directly to the
> point that as late as the 1970s in Dublin in certain British owned
> companies wearing a Poppy on Nov 11th was a sure way of getting
> promotion. A few Irish would covertly wear one at work and immediately
> remove it to go home!
>
> The point I was originally making was why was an native born Irishman
> wearing one? The answer was that the BBC asked him if he wanted to wear
> one. I agree with Jim that it sounds like a bit of coercion to me and
> if it symbolizes nothing in England but a gift to charity then why on
> earth is the BBC asking its guests to wear one? How many other
> charities get the same treatment?
>
> Carmel
>
> >
> > THE BBC was accused of "insane" political correctness yesterday after it
> > admitted that presenters on its international television news channel were
> > banned from wearing Remembrance Day poppies.
> >
> > .
> >
> >
>

Sender: The Irish Diaspora Studies List
From: "D.C. Rose"
Subject: Re: Poppy Row
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After the Enniskillen outrage, Mary Leland wrote a letter to the Irish =
Times saying that she would now wear a poppy. This was adopted by many =
others, including (with a little trepidation) myself, then living in =
West Cork. Nary a word of criticism, but congratulations from many who =
regretted that they felt unable to follow the example. =20

Poppies were reasonably available (usually outside Protestant churches, =
actually). One should not forget the Irishmen who joined the British =
armed services as volunteers in WWII, an action as honourable as that of =
the French who joined de Gaulle. What had they to gain?

I wish I had thought of wearing one on the anti-war in Iraq march in =
Dublin, one of the most moving demonstrations in which I have ever =
participated.

The French equivalent of the poppy is the cornflower.

David Rose

Sender: The Irish Diaspora Studies List
From: Carmel McCaffrey
Subject: Re: Poppy Row
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In answer to the issue of how many Irish died in the first war. It is of
course well acknowledged that many did fight and many died - I grew up
in an area in Dublin near a cluster of homes for Irish "ex-servicemen" -
so I am hardly going to be in denial of this fact. Jessica, you are
mistaken in believing that "the fact that large numbers of volunteers
from the Nationalist community participated is not widely
acknowledged." It is widely acknowledged in the Irish history books
that I know of. But I am not sure how many Irish history books are read
in English schools - not many I am learning from the list.

But let us also not acknowledge the fact that many Irish were in the
British army because it offered employment - there was no Irish army to
join, at least not one that offered pay and benefits - and many more
also joined at the urging of John Redmond who urged his followers to do
because it would guarantee Home Rule at the end of the war. I know at
least two men who joined for this reason. One of these was a cousin of
my grandmother's. Another cousin was in the British army because it was
a good job. He had joined - like many who ended up at the front - long
before the war.

As regards the BBC. It does indeed seem like they are imposing their
view of Empire on their guests and the argument that a guest can
"refuse" is laughable, a real "gotcha". I remember being told back in
my undergrad days in England that I did not have to listen to "thick"
Irish jokes and oh by the way, I had no sense of humour because I would
not "laugh at myself " i.e.. their image of me. But the BBC
demonstrates its own ambiguity on this issue by, I am now told,
forbidding the wearing of the Poppy on overseas broadcasts. Why would
they ban an entirely innocuous symbol? Or one that, Jessica says, the
BBC is ignorant of the message it conveys?.

As regards the quote from Major John Cooper I concur with Padraic's
response. I also concur with the point that the symbol was not a neutral
one. It was a covert support for the Imperial view. The modern day
slogan of "support the troops" is its equivalent - used as a way of
shutting down debate on the issue of the war itself or any war.

Carmel





Jessica March wrote:
> Should the poppy still be such an emotive symbol? An English (of Irish
> extraction) woman's view.
>
> Carmel, you refer to the "historical perspective" of wearing a poppy and
> question what pressure there is on the Irish in Britain to conform to it.
> One of the links in Paddy's mail from the site of The Royal Dublin
> Fusiliers Association underlines the fact that included among those
> commemorated by the Poppy are the tens of thousands of Irish military
> personnel lost during the Great War:
>
> "Over 200,000 men and women from every region and class in Ireland enlisted
> during the Great War of whom at least 35,500 were killed. The total for The
> Royal Dublin Fusiliers Regiment was 4,777. The actual number of Irish deaths
> remains to be established as many enlisted in other regiments, the naval
> services, and the armies of the USA, Canada, Australia, New Zealand and
> South Africa. Most of those who died lie in 'foreign fields,' many in an
> unmarked grave. There was no conscription in Ireland. The fact that large
> numbers of volunteers from the Nationalist community participated is not
> widely acknowledged. In Northern Ireland, the Unionist tradition is seen to
> commemorate the war as a symbol of loyalty to the United Kingdom. The
> Nationalist tradition came to regard those who fought in the 1916 Rising as
> the true patriots while those who died fighting in the British Army were
> seen as misguided, if remembered at all. Yet during the actual war, "the
> bond of common service and common sacrifice proved so strong and enduring
> that Catholic and Protestant, Unionist and Nationalist, lived and fought and
> died side by side like brothers," to quote Major Bryan Cooper of the 10th
> (Irish) Division. "
>
> In light of this, Carmel, I think it's intriguing that you describe the Easter
> Lily as the traditional "rival symbol" of the Poppy. Moreover, I don't know
> how many people in the UK would regard these two symbols as "rivals", but then
> most people in the UK probably wouldn't even know what the lilly commemorated
> (and their ignorance, I'm certain, has more to do with the lack of Irish
> history on the school syllabus than any cultural "myopia" or "self-
> centeredness" imbibed from the BBC)
>
> How exactly does being offered a poppy to wear on the BBC "speak about
> the need to conform to a particular perspective or at least to be seen
> to confirm its legitimacy" ? What perspective do you think the Poppy/the
> BBC is seeking to legitimise? An Imperial one? I think not!
>
> As I understand it, the BBC aren't forcing anyone to do anything. If you don't
> have the boldness to decline to wear a paper flower when you're offered one,
> then surely that's your own look out.
>
> Maybe it's my generation and my sense of "Englishness" (in my hybrid mix),
> but I can't connect with this politicisation of the poppy. I wear one
> because I want to contribute in some small way to the welfare of the
> dependants of service personnel who die in war and as a way of commemorating
> those who have put themselves in harms way and died serving this country I live
> in. If I were a veteran I would be heartened to see that the next generation
> hadn't forgotten the sacrifices made by my own, so in part I wear the poppy out
> of respect to those who have lived through the horrors of war and carry them
> around inside for the rest of their lives. The Poppy doesn't glorify war -- it
> isn't triumphalist, it's a somber gesture of remembrance which is, as a result
> of outrageous Blair-Bush foreign policy, more relevant than ever. "The thorny
> issue of history", as you put it Carmel, should most certainly not be ignored
> because then there would be even less likelihood of us ever actually learning
> lessons from it.
>
> Jessica
>
>
>
>
> In message The Irish Diaspora
> Studies List writes:
>
>> The wearing of poppies is not widespread in the U.S., but the Veterans of
>> Foreign Wars (VFW) offer paper ones for sale around Memorial Day, which
>> occurs on May 30(or the last Monday in May in recent years). The symbol has
>> its root in WWI, but Memorial Day began as a day to remember those who died
>> in the Union Army. In the late nineteenth century, it expanded to be a
>> memorial to all soldiers who died in the American Civil War. With time, it
>> has become a general memorial for those who died in service. It is a more
>> important holiday in the U.S. than is Veterans' Day, which specifically
>> commemorates the end of WWI.
>>
>> Here is what the VFW says about its use of poppies:
>>
>> "Among all the flowers that evoke the memories and emotions of war is the
>> red poppy, which became associated with war after the publication of a poem
>> written by Col. John McCrae of Canada. The poem, "In Flanders's Field,"
>> describes blowing red fields among the battleground of the fallen.
>>
>> "For more than 75 years, the VFW's Buddy Poppy program has raised millions
>> of dollars in support of veterans' welfare and the well being of their
>> dependents.
>>
>> "The VFW conducted its first poppy distribution before Memorial Day in 1922,
>> becoming the first veterans' organization to organize a nationwide
>> distribution. The poppy soon was adopted as the official memorial flower of
>> the Veterans of Foreign Wars of the United States.
>>
>> "It was during the 1923 encampment that the VFW decided that VFW Buddy
>> Poppies be assembled by disabled and needy veterans who would be paid for
>> their work to provide them with some form of financial assistance. The plan
>> was formally adopted during the VFW's 1923 encampment. The next year,
>> disabled veterans at the Buddy Poppy factory in Pittsburgh assembled VFW
>> Buddy Poppies. The designation "Buddy Poppy" was adopted at that time.
>>
>> "In February 1924, the VFW registered the name "Buddy Poppy" with the U.S.
>> Patent Office. A certificate was issued on May 20, 1924, granting the VFW
>> all trademark rights in the name of Buddy under the classification of
>> artificial flowers. The VFW has made that trademark a guarantee that all
>> poppies bearing that name and the VFW label are genuine products of the work
>> of disabled and needy veterans. No other organization, firm or individual
>> can legally use the name "Buddy" Poppy.
>>
>> "Today, VFW Buddy Poppies are still assembled by disabled and needy veterans
>> in VA Hospitals.
>>
>> "The minimal assessment (cost of Buddy Poppies) to VFW units provides
>> compensation to the veterans who assemble the poppies, provides financial
>> assistance in maintaining state and national veterans' rehabilitation and
>> service programs and partially supports the VFW National Home for orphans
>> and widows of our nation's veterans."
>>
>> [VA stands for Veterans' Administration, the federal agency charged with the
>> responsibility of caring for American veterans].
>>
>> It's interesting to learn of the more contentious place of the poppy in
>> British-Irish relations. How would Irish who served in the British military
>> in WWI or WWII feel about the poppy, or can the Catholics as well as the
>> Protestants among them be written out of the race? To the best of my
>> knowledge, the many Irish who served in the US military in those conflicts
>> have no objection to the poppy, at least in the American context.
>>
>> Tom
>>
>>
>>
>> -----Original Message-----
>> From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behalf
>> Of Carmel McCaffrey
>> Sent: Friday, November 03, 2006 10:52 AM
>> To: IR-D[at]JISCMAIL.AC.UK
>> Subject: Re: [IR-D] Poppy Row
>>
>> I am at a loss here to know then why I saw Willie Walsh on BBC World
>> here in the US wearing a poppy if the BBC prevented others from wearing
>> it? Was it because his interview was done originally for BBC home?
>> Anyway the point I was making was not that the English ought not to be
>> able to wear what they want - of course they should. No problem. But why
>> are the people at BBC myopic on this? As Oscar Wilde once pointed out
>> self centredness is not living as one wants to but expecting others to
>> live that way also.
>>
>> As regards the innocuous symbolism of it - I can speak directly to the
>> point that as late as the 1970s in Dublin in certain British owned
>> companies wearing a Poppy on Nov 11th was a sure way of getting
>> promotion. A few Irish would covertly wear one at work and immediately
>> remove it to go home!
>>
>> The point I was originally making was why was an native born Irishman
>> wearing one? The answer was that the BBC asked him if he wanted to wear
>> one. I agree with Jim that it sounds like a bit of coercion to me and
>> if it symbolizes nothing in England but a gift to charity then why on
>> earth is the BBC asking its guests to wear one? How many other
>> charities get the same treatment?
>>
>> Carmel
>>
>>
>>> THE BBC was accused of "insane" political correctness yesterday after it
>>> admitted that presenters on its international television news channel were
>>> banned from wearing Remembrance Day poppies.
>>>
>>> .
>>>
>>>
>>>
>
> .
>
>

Sender: The Irish Diaspora Studies List
From: "MacEinri, Piaras"
Subject: Re: Poppy Row
Comments: To: Jessica March
In-Reply-To:
MIME-Version: 1.0
Content-Type: text/plain; charset="iso-8859-1"

This is an interesting debate - thanks to all who have contributed.

I can understand both Jessica's viewpoint and that expressed by Carmel. I
have no doubt that to people in Britain the wearing of the poppy is exactly
as Jessica describes it - a respectful gesture to the dead and those who
suffered in past wars. It does not appear to carry any narrower political
connotations and certainly does not appear to involve the endorsement of any
particular war or military venture such as the current disaster in Iraq. It
seems clear that it is a unifying ritual for British people, and an
admirable one at that. In Celtic Tiger Ireland it is we, in many ways, who
have the short memory, compared to our neighbours. Moreover we do not honour
our own soldiers who have died on UN and other duties in the same way;
although there is a national day of commemoration there is nothing with the
same powerful symbolism as the poppy. Then again, Britain appears
self-consciously to represent itself as a 'warrior nation' whereas we do
not, but that is another debate. I would prefer a lot less of Mr Blair's
macho warrior pose.

That said, the poppy qestion has not been as simple in Ireland as in
Britain. First of all, there has been a tradition of people wearing their
political hearts on their sleeves here - ivy for Parnell, the Easter lily,
the poppy. Secondly, in a divided post-independence Ireland it was
inevitable that the differing views of various parties about independence
would crystallise into various ritualised public forms of expression.
Trinity College flew the Union Jack long after the Free State was
established (and remember the flying of the Tricolour was banned by law in
NI - the Flags and Emblems Act, even though it does not explicitly mention
the southern flag - until comparatively recently). The Irish Times was an
avowedly Unionist newspaper until the 1960s and for some people anyway the
very act of buying it (or not buying it!) was an avowedly political
statement.

Inevitably and unfortunately, a certain mean-minded narrow triumphalism also
meant that those who had worn British uniforms, even though they would have
represented a mainstream strand in Irish political opinion, or more simply
had marched off to war because nothing else was on offer in an impoverished
society, were forced to bear the burden of an alleged 'pro-Britishness' in
an Ireland which had radically reconfigured its own internal politics in the
space of half a dozen years.

The wearing of the poppy thus inevitably took on an explicitly political
connotation in Ireland, of a kind which it did not have in Britain, or
presumably in other parts of the Commonwealth. When I was growing up I would
not have worn it because I identified it with the expression of a particular
position on the nationalist/unionist spectrum. In that sense the wearing of
lily or poppy did serve as shorthand for a political view about the here and
now, not past wars, although of course I accept that many who wore the poppy
did in fact wear it simply to commemorate their own comrades. I can readily
accept what Carmel says, that the wearing of a poppy was seen by some,
including possibly employers, as a indication of a person's 'soundness';
many large companies in Dublin were still British owned in the 1960s and
1970s.

I think a good deal of work has been done in Ireland to re-integrate the
memory of those Irish men and wommen who fought in British or other uniforms
(without necessarily endorsing such participation; as far as I am concerned
the Irish who fought in Vietnam were participants in a mistaken and
genocidal venture). The national day of mourning already referred to honours
Irish soldiers who have fallen in all past wars or on UN service, while the
work of people like Paddy Harte led to the Messines memorial, inaugurated
some years ago by President McAleese and the Queen of England. Sinn Fein's
Alex Maskey, while Lord Mayor of Belfast, refused to wear a poppy in 2002,
but he did lay a wreath at the cenotaph outside City Hall in commemoration
of those who fell in the Battle of the Somme.

My own somewhat conflictual views about British uniforms are set out in a
piece in the British Council's publication Britain and Ireland: Lives
Entwined.
http://www.britainandireland.org/downloads/britain_ireland_lives_entwined.pd
f

Piaras

Sender: The Irish Diaspora Studies List
From: "padraic.finn"
Subject: Re: Poppy Row
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I don't think a quote from a British army officer seals the point about
whether nationalists or republicans in Ireland (or elsewhere) could see the
poppy as a common symbol of remembrance. Irish soldiers fought on the side
of the British in India, for example, but I would doubt whether most people
would want to commemorate that, which is not to say that it should not be
acknowledged.

It's a commonplace that political issues are fought out under different
symbols (or flags) It is, I would suggest, no more likely that nationalists
or republicans would wear a poppy than they would adopt the Union Jack as
their flag. The poppy commemorates the British dead in a war which they were
one of the major protagonists, for their purposes - essentially defence of
the empire. I don't see how the Irish, as Britain's oldest colony, would
want to commemorate it. We have to acknowledge that many Irish people died
fighting for Britain but that is a separate issue.

The poppy is not a neutral symbol, perhaps symbols by definition can't. It
also commemorates more recent British wars, in the Falklands and Iraq, both
of which wars were opposed by many people in Britain. What it can very
easily do is provide a post-hoc justification of these wars behind an
uncritical nostalgia. This also links to the current effort to rehabilitate
the Empire on TV by those such Niall Ferguson, which attempts to persuade us
of the benefits of British conquest and, by extension, to support the "war
of civilisations" currently being fought by Blair and Bush in Iraq and
Afghanistan.

The school curriculum contains almost nothing about Irish history: the most
recent proposals are that pupils should be taught the benefits of the
empire: you can imagine how that will go down among Irish, African and Asian
pupils.

As to what is an appropriate alternative, the white poppy of the Peace
Pledge Union, an organisation explicitly opposed to war and which seeks to
remember those conscientious objectors who refused to participate in mass
slaughter, might be a better way to remember those who died.

Padraic Finn


----- Original Message -----
From: "Jessica March"
To:
Sent: Friday, November 03, 2006 10:52 PM
Subject: Re: [IR-D] Poppy Row


> Should the poppy still be such an emotive symbol? An English (of Irish
> extraction) woman's view.
>
> Carmel, you refer to the "historical perspective" of wearing a poppy and
> question what pressure there is on the Irish in Britain to conform to it.
> One of the links in Paddy's mail from the site of The Royal Dublin
> Fusiliers Association underlines the fact that included among those
> commemorated by the Poppy are the tens of thousands of Irish military
> personnel lost during the Great War:
>
> "Over 200,000 men and women from every region and class in Ireland
> enlisted
> during the Great War of whom at least 35,500 were killed. The total for
> The
> Royal Dublin Fusiliers Regiment was 4,777. The actual number of Irish
> deaths
> remains to be established as many enlisted in other regiments, the naval
> services, and the armies of the USA, Canada, Australia, New Zealand and
> South Africa. Most of those who died lie in 'foreign fields,' many in an
> unmarked grave. There was no conscription in Ireland. The fact that large
> numbers of volunteers from the Nationalist community participated is not
> widely acknowledged. In Northern Ireland, the Unionist tradition is seen
> to
> commemorate the war as a symbol of loyalty to the United Kingdom. The
> Nationalist tradition came to regard those who fought in the 1916 Rising
> as
> the true patriots while those who died fighting in the British Army were
> seen as misguided, if remembered at all. Yet during the actual war, "the
> bond of common service and common sacrifice proved so strong and enduring
> that Catholic and Protestant, Unionist and Nationalist, lived and fought
> and
> died side by side like brothers," to quote Major Bryan Cooper of the 10th
> (Irish) Division. "
>
> In light of this, Carmel, I think it's intriguing that you describe the
> Easter
> Lily as the traditional "rival symbol" of the Poppy. Moreover, I don't
> know
> how many people in the UK would regard these two symbols as "rivals", but
> then
> most people in the UK probably wouldn't even know what the lilly
> commemorated
> (and their ignorance, I'm certain, has more to do with the lack of Irish
> history on the school syllabus than any cultural "myopia" or "self-
> centeredness" imbibed from the BBC)
>
> How exactly does being offered a poppy to wear on the BBC "speak about
> the need to conform to a particular perspective or at least to be seen
> to confirm its legitimacy" ? What perspective do you think the Poppy/the
> BBC is seeking to legitimise? An Imperial one? I think not!
>
> As I understand it, the BBC aren't forcing anyone to do anything. If you
> don't
> have the boldness to decline to wear a paper flower when you're offered
> one,
> then surely that's your own look out.
>
> Maybe it's my generation and my sense of "Englishness" (in my hybrid mix),
> but I can't connect with this politicisation of the poppy. I wear one
> because I want to contribute in some small way to the welfare of the
> dependants of service personnel who die in war and as a way of
> commemorating
> those who have put themselves in harms way and died serving this country I
> live
> in. If I were a veteran I would be heartened to see that the next
> generation
> hadn't forgotten the sacrifices made by my own, so in part I wear the
> poppy out
> of respect to those who have lived through the horrors of war and carry
> them
> around inside for the rest of their lives. The Poppy doesn't glorify
> war -- it
> isn't triumphalist, it's a somber gesture of remembrance which is, as a
> result
> of outrageous Blair-Bush foreign policy, more relevant than ever. "The
> thorny
> issue of history", as you put it Carmel, should most certainly not be
> ignored
> because then there would be even less likelihood of us ever actually
> learning
> lessons from it.
>
> Jessica
>
>
>
>
> In message The Irish Diaspora
> Studies List writes:
>> The wearing of poppies is not widespread in the U.S., but the Veterans of
>> Foreign Wars (VFW) offer paper ones for sale around Memorial Day, which
>> occurs on May 30(or the last Monday in May in recent years). The symbol
>> has
>> its root in WWI, but Memorial Day began as a day to remember those who
>> died
>> in the Union Army. In the late nineteenth century, it expanded to be a
>> memorial to all soldiers who died in the American Civil War. With time,
>> it
>> has become a general memorial for those who died in service. It is a
>> more
>> important holiday in the U.S. than is Veterans' Day, which specifically
>> commemorates the end of WWI.
>>
>> Here is what the VFW says about its use of poppies:
>>
>> "Among all the flowers that evoke the memories and emotions of war is the
>> red poppy, which became associated with war after the publication of a
>> poem
>> written by Col. John McCrae of Canada. The poem, "In Flanders's Field,"
>> describes blowing red fields among the battleground of the fallen.
>>
>> "For more than 75 years, the VFW's Buddy Poppy program has raised
>> millions
>> of dollars in support of veterans' welfare and the well being of their
>> dependents.
>>
>> "The VFW conducted its first poppy distribution before Memorial Day in
>> 1922,
>> becoming the first veterans' organization to organize a nationwide
>> distribution. The poppy soon was adopted as the official memorial flower
>> of
>> the Veterans of Foreign Wars of the United States.
>>
>> "It was during the 1923 encampment that the VFW decided that VFW Buddy
>> Poppies be assembled by disabled and needy veterans who would be paid for
>> their work to provide them with some form of financial assistance. The
>> plan
>> was formally adopted during the VFW's 1923 encampment. The next year,
>> disabled veterans at the Buddy Poppy factory in Pittsburgh assembled VFW
>> Buddy Poppies. The designation "Buddy Poppy" was adopted at that time.
>>
>> "In February 1924, the VFW registered the name "Buddy Poppy" with the
>> U.S.
>> Patent Office. A certificate was issued on May 20, 1924, granting the VFW
>> all trademark rights in the name of Buddy under the classification of
>> artificial flowers. The VFW has made that trademark a guarantee that all
>> poppies bearing that name and the VFW label are genuine products of the
>> work
>> of disabled and needy veterans. No other organization, firm or individual
>> can legally use the name "Buddy" Poppy.
>>
>> "Today, VFW Buddy Poppies are still assembled by disabled and needy
>> veterans
>> in VA Hospitals.
>>
>> "The minimal assessment (cost of Buddy Poppies) to VFW units provides
>> compensation to the veterans who assemble the poppies, provides financial
>> assistance in maintaining state and national veterans' rehabilitation and
>> service programs and partially supports the VFW National Home for orphans
>> and widows of our nation's veterans."
>>
>> [VA stands for Veterans' Administration, the federal agency charged with
>> the
>> responsibility of caring for American veterans].
>>
>> It's interesting to learn of the more contentious place of the poppy in
>> British-Irish relations. How would Irish who served in the British
>> military
>> in WWI or WWII feel about the poppy, or can the Catholics as well as the
>> Protestants among them be written out of the race? To the best of my
>> knowledge, the many Irish who served in the US military in those
>> conflicts
>> have no objection to the poppy, at least in the American context.
>>
>> Tom
>>
>>
>>
>> -----Original Message-----
>> From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On
>> Behalf
>> Of Carmel McCaffrey
>> Sent: Friday, November 03, 2006 10:52 AM
>> To: IR-D[at]JISCMAIL.AC.UK
>> Subject: Re: [IR-D] Poppy Row
>>
>> I am at a loss here to know then why I saw Willie Walsh on BBC World
>> here in the US wearing a poppy if the BBC prevented others from wearing
>> it? Was it because his interview was done originally for BBC home?
>> Anyway the point I was making was not that the English ought not to be
>> able to wear what they want - of course they should. No problem. But why
>> are the people at BBC myopic on this? As Oscar Wilde once pointed out
>> self centredness is not living as one wants to but expecting others to
>> live that way also.
>>
>> As regards the innocuous symbolism of it - I can speak directly to the
>> point that as late as the 1970s in Dublin in certain British owned
>> companies wearing a Poppy on Nov 11th was a sure way of getting
>> promotion. A few Irish would covertly wear one at work and immediately
>> remove it to go home!
>>
>> The point I was originally making was why was an native born Irishman
>> wearing one? The answer was that the BBC asked him if he wanted to wear
>> one. I agree with Jim that it sounds like a bit of coercion to me and
>> if it symbolizes nothing in England but a gift to charity then why on
>> earth is the BBC asking its guests to wear one? How many other
>> charities get the same treatment?
>>
>> Carmel
>>
>> >
>> > THE BBC was accused of "insane" political correctness yesterday after
>> > it
>> > admitted that presenters on its international television news channel
>> > were
>> > banned from wearing Remembrance Day poppies.
>> >
>> > .
>> >
>> >
>>
>

Sender: The Irish Diaspora Studies List
From: anthony mcnicholas
Subject: Re: Poppy Row
In-Reply-To:
MIME-Version: 1.0
Content-Type: text/plain; charset="us-ascii"
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To return to the BBC and coercion.

The BBC has a special place in British society, one that is not easy to
describe: of the state but substantially politically independent, to a
greater extent than most comparable broadcasters, state or private. It is
often described as the 'national instrument' of broadcasting and as such, on
various occasions, moments of 'cultural solidarity' - the Cup Final,
Wimbledon, the Cenotaph commemoration on November 11th etc., it reflects,
promotes maybe aspects of Britishness which the majority of people (of all
creeds and nations) who live here would buy into, but which many, (of all
creeds and nations, including the British) feel alienated from. Poppies and
the war dead are one of those touchstone issues, perhaps the most
fundamental. It is the 'British' Broadcasting Corporation after all.

That said, overt shows of nationality, flag waving and such have been rare
here. Most of the pomp and ceremony is for the tourists. It has not in
general been thought necessary to force people from elsewhere into
integrating further or faster than they might have wished to. (Mary Hickman
might have something to say about that, of course). Sikhs, for example were
exempted from laws governing the wearing of crash helmets. I think this
disregard for non-conformity has been a good thing and am sad that it seems
to be under threat, with would-be citizens being forced to take part in
public ceremonies and sing the national anthem, which as we are all
painfully aware says nothing about the country at all but is dedicated to a
family who live in, amongst other places, SW1.

On a personal note, I don't wear a poppy and wouldn't if offered one in the
unlikely event of being a guest on BBC TV. As Jessica says, if I did feel
pressured into wearing one, then that would indeed be my look out.

Dr. Anthony McNicholas
CAMRI
University of Westminster
0118 948 6164 (BBC Written Archive Centre)
07751 062735 (mobile)
020 8995 6625 (home)
mcnichc[at]wmin.ac.uk

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behalf
Of MacEinri, Piaras
Sent: 04 November 2006 10:42
To: IR-D[at]JISCMAIL.AC.UK
Subject: Re: [IR-D] Poppy Row

This is an interesting debate - thanks to all who have contributed.

I can understand both Jessica's viewpoint and that expressed by Carmel. I
have no doubt that to people in Britain the wearing of the poppy is exactly
as Jessica describes it - a respectful gesture to the dead and those who
suffered in past wars. It does not appear to carry any narrower political
connotations and certainly does not appear to involve the endorsement of any
particular war or military venture such as the current disaster in Iraq. It
seems clear that it is a unifying ritual for British people, and an
admirable one at that. In Celtic Tiger Ireland it is we, in many ways, who
have the short memory, compared to our neighbours. Moreover we do not honour
our own soldiers who have died on UN and other duties in the same way;
although there is a national day of commemoration there is nothing with the
same powerful symbolism as the poppy. Then again, Britain appears
self-consciously to represent itself as a 'warrior nation' whereas we do
not, but that is another debate. I would prefer a lot less of Mr Blair's
macho warrior pose.

That said, the poppy qestion has not been as simple in Ireland as in
Britain. First of all, there has been a tradition of people wearing their
political hearts on their sleeves here - ivy for Parnell, the Easter lily,
the poppy. Secondly, in a divided post-independence Ireland it was
inevitable that the differing views of various parties about independence
would crystallise into various ritualised public forms of expression.
Trinity College flew the Union Jack long after the Free State was
established (and remember the flying of the Tricolour was banned by law in
NI - the Flags and Emblems Act, even though it does not explicitly mention
the southern flag - until comparatively recently). The Irish Times was an
avowedly Unionist newspaper until the 1960s and for some people anyway the
very act of buying it (or not buying it!) was an avowedly political
statement.

Inevitably and unfortunately, a certain mean-minded narrow triumphalism also
meant that those who had worn British uniforms, even though they would have
represented a mainstream strand in Irish political opinion, or more simply
had marched off to war because nothing else was on offer in an impoverished
society, were forced to bear the burden of an alleged 'pro-Britishness' in
an Ireland which had radically reconfigured its own internal politics in the
space of half a dozen years.

The wearing of the poppy thus inevitably took on an explicitly political
connotation in Ireland, of a kind which it did not have in Britain, or
presumably in other parts of the Commonwealth. When I was growing up I would
not have worn it because I identified it with the expression of a particular
position on the nationalist/unionist spectrum. In that sense the wearing of
lily or poppy did serve as shorthand for a political view about the here and
now, not past wars, although of course I accept that many who wore the poppy
did in fact wear it simply to commemorate their own comrades. I can readily
accept what Carmel says, that the wearing of a poppy was seen by some,
including possibly employers, as a indication of a person's 'soundness';
many large companies in Dublin were still British owned in the 1960s and
1970s.

I think a good deal of work has been done in Ireland to re-integrate the
memory of those Irish men and wommen who fought in British or other uniforms
(without necessarily endorsing such participation; as far as I am concerned
the Irish who fought in Vietnam were participants in a mistaken and
genocidal venture). The national day of mourning already referred to honours
Irish soldiers who have fallen in all past wars or on UN service, while the
work of people like Paddy Harte led to the Messines memorial, inaugurated
some years ago by President McAleese and the Queen of England. Sinn Fein's
Alex Maskey, while Lord Mayor of Belfast, refused to wear a poppy in 2002,
but he did lay a wreath at the cenotaph outside City Hall in commemoration
of those who fell in the Battle of the Somme.

My own somewhat conflictual views about British uniforms are set out in a
piece in the British Council's publication Britain and Ireland: Lives
Entwined.
http://www.britainandireland.org/downloads/britain_ireland_lives_entwined.pd
f

Piaras

Sender: The Irish Diaspora Studies List
From: Russell Murray
Subject: Poppies and donkey jackets
Mime-Version: 1.0
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For some of us the debate over the red poppy is part of a wider issue
concerning the attempt by the right to restrict the observance of
remembrance of war victims to politically acceptable forms. In the
1980s the then leader of the British Labour Party Michael Foot was
castigated by the right-wing press for turning up at the Cenotaph
wearing what they described as a "donkey jacket". They interpreted
this as a mark of disrespect and a sign that the Left could not be
trusted on defence matters. (See http://en.wikipedia.org/wiki/Donkey_jacket).

If memory serves, cartoon depictions of the Irish in British
newspapers of the time tended to show them wearing donkey jackets
because of the garment's association with labouring.

Russell Murray

Sender: The Irish Diaspora Studies List
From: Bill Mulligan
Subject: CFP:Race and Ethnicity in the Nineteenth Century
MIME-Version: 1.0
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Frwarded from H-Net. This may be of interest to the lisit.=20

Bill Mulligan

Call for Papers
28th Annual Conference of the Nineteenth-Century Studies Association (NCS=
A)
Susquehanna University, Selinsgrove, PA, March 8-10, 2007

We invite submission of papers and panel proposals that explore all aspec=
ts of=20
race and ethnicity in the 19th century, from all disciplinary and=20
interdisciplinary perspectives. Topics might connect race and ethnicity w=
ith=20
social identity or social control; with land use, ecology, city planning =
or=20
industrialism; with emigration and immigration patterns; with aesthetics =
or=20
with the sciences; with gender and sexuality. The organizers encourage th=
e=20
broadest interpretation of the topic, and the widest application to cultu=
ral=20
phenomena.

The wealth of racial and ethnic history in Pennsylvania=92s Central Susqu=
ehanna=20
Valley will provide an excellent backdrop for internationally-ranging=20
discussions. Fergus Bordewich, author of Bound for Canaan: The Undergroun=
d=20
Railroad and the War for the Soul of America (2005 Amistad), will present=
the=20
first public lecture; the second public lecture will focus on race, relig=
ion,=20
and the legacy of Joseph Priestley. Karen James of the PA Historical and =
Museum=20
Commission will anchor a roundtable discussion on research methods for=20
recovering African American involvement in the Underground Railroad. Spea=
kers=20
and local experts will lead special tours of Underground Railroad sites a=
nd=20
19th-century town planning and architecture, including buildings of Josep=
h=20
Priestley, Thomas Edison, and Eli Slifer.=20

Proposals should consist of a one-page, single-spaced abstract (12-point =
font),=20
with the title of the paper and author as heading; the paper MUST be able=
to be=20
presented within 20 minutes. Proposals should be accompanied by a one- to=
two-
page vita. Please send materials or inquiries to the Conference Organizer=
, Drew=20
Hubbell hubbell[at]susqu.edu. The DEADLINE for submissions is Nov. 1, 2006.

Information about registration, transportation, and accommodations will b=
e=20
available in the Fall.
=20
Drew Hubbell=20
Susquehanna University=20
Selinsgrove, PA
Email: hubbell[at]susqu.edu
=20

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Poppy Row
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Email Patrick O'Sullivan

Looking back at Carmel's original message... I wonder why we took it to be
a query about the Poppy, when - looking again - I see nowit is a question
about Willie Walsh.

Willie Walsh previously ran Aer Lingus, failed in a Management Buy Out there
(after some very strong political comment) and is now Chief Executive of
British Airways.

There is a Wikipedia entry, and much other stuff on the web... Examples...

http://en.wikipedia.org/wiki/Willie_Walsh

http://www.businessweek.com/magazine/content/05_22/b3935411.htm

http://www.flightmapping.com/news/17.aspx

http://business.guardian.co.uk/story/0,,1809324,00.html

Walsh has been hired by British Airways to do what he did on the Irish
airline - increase productivity, cut jobs, cut costs... He has also, of
course, been dealing with the current airlines crises. Despite English
preconceptions about 'blarney' Irish businessmen have always been a fairly
straightforward and ruthless lot. Walsh is another plain speaking Irish
businessman, who has become a very significant British businessman.

At this time of year all British businessmen wear the poppy. Especially
when interviewed on television. Especially when they are just about to sack
1000 people...

Paddy



-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behalf
Of Carmel McCaffrey
Sent: 03 November 2006 13:40
To: IR-D[at]JISCMAIL.AC.UK
Subject: [IR-D] The wearin' of the ...Poppy?

I spotted Willie Walsh - probably one of the most "successful"
businessmen of the diaspora - on BBC this morning wearing a poppy.
Question - how much pressure is there on the Irish in Britain to conform
to this historical perspective? Would the wearing of the tradition
rival symbol - the Easter lily - be an absolute anathema? I'm not
trying to stir the pot here but I think it does seem to speak about
the need to conform to a particular perspective or at least to be seen
to confirm its legitimacy. Why would someone like Walsh not just
ignore the whole thorny issue of history and stick to business?

Carmel


>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Meeting,
Ethnomusicology and Traditional Music studies in Ireland,
Dundalk Institute of Technology
MIME-Version: 1.0
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Email Patrick O'Sullivan

Forwarded on behalf of Finatan Vallely
fintan.vallely[at]dkit.ie

It has taken a while to track Fintan down - old email addresses stopped
working...

But there he is.

P.O'S.


Ethnomusicology and Traditional Music studies in Ireland

ICTM Ireland is the national committee for the International Council =
for
Traditional Music. Its aim is to assist in the study, practice,
documentation, preservation and dissemination of the traditional music =
and
dance of Ireland and its Diaspora - including also folk, popular, =
classical,
urban, and other genres.

A new society made up of performers, writers, researchers and teachers =
in
Traditional musics and ethnomusicology, ICTM Ireland's inaugural =
symposium -
titled A National Ethnomusicology - was held at the University of =
Limerick
in February of this year. This event was built around a keynote address =
by
Professor Anthony Seeger (Secretary General, International Council for
Traditional Music 2001-2005). It also featured presentations by a broad
panel of invited speakers who led a short discussion which teased out =
some
theoretical and practical dimensions of the idea of an Irish
Ethnomusicology, and Ethnomusicology in Ireland. Following this a =
council
and officers were elected from among those present.=20

Since it was not possible for this meeting to be conclusive in the time
available, an additional roundtable discussion was proposed for later =
in the
year. This meeting is now to be held on=20
Friday, November 24th at the Boardroom, Dundalk Institute of =
Technology.

The meeting will address the nature of ICTM Ireland, specifically:
- the nature of an Irish committee of ICTM what should/can it
reasonably deal with locally, and how it can mesh with the =
international
organisation
- the implications of membership of both the national and the
international body

Discussion on significant issues - titled Perspectives on a National
Ethnomusicology - will led by the chairperson of ICTM Ireland Therese =
Smith
(UCD) as follows:
- Interface, ethnomusicology and folklore=20
- Folklore vis-=E0-vis Music
- Blacking, ethnomusicology and anthropology
- Folklore, resistance to change
- Ethnomusicology, study of change
- Diverse constituencies around "Trad"
- Goal: inclusive and interdisciplinary

Addition discussion material has been proposed by Susan Motherway (ITT,
Tralee) - A Transnational Conceptualisation of an Irish Ethnomusicology
under the headings:
- Diachronic & synchronic manifestations of Irish culture
- Redefining cultural divisions on the island of Ireland in post
nationalist Ireland
- An inclusive definition of relevance to Ireland & its wider global
community
- Irish Diaspora
- Migrant populations living in Ireland
- Imagined communities - global networks

Other approaches are welcomed from those attending on the day, =
particularly
around the issue of the discomfort felt by some concerning the linking =
of
Traditional music studies and Ethnomusicology - perceived often as =
intruding
a 'dead' academic hand into an ongoing, everyday engagement with =
artistic
self-expression via a lived-in music.=20
This will be a succinct, lively and engaging discussion forum, with =
the
major session chaired by Sean Corcoran (currently lecturing in =
Traditional
music in both DkIT and in Mary I).=20

Other questions relating to ICTM will be answered on the day, and =
membership
will be open to all who participate. Further information can be =
obtained
from Fintan Vallely - 086 858 6183, or, preferably,
fintan.vallely[at]dkit.ie
=20
Host institution: The music Department, Dundalk Institute of Technology
(DkIT) , Dundalk, Co. Louth
Location: The Boardroom, DkIT

Directions:=20
Road - Travelling North or South on the MI motorway, exit at Dundalk =
South /
Ardee, follow the slip road to Dundalk, and keep to the left at the =
major
traffic-light junction (Xerox factory is on the left, DkIT's wind =
turbine on
the left). On turning left at this junction, take the first right into =
the
DKIT campus gates. Car parking left or right or elsewhere on the =
campus.

Train - Dundalk is a mainline station. Trains from Dublin and from =
Belfast,
links to the southern routes and western lines via Luas in Dublin. the
meeting will end in time for access to the 5.15 Dublin train. The =
station is
a 20 minute walk from the college, or a 5 minute cab ride. Full rail =
details
on: http://www.irishrail.ie/home/#

Main routes:
Best morning train from Dublin - 10pm, arr. 10.50 Dundalk
trains back in evening - 5.17, arr. 6.20 to Connolly, Dublin
- 7.18, arr. 8.20

From Belfast - 10.30 - 11.38 arrive Dundalk
Return to Belfast - 4.15 arrive 5.30
7.55, arr. 9.10

The Boardroom is in the main part of the college - the left-hand =
section.
Enter the main doors, keep to the left of main staircase and through =
the
double doors to the left after the information office.

Programme:

12 noon - coffee
12.15 welcome to the college by Dr, Eibhl=EDs Farrell, Director of =
Music and
Creative media at DkIT.
12.20 introduction of speakers and session chairs
12.25 - 1.45pm Session 1
1.45pm light lunch
2.30 - 4pm Session 2
4pm - 4.45 motions and conclusions

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: The Journal of Music in Ireland, Nov-Dec '06 issue
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Forwarded on behalf of

The Journal of Music in Ireland
Edenvale
Esplanade
Bray
Co. Wicklow
Republic of Ireland

Tel/Fax: + 353-(0)1-2867292

E-mail: editor[at]thejmi.com

Website: http://www.thejmi.com

________________________________________
From: JMI [mailto:editor[at]thejmi.com]=20

The Nov-Dec '06 issue of JMI, Ireland's bi-monthly music magazine, is =
now
available.

For subscription information, or for details of shops that stock JMI, =
please
visit our website =96 http://www.thejmi.com


-----------------------------------------

November=96December 2006 (Vol. 6 No. 6)

The Silencing of Public Radio
Michael Cronin
What is happening to the arts, music and culture on RT=C9, the national
broadcaster? Is 'drive-time' now all the time when it comes to radio? =
And
what does this mean for Irish society?

The Arts: Welfare for the Wealthy?=20
Brian MacGabhann
Is state subsidisation of the arts a tax on the PAYE worker for an =
activity
mostly enjoyed by the well-off? Brian MacGabhann argues that it is, and
asks: if the arts are valued so much, why don't those interested pay for
them themselves?

Gathering of the Gaeltachta=ED
Lillis =D3 Laoire
Oireachtas na Gaeilge =96 Ireland=92s oldest festival for the literary =
and
performing arts =96 celebrates one hundred years in 2007. Sean-n=F3s =
singer
Lillis =D3 Laoire, a former winner of Corn U=ED Riada, casts an eye over =
its
development since 1897 and its current state.

Wild Air: The Music of Kevin Volans
Bob Gilmore
Continuing his series of articles on Irish composers, Bob Gilmore =
interviews
Kevin Volans. Originally from South Africa, Volans was a student of
Stockhausen, a close friend of Morton Feldman, and a recording by the =
Kronos
Quartet of his work, 'White Man Sleeps', on Pieces of Africa, spent
twenty-six weeks at the top of the classical and world music charts.

New Work Notes: Neighbour Relations
John McLachlan
Composer John McLachlan's regular comment column on the new music scenes =
in
Ireland and abroad: includes a review of Opera =96 a new CD of work by =
British
composers performed by Irish musicians Darragh Morgan (violin) and Mary
Dullea (piano).

How to bring a piana to Havana
Ellen Cranitch
Flautist Ellen Cranitch writes about the unique =93Send a Piana to =
Havana=94
initiative set up by New York piano-tuner Ben Treuhaft, and previews two
upcoming piano concerts, in Dublin and Galway, organised to support the
cause.

Home Sweet Home: classical music culture in Ireland, Britain and America
Barra =D3 S=E9aghdha
Sparked by a recent book on musical life in America over the past two
centuries =96 Joseph Horowitz=92 Classical Music in America: A History =
of its
Rise and Fall =96 Barra =D3 S=E9aghdha considers the classical music =
experiences
of the US and Britain =96 and what Ireland can learn from them.

Live Reviews
=96 Cork Folk Festival
=96 Crash Ensemble
=96 Sean Carpio

Recent Publications
Comprehensive listings from the Irish Traditional Music Archive and the
Contemporary Music Centre of all new CDs, DVDs, books, periodicals & =
scores.

November=96December Music Guide
Comprehensive two-month guide to traditional/classical/contemporary/
jazz/improvised & blues concerts, sessions & festivals nationwide.

Images from the Irish Traditional Music Archive
GOLDSMITH ON HIS TRAVELS: A nineteenth-century mezzotint depicting the
Longford poet, novelist and dramatist Oliver Goldsmith (1728=9674) on =
the
Continent. The engraving, by W. Greatbach, is of a painting by the noted
English artist Edward Matthew Ward (1816=9679).

Sender: The Irish Diaspora Studies List
From: "D.C. Rose"
Subject: Recent postings on H-Net and elsewhere
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The following books have been recently noticed on H-net, covering =
migrant and dispersed communities, the Irish in the world at large, =
decolonisation and postcolonial societies, and national and =
supranational identity, all of
which are discussed within the IR-D group from time to time.


Reviewed for H-South by Staci Simon Glover
James N. Gregory. _The Southern Diaspora: How the Great
Migrations of Black and White Southerners Transformed America_.
Chapel Hill: University of North Carolina Press, 2005. 446 pp.
$59.95 (cloth),$19.95 (paper), ISBN 0-8078-2983-8,0-8078-5651-7.
http://www.h-net.msu.edu/reviews/showrev.cgi?path=3D57751161704446

Reviewed for H-German by Jennifer Petzen
Jerome S. Legge Jr. _Jews, Turks and Other Strangers: The Roots
of Prejudice in Modern Germany_. Madison: University of Wisconsin
Press, 2003. xvi + 205 pp. $35.00 (cloth), ISBN 0-299-18400-5.
http://www.h-net.msu.edu/reviews/showrev.cgi?path=3D134831162758276


Recently appeared:=20

Des sources pour l'histoire de l'immigration en France de 1830 =E0 nos =
jours, Guide - H-France


The following might also be worth watching for what it can tell us by =
implication about English xenophobia as directed towards the Irish =
community.

Call for papers: Antisemitism and English Culture
Conference Date: 2007-07-09
Website: http://www.bbk.ac.uk/eh/conf/antisemitism/
A major international interdisciplinary conference on the histories and =
culture of antisemitism in England, from the Middle Ages to the present =
day. To be held at Birkbeck College, University of London, Bloomsbury, =
London: 9-11 July 2007.
Plenary speakers:
Anthony Julius (Birkbeck College/London Consortium, University of =
London)
Miri Rubin (Queen Mary, University of London)
Ira Katznelson (Columbia University)
Key questions to be addressed include:
Can we talk of a distinctly English kind of antisemitism?
Is antisemitism inherent in Englishness?
What is, or has been, the relationship between 'high' or intellectual =
English culture and antisemitism?
How far can specific English contexts be seen to have engendered =
antisemitism?
Is there a meaningful history of English philosemitism, and what is its =
relationship to antisemitism?
In what ways is England's antisemitic past reflected in the present?
What is the relationship between English antisemitism and communism, =
socialism, fascism, Zionism, Islamism, secularism, liberalism, and other =
ideologies?
How is antisemitism mediated in English art, literature and other =
cultural forms?
What are the contours of continuity and transformation in English =
antisemitism?
To what extent have the terms 'antisemitism' and 'Englishness' become =
redundant? How much use do they retain?
Papers from all disciplines, or interdisciplinary submissions, are =
welcomed;
panel proposals of 3 speakers are also welcomed. Papers will be of 20 =
minutes duration. Paper proposals of no more than 150 words should be =
sent as soon as possible and by 15 December 2006 to Dr Anthony Bale =
(_a.bale[at]bbk.ac.uk_
(mip://03780478/main.cgi) ), School of English & Humanities, Birkbeck =
College, University of London, Malet Street, LONDON, WC1E 7HX, England.
Website: http://www.bbk.ac.uk/eh/conf/antisemitism/
The Conference is organised in association with the Jewish Museum, =
Camden Town, London.




This is a bit more recondite:

Papers are sought for a proposed panel for the National Women's Studies
Association Summer 2007 conference to be held in St. Charles, Illinois. =
If
selected, the panel will be part of the embedded conference sub-theme on
(Im)Migration and Mobility. The panel, tentatively titled, "Bridging =
the
Body Gap: Mobilizing Embodied Activism for Im(Migrant) Equity," seeks to
examine (im)migration with a particular emphasis on the body. In
particular, the panel seeks to interrogate how (im)migrant bodies are =
coded
as racialized bodies, 'alien' bodies, threatening bodies, 'illegal' =
bodies,
etc. Seeking to investigate how an embodied approach to (im)migrant =
rights
and issues might serve as a useful bridge to a more just society in =
which
all bodies are viewed and treated as equally human, deserving, and
desirable, the panel will aim to incorporate politically conscious work
aimed at bringing about a more just, equitable society. Intersectional =
and
interdisciplinary approaches that critically interrogate delimiting =
bodily
norms in relation to bodily size, appearance, and ability in relation to
race, ethnicity, white privilege, class privilege, heterosexism, ageism,
lookism, and (dis)ability are particularly welcome. As the conference =
will
also hold tribute panels honoring the groundbreaking work of This Bridge
Called My Back, papers that include references or analysis of either =
this
work or its sequel, This Bridge We Call Home, are also particularly =
welcome.

Please send 200 word proposals along with institutional affiliations by
October 27 to Natalie Wilson at nwilson[at]csusm.edu.
------------------------------------------
Dr. Natalie Wilson
Markstein Hall 341
Women's Studies Program/
Literature and Writing Studies
Cal State San Marcos
nwilson[at]csusm.edu

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: TOC, Nua, Volume V, Number 1 - currently free on web
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Forwarded on behalf of

Shawn O'Hare [mailto:sohare[at]cn.edu]=20
Sent: 06 November 2006 21:27

Nua goes electric

Nua: Studies in Contemporary Irish Writing is pleased to announce its
rebirth as an electronic journal. Volume V, Number 1 is now available =
at
http://irishstudies.metapress.com

The issue will be available for viewing for free until the end of the =
year.


Nua: Studies in Contemporary Irish Writing
Volume V, Number 1=20

ESSAYS:
Witness, by Chris Arthur 1

(Up)staging the Staging of Ireland: 25=09
Martin McDonagh=92s The Cripple of Inishmaan,=20
by Verna A. Foster

Being Irish and Being Nothing: The Abyss 35
of Identity in Alice McDermott's Charming Billy
and Edward J. Delaney's Short Stories,=20
by Edward A. Hagan

=93Troubles=94 Fiction: Promising Young Writers 63=20
Build Careers on Sectarianism=20
by Andrea Koenig

Rites of Passage: The Emancipating Force of 81
Cinema in Max Wright's Told in Gath
by Thomas C. Ware

POEMS:
Four Poems by Gr=E9ag=F3ir =D3 D=FAill:
Spring 93

Arrest 93

Bales 95

Burial 96

INTERVIEWS:
An Interview with Brian Moore, 97
by Eamonn Wall,=20

An Interview with Julia O'Faolian, 111
by Maeve Cooney

REVIEW ESSAY:
A Review Essay of Salmon Press Poetry 121
by Roxanne Harde

BOOK REVIEWS:
John F. Deane's Undertow 133
by Nessa Cronin

T. F. O'Sullivan's Goodly Barrow: A Voyage 137
on an Irish River
by John Eastlake

Tom French's Touching the Bones 139
by Sean Heuston

Brian Friel's Three Plays After and 145
Tony Corbett's Brian Friel: Decoding=20
the Language of the Tribe
by Glenn Hutchinson

Bernard MacLaverty's The Anatomy School 151
by Richard Rankin Russell

Dermot Healy's The Reed Bed 157
by Wim Van Mierlo


-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*
Shawn O'Hare
Editor, Nua: Studies in Contemporary Irish Writing
Associate Professor of English
Associate Chair, Department of English
Carson-Newman College
Jefferson City, Tennessee 37760
Phone: 865-471-3451 / Fax: 865-471-3502
sohare[at]cn.edu

Sender: The Irish Diaspora Studies List
From: Sarah Morgan
Subject: Doodle for Google: My Britain
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List members might be interested in the 'doodle for google' competition=20
results for the UK part of the google empire (www.google.co.uk). The=20
competition was to design the google logo to reflect 'My Britain' and dra=
ws=20
on google's habit of customising its logo to reflect particular dates=20
(although this does not seem to be date based?).

Perhaps unsurprisingly, many of the symbols and emblems chosen by childre=
n=20
are (to my mind, anyway) focused on England, although not exclusively so.=
=20
The Union flag appears a lot.

Where the competition is relevant to the list is the confusion about=20
Ireland, both in the framing of the competition: although it's about 'My=20
Britain', it was a UK wide competition and in the doodles shown on the=20
google website: one doodle uses the flag of the Republic of Ireland, for=20
example. This was a school based competition, so while we might not want =
to=20
be critical of the (sometimes very young) children's efforts, I wonder ab=
out=20
the teacher input on this. Overall, I think it offers a fascinating way o=
f=20
looking at what young people see as relevant symbols and emblems to refle=
ct=20
'My Britain'.

Google has commissioned an analysis of the different doodles, which is=20
available at the following link:

http://www.google.co.uk/doodle4google/downloads/doodle4google_report_06.p=
df

The winning entries are also online:=20
http://www.google.co.uk/doodle4google/winners.html

It would be interesting to know if other parts of google ran similar=20
competitions - the Irish version (www.google.ie) doesn't seem to be runni=
ng=20
anything like this.

Sarah.

_________________________________________________________________
Windows Live=99 Messenger has arrived. Click here to download it for free=
!=20
http://imagine-msn.com/messenger/launch80/?locale=3Den-gb

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Gae Bolga and all that
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From: "Bruce Stewart"
To: "'The Irish Diaspora Studies List'"
Subject: Gae Bolga and all that

Does anybody know if the Cuchulain's gae bolga entered Ferdia's body
through the anus in the Irish original of the Tain Bo as I have read
somewhere or perhaps merely heard said by someone with an adze to grind?
There is much-a-do in some translations about protecting himself with a
large millstone stone much like a cricketer's 'box', I imagine, but I
have seen nothing suggesting such a nasty form of smart bombing. Help,
please.=20

Bruce.=20

Dr. Bruce Stewart
Languages & Lit.
University of Ulster
Coleraine, Co. Derry
N. Ireland BT52 1SA
02870324355 off.
=20

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Article,
Language and memory disorder in the case of Jonathan Swift
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Email Patrick O'Sullivan

Interesting... Uses the various explanations, over the centuries, of
Swift's condition, to explore medical history and theories.

P.O'S.



Language and memory disorder in the case of Jonathan Swift: considerations
on retrospective diagnosis

Lorch, Marjorie

Birkbeck College, University of London,London WC1H OPD, UK; e-mail
m.lorch[at]bbk.ac.uk

Abstract

The cause of behavioural changes described by Alzheimer for his original
case, Auguste D., has been recently reconfirmed by histological examination.
However, there has been active speculation regarding the cause of
behavioural changes exhibited by the political satirist Jonathan Swift
(1667-1745) during the final three years of his life for over 250 years.
Swift's symptoms of cognitive changes, memory impairment, personality
alterations, language disorder and facial paralysis have all been
apportioned differing levels of significance in various attempts at
retrospective diagnosis. The various medical arguments put forward from the
18th through 20th centuries will be critically examined. The diagnoses
considered refer to evolving theories of insanity, phrenology, localization
of cortical function, hydrocephalus, psychoanalysis, aphasia, dementia and
depression in ageing. Re-consideration of the attempts to re-diagnose
Swift's final mental state by the leading neurological thinkers of the day,
including Wilde (The Closing Years of Dean Swift's Life. Dublin: Hodges and
Smith, 1849), Bucknill (1882), Osler [Osler's textbook Principles and
Practice of Medicine (1892); published in St Thomas's Hospital Gazette
(London) 1902; 12: 59-60), Brain (Irish Med J 1952: 320-1 and 337-346) and
Boller and Forbes (J Neurol Sci 1998; 158: 125-133) reveal the changing
attitudes regarding the significance of behavioural symptoms to neurological
diagnosis from the 18th century to the present day. [Journal Article; In
English; England; In-Process]

Citation Subset Indicators: Core clinical journal; Index Medicus

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Diasporas, Migration and Identities Postgraduate Conference,
Leeds, December 2006
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Email Patrick O'Sullivan

________________________________________
From: Katie Roche [mailto:K.A.Roche[at]leeds.ac.uk]=20
Sent: 02 November 2006 10:59
Subject: Diasporas, Migration and Identities Postgraduate Conference

Dear all
=A0
Please see below the finalised agenda for the Postgraduate Conference =
being
held by the Diasporas, Migration and Identities Programme.=A0 There is =
still
time to register, and a limited amount of university accommodation is =
also
available.=A0 Please let me know if you would like to attend and I will =
send
you a registration form.=A0 Email me at: k.a.roche[at]leeds.ac.uk.=A0 I =
look
forward to hearing from you.
=A0
Diasporas, Migration and Identities Programme
Postgraduate Conference
13 and 14 December 2006,
University of Leeds
=A0
=A0
Day 1:
=A0
11.00 am=A0=A0=A0=A0=A0=A0 Registration and Coffee :=20
=A0
12.00 noon:=A0 Keynote speakers: Dr Sean McLoughlin, Dr William Gould, =
Dr Emma
Tomalin: =93From Diaspora to Multi-Locality: Writing British-Asian =
Cities=94
=A0
1.00 pm=A0=A0=A0=A0=A0=A0=A0=A0 Lunch
=A0
2.15-3.45pm: Paper Session 1 (4 Panels)
=A0
3.45 pm=A0=A0=A0=A0=A0=A0=A0=A0 Tea
=A0
4.15-5.15: =A0=A0=A0=A0 Workshop 1: Doing research within and across =
cultural
boundaries=20
(4 Groups)
=A0
6.15 pm=A0=A0=A0=A0=A0=A0=A0=A0 Reception followed by dinner
=A0
=A0
Day 2:
=A0
9.30-11.00: =A0=A0 Paper Session 2 (4 Panels)
=A0
11.00 am=A0=A0=A0=A0=A0=A0 Coffee
=A0
11.30-12.30: Workshop 2: Researching Diasporas, Migration and =
Identities:
Methods and Approaches (groups on eg interview-based methods, narrative
approaches, postcolonial theory and analysis, visual methods)
=A0
12.45 pm=A0=A0=A0=A0=A0=A0 Lunch
=A0
2.00 pm=A0=A0=A0=A0=A0=A0=A0=A0 Professor Kim Knott:=20
Presentation and Update on the Diasporas, Migration and Identities
Programme:=20
=A0
3.00 pm=A0=A0=A0=A0=A0=A0=A0=A0 Close
=A0
Enquiries and requests for registration forms to:
=A0
Katie Roche
AHRC Programme Administrator
Diasporas, Migration and Identities
Address: Theology and Religious Studies, University of Leeds LS2 9JT
Tel: +44 113 3437838
Fax: +44 113 3433654
email: k.a.roche[at]leeds.ac.uk
http://www.diasporas.ac.uk
=A0
=A0