Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: TOC Irish Political Studies, Volume 23 Issue 1
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Irish Political Studies: Volume 23 Issue 1
http://www.informaworld.com

This new issue contains the following articles:

The Limits of Legitimacy: Former Loyalist Combatants and Peace-Building =
in
Northern Ireland p. 1
Authors: Claire Mitchell

A Transient Transition: The Cultural and Institutional Obstacles =
Impeding
the Northern Ireland Women=92s Coalition in its Progression from =
Informal to
Formal Politics p. 21
Authors: Cera Murtagh

From =91Ban-the-Bomb=92 to =91Ban-the-Increase=92: 1960s Street Politics =
in
Pre-Civil Rights Belfast p. 41
Authors: John Nagle


The Irish EU Presidency and the Constitutional Treaty: Neutrality, =
Skills
and Effective Mediation p. 59
Authors: Andreas D=FCr; Gemma Mateo

Macroeconomic Policy Change: Ireland in Comparative Perspective p. 77
Authors: David Doyle; John Hogan
DOI: 10.1080/07907180701768011

The Irish D=E1il Election 2007 p. 99
Authors: Jane Suiter
=3D1&spage=3D99&uno_jumptype=3Dalert&uno_alerttype=3Dnew_issue_alert,emai=
l

Book Reviews p. 111
Authors: Peadar Kirby;=A0 Colin Reid;=A0 Caoimhe Nic Dh=E1ibh=E9id;=A0 =
Albert Hughes;
Brian Walker

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: TOC IRISH HISTORICAL STUDIES, NUMB 140; 2007
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IRISH HISTORICAL STUDIES
NUMB 140; 2007
ISSN 0021-1214

p. 425
Factions, feuds and noble power in the lordship of Ireland, c. 1356-1496.
Crooks, P.

p. 265
Ireland in Europe: Paolo Giovio's Descriptio (1548).
Harris, J.

p. 137
Sir Geoffrey Fenton and the office of secretary of state for Ireland,
1580-1608.
Barry, J.

pp. 1-454
Sir Richard Bolton and the authorship of `A declaration setting forth, and
by what means, the laws and statutes of England, from time to time came to
be of force in Ireland', 1644.
Kelly, P.

pp. 455-476
The Ulster Scots and the Engagement, 1647-8.
Forkan, K.

p. 477
The Huguenots and the imaginative geography of Ireland: a planned
immigration scheme in the 1680s.
Whelan, R.

pp. 160-288
Government, parliament and the constitution: the reinterpretation of
Poynings' Law, 1692-1714.
McGrath, C.I.

p. 289
Bishop Francis Hutchinson (1660-1739): a case study in the
eighteenth-century culture of `improvement'.
Sneddon, A.

pp. 17-172
Republicanism, agrarianism and banditry in the west of Ireland, 1798-1803.
Patterson, J.G.

pp. 173-310
Historical revision: Was O'Connell a United Irishman?.
Woods, C.J.

p. 311
Co-operation, compromise and confrontation: the Universal News, 1860-69.
McNicholas, A.

pp. 40-495
Sisters of the brotherhood: female Orangeism on Tyneside in the late
nineteenth and early twentieth centuries.
MacPherson, D.A.J.; MacRaild, D.M.

p. 496
Federalism, devolution and partition: Sir Edward Carson and the search for a
compromise on the Third Home Rule Bill, 1913-14.
Smith, J.

pp. 327-518
Accounting for the emergence of violent activism among Irish
revolutionaries, 1916-21.
Augusteijn, J.

p. 519
British intelligence and the Anglo-Irish truce, July-December 1921.
McMahon, P.

pp. 184-344
Donegal and the joint-I.R.A. northern offensive, May-November 1922.
Lynch, R.

pp. 345-540
Venereal disease in the Irish Free State: the politics of public health.
Riordan, S.

p. 541
The politics of prostitution and the politics of public health in the Irish
Free State: a response to Susannah Riordan.
Howell, P.

p. 200
Football and sectarianism in Glasgow during the 1920s and 1930s.
Davies, A.

pp. 61-80
`Ireland in his heart north and south': the contribution of Ernest Blythe to
the partition question.
Corrain, D.O.

pp. 81-219
The `itinerant problem': the attitude of Dublin and Stormont governments to
Irish Travellers, 1922-60.
Bhreatnach, A.

p. 220
The Irish Hospitals Sweepstakes in the United States of America, 1930-39.
Coleman, M.

pp. 99-364
Revisionist historians and the modern Irish state: the conflict between the
Advisory Committee and the Bureau of Military History, 1947-66.
Gkotzaridis, E.

pp. 365-384
Ormond's civic entry into Kilkenny, 29/31 August 1646.
Fletcher, A.J.

pp. 117-379
`Savage' Irishman? William Johnson and the variety of America.
Doyle, D.N.

pp. 380-552
Faith in fraternity: new perspectives on the Irish Republican Brotherhood.
Kelly, M.

p. 553
The Emergency, neutrality and the Second World War.
Girvin, B.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Chris Arthur, New Essay and Review
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Email Patrick O'Sullivan patrickos[at]irishdiaspora.net

The latest issue of Southern Humanities Review, 41, 4, Fall 2007, contains a
new essay by Chris Arthur, 'Mistletoe', which moves movingly through Chris
Arthur's regular preoccupations.

And, as a guide to those preoccupations, in the same issue of SHR there is a
review of Christ Arthur's 3 published volumes of essays, Irish Nocturnes,
Willow and Haiku, by Graham Good of the University of British Columbia.

Graham Good might be known to some IR-D members as the author of Humanism
Betrayed: Theory, Ideology, and Culture in the Contemporary University. It
is on Google Books if you want to read some sample sections.

I will contact Graham Good, and see if we can get hold of the text of his
Chris Arthur review.

P.O'S.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Books Reviewed, Graham Good on Chris Arthu,. Irish Nocturnes,
Irish Willow, Irish Haiku.
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Email Patrick O'Sullivan patrickos[at]irishdiaspora.net

A version of this review article appeared in Southern Humanities Review, 41,
4, Fall 2007. The text appears here, on the Irish Diaspora list, through
the kindness of the author, Graham Good.

P.O'S.



Graham Good
University of British Columbia

Chris Arthur. Irish Nocturnes, Irish Willow, Irish Haiku. Aurora, Colorado:
The Davies Group, 1999, 2002, 2005. xxi+243 pp, xvi+234 pp, xxiv+234 pp.
Npl.

If asked to name an Irish poet, novelist, or playwright, most literary
people could respond quickly: Yeats, or Joyce, or Synge would come to mind.
But an Irish essayist? Few outside Ireland could name Hubert Butler, for
example. Perhaps the problem is partly the lower rank accorded to the essay
in the hierarchy of genres (even though it may be rising again under the
guise of "creative non-fiction"). But now Chris Arthur's recently completed
"Irish trilogy" of essay collections should not only put him on the map as
the contemporary Irish essayist, but also raise general interest in the
possibilities of the essay form for our time.

Arthur is more specifically a writer of Northern Ireland. In two of the
three volumes, each piece is preceded by a map of Ireland with circles
around the place-names of its settings. But those names are with a few
exceptions in the "wee six" counties still in the U.K. (plus the immediately
adjacent county of Donegal). This seems to suggest a wish to identify with
the whole island of Ireland, even though the experiences narrated are mostly
in Ulster. Arthur, despite his Northern Protestant heritage, is concerned
throughout to avoid self-definition as "British": hence "Irish" apears in
all three titles of the trilogy. But Arthur tells us that ironically he only
fully identified as Irish rather than British once he had moved to Britain.
Born in 1955, he saw the onset of the "Troubles" from 1969 onwards, and,
like many young Protestants, left Northern Ireland to attend university on
"the Mainland" and did not return. After completing his education in
Scotland, he moved to Wales, where he has taught Religious Studies at
Lampeter since 1989. But very little in the trilogy concerns Scotland or
Wales: in a sense Arthur is an exile, but is still close enough for regular
visits across the Irish Sea to what he belatedly came to see as his
homeland.

Arthur frequently touches on the "tragic divide" which governs the recent
image of Northern Ireland, while regretting that this overshadows the
"normal" life of the Province, as well as its natural beauty. But it is
never the only subject of any of his essays, and rarely the main one.
Instead, he happens across this social fault line accidentally, while
engaged in some other activity or inquiry. For example, Arthur describes
setting off to meet a friend for a day's hiking in the Mourne Mountains. But
this is no ordinary summer day. It happens to be July 12th (the "Twelfth"),
and the friend's house is almost inaccessible because the whole village is
packed with Protestant marchers and their supporters. Arthur is forced to
actually join the march, despite his incongruous hiking gear, in order to
reach his destination. As he tries to work his way forward through the
marchers, he is sternly told to keep in step. The vignette perfectly
illustrates the plight of an individualist out of step with the rituals of
his community.

Rejecting the ethnic, political and religious sectarianism both of his own
Protestant "tribe," and of its mirror image on the other side of the
"divide," Arthur looked elsewhere for a more congenial sense of identity
from early on in his life. The narrow "us and them" psychology of the
sectarian mind is transcended into a more tolerant outlook, able to see both
sides of a conflict and beyond it altogether. But though Arthur ackowledges
that the advent of modernity (secular, liberal, individualistic,
materialistic) helps to alleviate traditional hostilities, the process also
entails a loss of heritage, a loss of a sense of belonging. This situation
presents Arthur with the central question of his essays: how can a
disaffiliated individual create a personal heritage, a personal tradition, a
personal memory, to replace the collective heritage, tradition and memory
that has been lost or rejected? How can an individual make what Arthur
finely calls "an inner homeland"?

With regard to religion, the obvious way to move beyond the
Catholic/Protestant divide is to move beyond Christianity altogether. The
most prominent of the other religions referred to in Arthur's writing is
Buddhism, especially its theme of the impermanence of all beings.
Paradoxically, an individualist (most essayists are that) turns to a world
view which emphasizes the transience and insubstantiality of the self.
Though Christianity is in some ways a more individualistic faith than
Buddhism (it proclaims the survival of the individual soul in an afterlife,
for example), in its sectarian form in Ireland it has come to define
collective identities (us and them) which tend to submerge, or at least
limit, individual ones. They also limit the sense of kinship to what lies
outside the tribe: thus the second Buddhist theme he often returns to is the
doctrine of the interdependence of all beings. He complains that the
religion he grew up with failed to evoke a sense of wonder at the universe
in the way that Buddhist vision of infinite connexity does.

Another way transcend the "divide" is through Nature. Growing up, Arthur had
a relationship to his local landscape as intense as Wordsworth's. In one
essay he describes Brookfield, a particular area he came to know intimately
as a boy. It is a "townland," an evocative (and paradoxical-sounding) Irish
term for an area recognized as distinct in the locality, though without
legal significance or precise geographical definition. The traditional names
of these townlands are falling into disuse, and often only the older
residents know "these intimate semi-secret namings." In Brookfield, Arthur
came to know the sights and sounds, smells and tastes, of the multifarious
natural life.

Here, too, he experienced something like a conversion in his attitude to
Nature. As a collector of birds-eggs, he knew how to "blow" them, that is by
making a small needle-hole at each end and blowing through one to force the
contents out through the other. Once, unable to complete this operation, he
shatters the egg to find a fully formed chick, dying on the tip of his
needle. From now on, respect for natural life will be a key value for him.
But society is moving in the opposite direction: when he returns to
Brookfield many years later, the lake is clogged with algae, a
litter-strewn path leads right round it, and a new car park is full of
vehicles. "Nearly everything living had vanished."

Though Arthur often revisits scenes of his youth, he never finds them
unchanged, so it is mainly in his memory that he maps "the topography of
[his] individual history." This map differs markedly from the twin
collective histories which border the "divide." Its shrines and sites are
different from those commemorating Ulster's famous sieges and battles. And
this personal memory of the landscape is matched by a personal memory of
passages drawn from books. Like Nature, literature offers an effective, if
temporary, escape from family and clan. Fearful of drowning on a
storm-tossed voyage from Norway to Britain, Arthur finds comfort in
quotations from many sources which have somehow stuck in his mind, and which
make up a kind of personal sacred text.

Arthur asks why, in rejecting organized religion, an individual should also
have to renounce ritual and symbol. Why not create a personal religious
practice? In exploring this possibility, he draws more on animistic
religions than on Buddhism, using terms like "totem" and "talisman" for the
mementos he has collected. His essays become, in his metaphor, nests for
significance, "receptacles in which meaning may be laid, nurtured, and
hatched." Perhaps the most moving example is in "Swan Song," an essay on a
painful topic, the death-at-birth of his infant son. Arthur gave him an
unsatisfying "traditional" funeral-"a small white coffin, black hearse,
prayers offered to a god I don't believe in by a minister of a church to
which I don't belong." Only later, in a museum exhibition on "Early
Ireland," did the bereaved father find a valid "talisman" for his son's
death: the image of a buried infant laid on a swan's wing. Though he cannot
(and could not have) carried out this practice literally, it gives him the
inspiration for a ritual: when visiting his son's Scottish grave, he plants
a feather which he has chanced on while walking and kept for this purpose,
knowing it will soon blow away again. He connects this ritual with the
ancient Egyptian concept of Maat (roughly meaning the natural order), which
is symbolized by a feather. At death, a person's heart was weighed against
this feather to see how well he had upheld Maat in his life.
Arthur's aim in his essays is to move from immediacy to immensity, from the
vivid concrete particulars of an incident, an object, or a sight, to the
most universal ideas: the human condition, the infinity of space and time,
the complexity and connexity of the world. The essays usually involve two or
three different themes, and the themes and variations on them are composed,
like a piece of music, into numbered movements. His essays try to weave
the fragments of experience (often described as "shards" or "splinters"),
along with the reflections they suggest, into kind of temporary wholeness.
His epigraph could well be Forster's "only connect," which was also aimed at
overcoming "us-and-them" thinking. Though the essays are all to various
degrees autobiographical, they are not self-pre-occupied: there are many
vivid character sketches, of his older relatives (such as a great-aunt whose
"rigorous order" consisted of "family, farm, tradition") and of people
encountered only for brief periods (such as a panic-stricken young terrorist
overheard in a bookshop).

Arthur has had the wisdom to see that the personal essay is, despite its
"minor" status in relation to poetry, drama and fiction, exactly the right
vehicle for the investigations he wants to undertake into the complexities
of personal, social and religious identity. In an intellectual climate in
which meaning is usually treated as "socially constructed," it is refreshing
to see it being created by (to use Arthur's own phrase) "a richly textured
individuality." In this he shows himself a worthy inheritor of the essay
tradition started by Montaigne.

Graham Good
University of British Columbia

Sender: The Irish Diaspora Studies List
From: Liam Greenslade
Subject: Transnational Cinema Seminar call for proposals
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Dear All

Happy New Year and apologies for cross-posting.

Best

Liam

*Reel borders: Transnational Cinema in the 21**st** Century*

UConn will host a one-day film seminar in conjunction with the Reel
Ireland Film Festival on Saturday, April 5, 2008. The theme will be
Transnational Cinemas. As technological developments and economic and
social globalization come to the forefront of contemporary cultural
studies, the concept of the transnational artist becomes increasingly
more important. Themes that will be considered include but are not
limited to how nationalism is strengthened or weakened in the face of
such globalization, literary adaptations to film, identifying a
(trans)national audience, Diasporic film, hyphenated identities and
cross-cultural production.
As the seminar will be hosted amidst the Reel Ireland Film Festival,
there will be special consideration to Irish cinematic and literary
production fit into the global context, however papers on all
(trans)national cinemas and topics are greatly encouraged, particularly
those which provide a comparative and cultural studies approach.

Proposals due by* February 15**th** 2008*

* *

This is an interdisciplinary conference funded by Culture Ireland and
co-hosted by the Departments of Modern and Classical Languages, English,
and History. Please send one-page proposals by *2/15/08* to Nicole
McClure (*nmcclure[at]snet.net )* or Mary Burke
*(**Mary.2.Burke[at]uconn.edu* ) or to Reel
Ireland 2008, Department of English U-4025, University of Connecticut,
215 Glenbrook Road Unit 4025, Storrs, CT 06269-4025, USA.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: TOC IRISH UNIVERSITY REVIEW, VOL 37; PART 2; 2007
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And here we have that editor's nightmare - a typographical error on the
contents page... Where 'Chinese wisdom' is 'Chinese widsom'....

I have corrected this, below... But there is a danger that this error will
be picked up by the databases unless someone intervenes.

P.O'S.


IRISH UNIVERSITY REVIEW
VOL 37; PART 2; 2007
ISSN 0021-1427

pp. 291-301
Short Story: Jane Austen in Ireland, 1845.
McGuinness, F.

pp. 302-321
From Chinese Wisdom to Irish Wit: Zhuangzi and Oscar Wilde.
McCormack, J.

pp. 322-339
`The Hammers of the Stone-Cutters': Samuel Beckett's Stone Imagery.
Keatinge, B.

pp. 340-351
Flann O'Brien and Samuel Beckett.
Breuer, R.

pp. 352-365
Sam Cree: Sex, Sects, and Comedy.
York, R.

pp. 366-394
Playing and Singing Toward Devolution: Stewart Parker's Ethical Aesthetics
in Kingdom Come and Northern Star.
Russell, R.R.

pp. 395-412
Brian Friel's Rituals of Memory.
Tracy, R.

pp. 413-429
`The Claim of Eternity': Language and Death in Marina Carr's Portia
Coughlan.
Maxwell, M.

pp. 430-440
Imaginary Cassandra?: Conor Cruise O'Brien as Public Intellectual in
Ireland.
Garvin, T.

pp. 441-471
Lacanian `Pussy': Towards a Psychoanalytic Reading of Patrick McCabe's
Breakfast on Pluto.
Mahon, P.

pp. 472-491
Recording the Unpoetic: Eavan Boland's Silences.
Villar-Argaiz, P.

pp. 492-516
Otherworldly Women and Neurotic Fairies: The Cultural Construction of Women
in Angela Bourke's Writing.
Balinisteanu, T.

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Saudade and Exile
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A while ago I wrote a little note on 'Exile' for a friend who wanted some
references.

There might be a number of starting points - obviously Kerby Miller, E & E,
and Brian Lambkin's regular conferences...

Or...

People who have visited my home recently have had to endure/share my
infatuation with the music of Cape Verde - particularly the song form, the
morna, which is dedicated to an exploration of what in Portuguese is called
'saudade'...

Wikipedia has an interesting entry
http://en.wikipedia.org/wiki/Saudade

and gives some definitions...

' * Old ways and sayings
* A lost lover
* A far away place where one was raised
* Loved ones who have passed away
* Feelings and stimuli one used to have but has tired of
* One's youth

Although it relates to feelings of melancholy and fond memories of
things/people/days gone by, it can be a rush of sadness coupled with a
paradoxical joy derived from acceptance of fate and the hope of recovering
or substituting what is lost by something that will either fill in the void
or provide consolation.'

There are the usual claims of uniqueness, and then the usual comparisons
with other cultures and languages...

The critical literature on 'saudade' is really worth exploring - perhaps via
Google Scholar.

And, on a train of thought, I made a date to listen to the radio at the
weekend, with a glass of Brouilly...

Radio archive programmes are becoming very interesting, because the archives
are now much better catalogued, and extracts can be presented. Martin
Sixsmith's exploration of another culture - or cultures, Czarist Russia and
Soviet Russia - with complex feelings and experiences of exile was certainly
worth listening to.

I have pasted in, below, the basic BBC information, plus the BBC Listen
Again web link.

P.O'S.




Snowy Streets Of St Petersburg
Saturday 12 January
8.00-9.00pm BBC RADIO 4

Snowy Streets Of St Petersburg looks at the connections between artistic
exiles from the former Soviet Bloc.

Presenter Martin Sixsmith re-visits archive recordings of writers such as
Josef Brodsky, Vladimir Nabokov and Isaiah Berlin, and the writings of
Pushkin and Lermontov, to examine their feelings about being exiled from
their spiritual home.

Taking its title from Pushkin's Home Thoughts From Abroad, Martin compares
the feelings of historical figures with those artists living in exile today.
He speaks to Josef Skvorecky, Andrei Makine, Antonin Liehm and Mari Rubins
to find out how they feel about living in exile.

Presenter/Martin Sixsmith, Producer/Alan Hall

http://www.bbc.co.uk/radio4/archivehour/pip/9be09/

Sender: The Irish Diaspora Studies List
From: Liam Greenslade
Subject: Re: Saudade and Exile
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Hi Patrick

Your comments on saudade reminded me of a fragment of conversation with
Micheal O Suillebhean when he visited Liverpool many years ago
concerning the Irish word 'uaigneas' which means amongst other things
loneliness, isolation and nostalgia. According to O Suillebhean the
feeling of uaigneas is at the heart of much Irish traditional
instrumental music. As I recall, his sense of it wouldn't be far from your


.... melancholy and fond memories of
things/people/days gone by, it can be a rush of sadness coupled with a
paradoxical joy derived from acceptance of fate and the hope of recovering
or substituting what is lost by something that will either fill in the void
or provide consolation.'


Anyway could this be an instance of different cultures sharing the same
pattern of experience and expressing it in music or more evidence of
Bob Quinn's Atlantean thesis?

Just a thought

Best regards

Liam

Sender: The Irish Diaspora Studies List
From: "Murray, Edmundo"
Subject: Re: Saudade and Exile
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Thanks Paddy for that interesting link and the possibility to listen to
Nabokov again.=20

Not too subtly, in 1923 Frank Mulhall published 'Saudades: a collection
of obituaries from The Standard of Buenos Aires' (Buenos Aires: The
Standard Office, 1923), written by his father, the co-founder of 'The
Standard' Edward Thomas Mulhall (1832-1899). It includes a selection of
texts about prominent British and Irish residents in Brazil, Argentina
and other South American countries [1882-1898]. Jeremy Howat's excellent
pages include some notes on this book:
http://homepage.ntlworld.com/jnth/Saudades/Saudades.htm

Edmundo Murray

-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On
Behalf Of Patrick O'Sullivan
Sent: 14 January 2008 23:20
To: IR-D[at]JISCMAIL.AC.UK
Subject: [IR-D] Saudade and Exile


A while ago I wrote a little note on 'Exile' for a friend who wanted
some
references.

There might be a number of starting points - obviously Kerby Miller, E &
E,
and Brian Lambkin's regular conferences...

Or...

People who have visited my home recently have had to endure/share my
infatuation with the music of Cape Verde - particularly the song form,
the
morna, which is dedicated to an exploration of what in Portuguese is
called
'saudade'...

Wikipedia has an interesting entry
http://en.wikipedia.org/wiki/Saudade

and gives some definitions...

' * Old ways and sayings
* A lost lover
* A far away place where one was raised
* Loved ones who have passed away
* Feelings and stimuli one used to have but has tired of
* One's youth

Although it relates to feelings of melancholy and fond memories of
things/people/days gone by, it can be a rush of sadness coupled with a
paradoxical joy derived from acceptance of fate and the hope of
recovering
or substituting what is lost by something that will either fill in the
void
or provide consolation.'

There are the usual claims of uniqueness, and then the usual comparisons
with other cultures and languages...

The critical literature on 'saudade' is really worth exploring - perhaps
via
Google Scholar.

And, on a train of thought, I made a date to listen to the radio at the
weekend, with a glass of Brouilly...

Radio archive programmes are becoming very interesting, because the
archives
are now much better catalogued, and extracts can be presented. Martin
Sixsmith's exploration of another culture - or cultures, Czarist Russia
and
Soviet Russia - with complex feelings and experiences of exile was
certainly
worth listening to.

I have pasted in, below, the basic BBC information, plus the BBC Listen
Again web link.

P.O'S.=20




Snowy Streets Of St Petersburg
Saturday 12 January
8.00-9.00pm BBC RADIO 4

Snowy Streets Of St Petersburg looks at the connections between artistic
exiles from the former Soviet Bloc.

Presenter Martin Sixsmith re-visits archive recordings of writers such
as
Josef Brodsky, Vladimir Nabokov and Isaiah Berlin, and the writings of
Pushkin and Lermontov, to examine their feelings about being exiled from
their spiritual home.

Taking its title from Pushkin's Home Thoughts From Abroad, Martin
compares
the feelings of historical figures with those artists living in exile
today.
He speaks to Josef Skvorecky, Andrei Makine, Antonin Liehm and Mari
Rubins
to find out how they feel about living in exile.

Presenter/Martin Sixsmith, Producer/Alan Hall

http://www.bbc.co.uk/radio4/archivehour/pip/9be09/

Sender: The Irish Diaspora Studies List
From: Carmel McCaffrey
Subject: Re: NACBS panel on infanticide
In-Reply-To:
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Why not put her in touch with Jonathan Swift - I believe it was Swift
who began this trend.

Carmel


Patrick O'Sullivan wrote:
> Forwarded on behalf of
> Moira Maguire
> Asst. Professor
> Department of History
> University of Arkansas Little Rock
> 2801 S. University Avenue
> Little Rock, AR 72204
> 501-569-8399
> mjmaguire[at]ualr.edu
>
>
> From: Moira Maguire
> Subject: CFP: NACBS panel on infanticide
>
>
> Dear Colleagues,
>
> I'd like to put together a panel for NACBS on infanticide and would be
> interested in hearing from others who might join the panel. My research is
> in infanticide in 20th century Ireland; specifically I look at the way
> infanticide was used by some as a "logical" birth control strategy, and I
> also argue that the Catholic Church's position on infanticide, when
> juxtaposed with its vehement anti-abortion stance, seriously undermines its
> "sanctity of life" stance. I'd be interested, therefore, in papers that look
> at infanticide from a social, religious, or political perspective. Please
> get in touch with me at mjmaguire[at]ualr.edu if you are interested in working
> on this panel with me.
>
> Regards - Moira Maguire
>
> Moira Maguire
> Asst. Professor
> Department of History
> University of Arkansas Little Rock
> 2801 S. University Avenue
> Little Rock, AR 72204
> 501-569-8399
> mjmaguire[at]ualr.edu
>
> .
>
>

Sender: The Irish Diaspora Studies List
From: Kerby Miller
Subject: Re: Priest and police
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What of the alleged priest-informers on the Defenders/United Irishmen
and later on the Fenians? If one includes priests' and bishops'
altar denunciations, and real or threatened excommunication, of
members of secret [agrarian and other] societies, trade unions
['illegal combinations'], Ribbonmen, as well as various nationalist
(or merely anti-"establishment") groups and their members, surely the
list of RC clergy "cooperating" with the Government or its
representatives or with the "established order," generally, would be
very long and [dis?]honourable.



>Email Patrick O'Sullivan patrickos[at]irishdiaspora.net
>
>I was talking to Frank Neal a few days ago. He mentioned a case he had come
>across in the mid C19th England where the police had thanked the local
>Catholic priest for help and co-operation.
>
>Frank asked if this sort of co-operation and liaison had been much studied.
>
>I immediately thought of the work of Don MacRaild - whose article, 'Abandon
>Hibernicisation', gives some discussion and references for the Catholic
>priest as 'politico-religious policeman...'
>
>MacRaild, Donald M. 2003. 'Abandon Hibernicisation': priests, Ribbonmen and
>an Irish street fight in the north-east of England in 1858. Historical
>Research 76 (194):557 - 573.
>
>Frank Neal asks if anyone think of further examples?
>
>P.O'S.
>
>--
>Patrick O'Sullivan
>Head of the Irish Diaspora Research Unit
>
>Email Patrick O'Sullivan P.OSullivan[at]bradford.ac.uk Email Patrick O'Sullivan
>patrickos[at]irishdiaspora.net Personal Fax 0044 (0) 709 236 9050
>
>Irish Diaspora Studies
>http://www.brad.ac.uk/acad/diaspora/
>Irish Diaspora Net
>http://www.irishdiaspora.net
>
>Irish Diaspora Research Unit
>Department of Social Sciences and Humanities University of Bradford Bradford
>BD7 1DP
>Yorkshire
>England

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: NACBS panel on infanticide
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Forwarded on behalf of
Moira Maguire
Asst. Professor
Department of History
University of Arkansas Little Rock
2801 S. University Avenue
Little Rock, AR 72204
501-569-8399
mjmaguire[at]ualr.edu


From: Moira Maguire
Subject: CFP: NACBS panel on infanticide


Dear Colleagues,

I'd like to put together a panel for NACBS on infanticide and would be
interested in hearing from others who might join the panel. My research is
in infanticide in 20th century Ireland; specifically I look at the way
infanticide was used by some as a "logical" birth control strategy, and I
also argue that the Catholic Church's position on infanticide, when
juxtaposed with its vehement anti-abortion stance, seriously undermines its
"sanctity of life" stance. I'd be interested, therefore, in papers that look
at infanticide from a social, religious, or political perspective. Please
get in touch with me at mjmaguire[at]ualr.edu if you are interested in working
on this panel with me.

Regards - Moira Maguire

Moira Maguire
Asst. Professor
Department of History
University of Arkansas Little Rock
2801 S. University Avenue
Little Rock, AR 72204
501-569-8399
mjmaguire[at]ualr.edu

Sender: The Irish Diaspora Studies List
From: Carmel McCaffrey
Subject: Re: Priest and police
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I agree with Kerby's comments. There is quite a lot of documentation of
the co-operation between the RC clergy and the establishment in 19th
Ireland. This happened at all levels - the Bishops in Ireland were
frequently on the side of the British authorities and denounced
nationalism- they wanted to control the school system and this was a way
of getting that - and there is the correspondence between the Vatican
and the Conservative Party regarding the "threat" of Home Rule.

There are a number of cartoons from the period depicting this
co-operative relationship - I seem to remember one that shows a Catholic
priest standing next to John Bull with two "Irish" simian figures in
stocks.

Carmel

Kerby Miller wrote:
> What of the alleged priest-informers on the Defenders/United Irishmen
> and later on the Fenians? If one includes priests' and bishops' altar
> denunciations, and real or threatened excommunication, of members of
> secret [agrarian and other] societies, trade unions ['illegal
> combinations'], Ribbonmen, as well as various nationalist (or merely
> anti-"establishment") groups and their members, surely the list of RC
> clergy "cooperating" with the Government or its representatives or
> with the "established order," generally, would be very long and
> [dis?]honourable.
>
>
>
>> Email Patrick O'Sullivan patrickos[at]irishdiaspora.net
>>
>> I was talking to Frank Neal a few days ago. He mentioned a case he
>> had come
>> across in the mid C19th England where the police had thanked the local
>> Catholic priest for help and co-operation.
>>
>> Frank asked if this sort of co-operation and liaison had been much
>> studied.
>>
>> I immediately thought of the work of Don MacRaild - whose article,
>> 'Abandon
>> Hibernicisation', gives some discussion and references for the Catholic
>> priest as 'politico-religious policeman...'
>>
>> MacRaild, Donald M. 2003. 'Abandon Hibernicisation': priests,
>> Ribbonmen and
>> an Irish street fight in the north-east of England in 1858. Historical
>> Research 76 (194):557 - 573.
>>
>> Frank Neal asks if anyone think of further examples?
>>
>> P.O'S.
>>
>> --
>> Patrick O'Sullivan
>> Head of the Irish Diaspora Research Unit
>>
>> Email Patrick O'Sullivan P.OSullivan[at]bradford.ac.uk Email Patrick
>> O'Sullivan
>> patrickos[at]irishdiaspora.net Personal Fax 0044 (0) 709 236 9050
>>
>> Irish Diaspora Studies
>> http://www.brad.ac.uk/acad/diaspora/
>> Irish Diaspora Net
>> http://www.irishdiaspora.net
>>
>> Irish Diaspora Research Unit
>> Department of Social Sciences and Humanities University of Bradford
>> Bradford
>> BD7 1DP
>> Yorkshire
>> England
>
> .
>

Sender: The Irish Diaspora Studies List
From: "Ruth-Ann M. Harris"
Subject: Re: Priest and police
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Further examples may be found in the archives of All Hallowes College,
Dublin, which was the missionary training school for Irish priests in
Britain. I recall from my research in those archives that young priests
were constantly being cautioned against encouraging political activity
among the migrant Irish. The reason stated was that migrants were there
to make a living, not to influence politics.
Ruth-Ann Harris
Boston College



Patrick O'Sullivan wrote:
> Email Patrick O'Sullivan patrickos[at]irishdiaspora.net
>
> I was talking to Frank Neal a few days ago. He mentioned a case he had come
> across in the mid C19th England where the police had thanked the local
> Catholic priest for help and co-operation.
>
> Frank asked if this sort of co-operation and liaison had been much studied.
>
> I immediately thought of the work of Don MacRaild - whose article, 'Abandon
> Hibernicisation', gives some discussion and references for the Catholic
> priest as 'politico-religious policeman...'
>
> MacRaild, Donald M. 2003. 'Abandon Hibernicisation': priests, Ribbonmen and
> an Irish street fight in the north-east of England in 1858. Historical
> Research 76 (194):557 - 573.
>
> Frank Neal asks if anyone think of further examples?
>
> P.O'S.
>
> --
> Patrick O'Sullivan
> Head of the Irish Diaspora Research Unit
>
> Email Patrick O'Sullivan P.OSullivan[at]bradford.ac.uk Email Patrick O'Sullivan
> patrickos[at]irishdiaspora.net Personal Fax 0044 (0) 709 236 9050
>
> Irish Diaspora Studies
> http://www.brad.ac.uk/acad/diaspora/
> Irish Diaspora Net
> http://www.irishdiaspora.net
>
> Irish Diaspora Research Unit
> Department of Social Sciences and Humanities University of Bradford Bradford
> BD7 1DP
> Yorkshire
> England
>

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Priest and police
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Email Patrick O'Sullivan patrickos[at]irishdiaspora.net

I was talking to Frank Neal a few days ago. He mentioned a case he had come
across in the mid C19th England where the police had thanked the local
Catholic priest for help and co-operation.

Frank asked if this sort of co-operation and liaison had been much studied.

I immediately thought of the work of Don MacRaild - whose article, 'Abandon
Hibernicisation', gives some discussion and references for the Catholic
priest as 'politico-religious policeman...'

MacRaild, Donald M. 2003. 'Abandon Hibernicisation': priests, Ribbonmen and
an Irish street fight in the north-east of England in 1858. Historical
Research 76 (194):557 - 573.

Frank Neal asks if anyone think of further examples?

P.O'S.

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

Email Patrick O'Sullivan P.OSullivan[at]bradford.ac.uk Email Patrick O'Sullivan
patrickos[at]irishdiaspora.net Personal Fax 0044 (0) 709 236 9050

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

Irish Diaspora Research Unit
Department of Social Sciences and Humanities University of Bradford Bradford
BD7 1DP
Yorkshire
England

Sender: The Irish Diaspora Studies List
From: Patrick O'Sullivan
Subject: Priest and police
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To: The Irish Diaspora Studies List
From: Kerby Miller
Subject: Re: [IR-D] Priest and police

ALSO, what about priests who aided authorities in suppressing
patterns, faction fights, illegal whiskey distillation, wakes, etc.,
etc., and "boisterous" or "non-respectable" activities, generally?
Who expelled potentially "subversive" schoolmasters, etc., from their
parishes? It's difficult to know where to stop!



>Email Patrick O'Sullivan patrickos[at]irishdiaspora.net
>
>I was talking to Frank Neal a few days ago. He mentioned a case he had
come
>across in the mid C19th England where the police had thanked the local
>Catholic priest for help and co-operation.
>
>Frank asked if this sort of co-operation and liaison had been much studied.
>
>I immediately thought of the work of Don MacRaild - whose article, 'Abandon
>Hibernicisation', gives some discussion and references for the Catholic
>priest as 'politico-religious policeman...'
>
>MacRaild, Donald M. 2003. 'Abandon Hibernicisation': priests, Ribbonmen and
>an Irish street fight in the north-east of England in 1858. Historical
>Research 76 (194):557 - 573.
>
>Frank Neal asks if anyone think of further examples?
>
>P.O'S.
>
>--
>Patrick O'Sullivan
>Head of the Irish Diaspora Research Unit
>
>Email Patrick O'Sullivan P.OSullivan[at]bradford.ac.uk Email Patrick
O'Sullivan
>patrickos[at]irishdiaspora.net Personal Fax 0044 (0) 709 236 9050
>
>Irish Diaspora Studies
>http://www.brad.ac.uk/acad/diaspora/
>Irish Diaspora Net
>http://www.irishdiaspora.net
>
>Irish Diaspora Research Unit
>Department of Social Sciences and Humanities University of Bradford
Bradford
>BD7 1DP
>Yorkshire
>England

Sender: The Irish Diaspora Studies List
From: "Murray, Edmundo"
Subject: Re: Priest and police
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{decoded}A famous case in mid-19th century Buenos Aires was that of Camila O'Gorman, who eloped with the Catholic priest Uladislao Gutiérrez in 1847. Governor Juan Manuel de Rosas's police searched them with no success, but they were betrayed by Fr. Michael Gannon (a relation of admiral William Brown). Irish chaplain Fr. Anthony Fahy and others supported an exemplary punishment. The couple was executed by a firing squad on 18 August 1848. O'Gorman was twenty years old and was eight-months pregnant.
A film "Camila" by Maria Luisa Bemberg (1984) was quite successful in Argentina.

Edmundo Murray

-----Original Message-----
From: The Irish Diaspora Studies List on behalf of Carmel McCaffrey
Sent: Tue 15/01/2008 19:44
To: IR-D[at]JISCMAIL.AC.UK
Cc:
Subject: Re: [IR-D] Priest and police



I agree with Kerby's comments. There is quite a lot of documentation of
the co-operation between the RC clergy and the establishment in 19th
Ireland. This happened at all levels - the Bishops in Ireland were
frequently on the side of the British authorities and denounced
nationalism- they wanted to control the school system and this was a way
of getting that - and there is the correspondence between the Vatican
and the Conservative Party regarding the "threat" of Home Rule.

There are a number of cartoons from the period depicting this
co-operative relationship - I seem to remember one that shows a Catholic
priest standing next to John Bull with two "Irish" simian figures in
stocks.

Carmel

Kerby Miller wrote:
> What of the alleged priest-informers on the Defenders/United Irishmen
> and later on the Fenians? If one includes priests' and bishops' altar
> denunciations, and real or threatened excommunication, of members of
> secret [agrarian and other] societies, trade unions ['illegal
> combinations'], Ribbonmen, as well as various nationalist (or merely
> anti-"establishment") groups and their members, surely the list of RC
> clergy "cooperating" with the Government or its representatives or
> with the "established order," generally, would be very long and
> [dis?]honourable.
>
>
>
>> Email Patrick O'Sullivan patrickos[at]irishdiaspora.net
>>
>> I was talking to Frank Neal a few days ago. He mentioned a case he
>> had come
>> across in the mid C19th England where the police had thanked the local
>> Catholic priest for help and co-operation.
>>
>> Frank asked if this sort of co-operation and liaison had been much
>> studied.
>>
>> I immediately thought of the work of Don MacRaild - whose article,
>> 'Abandon
>> Hibernicisation', gives some discussion and references for the Catholic
>> priest as 'politico-religious policeman...'
>>
>> MacRaild, Donald M. 2003. 'Abandon Hibernicisation': priests,
>> Ribbonmen and
>> an Irish street fight in the north-east of England in 1858. Historical
>> Research 76 (194):557 - 573.
>>
>> Frank Neal asks if anyone think of further examples?
>>
>> P.O'S.
>>
>> --
>> Patrick O'Sullivan
>> Head of the Irish Diaspora Research Unit
>>
>> Email Patrick O'Sullivan P.OSullivan[at]bradford.ac.uk Email Patrick
>> O'Sullivan
>> patrickos[at]irishdiaspora.net Personal Fax 0044 (0) 709 236 9050
>>
>> Irish Diaspora Studies
>> http://www.brad.ac.uk/acad/diaspora/
>> Irish Diaspora Net
>> http://www.irishdiaspora.net
>>
>> Irish Diaspora Research Unit
>> Department of Social Sciences and Humanities University of Bradford
>> Bradford
>> BD7 1DP
>> Yorkshire
>> England
>
> .
>

Sender: The Irish Diaspora Studies List
From: Donald MacRaild
Subject: Re: Priest and police
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There is an enormous amount about priestly collusion with the authorities
tucked away in larger narratives of the Irish in Britain. There is some
interesting material, for example, from the 1830s and 1840s, when the
priests of northern England were instructed to try to turn their flocks away
from trade unions and other oath-taking organisations. Ex-communication was
the threat; though those involved, as with Irish Chartists, had often
abandoned their faith in favour of socio-political organisation, probably
because there was a compatibility problem.

The piece of mine, which Paddy refers to, recounts the tale (told by a
priest in a letter to his bishop) that he had, as instructed, visited
numerous 'Hibernians' (i.e. Ribbonmen) to persuade them to 'Abandon
Hibernicisation'. Interestingly, ex-communication wasn't the threat. This is
because they weren't attending church. Instead, the priest sought to
persuade the men to return to the church. According to the letter, all but
one of them agreed to -- and the remaining recalcitrant was the chap who
held the 'box', i.e. the signs, passwords, etc. He apparently refused to
bend to the priest's will. It's certainly an interesting story not least
because the priest essentially delivers himself to us on a plate, and that
is very rare!

Fast forward nearly 50 years, however, and in another place (Culture,
Conflict and Migration: The Irish in Victorian Cumbria) I have looked at a
couple of priests who were moved from one parish, in Barrow-in-Furness, to
another, elsewhere in Lancashire, because of complaints about their
anti-Englishness, expressed through a public entwining of faith and
fatherland.

Conversely, and going back again, this time to the 1840s, I can think of at
least one priest, Fr Hearne, of Manchester, who was lost to the church
because he was radicalised (probably in the context of the famine) by
Chartism. G.P. Connolly, E.D. Steele and one or two others have written
about this stuff -- and the citations are in my bibliography on the diaspora
list website. For Fr Hearne, Connolly is the man.

I can also think of a priest in Whitehaven whose reward for getting a bunch
of miners back to work (and out of the union) was, I think, a plot of land
to build a church.

Of the priests I'm referring to here: Hearne was Irish; the two Barrow
priests were Irish; the others were English. So, Irish priest were more
likely to side with their fellow nationals; the English most assuredly were
not.

None of these examples involves direct cooperation with the police. Instead,
as Paddy says, they involve the priest as socio-political policemen, a
concept which Steve Fielding (Class and Ethnicity: Irish Catholics in
England) floated first.

Cheers,


Don MacRaild



-----Original Message-----
From: The Irish Diaspora Studies List [mailto:IR-D[at]JISCMAIL.AC.UK] On Behalf
Of Patrick O'Sullivan
Sent: 15 January 2008 18:53
To: IR-D[at]JISCMAIL.AC.UK
Subject: [IR-D] Priest and police

To: The Irish Diaspora Studies List
From: Kerby Miller
Subject: Re: [IR-D] Priest and police

ALSO, what about priests who aided authorities in suppressing
patterns, faction fights, illegal whiskey distillation, wakes, etc.,
etc., and "boisterous" or "non-respectable" activities, generally?
Who expelled potentially "subversive" schoolmasters, etc., from their
parishes? It's difficult to know where to stop!



>Email Patrick O'Sullivan patrickos[at]irishdiaspora.net
>
>I was talking to Frank Neal a few days ago. He mentioned a case he had
come
>across in the mid C19th England where the police had thanked the local
>Catholic priest for help and co-operation.
>
>Frank asked if this sort of co-operation and liaison had been much studied.
>
>I immediately thought of the work of Don MacRaild - whose article, 'Abandon
>Hibernicisation', gives some discussion and references for the Catholic
>priest as 'politico-religious policeman...'
>
>MacRaild, Donald M. 2003. 'Abandon Hibernicisation': priests, Ribbonmen and
>an Irish street fight in the north-east of England in 1858. Historical
>Research 76 (194):557 - 573.
>
>Frank Neal asks if anyone think of further examples?
>
>P.O'S.
>
>--
>Patrick O'Sullivan
>Head of the Irish Diaspora Research Unit
>
>Email Patrick O'Sullivan P.OSullivan[at]bradford.ac.uk Email Patrick
O'Sullivan
>patrickos[at]irishdiaspora.net Personal Fax 0044 (0) 709 236 9050
>
>Irish Diaspora Studies
>http://www.brad.ac.uk/acad/diaspora/
>Irish Diaspora Net
>http://www.irishdiaspora.net
>
>Irish Diaspora Research Unit
>Department of Social Sciences and Humanities University of Bradford
Bradford
>BD7 1DP
>Yorkshire
>England

Sender: The Irish Diaspora Studies List
From: Veronica Summers
Subject: Priests and police
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Relationships were generally positive between priests, police and magistrates in mid-nineteenth-century Cardiff and Swansea. The main area of co-operation was in tackling drink, but extended to dealing with prostitution, placing juvenile offenders, reforming prisoners, diffusing fears of Fenianism and even interfering in violent marriages. There were exceptions, for example when issues of temperance, nationalism and language became entangled, but the overall picture was one of a significant level of aspiration within the Irish community towards law, order and perceived respectability. This was facilitated by priests, police, magistrates and leading local Catholics (not necessarily Irish) and is alluded to in my chapter for Roger Swift's forthcoming book on Irish identities.

Veronica Summers




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Sender: The Irish Diaspora Studies List
From: Carmel McCaffrey
Subject: Re: NACBS panel on infanticide
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Elizabeth,
Actually my comment was a tongue in cheek one - in the spirit of Swift -
but seeing as you raised the issue I would consider his "modest
proposal" to be infanticide. Swift does not urge the use of new borns -
on the contrary he advocates that parents wait until the infant is about
28 lbs or about a year old and then put into the food chain. What would
that be if not infanticide - before the cannibalism?

Carmel


Elizabeth Malcolm wrote:
> Carmel,
>
> Swift was 'advocating' cannibalism as regards new-born children, which is rather
> different from infanticide! I and a colleague here, Dr Dianne Hall, are working on
> infanticide in Ireland, but our research is on the period before 1900.
>
> The main publication on Irish infanticide I'm aware of relates to the 18th century
> and is James Kelly's article on infanticide in 'Irish Economic and Social History',
> Volume XIX, 1992. But there are works on 19th-century crime that discuss it, like
> Carolyn Conley's 'Melancholy Accidents' (1999). And Ian O'Donnell has recently
> argued that the high homicide rates in mid and late 19th-century Ireland actually
> reflect very high rates of infanticide: see 'Lethal Violence in Ireland, 1841-2003'
> in 'British Journal of Criminology', 45 (2005). His figures suggest that in the mid
> 19th century nearly half of all Irish homicides were in fact infanticides.
>
> Seems to me that this topic connects with the current discussion on the list about
> the influence of the Catholic clergy - for good or ill!
>
> Elizabeth
> __________________________________________________
> Professor Elizabeth Malcolm
>
> Gerry Higgins Chair of Irish Studies
> School of Historical Studies ~ University of Melbourne ~ Victoria, 3010, AUSTRALIA
> Phone: +61-3-83443924 ~ Email: e.malcolm[at]unimelb.edu.au
>
> President
> Irish Studies Association of Australia and New Zealand (ISAANZ)
> Website: http://isaanz.org
> __________________________________________________
>
> .
>
>